Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.”
Parallel Translations
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Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is found.”
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Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.
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(14-9) Ephraim shall say: 'What have I to do any more with idols?' As for Me, I respond and look on him; I am like a leafy cypress-tree; from Me is thy fruit found.
Cross-references (21)
Passages linked to Hosea 14:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 34:32 Teach me that which I don’t see. If I have done iniquity, I will do it no more’?
- James 1:17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
- Isaiah 41:19 I will put cedar, acacia, myrtle, and oil trees in the wilderness. I will set cypress trees, pine, and box trees together in the desert;
- Isaiah 55:13 Instead of the thorn the cypress tree will come up; and instead of the brier the myrtle tree will come up. It will make a name for Yahweh, for an everlasting sign that will not be cut off.”
- Luke 15:20 “He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
- Philippians 2:13 For it is God who works in you both to will and to work, for his good pleasure.
- 1 Peter 4:3-4 For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. They think it is strange that you don’t run with them into the same excess of riot, blaspheming.
- Job 33:27 He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me.
- Isaiah 60:13 “The glory of Lebanon shall come to you, the cypress tree, the pine, and the box tree together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.
- John 1:16 From his fullness we all received grace upon grace.
- John 1:47-48 Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!” Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”
- John 15:1-8 “I am the true vine, and my Father is the farmer. Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. You are already pruned clean because of the word which I have spoken to you. Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. If a man doesn’t remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burned. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you. “In this my Father is glorified, that you bear much fruit; and so you will be my disciples.
- Acts 19:18-20 Many also of those who had believed came, confessing, and declaring their deeds. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted their price, and found it to be fifty thousand pieces of silver. So the word of the Lord was growing and becoming mighty.
- Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control. Against such things there is no law.
- Ephesians 5:9 for the fruit of the Spirit is in all goodness and righteousness and truth,
- Philippians 1:11 being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- 1 Thessalonians 1:9 For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols, to serve a living and true God,
- 1 Peter 1:14-16 as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is holy, you yourselves also be holy in all of your behavior; because it is written, “You shall be holy; for I am holy.”
- Jeremiah 31:18-20 “I have surely heard Ephraim grieving thus, ‘You have chastised me, and I was chastised, as an untrained calf. Turn me, and I will be turned; for you are Yahweh my God. Surely after that I was turned. I repented. After that I was instructed. I struck my thigh. I was ashamed, yes, even confounded, because I bore the reproach of my youth.’ Is Ephraim my dear son? Is he a darling child? For as often as I speak against him, I still earnestly remember him. therefore my heart yearns for him. I will surely have mercy on him,” says Yahweh.
- Hosea 14:2-3 Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good: so we offer our lips like bulls. Assyria can’t save us. We won’t ride on horses; neither will we say any more to the work of our hands, ‘Our gods!’ for in you the fatherless finds mercy.”
- Philippians 4:13 I can do all things through Christ, who strengthens me.
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John Calvin 1540 · Public Domain The Prophet again introduces the Israelites speaking as before,…
The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their superstitions. The confession then which we have before noticed is here repeated; and it is a testimony of true repentance when men, being ashamed, are displeased with themselves on account of their sins, and apply their minds to God’s service, and detest their whole former life. To this subject belongs what the Prophet now says. It is a concise discourse; but yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed a verb understood, ‘Ephraim “shall say”, What have I to do with idols?’ But still it is evident enough what the Prophet means. There is then in these words, as I have said, a sincere confession; for the ten tribes express their detestation of their folly, that they had alienated themselves from the true God, and became entangled in false and abominable superstitions: hence they say, What have we to do with idols? and when they add, any more, they confess that their former life had been corrupt and vicious: at the same time they announce their own repentance, when they say that they would have nothing more to do with fictitious gods.
The reason follows, because God will hear and look on Israel, so as to become to him a shady tree. Some so explain this, as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the sense of the Prophet; for, on the contrary, he says, that after the Israelites shall perceive, and find even by the effect, that God is propitious to them, they will then say, “How foolish and mad we were, while we followed idols? It is now then time that our souls should recumb on God.” Why? “Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow.” We now perceive how these two clauses are connected together; for God shows the reason why Ephraim will renounce his idols because he will perceive that he was miserably deceived as long as he wandered after his idols. How will he perceive this? Because he will see that he is now favoured by the Lord, and that he was before destitute of his help. When God then shall give such a proof to his people, he will at the same time produce this effect, that they will cast away all false confidences, and confess that they were miserable and wretched while they were attached to idols. He therefore says, I have heard and favoured him What is then later in the words of the Prophet goes before; it precedes in order of things this clause, Ephraim shall say, What have I to do with idols?
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In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similitudes seem not to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similitudes are not connected. For when God compares himself to a fir-tree, he speaks only of protection: and we know that when one seeks a cooling shade, he may find it under a fir-tree; besides, it is always green, as we all know, when leaves fall from other trees; and further, its height and thickness afford a good shadow. The reason, then, why God promises to be like a fir-tree to his people is this, because all who will fly under his shadow shall be preserved from the heat. But the meaning of the second similitude, that God would supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree, which fixes its roots deep in the ground. He now transfers the name of a tree to God. Both these things are true; for when God makes us fruitful we are branches set in the best vine; and it is also true, that the whole fruit we have is from him; for all vigour would fail us, except God were to supply us with moisture, and even life itself. We now then see that there is no inconsistency in the words of the Prophet, as the object is different From me then is thy fruit found; as though God said, that the Israelites, if wise, would be content with his favour; for they who seek support from him will be satisfied; because they will find from him fruit sufficiently rich and abundant. We now then understand what is meant. But it follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Whosoever join themselves to this people, shall be blessed.
Whosoever join themselves to this people, shall be blessed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 14:8 Ephraim [shall say], What have I to…
Hos 14:8 Ephraim [shall say], What have I to do any more with idols? I have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.
Ver. 8. Ephraim shall say, What have I to do, &c.] Heb. Ephraim, what have I to do, &c. This some make to be the speech of God to Ephraim; as if Ephraim here were the vocative case and God were brought in abhorring the notion of parting stakes with idols, of sharing his glory with another. But because this God never did (for what communion hath light with darkness, Christ with Belial?) and because the Chaldee Paraphrast, and from him the best interpreters, supply "shall say," I take this latter to be the better translation. Here, then, God promiseth, first, what Ephraim shall do, or rather, what he by his grace will cause him to do; he shall utterly abominate and abandon his idols, whereunto his heart had been joined, or glued, Hos 4:17; secondly, what he will thereupon do for Ephraim; what special favour he will show him, and what a gracious compensation he will make him: "I have heard him, and observed him," &c. Ephraim, now grown penitent, shall say (see the like ellipsis supplied, Isa 5:9), with utmost indignation and aversion, with greatest heat of anger and height of hatred, shall he utter it. See the like 2Sa 16:10 2Ki 3:13 Mat 8:29.
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What have I to do any more with idols] Or sorrows, or bugs, those Balaam’s blocks, those images and monuments of idolatry, those images of jealousy, that provoke to jealousy, Eze 8:3, those dunghill deities, that can produce no good, hear no prayers, work no deliverance, bring nothing but evil and auguish to us. What, then, should we rather do, than pollute those images that we had perfumed, cast them away with detestation, as a menstruous cloth, and say unto them, Get ye hence? Isa 30:22. Then will God soon say, I have heard him thus bemoaning and befooling himself, Jer 31:18. God hath a quick ear in such a case; he hath also an eye open to the supplications of his servants, in all that they call upon him for, as Solomon telleth us, 1Ki 8:52.
I have observed him] Or fixed mine eyes upon him, with a most vigilant care and critical inspection. It would be wide with God’s Ephraims, and they would want many things, if he should not see as well as hear, if he should not seriously and solicitously consider and care for them, above all that they ask or think, Eph 3:20, and without any monitor, aid and accommodate them. He is many times better to them than their prayers; for what reason? "The eyes of the Lord are upon the righteous, as well as his ears are open to their cry," Psa 34:15. The Vulgate Latin rendereth it, Dirigam eum, I will direct him, as a tutor and guardian doth his pupil, his orphan, see Hos 14:8. He will also protect him, that nothing may be wanting to his happiness.
I am like a green fir tree] Green all the year about, and of so large branches, and broad leaves thick set, that neither sun nor rain can easily come at the wearied passenger, reposing himself under them. And whereas Ephraim might say, Here is repose, but where shall I have repast? it is added;
In me is thy fruit found] q.d. The fir tree is indeed green and shady, but also barren; it bears no fruit, either ad esum, or ad usum to eat or to use. It boweth itself down to the earth, so that a man may easily lay hold upon the branches, saith Rabbi David and other Hebrews. But what shall he get by that more than a green bower, a refuge from the storm, a shadow from the heat? &c. As an ancient, speaking of Ahab, describeth him sitting in his ivory palace in Samaria, in the time of the three years’ famine: He had everything else, but wanted bread; so Ephraim here hath shade, but can he live by that? what shall he do for food? He shall not want for that, saith God all-sufficient; for
From me is thy fruit found] Praesto est (so some render it), here it is ready, and mouth meet; yea, satis est (so others render it), it is enough of it, satisfactory, and proportionable to thy necessity. Yea, I would thou shouldest know that what fruit soever thou hast, or shalt bear as an olive or vine, Hos 14:6-7, it is found in me, proceeds in me; the root of the matter is in me, as Job speaketh in another case. Sine Deo omnis copia est egestas (Bern.). Without God, all plenty is poverty.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ephraim; not the whole body of Ephraim, but converted…
Ephraim; not the whole body of Ephraim, but converted Ephraim, those who, Hos 14:1,2, were sensible of sin, confessed it, and sued for pardon.
What have I to do any more with idols? i.e. I have no more to do with them, nor ever will; they have been, first my sin, and next my sorrows, and my sorrows have been multiplied by hasting after other gods; I will no more do so: and with detestation against idols doth Ephraim speak, as the question implieth.
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I have heard him, and observed him: some refer these words to Ephraim, owning what he had found and observed in God; what grace and mercy in pardon, deliverance from miseries, and comfortable revival of his state. Others refer it to God, and make it a gracious promise from God of hearing prayers, and taking especial care of converted Ephraim; either way suits the words and matter, and I leave it to your choice.
I am like a green fir tree: these words also, as the former, are either Israel’s giving praise to God, who had on Israel’s return changed his dead, withered state into a flourishing, lovely, and beautiful state: others say it is God’s promise to be to Ephraim as such a tree is to a weary traveller, who may with delight and safety sit under the shadow of it; a tree, say some, that grows with very thick boughs, that rain or heat pierceth not, and whose smell drives away wild beasts; so there is safety and refreshment under the protection of the Lord, under his shadow.
From me is thy fruit found: this also is differently interpreted: Israel confesseth that the fruit of God’s grace is seen from what Israel now is and doth: others say, God promiseth the fruits of comfort Israel enjoys, and still shall enjoy, from God, and his grace toward Israel. I determine neither, but sure I am such is the correspondence of God’s grace to the converted, that they cannot more readily acknowledge what God hath done for them, nor more readily engage to do what God adviseth and requireth, than God is ready to encourage them by gracious, and rich, and suitable promises.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Let us now hear the conclusion of the whole…
Let us now hear the conclusion of the whole matter.
I. Concerning Ephraim; he is spoken of and spoken to, Hos 14:8. Here we have,
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1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? Co2 6:14, Co2 6:15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (Hos 14:3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (Hos 4:17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa 27:9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa 30:22), shalt say to the tempter, Get thee behind me, Satan.
2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job 33:27), hearkens and hears, Jer 8:6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer 31:20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case.
3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Sol 2:3. He will be so all weathers, Isa 4:6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us - from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good.
II. Concerning every one that hears and reads the words of the prophecy of this book (Hos 14:9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, Joh 7:17. The secret of the Lord is with those that fear him, Psa 25:14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so - Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis - What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Ephraim shall say, what have I to do any…
Ephraim shall say, what have I to do any more with idols?.... This is to be understood, not of apostate Ephraim, as in the times of the prophet, who was so wedded and glued to the idols, that there was no hope of getting him from them; and therefore is bid to let him alone, Hos 4:17; but of Ephraim Israel returning to God at his call, under the influence of his grace, in the latter day, Hos 14:1. Idols are the same with the works of their hands, Hos 14:3; and to be interpreted, not of graven or molten images, to the worship of which the Jews have not been addicted since their captivity to this day; see Hos 3:4; but of the idols of their hearts, their impiety, their unbelief, their rejection of the Messiah, which, at the time of their conversion, they will loath, abhor, and mourn over; likewise the traditions of their elders, they are now zealous and tenacious of, and prefer even to the written word; but will now relinquish them, and embrace the Gospel of Christ; as well as the idol of their own righteousness they have always endeavoured to establish; but shall now renounce, and receive Christ as the Lord their righteousness. The like to this is to be found in common in all truly penitent and converted sinners; who, being made sensible of the exceeding sinfulness of sin, detest and abhor it, and declare they will have nothing to do with it; not but that it continues in them, and has to do with them, and they with that; yet not so as to live and walk in it; to yield their members as instruments of it; to serve and obey it as their master; to make provision for it, and to have the course of their lives under the direction and power of it; and so likewise, being convinced of the imperfection and insufficiency of their own righteousness to justify them, they will have nothing to do with that in the business of justification before God, and acceptance with him: now these are the words of the Lord, affirming what Ephraim should say, as Kimchi rightly observes; he promises for him, as he well might, since it is he that gives repentance to Israel, and works in his people principles of grace, and enables them both to will and to do, to make such holy resolutions, and perform them. Some render the words, "O Ephraim, what have I to do" (i)? &c. and take them to be words of God concerning himself, declaring he would have nothing to do with idols, nor suffer them in his service, nor should they; for "what concord hath Christ with Belial?" or "what agreement hath the temple of God with idols?" Co2 6:15; but the former sense is much best; rather what Schmidt suggests is more agreeable, who, rendering the words in the same way, makes them to be the words of a believing Gentile returning and dwelling under the shadow of Israel; so he interprets Hos 14:7, and takes this to be the language of such an one throughout. The Targum is,
"they of the house of Israel shall say, what is it to us to serve idols any more?''
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I have heard him; says the Lord; Ephraim bemoaning himself, repenting of his sins, and confessing them; his prayers for pardon and acceptance, and the resolutions made by him in the strength of divine grace, Hos 14:2; see Jer 31:18; and this is what his idols he once served could not do, who had ears, but heard not; but the Lord not only heard, but answered, and granted his request. So the Targum,
"I by my Word will receive the prayer of Israel, and will have mercy on him:''
and observed him; looked at him, and on him; with an eye of pity and compassion; with a favourable and propitious look, as the Lord does towards those that are poor, and of a contrite spirit; observed the ways and steps he took in returning to him; marked his tears and humiliations, groans and moans, and took notice of his wants in order to supply them;
I am like a green fir tree: these are the words of the Lord continued; though some take them to be the words of Ephraim; or, as Schmidt, of the Gentile believer, like those of David, Psa 52:8; but they best agree with Christ, who may be compared to such a tree, as he is to many others in Scripture; because a choice one, as he is to his Father, and to all believers, chosen and precious, lovely and beloved; a tall tree, so Christ is highly exalted as Mediator, higher than the kings of the earth, above the angels in heaven, yea, higher than the heavens. The boughs of this tree, as Jarchi and Kimchi observe, bend downward so low as to be laid hold on; Christ, though the high and lofty One, dwells with humble souls, and suffers himself to be laid hold upon by the faith of everyone that comes to him. Pliny says (k), that this tree is of a cheerful aspect, smooth, and scarce any knots upon it; and its leaves so thick that a shower of rain will not pass through it: Christ is most amiable, and altogether lovely to look at in his person and fulness; and he looks in a loving smiling manner upon his people; he is without any knot of sin or corruption in him, as to principle or practice; and is a delightful shade from the wrath of God, or rage of man, from the heat of a fiery law, and the darts of Satan: and as this tree, as here, is ever green, so he is always the same; he ever lives, and his people in him, and by him; his fulness always continues to supply them. Once more, the fir tree is the habitation of the stork, an unclean creature by the law of God; so Christ is the dwelling place of sinners, he receives them, and converses with them, Psa 104:17. The Septuagint version renders it, "as a thick juniper tree": which naturalists say (l) has such a virtue in it, as by the smell to drive away serpents. So the old serpent the devil was drove away by Christ in the wilderness, in the garden, and on the cross; and resisting by faith, holding out his blood and righteousness, causes him to flee from the saints, The Arabic version is, "as the fruitful cypress tree"; which is of a good smell, and its wood very durable; and so may be expressive of the savour of Christ, his righteousness and sacrifice, the graces of his Spirit, and of his duration. Some take this to be a promise that Ephraim should be as a green fir tree, so Aben Ezra; with which agrees the Targum,
"I by my word will make him as the beautiful fir tree;''
and to which sometimes the saints are compared; see Isa 41:19; and this being a tree that bears no fruit, it follows, to make up that defect in the metaphor,
from me is thy fruit found; from Christ are all the spiritual blessings of grace, peace, pardon, righteousness, adoption, a right and meetness for eternal life, and that itself; all the fruits and graces of the Spirit, as faith, hope, love, &c. and all good works, which spring from union with him, are done in his strength, and influenced by his grace and example; see Phi 1:11.
(i) "Ephraim, vel O quid mihi amplius", &c. Montanus, Junius & Tremellius, Tigurine version, Castalio, Cocceius, Schmidt, Burkius. (k) Nat. Hist. l. 16. c. 10. (l) Varinus apud Rivet. in loc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I have heard him - A gracious promise from…
I have heard him - A gracious promise from God of hearing prayers. A green fir-tree - As a weary traveler finds rest and safety under a thick tree, so there is safety and refreshment under the protection of the Lord. From me - Of God alone.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. What have I to do any more…
Verse 8. What have I to do any more with idols?] The conversion of Ephraim is now as complete as it was sincere. God hears and observes this.
I am like a green fir tree.] Perhaps these words should be joined to the preceding, as Newcome has done, and be a part of God's speech to Ephraim. "I have heard him; and I have seen him as a flourishing fir tree." He is become strong and vigorous; and from his present appearance of healthiness, his future increase and prosperity may be safely anticipated.
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From me is thy fruit found.] All thy goodness springs from the principle of grace which I have planted in thy soul; for as the earth cannot bring forth fruit without the blessing of God, sending the dews and rains, with the genial rays of the sun, so neither can the soul of man, even of the most pious, bear fruit, without a continual influence from the Most High. Without the former, neither grass could grow for cattle, nor corn for the service of man; without the latter, no seeds of righteousness could take root, no stalk of promise could grow, no fruit of grace could be produced. And the unclean spirit, which was cast out, would soon return; and, finding his former house empty, swept, and garnished, would re-enter with seven demons of greater power and worse influence; and the latter end of that man would be worse than the first. Reader, ever consider that all thy good must be derived from God; and all that good must be preserved in thee by his continued influence of light, love, and power upon thy soul.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hos 14:8. Ephraim shall say, &c. — The words,…
Hos 14:8. Ephraim shall say, &c. — The words, shall say, are not in the Hebrew. The clause is therefore translated thus by Bishop Horsley, Ephraim! What have I to do any more with idols, “an exultation,” says he, “of Jehovah over idols. Ephraim! even he is returned to me. I have no more contest to carry on with idols. They are completely overthrown. My sole Godhead is confessed.” I have heard him, and observed him — It is I, not his idols, who have heard his petitions and watched over him to preserve him. I am like a green fir-tree — If these be understood as the words of God, the meaning is, It is I, who am ever-existing, and have it in my power to give my people blessings at all times; as the fir is ever green and flourishing, and affords its shelter, not only in the summer, but in the winter too, when all the rest of the trees are stripped of their leaves and can afford no shelter at all. In other words, As a weary traveller finds rest and safety under a green, thick, and flourishing tree, so there are safety and refreshment under the protection of Jehovah. But some understand these as the words of Ephraim, or Israel, acknowledging that he is in a flourishing condition; and then God reminds him in the next words, that his fruitfulness and prosperity are wholly owing to the divine blessing. Thus the church of God, and all the members thereof, how much soever they may abound in the fruits of righteousness, and in the comforts connected therewith, must confess, that from Christ the true and living vine is their fruit found; and they must not fail to give him the glory thereof, remembering, that without him they can do nothing excellent or praiseworthy; nothing that will ultimately promote the glory of God, or their own salvation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Ephraim shall say, what have I to do anymore…
Ephraim shall say, what have I to do anymore with idols? - So Isaiah fortells, “The idols He shall utterly abolish” Isa 2:18. Aforetime Ephraim said obstinately, in the midst of God’s chastisements; “I will go after my lovers, who give me my bread and my water, my wool and my flax, mine oil and my drink” Hos 2:5. Now she shall renounce them wholly and forever. This is entire conversion, to part wholly with everything which would dispute the allegiance with God, to cease to look to any created thing or being, for what is the gift of the Creator alone. So the Apostle says, “what concord hath Christ with Belial?” 2Co 6:15. This verse exhibits in few, vivid, words, converted Ephraim speaking with God, and God answering; Ephraim renouncing his sins, and God accepting him; Ephraim glorying in God’s goodness, and God reminding him that he holds all from Himself.
I have heard and observed him - God answers the profession and accepts it. I, (emphatic) “I Myself have heard and have answered,” as He says, “Before they call I will answer” Isa 65:24. Whereas God, before, had hid His face from them, or had “observed” Hos 13:7 them, only as the object of His displeasure, and as ripe for destruction, now He reverses this, and “observes” them, in order to forecome the wishes of their hearts before they are expressed, to watch over them and survey and provide for all their needs. To this, Ephraim exulting in God’s goodness, answers, “I” am “like a green fir tree,” i. e., ever-green, ever-fresh. The “berosh,” (as Jerome, living in Palestine, thought) one of the large genus of the “pine” or “fir,” or (as others translated) the cypress , was a tall stately tree Isa 55:13; in whose branches the stork could make its nest Psa 104:17; its wood precious enough to be employed in the temple (1 Kings 5:22, 24 (1Ki 5:8, 1Ki 5:10, English); 6:15, 34); fine enough to be used in all sorts of musical instruments 2Sa 6:5; strong and pliant enough to be used for spears Nah 2:3.
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It was part of the glory of Lebanon Isa 37:24; Isa 60:13. A Greek historian says that Lebanon “was full of cedars and pines and cypresses, of wonderful beauty and size” . A modern traveler says, of “the cypress groves of Lebanon” ; “Each tree is in itself a study for the landscape painter - some, on account of their enormous stems and branches. Would you see trees in all their splendor and beauty, then enter these wild groves, that have never been touched by the pruning knife of art.” This tree, in its majestic beauty, tenacity of life, and undying verdure, winter and summer, through the perpetual supply of sap, pictures the continual life of the soul through the unbroken supply of the grace of God. Created beauty must, at best, be but a faint image of the beauty of the soul in grace, for this is from the indwelling of God the Holy Spirit.
From Me is thy fruit found - Neither the pine nor the cypress bear any fruit, useful for food. It is probable then that here too the prophet fills out one image by another and says that restored Israel, the Church of God, or the soul in grace, should not only have beauty and majesty, but what is not, in the way of nature, found united therewith, fruitfulness also. From Me is thy fruit found; as our Lord says, “I am the vine, ye are the branches” Joh 15:5. Human nature, by itself, can as little bear fruit well-pleasing to God, as the pine or cypress can bear fruit for human use. As it were a miracle in nature, were these trees to bring forth such fruit, so, for man to bring forth fruits of grace, is a miracle of grace. The presence of works of grace attests the immediate working of God the Holy Spirit, as much as any miracle in nature.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain His. This may refer to the tree, or to…
His. This may refer to the tree, or to God. The captives shall return, and be happy. But in a more sublime sense it refers to the nations which shall embrace the gospel. --- Libanus, or fragrant. Such wine was esteemed in which certain odoriferous herbs were infused, Canticle of Canticles vii. 2. (Calmet) --- Libanus was also famous for generous wines. (Siconita 11.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Ephraim shall say--being brought to penitence by God's goodness,…
Ephraim shall say--being brought to penitence by God's goodness, and confessing and abhorring his past madness.
I have heard . . . and observed him--I Jehovah have answered and regarded him with favor; the opposite of God's "hiding His face from" one (Deu 31:17). It is the experience of God's favor, in contrast to God's wrath heretofore, that leads Ephraim to abhor his past idolatry. Jehovah heard and answered: whereas the idols, as Ephraim now sees, could not hear, much less answer.
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I am . . . a green fir--or cypress; ever green, winter and summer alike; the leaves not falling off in winter.
From me is thy fruit found--"From Me," as the root. Thou needest go no farther than Me for the supply of all thy wants; not merely the protection implied by the shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psa 1:3; Joh 15:4-5, Joh 15:8; Jam 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Isa 27:9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 8. Ephraim shall say, What have I to do…
8. Ephraim shall say, What have I to do — So Targum and Peshitto. R.V. margin reproduces the Hebrew more accurately, “O Ephraim, what have I to do.” The question is spoken by Jehovah, not by Ephraim (Israel). Jehovah knows that he can supply every need of his people; why, he inquires, should idols be joined with him in worship? The rest of the verse presents a justification of Jehovah’s claim to their whole-hearted service, he will supply all their needs. LXX. represents a slightly different text: “Ephraim, what hath he to do?” The answer implied is that he has nothing more to do with idols; he has entirely discarded them (Hos_14:3). In view of Israel’s conversion Jehovah will supply all their needs. LXX. may have preserved the original text.
I have heard — R.V., “answered” — The pronoun is emphatic, I on my part, or It is I who. The tense is a prophetic perfect, though the perfect; may be used to indicate that in the divine mind the change of attitude has already been determined upon. Jehovah will respond to Israel in the same spirit in which Israel approaches him (Hos_2:15; Hos_2:21; Hos_2:23; compare Isa_65:24).
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Observed — R.V., “will regard,” that is, with loving care and tenderness (Isa_8:17; Deu_31:7).
I am like a green fir tree — The precise kind of tree in the mind of the prophet may be uncertain, but there can be no doubt that he is thinking of the splendid forests of Mount Lebanon. The pronoun is again emphatic. Who is the speaker? The preceding clauses are evidently placed in the mouth of Jehovah; so is the last clause of Hos_14:8. It seems natural, therefore, to ascribe these words also to him. Under the figure of an evergreen tree he seeks to teach the people that his interest in their welfare is unchangeable; that the protection and shelter he offers them will continue forever. Against this interpretation it is urged that Jehovah is nowhere else likened to a tree, and that such comparison is alien to the spirit of prophecy (Hos_4:13; compare Isa_1:29). Consequently the words are placed in the mouth of Israel as a “naive self-congratulation on the part of Israel.” The last clause is interpreted as a reply by Jehovah, warning them not to boast in their prosperity, but to remember that Jehovah is the giver of every good and perfect gift. In favor of this view is the comparison of Israel with the forests of Lebanon (Hos_14:5). The abrupt change in speakers, without indication of such a change, cannot be urged against this interpretation, for similar changes are found in other parts of the Old Testament (compare Psalms 132). Some have gone so far as to make Jehovah speak twice and Israel twice, assigning lines 1 and 3 to Israel, lines 2 and 4 to Jehovah. But if line 3 is spoken by Israel, of itself, and line 4 by Jehovah, of Israel, it is strange that the nation should be likened to two different kinds of trees in two successive clauses — to a fir tree and to a fruit tree. For this reason it may be better to assign the whole of Hos_14:8 to Jehovah, and regard it as a continuation of the divine promises to Israel.
From me is thy fruit found — All the fruitfulness and prosperity of Israel comes from Jehovah. There may be in the original a play upon the name Ephraim, as in Hos_13:15.
With Hos_14:8 closes the direct prophetic message. Hos_14:9 is the epilogue, summoning the people to lay to heart the lessons of the Book of Hosea. This epilogue is similar in import to the words of Jesus, “He that hath ears to hear, let him hear” (Mat_11:15; Mat_13:9, etc.). Because of its similarity in tone and language with the Wisdom Literature, the fact that the appeal seems to presuppose the fulfillment of Hosea’s oracles, and the lack of similarity with Hosea’s style, scholars are agreed almost universally in declaring the verse a later addition by some prophetic spirit who lived at a time and in surroundings which called for a message similar to that of Hosea. Whether Hosea is the author or not the meaning remains the same, but neither A.V. nor R.V. makes this meaning very clear. Both translations emphasize the difficulties presented by the divine providence as set forth by Hosea; few, if any, can comprehend them. Nevertheless, the author insists, they are straight, leading the faithful to life, the transgressor to destruction. While this interpretation brings out an important truth, it does not seem to touch the real thought of Hos_14:9. This thought becomes plain if 9a is rendered as follows: “Whosoever is wise, let him understand these things; (whosoever is) prudent, let him know them.”
Wise — A very common word in the Wisdom Literature; a wise person is one who knows and does what is right and proper or is anxious to do the same; such a one is exhorted to understand and lay to heart.
These things — The warnings, exhortations, promises, etc., contained in the Book of Hosea. The advice is enforced by a parallel appeal. Why?
For the ways of Jehovah are right — There is no injustice in the acts of his providence (Psa_19:9; Deu_32:4).
Just — He who is obedient to the divine will.
Transgressors — The opposite of just; the man who is not obedient. The word just occurs nowhere else in Hosea.
Shall walk in them — In the divine ways. To walk in God’s ways is ordinarily to “conduct one’s self in accordance with the divine will.” If this is the meaning here the statement of the author becomes equivalent to “the obedient to the divine will are obedient.” This is meaningless.
To walk is in this verse equivalent to “to walk without encountering any obstacles.” He who learns the divine will as taught in the Book of Hosea, and is obedient to the same, shall live continually a happy and prosperous life; but the man who does not profit by these lessons, the transgressor who is disobedient to the divine will, shall meet his fate.
Shall fall therein — Shall come to utter ruin. Whatever the outcome, the ways of Divine Providence are right. To one they mean life, to another death. Which it will be is determined by the individual’s attitude toward the will of God (1Co_1:18; compare Pro_11:5).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. Ephraim (shall say), What have I to do…
8. Ephraim (shall say), What have I to do any more with idols] So the Targum and the Syriac. The objection is that the ellipsis is unique, and hence Archbishop Seeker proposed to follow the Septuagint (reading lo for li), and render, Ephraim—what hath he to do, &c. Prof. Robertson Smith is dissatisfied with this, but his objection simply is that the third member of the verse is unsuitable in the mouth of Jehovah, the evergreen tree being ‘in Semitic symbolism the image of receptivity, of divinely nourished life, not of quickening power’ (The Prophets of Israel, p. 411). But why should the whole verse be given to the same speaker, especially if we reject the idea that the prefixed Ephraim indicates Israel as the speaker? It is surely very difficult to assign the fourth member to Israel, as if it meant that Ephraim or Israel bore fruit to Jehovah. On the whole, it seems best to adopt the Septuagint reading, and to assign all but the third member of the verse to Jehovah. There is a special force in the restoration of the name Ephraim, if we look at the closing words of the verse. [Pusey and before him the Lutheran divine Manger assign the four lines of which the verse consists alternately to Ephraim and Jehovah.]
I have heard him and observed him] Rather, I respond and look on him. The pronoun is emphatically expressed—‘I on my part.’ ‘Respond’ reminds us of Hos_2:15; Hos_2:21-22. The idea is that Jehovah’s treatment of Israel corresponds to Israel’s treatment of him (comp. Psa_18:25-26). ‘To look upon’ anyone is to be favourable to him (Psa_84:9; Psa_119:132); the opposite is ‘to hide the face from’ (Psa_22:24; Psa_27:9).
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I am like a green fir tree] The precise kind of tree meant by b’rôsh is uncertain; but Hosea, as a N. Israelite, is evidently thinking of the splendid forests of Lebanon. Most have supposed a reference to the sherbin-tree, a small kind of cypress resembling the cedar; Tristram prefers the Aleppo pine, a tree quite as characteristic of Lower Lebanon as the cedar. Certainly it is very alien to the spirit of the prophets to compare Jehovah to a tree (comp. Hos_4:13; Isa_1:29). Keil refers to the ‘tree of life’; but even this is never identified with Jehovah (though Sept. identifies it with Israel, Isa_65:22). Is not this short clause a naïve self-gratulation on the part of Israel? Here, as in the previous clause, the personal pronoun is expressed.
From me is thy fruit found] Israel cannot be the speaker here (see above). The clause contains a warning for Israel in his prosperity not to forget the Giver. Probably there is a play upon the name Ephraim ‘fruitfulness’ (as in Hos_13:15).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) It would be better to adopt the slightly…
(8) It would be better to adopt the slightly different reading indicated by the rendering of the LXX., and translate, As for Ephraim, what has he to do with, &c. Here again, as in Hos_13:15, the Hebrew for “thy fruit” contains a play on the name Ephraim. I (says Jehovah) am to thee an evergreen tree of life and protection, and from me is thy fruit found.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ephraim shall say, What have I to do any…
Ephraim shall say, What have I to do any more with idols? This is full, final, and for over a renunciation of idolatry on the part of Israel. I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. This is God"s promise, that his eye is fixed on Israel in order to look after him, care for him, and provide for him, and to protect and prosper him; while the figure of a green fir tree is the pledge of shelter and security. But, though the fir tree is evergreen, it is fruitless; and therefore it is added that God will prove the Source of fruitfulness, and supply all that his people shall or can ever need.
Vers. 8, 9. A call to understanding.
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The former verse exhibits Ephraim brining forth the fruits of repentance, abandoning idolatry forever. God on his part hears his prayers, grants his petitions, and makes him the object of his paternal care and kind providence. Nor is that all; he becomes to him refreshment in every time of need, and the source of fruitfulness at all times. It is the part of understanding and the privilege of the prudent to devote due attention to and to attain to proper discernment of such things. By the judicious exercise of their natural powers, quickened and strengthened by grace, they convince themselves of the rightness and justness of God"s ways, and continue, to their own unspeakable comfort, to walk therein; but transgressors stumble at God"s dealings and fall into the perdition of ungodly men.
Idolatry abjured.
This is the language of sincere repentance. The state of mind here revealed is decisively acceptable to God, and is the earnest and promise of better days. It is a sign of the Spirit"s gracious working in the heart that every rival to God"s dominion is forsaken and abjured.
I THE EXPERIENCE THAT LEADS TO THIS RESOLUTION.
1. Disappointment in the service of others than the true God. Israel had addicted herself to strange gods, only to learn that all the flattering promises of their priests and ministers were delusive and vain. And whatever deity man has set before himself, as worthy of the homage and service due to God alone, it may be confidently asserted that such a rival has failed to answer prayer, to fulfill hope, to satisfy the heart.
2. Chastisement on the part of Divine Providence. As long as there is a Supreme Ruler, let men be assured he will not suffer his prerogatives to be invaded without inflicting the righteous penalties due to disobedience and defiance. Israel learned by bitter experience that Jehovah would tolerate no rival; and every generation of sinners has been taught the same lesson. "The way of transgressors is hard." Happy they who, through however painful an experience, have, nevertheless, come to see and feel that to have aught to do with idols is to involve themselves in distress and misery!
II THE RESULTS THAT FLOW FROM THIS RESOLUTION.
1. When the soul abjures the objects of a foolish affection and devotion, Divine forgiveness and favor are waiting to restore and comfort it. The soul that is without idols shall not be left without God.
2. The rivals to the true worship and service shall lose their charms, and the soul shall wonder how it could have been captivated and enthralled.
3. A full and eternal satisfaction shall take possession of the nature which turns away from idols with abhorrence, and turns confidingly and devoutly unto God. What the false deities were powerless to bestow, the living God confers in perfect completeness. "His loving-kindness is better than life. T.
God and his reformed people.
"Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found." Some think that this is a dialogistic parallel as follows: "Ephraim: What have I further to do with idols? God: I have answered and will regard him. Ephraim: I am like a green cypress. God: From me is thy fruit found." But I am disposed to regard, with Delitzsch and others, that God, and not Ephraim, is representing himself as the green fir tree." I observe, therefore
I THAT GOD FORESEES THE CHANGE IN HIS REFORMED PEOPLE. "Ephraim shall say, What have I to do any more with idols?
1. Mark the description of the change. Before the period of their conversion comes, he hears them say, "What have I to do any more with idols?" What have I to do with them?
(1) They are beneath me. I am ashamed of them. What fruit had ye in those things whereof ye are now ashamed?
(2) They are a curse to me. Idols degrade, deceive, damn. Omniscience foresees all the workings of the penitent soul.
2. Mark Gods recognition of the change. "I have heard him, and observed him." He is cognizant of all the reflections, remorses, resolutions, of the repentant soul.
II THAT GOD PROVIDES BLESSINGS FOR HIS REFORMED PEOPLE.
1. Protection. "I am like a green fir tree." Those trees in Eastern countries were exceedingly large and thick, affording shelter from sun and storms and showers.
2. Support. "From me is thy fruit found." God is to his people the source of all relief and good, both for this life and the life to come.
CONCLUSION. Sinner, repent and be converted. Say, "What have I to do any more with idols?" Renounce the old. The Almighty Father is ready to receive and bless you. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Ephraim shall say, what have I to do any…
Hos_14:8
Ephraim shall say, what have I to do any more with idols.
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Joined to idols
Compare this account of Ephraim with that given in Hos_4:17. How is this surprising Change to he accounted for?
I. A sinner in his natural state is joined to idols. Herein consisteth the essence of mans apostasy. Something that is not God is the supreme object of his love, and possesseth that place in his heart which is due only to the living and true God. This world, the things of the world, its riches and pleasures and honours, are the great rivals of God which, ever since the fatal apostasy, have usurped the throne of the human heart. This present world, in one shape or other, is loved and served in preference to God by every man, without exception, who hath no other principle of life than what he derived from the first Adam.
II. To separate a sinner from his idols must be the peculiar work of God himself. The natural man may change the object of his devotion; but he will only turn from one idol to another. He stops short of God. All the objects of his pursuit belong to the present state of things. The conversion of a sinner is in Scripture represented as the effect of omnipotent creating power. It is called a new creation, a being born again, a resurrection, a passing from death to life. The apostate creature is really dead, in the truest and most important sense of the word.
III. How does God accomplish this work? By the discovery and application of His pardoning mercy and sanctifying grace. Fear is the immediate consequence of guilt, which soon degenerates into hatred, or that enmity against God which is the distinguishing characteristic of the carnal mind. The report of Gods pardoning mercy presents him in a light so suited to the necessities of the apostate creature that, in proportion as it is believed, the sinner is encouraged to look to Him with hope. Then how powerful must the actual experience of such pardoning mercy be.
IV. These words of Ephraim will be adopted by all upon whom God hath been pleased to confer His pardoning mercy. By this means alone can the sinner be separated from idols. Learn--
1. How to account for that idolatry which is so prevalent in the world.
2. That nothing can avail for the cure of this idolatry which doth not relieve from the guilt of sin and vanquish the tormenting fear of wrath, by representing God in a light wherein we can behold Him with pleasure. 3 The importance and use of faith in Christ. (R. Walker.)
Some of our idols
When the Holy Spirit comes into any heart He drives out the buyers and sellers. If you have received the Spirit you will be crying now in your heart: Lord, take these things hence; what have I to do any more with idols? Some of the idols to be cast away are--
1. Self-righteousness. The largest idol of the human heart--the idol which man loves most and God hates most.
2. Darling sins. Every man has his darling sins. Dash down family idols, and secret idols of your own heart.
3. Unlawful attachments. There is not a more fruitful source of sin and misery than this.
4. Ministers. It is right to love them, but beware of making idols of them.
5. Earthly pleasures. This is a smiling, dazzling idol. Lovers of pleasure more than lovers of God. Sometimes it is a gross idol.
6. Money. You must not love money. You must be more open-hearted, more open-handed.
7. Fear of man. Grim idol! Many souls has he devoured. His eyes are full of hatred to Christs disciples. This keeps some of you from secret prayer, from worshipping God in your family, from going to lay your case before ministers, from openly confessing Christ. (R. M. MCheyne.)
Turnings in life
This is a touching delineation of true repentance, not the less applicable to us in our turning to God because it describes the repentance of a nation, not of an individual, or because it was written thousands of years ago. Israel and Judah were at this time in a miserable condition. The form under which the prophet presents the lesson he would teach his people is very curious. He was directed to take a wife; she was faithless to him, and fell lower and lower in infidelity and infamy. In his own distracted home-life the prophet is taught to see a parable of the state of his country. The words of the text are spoken partly by returning and repentant Israel, and partly by God. Ephraim exclaims, What have I to do any more with idols? The response of God is, I have heard him, and observed him.
1. The recoil and disgust of Ephraim when he remembers his past idolatries. Idolatry in the Bible is always associated with moral debasement. It is not necessary that the idol should be an image of wood or stone. It may be money, position, a splendid establishment, or aesthetic feeling; it may be senseless parsimony, or drink, or licentiousness. And sooner or later there comes a sense of debasement, a wonder that we could have brought ourselves so low. If we have ever known true repentance, we must have known also that feeling which is of its very essence,--What have I to do any more with idols To hate our idol, even though we confess its power over our souls, is at least an advance, the beginning of spiritual life, But by one manly effort to say,--What have I to do any more with idols? and to lay our hearts allegiance and love and reverence before Him who deserves it and asks it, this is repentance or change of mind, this is to pass from death unto life.
2. But that is a tremendous revolution. Such a resolve demands the very highest form of moral courage. The spell of our false gods does not withdraw itself all at once: But God is not unaware of the struggle in which you are engaged. And to returning Ephraim His loving response is, I have heard him and observed him. Our warfare is so feeble because we do not believe that God is witnessing and approving and aiding us. It is well to hear Ephraim recognising his own weakness in the words, I am like a green fir-tree. I do not think I am a giant of the forest; I know I am but a slight and delicate sapling. Then comes the response of God, deepening Ephraims humility and trust, From Me is thy fruit found. The great spiritual need of our souls is to trust God more perfectly, to lay the full weight of our spiritual being on His promises and His character; not to trust Him a little, and ourselves much, but to say out of the fulness of our hearts, All my fresh springs are in Thee. Such trust means strength, not weakness. It is manly; it is truthful; it is self-respecting. (J. A. Jacob, M. D.)
True penitents
I. THE LANGUAGE AND CHARACTER OF TRUE PENITENTS. Godly sorrow for sin is always found when sin is perceived in its pollution and native deformity. The language, What have I to do any more with idols? is the language of confession: a sincere acknowledgement of sin committed against God. Unless the sinner confess his sins unto God he cannot entertain the least degree of hope that they will be forgiven. But this sorrow is not that godly sorrow which issues in repentance unto salvation, unless it has respect to Him who was made a sin-offering for us. Godly sorrow is the gift of God. It is the effect of His Spirit brooding on the heart, softening and melting it. A constituent part of true repentance is faith in the Saviour of sinners. It implies also a steadfast determination to break away from idols, to cast them off. The idols of the heart are to be treated as heathen should treat their idols of wood and stone. But this costs us supreme difficulty.
II. Gods disposition towards such as call upon Him in penitential prayer.
1. His attentive observation. The words of this passage depict the notice which God takes of those who have any spark of generous indignation against themselves. The ears of the Almighty are open to the very first words which betoken humiliation and penitence.
2. His favourable mind towards them. He regards them with a placable mind, as well as a favourable eye. If there is any one truth to which we should cling with the greatest tenacity it is surely this, the favourable disposition of God towards returning penitents.
3. He is a shadow of protection for those who repair to Him in penitence and faith. I am a green fir-tree. He will shield and defend them from the fiery darts of Satan, from their own clamorous lusts, and from the depraved examples of the world.
III. Fruit proceeding prom the relation into which the truly penitent are brought with God.
1. What is to be deemed fruit. The worth of a tree consists in its bringing forth the fruit which is proper to its nature. The fruit differs according to the kind of the tree. Gods people are called trees of righteousness. They bring forth the fruits of the Spirit.
2. This fruit is produced by the grace of God working in those who are in union with Christ.
3. This fruit is found in all who are truly turned to God, truly converted to God. Faith is lifeless and dead if it produce no fruit. There must be life and reality in our religion if we would glorify our Father who is in heaven. (H. J. Hastings, M. A.)
Ephraim forsaking idols
Here are two voices--first, the penitent voice of the returning wanderer, then the welcoming answer of the Father. Here is a wonderful expression of the perfect simplicity of a true return to God. What have I to do any more with idols? That is all! No paroxysms of grief, no agonies of repentance, no prescription of so much sorrow, so much grief, for so much sin; no long, tedious process, but, like the finger put upon the key here, the sound yonder. Look at the answer, the echo of this confession which comes from heaven: it is the welcoming voice of the Father, I hear him, and observe him. Note how instantaneously that Divine ear, strong enough to hear the grass grow, fine enough to hear the first faint shootings of the new life in a mans heart, catches the sound that is inaudible to all besides, and as soon as the word comes from the pale penitent lip of Ephraim the answer comes from God. Observation is here used in a good sense: watching as a nurse watches a feeble child. Then comes a singular metaphor. I am like a green cyprus-tree. The cyprus is an evergreen. So God means, I am unchanged amidst the changing seasons, unaffected by all the change. To the prophet this tree, with its wealth of continual shadow, was an emblem of an unchanging blessing and protection. There is another possible association in these words--fanciful but beautiful--for which I am indebted to an old Jewish rabbi and commentator. He says a cyprus-tree bends down, and anybody that has seen one knows that its shelves of leafage do droop and come down near to the ground; that a man may lift up his hand and grasp the branches. There is an old legend that the boughs of the tree of life used to droop of themselves to the level of Adams hand when he was pure and good. And when he had sinned and fallen they lifted themselves above his reach. This metaphor, then, may hint the condescension of the great loving Father, who stoops down from heaven in order that He may bring Himself within our reach. If you take these three points, unchangeableness, protection, condescension, you exhaust the force of this lovely emblem. And so it all comes to this: the humblest voice of conscious unworthiness and lowly resolve to forsake evil, though it be whispered only in the very depths of the heart, finds its way into the ears of the merciful Father, and brings down the immediate answer, the benediction of His shadowing love and perpetual presence, and the fulness of fruit, which He alone can bestow. (A. Maclaren, D. D.)
Portraiture of a Christian
The text exhibits the temper of all converted people towards God. Converted men forsake their idols. The Christian knows that everything becomes an idol to a man which occupies more of his thoughts, his time, his care, his desires, and his pursuit than God and His glory. In setting before you the temper and characteristics of a child of God, our attention must be directed before all things to its principles, which is that of universal conformity to the image of Jesus Christ. If it be said that the character of our blessed Lord is too grand and too holy for our imitation, the excuse may be met by saying, that imitation does not mean perfection. It is by the perpetual earnest study of the character of Christ that we are first of all brought to love, and afterwards impelled to imitation. The more we study Christ, the more we must love Him; and the more we love Him, the more we shall assuredly copy His features. The Christians temper of heart and mind is, of course, displayed in the two great duties of life--
1. That which concerns his Maker.
2. That which concerns his neighbour.
With the former of these only are we now engaged. In casting away the idols of his heart and life, the Christian, like Ephraim, serves, loves, and acknowledges no other but God. The first thing in the character of the child of God is holy fear. The next is obedience. How many idols are overthrown by obedience! Then comes gratitude, which makes a man seek all occasions of showing love and honour to his benefactor. Then trust. This is ever a peculiar mark of the Christians temper towards God. This trust keeps the Christian watching, striving, praying, and expecting. Then comes supreme desire for the glory of God, which over throws the great idol of selfishness. This temper is very necessary to prevent many deceptions of the heart. It is of all things most difficult to keep the motives pure; and without pure motives how barren and contemptible is our abstinence from evil and our practice of good. Purity is the temper of right motives. Purity of heart is the most eminent and distinguished temper in the circuit of the Christian graces. This temper brings with it the love of God. Love is the spring that moves all the wheels. It is that delight in God which makes us choose Him above all things. There is one more characteristic of the child of God--a constant endeavour to draw nigh to Him. For this cause the Christian loves and values the ordinances of religion. He prizes them as gracious means whereby he is brought into that nearer fellowship with God after which he is aspiring. Humility forms the crowning feature in the Christians temper towards God. It is the seeing our own proper position before God. (W. Harrison, M. A.)
Ephraim renouncing his idols
The necessity and power of Divine influence to regenerate the heart is a truth in which all Christians will agree who make the Word of God their sole guide. This doctrine receives confirmation from the history of Ephraim. Two things. Ephraims abandonment of idols; and Gods reception of him.
I. The renunciation. Here is--
1. The language of confession. The strong aversion he expresses is a virtual admission of his precious attachment. The state of Ephraim in his degeneracy is a correct picture of the entire family of man in their irreligious condition.
2. The language of detestation. The predominating sin of Israel was the worship of idols. With us the sin which has been most prevalent lies the heaviest on the conscience, and becomes the object of the most unqualified indignation.
3. Ephraim resolved on the abandonment of his idols. There is a noble promptitude in this pious determination.
II. the reception.
1. The Divine attention. I have heard him.
2. The Divine observation. I have observed him:
3. The Divine protection. I am like a green fir-tree, which affords grateful shade and security to the traveller. It conveys the ideas of repose, refreshment, safety.
4. Fruitfulness is provided for. This extends the previous image. Reference probably is to the fruit which the penitent bears after conversion to God. This subject is a check to despondency. No true penitent has cause for despair. (Anon.)
Idols abandoned
1. What men pursue, before conversion, are idols, i.e. things which give trouble.
2. When the grace of the Gospel is received into the heart it divorces the sinner from his sins.
3. The language of a penitent renouncing his sins is most pleasing to God.
4. Converts shall find that happiness in Christ Which idols offered, but gave not.
5. Whatever good we do and enjoy is in and from Jesus Christ.
6. True wisdom is to know and understand Gods Word, in its threatenings and in its promises. (H. Foster.)
Giving up idols
Ephraim does not give up his idols without a reason. He says, I have tried you, and you are vain; I have leaned upon you, and you are broken staves; I have consulted you, and you had no answer; I have looked to you, but you never turned a kind eye upon me. The great apostle says, Little children, keep yourselves from idols; the old Scotch version says, Wee bairns, keep yourselves frae dolls; the meaning is the same. I like the quaintness of the Scotch version. There is a caressing tenderness in that gruff old tone; listen to it; it is the kind of tone that grows upon the heart. At first it is very singular, and not wholly desirable, but there is in it a latent music; if you say the words over and over again you will come to like them. The time is on the surface; open it, and you find eternity. (Joseph Parker, D. D.)
True repentanc
e:--
I. THE EVIDENCE OF A TRUE REPENT ANCE. Entire renunciation of idolatry. The repentant sinner is led to confess the folly and sin of his empty pursuits (Rom_6:21). Sinful pleasures (1Co_6:9-11). False confidences: e.g., self-righteousness. Unconditional mercy, etc. And to determine to renounce them. This gracious melting: of heart is the Lords doing. Jesus is exalted to give repentance (Act_5:31):It is produced here as the blessed fruit of sanctified afflictions. Illus.
Manasseh. Prodigal.
II. The notice which God takes of a repentant sinner. He listens to his meanings. (Job_33:27). He watches for his return. His eye is upon the repentant sinner when least he thinks so. He observes him.
III. The gracious encouragement which God gives to him.
1. A promise of security. Shadow from the heat. Shelter from the storm.
2. An assurance of supply. Fruits of comfort derived from God. Fruits of grace produced by Gods help. (John D. Lowe, M. A.)
The pious determination of the true penitent
Whatever we set our affections upon, in preference to God, is an idol; and grace will teach us to renounce it. Every man in an impenitent state seeks his happiness in some forbidden and sinful enjoyment. He is therefore an idolater. We have here--
I. A confession of guilt. Any more implies that in the past he had been concerned with idols.
II. A determination to renounce sins. Implied in the language taken form as an interrogation.
III. The determination is a humble one, formed in reliance on Gods heavenly Grace. Reasons for renunciation of sin are--
1. Penitent sees something of the real nature and evil of it.
2. Penitent has had experience of the vanity and unprofitableness of all sinful pleasures and pursuits.
3. Penitent has already experienced some, and expects more of, solid and permanent happiness.
4. A principle of love and gratitude to God in the penitents heart cannot but operate to make him abhor and renounce all iniquity.
5. Every true penitent has the strongest reason to express and maintain the most determined disavowal of all iniquity, in consequence of having surrendered himself to God, and in solemn covenant devoted himself to His service. And this is true religion. This is genuine repentance. All that comes short of this is but vanity and deception. (S. Knight, M. A.)
Ephraim and his idols
The statement here is, that Ephraim shall and will go on in abominating idols, be constant in his former resolution. Under the term idols gather--
1. False doctrine, which is the foundation of idolatry.
2. Idols themselves.
3. Idolatry, which they tend to.
4. Idolaters. Idolatry frameth base conceits of God.
Consider the opposition between any representation of God, and God. Because God is a jealous God, He will not give His glory to another. Unconverted persons are prone to idolatry; to set up their own wits and wills, instead of Gods. Some commit this great sin of idolatry by trusting to the outward performances and tasks of religion. Consider Gods hatred unto all sorts of idolaters; for He accounts such to hate Him, and so accordingly punishes them. (R. Sibbes, D. D.)
God corroborates Ephraims promise
There are two causes of repentance, one is fear, the other is love. That repentance which owes its existence to fear is to be repented of, but that which originates in love tends to the souls salvation, through Jesus Christ our Lord. Repentance which owes its existence to love is distinguished by the infallible effects of a new heart and a right spirit. Penitents, from the effects of redeeming love, endeavour to keep Gods commandments. The truly penitent is never left to the treachery of self-dependence The text is a ratification or corroboration of the terms of the covenant which Israel promises to fulfil. Unless the Almighty confirms our promises and resolves our own determination would be of no avail. We learn the confidence of the truly penitent in Gods mercy. The truly penitent ascribes all to the great First Cause. And the truly penitent loses no time to make a firm stand against his former sins. The words also express that the penitent does not cavil or reason as to the effect his conversion might have upon his worldly prospects. Genuine repentance affords comfort in every condition of life. (Moses Margoliouth, B. A.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hos_14:8.] God speaks now. Idols] Eph., I have no…
CRITICAL NOTES.]
Hos_14:8.] God speaks now. Idols] Eph., I have no longer to plead with thee, on account of idols. I have nothing more to do with them, and thou hast not. I have answered and observed him, i.e. answered and cared for him, when idols did not. I am like a green fir, green winter and summer alike, and whatever fruit thou yieldest, it is from me. Some represent Eph. speaking, and acknowledging its flourishing condition; but God reminds him that it is owing to his blessing. Both senses represent God as the shelter and the life of the nation.
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HOMILETICS
GOD IN RELATION TO A CONVERTED PEOPLE.—Hos_14:8
These words represent Ephraim in his return to God; and God in his kindness to Ephraim. God has nothing to do with idols, therefore his people do not put them in competition with him; entirely renounce them; return unto him, and are accepted and blessed.
I. God attracts a converted people. “Ephraim shall say, What have I to do any more with idols?” Once he was “joined to idols,” and in the midst of Divine chastisement stupidly resolved, “I will go after my lovers.” Now he renounces all former sins and depends upon God. The world has no attraction to the true convert. He forsakes his evil ways and companions; parts with everything which disputes allegiance with God; and makes no idol of opinions, parties, or means. He has been drawn to God in love and power. He turns away from the glitter which fascinates to the treasure which enriches. He envies not, he seeks not, the worldling’s portion. God is all in all to him. “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.”
II. God accepts a converted people. “I” is here emphatic. I have heard the confession and accepted it. God had hid his face before, or observed them only in his displeasure; now he watches over them and provides for them.
1. God hears their prayers. “I have heard him.” Prayer is an indication of a change of heart. Saul was no sooner converted, than he cried, “Lord what wilt thou have me to do?” Angels in heaven say of such a one, “Behold, he prayeth.” Prayer is the first breathing of Divine life, and then becomes “the Christian’s native air.” He may be despised, and considered weak in mind, or disordered in imagination, by the world: but God regards and hears him. “Before they call, I will answer; and while they are yet speaking I will hear.”
2. God delights in their character. “And observed him.” God is everywhere and observes all men. But more is intended here than mere observation. He is anxious about his people, cares for them and provides for them. He delights in them, and seeks to do them good. He sees the penitent a great way off, and desires his return. He knows and approves of his conduct. He is acquainted with all the remorse, the contrition, and the resolutions of the returning sinner. “Is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.”
III. God beautifies a converted people. He is “like a green fir-tree” unto them. The fir is tall and stately; beautiful in appearance, fragrant, and useful. Without pressing the metaphor, it pictures the constant shelter, the lasting beauty, and the perpetual life of God to the soul. Created beauty is a faint image of moral life. Christians are beautified, winter and summer; are ever fresh and ever flourishing by sap and virtue from God. God is the same to the soul at all times and in all places: the constant shade and the undying verdure of his people. In the restoration of God’s image to man and the godly life of a believer we have the embodiment of “the sublime and beautiful.” “He will beautify the meek with salvation.”
IV. God fertilizes a converted people. “From me is thy fruit found.” Before conversion they have neither beauty, enjoyment, nor fruit in life. But God supplies all deficiency in them. He affords repast as well as repose. The fir-tree may be a shelter and evergreen, but yields no fruit. Fruit and shelter are united in God. “I sat down under his shadow with great delight, and his fruit was sweet to my taste.”
1. The fruit they enjoy comes from God. In pardon and peace, in the comforts of the Holy Ghost, and the foretastes of heaven: they have the earnest, the first-fruits of eternal bliss. They possess it in their hearts, but God is the source and giver. The Church is not the fountain of sufficiency; the creed not the supply of grace. In God is our joy, from God our life, and to God must be our praise. “All my springs are in thee.”
2. The fruit they produce comes from God. Grace in the heart leads to activity in the life. We receive the gifts, but he imparts them. We repent and believe, but faith and repentance are produced by him. We obey, but he inclines and helps us. “As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” God therefore is the source of all fruits in this life and that which is to come. “Without me ye can do nothing.” The fruits of the Spirit result from the work of the Spirit. “The fruits of righteousness which are by Jesus Christ to the glory and praise of God.”
HOMILETIC HINTS AND OUTLINES
Idols. The language expresses former attachment, present aversion and rejection. “What have I to do any more with idols?”
1. They have been a source of pain.
2. A source of shame.
3. A source of degradation. The more penitent we are, and the more we taste of God’s goodness, the more useless do idols appear, and the more do we loathe former sins. “What fruit had ye in those things, whereof ye are now ashamed?”
Those who pray oftenest and secure greatest blessings will see the emptiness and vanity of everything in competition with God. “I have heard him;” therefore the response should be, “What have I to do any more with idols?”
1. God is a protection to his people, “like a green fir-tree.” They often encounter blasts and dangers in returning to him; but he shelters them from the storm (Isa_4:6).
2. God is a support to his people. Without him they are barren in their souls, and unfruitful in their lives. Support in penitence and duty springs from him. “From me is thy fruit found.”
Human nature, by itself, can as little bear fruit well pleasing to God as the pine or cypress can bear fruit for human use. As it were a miracle in nature, were these trees to bring forth such fruit, so, for man to bring forth fruits of grace, is a miracle of grace. The presence of works of grace attests the immediate working of God the Holy Ghost, as much as any miracle in nature [Pusey].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:8 Hosea exhorts Israel one final time to stay…
14:8 Hosea exhorts Israel one final time to stay away from idols. Their life comes only from the Lord; he is an evergreen tree that always bears fruit.
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