Hosea 14:8

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 (Hosea 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 (Hosea 2:15; Hosea 2:21; Hosea 2:23; compare Isaiah 65:24).

Observed R.V., “will regard,” that is, with loving care and tenderness (Isaiah 8:17; Deuteronomy 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 Hosea 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 (Hosea 4:13; compare Isaiah 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 (Hosea 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 132:0). 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 Hosea 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 Hosea 13:15.

With Hosea 14:8 closes the direct prophetic message. Hosea 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” (Matthew 11:15; Matthew 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 Hosea 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 (Psalms 19:9; Deuteronomy 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 (1 Corinthians 1:18; compare Proverbs 11:5).