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Hosea 13 |
King James Version
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Hosea 13:1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
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Hosea 13:2 And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
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Hosea 13:3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff [that] is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
Such, brethren, is our life, we whose existence is so transitory. Such is the game we play upon earth. We do not exist, and then we are born, and being born we are soon dissolved. We are a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace upon the sea. We are dust, a vapor, the morning dew, a flower growing but a moment and withering in a moment. “Man’s days are as grass: as the flower of the field, so shall he flourish.” How beautifully has holy David meditated on our weakness: “Declare unto me the fewness of my days.” On His Brother St. Caesarius, Oration
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Hosea 13:4 Yet I [am] the LORD thy God from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me.
All things have been created by the Lord Christ, and therefore the proper name for him is that he is a creator. The nature and title of what he himself produced is unsuitable for him. Our witness is Melchizedek, who proclaims God as the Creator of heaven and earth in the following words: “Blessed be Abraham by the most high God, who created heaven and earth.” Hosea the prophet is also a witness when he says, “I am the Lord your God who strengthened the heavens and created the earth, whose hands created all the hosts of heaven.” Peter also is a witness, who writes as follows: “Commending your souls as to a faithful creator.” Why do we attribute the name of the work to the maker? Why do we give God the same name as our own? He is our Creator, the Creator of the whole heavenly array.
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Hosea 13:5 I did know thee in the wilderness, in the land of great drought.
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Hosea 13:6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.
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Hosea 13:7 Therefore I will be unto them as a lion: as a leopard by the way will I observe [them]:
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Hosea 13:8 I will meet them as a bear [that is] bereaved [of her whelps], and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
In fulfillment of holy Writ, the truth has resounded through the voice of the apostles, for the psalmist has sung, “Their voice has gone forth unto all the earth, and their words unto the ends of the world.” So also “Christ our Passover is sacrificed,” for of him the prophet had foretold: “He was led as a sheep to the slaughter, and he was mute as a lamb before its shearer, and he opened not his mouth.” Who is this man? He is the man of whom the prophet at once goes on to say, “In humility his judgment was taken away; who shall declare his generation?” I recognize the realization of so much humility in a king of so much power, for he who is as a lamb that opens not its mouth before its shearer is also “the lion of the tribe of Judah.” Who is this lamb and lion? He suffered death like a lamb, and he has devoured like a lion. Who is this lamb and lion? Meek yet courageous; lovable yet fearsome; innocent yet powerful; silent under judgment, yet roaring to pronounce judgment. Who is this lamb and lion—suffering like a lamb; rising up like a lion? Rather, is he not at the same time a lamb and lion in his suffering and his resurrection? Let us discern the lamb in the suffering. “He was,” as we have just reminded you, “mute as a lamb before its shearer, and he opened not his mouth.” Let us discern the lion in the suffering.
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Hosea 13:9 O Israel, thou hast destroyed thyself; but in me [is] thine help.
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Hosea 13:10 I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
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Hosea 13:11 I gave thee a king in mine anger, and took [him] away in my wrath.
Praise wicked King Saul, because he also was a punishment for sinners, as the Lord says: “I gave you a king in my wrath.” Praise the demon that king suffered, because it also was punishment for a sinner. Praise the blindness of heart that has befallen Israel, and do not be silent about why it is said, “Until the full number of the Gentiles should enter,” although you will perhaps deny this is a punishment. If you were a lover of the inner light, you would cry out that it is not merely a punishment but a very great punishment.
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Hosea 13:12 The iniquity of Ephraim [is] bound up; his sin [is] hid.
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Hosea 13:13 The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the breaking forth of children.
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Hosea 13:14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
We adhere not only to the belief that Christ is God, as this is the fundamental proof of the fulfillment of redemption, but also because it confirms the words of God.
Thus, if the glory of incorruptibility has been hidden from all people in this time, how do you, in this very same age, boast that you are able to be clothed with that very same incorruptibility? For just as sinking into sin has become for humans the beginning of corruption, so not having sin will be the beginning of incorruption. Who, therefore, concealed this prior to the judgment of God or removed it from the bosom of Christ and handed it over to you? Or do you perhaps think that a person would not merit this in the future from the hand of the Lord? That most distinguished man, Paul, teaches this and says, “But when this mortal thing has put on immortality, then shall come to pass the saying which is written, ‘Death has been swallowed up in victory. Where, O death, is your victory? Where, O death is your sting?’ Now the sting of death is sin.” Through this the apostle shows that by no means can anyone so scoff at death and sin, until immortality follows mortality, and incorruption, corruption, and when, with the destruction of weakness, perfect virtue succeeds it; when there will not be male and female, but when all will be similar to the angels of God.
But that brazen serpent was hung up as a remedy for the biting serpents, not as a type of him that suffered for us but as a contrast. And [the brazen serpent] saved those that looked upon it, not because they believed it to live but because it was killed, and killed with it were the powers that were subject to it, being destroyed as it deserved. And what is the fitting epitaph for it from us? “O death, where is your sting? O grave, where is your victory?” You are overthrown by the cross; you are slain by him who is the giver of life; you are without breath, dead, without motion, even though you keep the form of a serpent lifted up on a pole. On Holy Easter, Oration
What is it the chaste person would like? That no lust at all should stir in the members against chastity. [The chaste person] wants peace but hasn’t yet got it. I mean, when we get to the stage where no lusts at all rise up to be opposed, there won’t be any more enemy for us to wrestle with; nor is there in that state any expectation of victory, because the triumph is being celebrated over the enemy already conquered. Listen to the apostle telling you about that victory: “The perishable must put on imperishability, and the mortal put on immortality; then will come about the saying that is written: ‘Death has been swallowed up in victory.’ ” Now listen to the song of triumph: “Where, O death, is your striving? Where, O death, is your sting?” You have stabbed, you have wounded, you have knocked down; but the one who made me was wounded for me. O death, death! The one who made me was wounded for me, and by his death he conquered you. And that’s when those who triumph over you are going to say, “Where, O death, is your striving? Where, O death, is your sting?” Sermon
No one could have known wisdom, because “no one knows the Son except the Father, and no one knows the Father except the Son and him to whom the Son chooses to reveal him.” Therefore he revealed him to John, since wisdom was with the apostle, and so he spoke not his own thought but that which wisdom poured into him: “In the beginning was the Word, and the Word was with God.” Death indeed could not hold it, for wisdom said, “O death, where is your victory? O death, where is your sting?” The Prayer of Job and David.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Hosea 13:15 Though he be fruitful among [his] brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
Wherefore let us direct our discourse to a second witness. And of what sort is this one? Listen to Hosea, as he speaks thus grandly: “In those days the Lord shall bring on a burning wind from the desert against them, and shall make their veins dry, and shall make their springs desolate; and all their goodly vessels shall be spoiled. Because they rose up against God, they shall fall by the sword, and their pregnant women shall be ripped up.” And what else is this burning wind from the east than the antichrist that is to destroy and dry up the veins of the waters and the fruits of the trees in his times, because people set their hearts on his works? For which reason they shall serve him in his pollution.
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Hosea 13:16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.
