the Second Week after Epiphany
Click here to join the effort!
Read the Bible
Bahasa Indonesia Sehari-hari
Hosea 11:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalDevotionals:
- Faith'sParallel Translations
Aku tidak akan melaksanakan murka-Ku yang bernyala-nyala itu, tidak akan membinasakan Efraim kembali. Sebab Aku ini Allah dan bukan manusia, Yang Kudus di tengah-tengahmu, dan Aku tidak datang untuk menghanguskan.
Bahwa tiada akan Kusampaikan kehangatan murka-Ku, tiada Aku membinasakan Efrayim sama sekali, karena Akulah Allah, bukan manusia, Aku Yang Mahasuci di antara kamu, tiada akan datang dengan pembalasan yang membinasakan semuanya.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
not execute: Hosea 14:4, Exodus 32:10-14, Deuteronomy 32:26, Deuteronomy 32:27, Psalms 78:38, Isaiah 27:4-8, Isaiah 48:9, Jeremiah 30:11, Jeremiah 31:1-3, Ezekiel 20:8, Ezekiel 20:9, Ezekiel 20:13, Ezekiel 20:14, Ezekiel 20:21-23
return: 1 Samuel 26:8, 2 Samuel 20:10
for: Numbers 23:19, Isaiah 55:8, Isaiah 55:9, Micah 7:18-20, Malachi 3:6, Romans 11:28, Romans 11:29
the Holy One: Isaiah 12:6, Ezekiel 37:27, Ezekiel 37:28, Zephaniah 3:15-17
Reciprocal: Deuteronomy 29:23 - like the 2 Kings 8:19 - for David Job 6:10 - the Holy One Job 35:15 - in great Psalms 46:5 - God is Psalms 135:14 - he will repent Song of Solomon 6:12 - soul Isaiah 30:18 - wait Jeremiah 3:12 - and I will not Jeremiah 9:7 - shall Jeremiah 14:10 - have they Jeremiah 31:18 - Ephraim Jeremiah 31:20 - for Jeremiah 50:40 - General Joel 2:18 - and pity Jonah 4:2 - thou art Matthew 7:11 - how
Cross-References
Of these were the Iles of the gentiles deuided in their landes, euery one after his tongue, and after his kinrede, in their nations.
The begynnyng of his kingdome was Babel, and Erech, & Arab, and Calueh, in the lande of Sinar.
These are the children of Ham in their kinredes, in their tongues, countreys, and in their nations.
Unto Heber also were borne two sonnes: the name of the one was Peleg, for in his dayes was the earth deuided, and his brothers name was Iactan.
And all the whole earth was of one language and lyke speache.
Selah liued thirtie yeres, and begat Heber.
And Tarah toke Abram his sonne, and Lot the sonne of Haran his sonnes sonne, and Sarai his daughter in lawe his sonne Abrams wyfe, and they departed together from Ur of the Chaldees, that they myght go into the land of Chanaan: and they came vnto Haran, and dwelt there.
And the dayes of Tarah, were two hundreth and fiue yeres, and Tarah died in Haran.
And hath made of one blood all nations of men, for to dwell on all ye face of the earth, & hath determined the tymes before appoynted, and also the boundes of their habitation:
If therfore, when all the Churche is come together in one, & all speake with tongues, there come in they that are vnlearned, or they which beleue not: wyll they not say yt ye are out of your wittes?
Gill's Notes on the Bible
I will not execute the fierceness of mine anger,.... That is, his wrath and fury to the uttermost; his people are deserving of his wrath as others, being by nature children of wrath as the rest; which they are sensible of under spiritual conviction, and therefore flee from it, where they may be safe: and though the Lord often chastises and afflicts them, yet not in wrath; or however but in a little wrath, as it seems to them; he does not stir up all his wrath, nor any in reality; all being poured upon his Son, their surety, who saves and delivers them from wrath to come;
I will not return to destroy Ephraim; or "again", or "any more, destroy" f him; not twice; he might be destroyed when carried captive into Assyria; but the remnant that shall spring from him in the latter day shall not be destroyed, but saved. The Targum is,
"my word shall not return to destroy the house of Israel;''
or I will not return from my love and affections to them, I will never be wroth with them any more; nor from my mercy to them, which is from everlasting to everlasting; or from my covenant, promise, and resolution to save them, they shall not be punished with everlasting destruction:
for I [am] God, and not man; a God gracious and merciful, longsuffering, slow to anger, and pardoning sin, and not man, cruel, revengeful, implacable, who shows no mercy when it is in the power of his hands to avenge himself; or God that changes not in his purposes and counsels, in his love and affections, and therefore the sons of Jacob are not consumed, and not man that repents, is fickle, inconstant, and mutable; or God that is faithful to his covenant and promises, and not man that lies and deceives, promises and never performs. The Targum is,
"seeing I am God, my word remains for ever, and my works are not as the works of the flesh (or of men) who dwell upon the earth;''
the Holy One in the midst of thee; being in the midst of his people, he protects and defends them, and so they are safe; and being the Holy One there, he sanctifies them, and saves them, in a way consistent with his own holiness and justice: or there is "a Holy One", or Holy Ones, the singular put for the plural, "in the midst of thee" g; and therefore thou shalt not be destroyed for their sakes, as Sodom would not, had there been ten righteous persons in it, to which some think the allusion is:
and I will not enter into the city; in a hostile way to destroy or plunder it; but this is not to be understood either of Samaria or Jerusalem, which were entered into in this manner. The Targum is,
"I have decreed by my word that my holy Shechinah shall be among you, and I will not change Jerusalem again for another city;''
which sense the Jewish commentators follow; but, as this respects Gospel times, the meaning seems to be, that God would dwell among his people everywhere, and would not be confined to any city or temple as heretofore; but wherever his church and people were, there would be his temple, and there he would dwell.
f לא אשוב לשחת "non perdam amplius", Junius Tremellius, Piscator "non iterum destruam", Cocceius. g בקרבך קדוש "[est] sanctus", i.e. "[sancti], in medio tui", Rivetus.
Barnes' Notes on the Bible
I will not execute the fierceness of Mine anger - It is the voice of “mercy, rejoicing over judgment.” mercy prevails in God over the rigor of His justice, that though He will not suffer them to go utterly unpunished, yet He will abate of it, and not utterly consume them.
I will not return to destroy Ephraim - God saith that He will not, as it were, glean Ephraim, going over it again, as man doth, in order to leave nothing over. As it is in Jeremiah, “They shall thoroughly glean the remnant of Israel, as a vine. Turn back thine hand, as a grapegatherer into the baskets” Jeremiah 6:9; and, “If grapegatherers come to thee, would they not leave some gleaning-grapes? but I have made Esau bare” Jeremiah 49:9-10.
For I am God and not man - o: “not swayed by human passions, but so tempering His wrath, as, in the midst of it, to remember mercy; so punishing the iniquity of the sinful children, as at once to make good His gracious promises which He made to their forefathers.” : “Man punishes, to destroy; God smites, to amend.”
The Holy One in the midst of thee - The holiness of God is at once a ground why He punishes iniquity, and yet does not punish to the full extent of the sin. Truth and faithfulness are part of the holiness of God. He, the Holy One who was “in the midst” of them, by virtue of His covenant with their fathers, would keep the covenant which He had made, and for their father’s sakes would not wholly cut them off. Yet the holiness of God hath another aspect too, in virtue of which the unholy cannot profit by the promises of the All-Holy. “I will not,” paraphrases Cyril, “use unmingled wrath. I will not “give” over Ephraim, wicked as he has become, to entire destruction. Why? Do they not deserve it? Yes, He saith, but “I am God and not man,” i. e., Good, and not suffering the motions of anger to overcome Me. For that is a human passion. Why then dost Thou yet punish, seeing Thou art God, not overcome with anger, but rather following Thine essential gentleness? I punish, He saith, because I am not only Good, as God, but holy also, hating iniquity, rejecting the polluted, turning away from God-haters, converting the sinner, purifying the impure, that he may again be joined to Me. We, then, if we prize the being with God, must, with all our might, fly from sin, and remember what He said. “Be ye holy, for I am holy.”
And I will not enter the city - God, who is everywhere, speaks of Himself, as present to us, when He shows that presence in acts of judgment or of mercy. He visited His people in Egypt, to deliver them; He visited Sodom and Gomorrah as a Judge, making known to us that He took cognizance of their extreme wickedness. God says, that He would “not enter the city,” as He did “the cities of the plain,” when He overthrew them, because He willed to save them. As a Judge, He acts as though He looked away from their sin, lest, seeing their city to be full of wickedness, He should be compelled to punish it. : “I will not smite indiscriminately, as man doth, who when wroth, bursts into an offending city, and destroys all. In this sense, the Apostle says, “Hath God cast away His people? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not east away His people, whom He foreknew. What saith the answer of God to Elias! I have reserved to Myself seven thousand men, who have not bowed the knee to Bard. Even so then, at this present time also, there is a remnant according to the election of grace” Romans 11:1-2, Romans 11:4-5. God then was wroth, not with His people, but with unbelief. For He was not angered in such wise, as not to receive the remnant of His people, if they were converted. No Jew is therefore repelled, because the Jewish nation denied Christ; but whoso, whether Jew or Gentile, denieth Christ, he himself, in his own person, repels himself.”
Clarke's Notes on the Bible
Verse Hosea 11:9. I will not execute — Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!
