Verse 2

consider not in their hearts--literally "say not to," &c. (Psa 14:1). that I remember--and will punish. their own doings have beset them about--as so many witnesses against them (Psa 9:16; Pro 5:22). before my face-- (Psa 90:8).

Verse 3

Their princes, instead of checking, "have pleasure in them that do" such crimes (Rom 1:32).

Verse 4

who ceaseth from raising--rather, "heating" it, from an Arabic root, "to be hot." So the Septuagint. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat that he ceaseth from heating it only from the time that he hath kneaded the dough, until it be leavened; he only needs to omit feeding it during the short period of the fermentation of the bread. Compare Pe2 2:14, "that cannot cease from sin" [HENDERSON].

Verse 5

the day of our king--his birthday or day of inauguration. have made him sick--namely, the king. MAURER translates, "make themselves sick." with bottles of wine--drinking not merely glasses, but bottles. MAURER translates, "Owing to the heat of wine." he stretched out his hand with scorners--the gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.

Verse 6

they have made ready--rather, "they make their heart approach," namely their king, in going to drink with him. like an oven--following out the image in Hos 7:4. As it conceals the lighted fire all night while the baker sleeps but in the morning burns as a flaming fire, so they brood mischief in their hearts while conscience is lulled asleep, and their wicked designs wait only for a fair occasion to break forth [HORSLEY]. Their heart is the oven, their baker the ringleader of the plot. In Hos 7:7 their plots appear, namely, the intestine disturbances and murders of one king after another, after Jeroboam II.

Verse 7

all hot--All burn with eagerness to cause universal disturbance (2Ki. 15:1-38). devoured their judges--magistrates; as the fire of the oven devours the fuel. all their kings . . . fallen--See on Hos 7:1. none . . . calleth unto me--Such is their perversity that amid all these national calamities, none seeks help from Me (Isa 9:13; Isa 64:7).

Verse 8

mixed . . . among the people--by leagues with idolaters, and the adoption of their idolatrous practices (Hos 7:9, Hos 7:11; Psa 106:35). Ephraim . . . cake not turned--a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (Kg1 19:6), and turning it every ten minutes, to bake it thoroughly without burning it.

Verse 9

Strangers--foreigners: the Syrians and Assyrians (Kg2 13:7; Kg2 15:19-20; Kg2 17:3-6). gray hairs--that is, symptoms of approaching national dissolution. are here and there upon--literally, "are sprinkled on" him. yet he knoweth not--Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.

Verse 10

Repetition of Hos 5:5. not return to . . . Lord . . . for all this--notwithstanding all their calamities (Isa 9:13).

Verse 11

like a silly dove--a bird proverbial for simplicity: easily deceived. without heart--that is, understanding. call to Egypt--Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (Kg2 17:3-6). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.

Verse 12

When they shall go--to seek aid from this or that foreign state. spread my net upon them--as on birds taken on the ground (Eze 12:13), as contrasted with "bringing them down" as the "fowls of the heavens," namely, by the use of missiles. as their congregation hath heard--namely, by My prophets through whom I threatened "chastisement" (Hos 5:9; Kg2 17:13-18).

Verse 13

fled--as birds from their nest (Pro 27:8; Isa 16:2). me--who both could and would have healed them (Hos 7:1), had they applied to Me. redeemed them--from Egypt and their other enemies (Mic 6:4). lies-- (Psa 78:36; Jer 3:10). Pretending to be My worshippers, when they all the while worshipped idols (Hos 7:14; Hos 12:1); also defrauding Me of the glory of their deliverance, and ascribing it and their other blessings to idols [CALVIN].

Verse 14

not cried unto me--but unto other gods [MAURER], (Job 35:9-10). Or, they did indeed cry unto Me, but not "with their heart": answering to "lies," Hos 7:13 (see on Hos 7:13). when they howled upon their beds--sleepless with anxiety; image of deep affliction. Their cry is termed "howling," as it is the cry of anguish, not the cry of repentance and faith. assemble . . . for corn, &c.--namely in the temples of their idols, to obtain from them a good harvest and vintage, instead of coming to Me, the true Giver of these (Hos 2:5, Hos 2:8, Hos 2:12), proving that their cry to God was "not with their heart." rebel against me--literally, "withdraw themselves against Me," that is, not only withdraw from Me, but also rebel against Me.

Verse 15

I . . . bound--when I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [CALVIN]. MAURER translates, "I instructed them" to war (Psa 18:34; Psa 144:1), namely, under Jeroboam II (Kg2 14:25). GROTIUS explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.

Verse 16

return, but not to the Most High--or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint. deceitful bow-- (Psa 78:57). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols. for the rage of their tongue--their boast of safety from Egyptian aid, and their "lies" (Hos 7:13), whereby they pretended to serve God, while worshipping idols; also their perverse defense for their idolatries and blasphemies against God and His prophets (Psa 73:9; Psa 120:2-3). their derision in . . . Egypt--Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (Hos 9:3, Hos 9:6; Kg2 17:4). Next: Hosea Chapter 8

Verse 1

When I would have healed Israel,.... Or rather, "when I healed Israel" (k); for this is not to be understood of a velleity, wish, or desire of healing and saving them, as Jarchi; nor of a bare attempt to do it by the admonitions of the prophets, and by corrections in Providence; but of actual healing them; and by which is meant, not healing them in a spiritual and religious sense, as in Hos 6:1; but in a political sense, of the restoring of their civil state to a more flourishing condition; which was done in the times of Jeroboam the son of Joash, as Kimchi rightly observes; who restored the coast of Israel, from the entering of Hamath, unto the sea of the plain, Kg2 14:25; then the iniquity of Ephraim was discovered, and the wickedness of Samaria; some refer this to the times of Jeroboam the first, and that the sense is, that the Lord having cured Israel of the idolatry introduced by Solomon, quickly a new scene of idolatry broke out in Ephraim, or the ten tribes, of which Samaria was the metropolis; for Jeroboam soon set up the calves at Dan and Bethel to be worshipped; but it does not appear that Israel was corrupted with the idolatry of Solomon, and needed a cure then; nor was Samaria built in Jeroboam's time: others apply it to the times of Jehu, who, though he slew the worshippers of Baal, and broke his images, and destroyed him out of Israel, yet retained the worship of the calves at Dan and Bethel, Kg2 10:25; so, though they were healed of one sort of idolatry, another prevailed. It is right, in both these senses, that the iniquity of Ephraim, and wickedness or wickednesses of Samaria, are taken for the idolatrous worship of the golden calves; but then it respects the times of Jeroboam the second, the son of Joash, in whose days Israel was prosperous; and yet these superstitious and idolatrous practices of worship were flagrant and notorious, were countenanced by the king and his courtiers that dwelt at Samaria, as is clear from Amo 7:10; which was an instance of great ingratitude to the Lord; for they commit falsehood; among themselves, lying to one another, and deceiving each other; or to God, deal falsely with him, are guilty of false worship, worshipping idols, which are vanities and lies: and the thief cometh in, and the troop of robbers spoileth without; which may be interpreted either of their sins, their sins in general, both private and public; and their sins of theft and robbery in particular; both such as were committed in houses by the thief privately entering there, and by a gang of robbers in the streets, or on the highway: so the Targum, "in the night they thieve in houses, and in the day they rob on the plain,'' or fields: or else of punishment for their sins; and then the words may be rendered (l), "therefore the thief entereth in, and the troop" or "army spreads without"; this thief was Shallum, who came in to kill and to steal; he slew Zachariah the son of Jeroboam, after he had reigned six months, and usurped the kingdom, and so put an end to the family of Jehu, according as the Lord had threatened, Kg2 8:12; the troop or army is the Assyrian army under Pul, who came against Menahem, king of Israel, of whom he exacted a tribute, and departed, Kg2 15:19; so Cocceius. (k) "dum curo", Junius & Tremellius; "dum medeor", Piscator, Zanchius, Calvin; "quando sanavi, vel sano", Schmidt. (l) "ideo fur ingreditur", Munster. So some in Drusius.

Verse 2

And they consider not in their hearts that I remember all their wickedness,.... That is, the people of the ten tribes, and the inhabitants of Samaria, whose iniquity and wickedness are said to be discovered, and to be very notorious: and yet "they said not to their hearts" (m), as in the original text; they did not think within themselves; they did not commune with their own hearts; they did not put themselves in mind, or put this to their consciences, that the Lord saw all their wicked actions, their idolatry, falsehood, thefts, and robberies, and whatsoever they were guilty of; that the Lord took notice of them, and put them down in the book of his remembrance, in order to call them to an account, and punish them for them: now their own doings have beset them about; or, "that now their own doings", &c. (n); they do not consider in their hearts that their sins are all around them, on every side, committed by them openly, and in abundance, and are notorious to all their neighbours, and much more to the omniscient God: and that they are before my face; so the Targum, "which are revealed before me;'' were manifest in his sight, before whom all things are; but this they did not consider, and therefore went on in that bold and daring manner they did. Some understand these clauses of the punishment of their sins, which should surround them on every side, that they should not be able to escape, like persons closely besieged in a city, that they cannot get out; alluding to the future siege of Samaria, when it would be a plain case, though they did not now think of it, that all their sins were before the Lord, and were observed by him. (m) "et non dicebant ad cor suum", Cocceius; "et non dicunt cordi suo", Schmidt. (n) "quod circumdent ipsos opera eorum", Schmidt.

Verse 3

They make the king glad with their wickedness,.... Not any particular king; not Jeroboam the first, as Kimchi; nor Jehu, as Grotius; if any particular king, rather Jeroboam the second; but their kings in general, as the Septuagint render it, in succession, one after another; who were highly delighted and pleased with the priests in offering sacrifice to the calves, and with the people in attending to that idolatrous worship, by which they hoped to secure the kingdom of Israel to themselves, and prevent the people going to Jerusalem to worship: it made them glad to the heart to hear them say that God was as well pleased with sacrifices offered at Dan and Bethel, as at Jerusalem: and the princes with their lies; with their idols and idolatrous practices, which are vanity and a lie; though some interpret this of their flatteries, either of them, or their favourites; and of their calumnies and detractions of such they had a dislike of.

Verse 4

They are all adulterers,.... King, princes, priests, and people, both in a spiritual and corporeal sense; they were all idolaters, given to idols try, eager of it, and constant in it, as the following metaphors show; and they were addicted to corporeal adultery; this was a prevailing vice among all ranks and degrees of men. So the Targum, "they all desire to lie with their neighbours' wives;'' see Jer 5:7; as an oven heated by the baker; which, if understood of spiritual adultery or idolatry, denotes their eagerness after it, and fervour in it, excited by their king, or by the devil and his instruments, the priests and false prophets; and if of bodily uncleanness, it is expressive of the heat of that lust, which is sometimes signified by burning; and is stirred up by the devil and the corrupt hearts of men to such a degree as to be raised to a flame, and be like a raging fire, or a heated oven; see Rom 1:27; who ceaseth from raising; that is, the baker, having heated his oven, ceaseth from raising up the women to bring their bread to the bake house; or he ceaseth from waking, or from watching his oven; he lays himself down to sleep, and continues in it: after he hath kneaded the dough, until it be leavened; having kneaded the dough, and put in the leaven, he lets it alone to work till the whole mass is leavened, taking his rest in the mean while: as the former clause expresses the vehement desire of the people after adultery, spiritual or corporeal, this may signify their continuance in it; or rather the wilful negligence of the king, priests, and prophets, who, instead of awaking them out of their sleep on a bed of adultery, let them alone in it, until they were all infected with it.

Verse 5

In the day of our king,.... Either his birthday, or his coronation day, when he was inaugurated into his kingly office, as the Targum, Jarchi, and Kimchi; or the day on which Jeroboam set up the calves, which might be kept as an anniversary: or, "it is the day of our king" (o); and may be the words of the priests and false prophets, exciting the people to adultery; and may show by what means they drew them into it, saying this is the king's birthday, or coronation day, or a holy day of his appointing, let us meet together, and drink his health; and so by indulging to intemperance, through the heat of wine, led them on to adultery, corporeal or spiritual, or both: the princes have made him sick with bottles of wine: that is, the courtiers who attended at court on such a day to compliment the king upon the occasion, and to drink his health, drank to him in large cups, perhaps a bottle of wine at once; which he pledging them in the same manner, made him sick or drunk: to make any man drunk is criminal, and especially a king; as it was also a weakness and sin in him to drink to excess, which is not for kings, of all men, to do: or it may be rendered, "the princes became sick through the heat of wine" (p), so Jarchi; they were made sick by others, or they made themselves so by drinking too much wine, which inflamed their bodies, gorged their stomachs, made their heads dizzy, and them so "weak", as the word (q) also signifies, that they could not stand upon their legs; which are commonly the effects of excessive drinking, especially in those who are not used to it, as the king and the princes might not be, only on such occasions: he stretched out his hand with scorners; meaning the king, who, in his cups, forgetting his royal dignity, used too much familiarity with persons of low life, and of an ill behaviour, irreligious ones; who, especially when drunk, made a jest of all religion; scoffed at good men, and everything that was serious; and even set their mouths against the heavens; denied there was a God, or spoke very indecently and irreverently of him; these the king made his drinking companions, took the cup, and drank to them in turn, and shook them by the hand; or admitted them to kiss his hand, and were all together, hail fellows well met. Joseph Kimchi thinks these are the same with the princes, called so before they were drunk, but afterwards "scorners". (o) "dies regis nostri", V. L. Calvin, Tigurine version, Tarnovius, Cocceius, Schmidt. (p) "argotarunt principes a calore vini", Liveleus; "morbo afficiunt se calore ex vino", Tarnovius. (q) "Quem infirmant principes aestu a vino", Cocceius; "infirmum facerunt", Munster; "infirmant", Schmidt.

Verse 6

For they have made ready their heart like an oven, whiles they lie in wait,.... The prince, people, and scorners before mentioned, being heated with wine, and their lust enraged, they were ready for any wickedness; for the commission of adultery, lying in wait for their neighbours' wives to debauch them; or for rebellion and treason against their king, and even the murder of him, made drunk by them, whom they now despised, and waited for an opportunity to dispatch him: their baker sleepeth all the night; in the morning it burneth as a flaming fire; as a baker having put wood into his oven, and kindled it, leaves it, and sleeps all night, and in the morning it is all burning, and in a flame, and his oven is thoroughly heated, and fit for his purpose; so the evil concupiscence in these men's hearts, made hot like an oven, rests all night, devising mischief on their beds, either against the chastity of their neighbours' wives, or against the lives of others, they bear an ill will to, particularly against their judges and their kings, as Hos 7:7; seems to intimate; and in the morning this lust of uncleanness or revenge is all in a flame, and ready to execute the wicked designs contrived; see Mic 2:1. Some by "their baker" understand Satan; others, their king asleep and secure; others Shallum, the head of the conspiracy against Zachariah.

Verse 7

They are all hot as an oven,.... Eager upon their idolatry, or burning in their unclean desires after other men's wives; or rather raging and furious, hot with anger and wrath against their rulers and governors, breathing out slaughter and death unto them: and have devoured their judges; that stood in the way of their lusts, reproved them for them, and restrained them from them; or were on the side of the king they conspired against, and were determined to depose and slay: all their kings have fallen; either into sin, the sin of idolatry particularly, as all from Jeroboam the first did, down to Hoshea the last; or they fell into calamities, or by the sword of one another, as did most of them; so Zachariah by Shallum, Shallum by Menahem, Pekahiah by Pekah, and Pekah by Hoshea; see Kg2 15:1. So the Targum, "all their kings are slain:'' there is none among them that calleth unto me; either among the kings, when their lives were in danger from conspirators; or none among the people, when their land was in distress, either by civil wars among themselves, or by a foreign enemy; such was their stupidity, and to such a height was irreligion come to among them!

Verse 8

Ephraim, he hath mixed himself among the people,.... Either locally, by dwelling among them, as some of them at least might do among the Syrians; or carnally, by intermarrying with them, contrary to the command of God; or civilly, by entering into alliances and confederacies with them, as Pekah the son of Remaliah king of Israel did with Rezin king of Syria, Isa 7:2; or by seeking to them for help, calling to Egypt, and going to Assyria, as in Hos 7:11; so Aben Ezra; or morally, by learning their manners, and conforming to their customs, especially in religious things: though some understand this as a punishment threatened them for their above sins, that they should be carried captive into foreign lands, and so be mixed among the people, and which is Jarchi's sense: but it is rather to be considered as their evil in joining with other nations in their superstition, idolatry, and other impieties; and it is highly offensive to God when his professing people mix themselves with the world, keep company with the men of it, fashion themselves according to them, do as they do, and wilfully go into their conversation, and repeat it, and continue therein, and resolve to do so: for so it may be rendered, "he will mix himself" (r); it denotes a voluntary act, repeated and persisted in with obstinacy; Ephraim is a cake not turned; like a cake that is laid on coats, if it is not turned, the nether part will be burnt, and the upper part unbaked, and so be good for noticing; not fit to be eaten, being nothing indeed, neither bread nor dough; and so may signify, that Ephraim having introduced much of the superstition and idolatry of the Gentiles into religious worship, was nothing in religion, neither fish nor flesh, as is proverbially said of persons and things of which nothing can be made; they worshipped the calves at Dan and Bethel, and Yet swore by the name of the Lord; they halted between two opinions, and were of neither; they were like the hotch potch inhabitants of Samaria in later times, that came in their place, that feared the Lord, and served their own gods: and such professors of religion there are, who are nothing in religion; nothing in principle, they have no scheme of principles; they are neither one thing nor another; they are nothing in experience; if they have a form of godliness, they deny the power of it; they are nothing in practice, all they do is to be seen of men; they are neither hot nor cold, especially not throughout, or on both sides, like a cake unturned; but are lukewarm and indifferent, and therefore very disagreeable to the Lord. Some take this to be expressive of punishment, and not of fault; either of their partial captivity by Tiglathpileser, when only a part of them was carried captive; or of the swift and total destruction of them by their enemies, who would be like hungry and half starved persons, who meeting with a cake on the coals half baked, snatch it up, and eat it, not staying for the turning and baking it on the other side; and thus it should be with them. So the Targum, "the house of Ephraim is like to a cake baked on coals, which before it is turned is eaten.'' (r) "miscebit sese", Zanchius.

Verse 9

Strangers have devoured his strength,.... Or his substance, as the Targum; his wealth and riches, fortresses and strong holds: these strangers were either the Syrians, who, in the times of Jehoahaz, destroyed Ephraim or the Israelites, and so weakened them, as to make them like the dust by threshing, Kg2 12:7; or the Assyrians, first under Pul king of Assyria, who came out against Menahem king of Israel, and exacted a tribute of a thousand talents of silver, and so drained them of their treasure, which was their strength, Kg2 15:19; and then under Tiglathpileser, another king of Assyria, who came and took away from them many of their fortified places, and carried the inhabitants captive, Kg2 15:29; and he knoweth it not; is not sensible how much he is weakened by such exactions and depredations; or does not take notice of the hand of God in all this; does not consider from whence it comes, what is the cause of it, and for what ends; yea, gray hairs are here and there upon him, yet he knoweth not; or, "old age has sprinkled itself upon him" (s); or, "gray hairs are sprinkled on him"; gray hairs, when thick, are a sign that old age is come; and, when sprinkled here and there, are symptoms of its coming on, and of a person's being on the decline of life; and here it signifies the weak and declining state of Israel, through the exactions and depredations of their neighbours, and that theft utter ruin was near; and yet they did not know nor consider their latter end, nor repent of their sins and acknowledge them, and return unto the Lord, and implore his mercy: so carnal professors, who mix with the men of the world, that are strangers to God and godliness, and everything that is divine and good, are devoured by them; they lose their time and substance, and their precious souls, and are not aware of it. The symptoms of the declining state of the church of God are at this time upon us, and yet not taken notice of; such as great departures from the faith; a number of false teachers risen up; great failings off of professors, and of such who have made a great figure in the church; a small number of faithful men; great coldness and lukewarmness to spiritual things; little faith on the earth; great neglect of Gospel worship and ordinances; much sleepiness and drowsiness; great immorality and profaneness: as also the symptoms of the declining state of the world, and of its drawing to its period; as wars, and rumours of wars, famine, pestilence, and earthquakes in divers places; volcanos, burning mountains, eruptions of subterraneous fire, which portend the general conflagration; and yet these things are little attended to. (s) "canities sparsit se in eo", Pagninus, Montanus, Cocceius, Schmidt; "cani sparsi sunt", Tigurine version; "canities aspergit eum", Junius & Tremellius, Piscator; so Latin writers: "sparserit et nigras alba senecta comas". Propert. l. 3. Eleg. 4. "Jam mihi deterior canis aspergitur aetas". Ovid. de Ponto, l. 1. Eleg. 5.

Verse 10

And the pride of Israel testifieth to his face,.... See Gill on Hos 5:5; notwithstanding their weak and declining state, they were proud and haughty; entertained a high conceit of themselves, and of their good and safe condition; and behaved insolently towards God, and were not humbled before him for their sins. Their pride was notorious, which they themselves could not deny; they were self-convicted, and self-condemned: and they do not return to the Lord their God; by acknowledgment of their sins, repentance for them, and reformation from them; and by attendance on his worship, from which they had revolted; so the Targum, "they return not to the worship of the Lord their God:'' nor seek him for all this; though they are in this wasting, declining, condition, and just upon the brink of ruin, yet they seek not the face and favour of the Lord; they do not ask help of him, or implore his mercy; and though they have been so long in these circumstances, and have been gradually consuming for many years, yet in all this time they have made no application to the Lord, that he would be favourable, and raise their sinking state, and restore them to their former glory.

Verse 11

Ephraim also is like a silly dove, without heart,.... Or understanding; which comes and picks up the corns of grain, which lie scattered about, and does not know that the net is spread for it; and when its young are taken away, it is unconcerned, and continues its nest in the same place still; and, when frightened, flees not to its dove house, where it would be safe, but flies about here and there, and so becomes a prey to others. Thus Ephraim, going to Egypt and Assyria for help, were ensnared by them, not having sense enough to perceive that this would be their ruin; and though they had heretofore suffered by them, yet still they continued to make their addresses to them; and instead of keeping close to the Lord, and to his worship and the place of it, and asking counsel and help of him they ran about and sought for it here and there: they call to Egypt; that is, for help; as Hoshea king of Israel, when he sent messengers to So or Sabacon king of Egypt, for protection and assistance, Kg2 17:4. Such a foolish part, like the silly doves, did they act; since the Egyptians had been their implacable enemies, and their fathers had been in cruel bondage under them: they go to Assyria; send gifts and presents, and pay tribute to the kings thereof, to make them easy; as Menahem did to Pul, and Hoshea to Shalmaneser, Kg2 15:19. Some understand this last clause, not of their sin in going to the Assyrian for help; but of their punishment in going or being carried captive thither; and so the Targum seems to interpret it, "they go captive, or are carried captive, into Assyria.''

Verse 12

When they shall go,.... That is, to Egypt or Assyria: I will spread my net upon them; bring them into great straits and difficulties; perhaps the Assyrian army is meant, which was the Lord's net, guided, and directed, and spread by his providence, and according to his will, to take this silly dove in; and which enclosed them on all sides, that they could not escape; see Eze 12:13. Hoshea the king of Israel was taken by the Assyrian, and bound and shut up in prison; Samaria the capital city was besieged three years, and then taken, Kg2 17:4; I will bring them down as the fowls of the heaven; though they fly on high, soar aloft, and behave proudly, and fancy themselves out of all danger; yet, as the flying fowl, the eagle, and other birds, may be brought down to the earth by an arrow from the bow, or by some decoy so should they be brought down from their fancied safe and exalted state, and be taken in the net, and become a prey to their enemies: I will chastise them, as their congregation hath heard; what was written in the law, and in the prophets, were read and explained in the congregations of Israel on their stated days they met together on for religious worship; in which it was threatened, that if they did not observe the laws and statutes of the Lord their God, but neglected and broke them, they should be severely chastised and corrected with his sore judgments, famine, pestilence, the sword of the enemy, and captivity: and now the Lord would fulfil his word, agreeably to what had often been heard by them, but not regarded; see Lev 26:1.

Verse 13

Woe unto them, for they have fled from me,.... From the Lord, from his worship, and the place of it; from obedience to him, and the service of him; as birds fly from their nests, and leave their young, and wander about; so they had deserted the temple at Jerusalem, and forsaken the service of the sanctuary, and set up calves at Dan and Bethel, and worshipped them; and, instead of fleeing to God for help in time of distress, fled further off still, even out of their own land to Egypt or Assyria: the consequence of which was, nothing but ruin; and so lamentation and woes: destruction unto them, because they have transgressed against me; against the laws which God gave them; setting up idols, and worshipping them, and so broke the first table of the law; committing murder, adultery, thefts and robberies, with which they are charged the preceding part of this chapter, and so transgressed the second table of the law; and by all brought destruction upon themselves, which was near at hand, and would certainly come, as here threatened; though they promised themselves peace, and expected assistance from neighbouring nations, but in vain, having made the Lord their enemy, by breaking his laws: though I have redeemed them; out of Egypt formerly, and out of the hands of the Moabites, Ammonites, Philistines, and others, in the times of the judges; and more lately in the times of Joash and Jeroboam the second, who recovered many cities out of the hands of the Syrians. Aben Ezra, Jarchi, and Kimchi, interpret this of the good disposition of God towards them, having it in his heart to redeem them now from their present afflictions and distresses, but that they were so impious and wicked, and so unfaithful to him: yet they have spoken lies against me; against his being and providence, being atheistically inclined; or pretending repentance for their sins, when they were hypocrites, and returned to their former courses; or setting up idols in opposition to him, which were vanity to him; attributing all their good things to them, and charging him with all their evils. Abendana reads the words interrogatively, "should I redeem them, when they have spoken lies against me?" (t) no, I will not. (t) "et ego redimerem eos?" so some in Rivet.

Verse 14

And they have not cried unto me with their heart,.... In their distress, indeed, they cried unto the Lord, and said they repented of their sins, and promised reformation, and made a show of worshipping God; as invocation is sometimes put for the whole worship of God; but then this was not heartily, but hypocritically; their hearts and their mouths did not go together, and therefore was not reckoned prayer; nothing but howling, as follows: when they howled upon their beds; lying sick or wounded there; or, as some, in their idol temples, those beds of adultery, where they pretended to worship God by them, and to pray to him through them; but such idolatrous prayers were no better than the howlings of clogs to him; even though they expressed outwardly their cries with great vehemency, as the word used denotes, having one letter more in it than common: they assemble themselves for corn and wine: either at their banquets, to feast upon them, as Aben Ezra; or to the markets, to buy them, as Kimchi suggests; or rather to their idol temples, to deprecate a famine, and to pray for rain and fruitful seasons; or if they gather together to pray to the Lord, it is only for carnal and worldly things; they only seek themselves, and their own interest, and not the glory of God, and ask for these things, to consume them on their lust. The Septuagint version is, "for corn and wine they were cut", or cut themselves, as Baal's priests did, when they cried to him, Kg1 18:28; and Theodoret here observes, that they performed the Heathen rites, and in idol temples made incisions on their bodies: and they rebel against me: not only flee from him transgress his laws but cast off all allegiance to him and take up arms, and commit hostilities against him. The Targum joins this with the preceding clause, "because of the multitude of corn and wine which they have gathered they have rebelled against my word;'' and to the same sense Jarchi; thus, Jeshurun waxed fat and kicked.

Verse 15

Though I have bound and strengthened their arms,.... As a surgeon sets a broken arm and swathes and binds it, and so restores it to its former strength, or at least to a good degree of strength again, so the Lord dealt with Israel; their arms were broken, and their strength weakened, and they greatly distressed and reduced by the Syrians in the times of Jehoahaz; but they were brought into a better state and condition in the times of Joash and Jeroboam the second; the former retook several cities out of the hands of the Syrians, and the latter restored the border of Israel, and greatly enlarged it; and as all this was done through the blessing of divine Providence, the Lord is said to do it himself. Some render it, "though I have chastised, I have strengthened their arms" (u); though he corrected them for their sins in the times of Jehoahaz, and suffered their arms to be broken by their enemies, for their instruction, and in order to bring them to repentance for their sins; yet he strengthened them again in the following reigns: yet do they imagine mischief against me; so ungrateful were they, they contrived to do hurt to his prophets that were sent to them in his name, to warn them of their sins and danger, and exhort them to repent, and forsake their idolatrous worship, and other sins; and they sought by all means to dishonour the name of the Lord, by imputing their success in the reigns of Joash and Jeroboam to their idols, and not unto him; and so hardened themselves against him, and in their evil ways. (u) "castigavi", Junius & Tremellius, Piscator, Vatablus, Cocceius, Tarnovius.

Verse 16

They return, but not to the most High,.... To Egypt, and not to Jerusalem, and the temple there, and the worship of it; to their idols, and not to him whose name alone is Jehovah, and is the most High all the earth, the God of gods, and Lord of lords, and King of kings; though they made some feint as if they would return, and did begin, and take some steps towards repentance and reformation; but then they presently fell back again, as in Jehu's time, and did not go on to make a thorough reformation; nor returned to God alone, and to his pure worship they pretended to, and ought to have done: or, "not on high, upwards, above" (w); their affections and desires are not after things above; they do not look upwards to God in heaven for help and assistance, but to men and things on earth, on which all their affection and dependence are placed: they are like a deceitful bow; which misses the mark it is directed to; which being designed to send its arrow one way, causes it to go the reverse; or its arrow returns upon the archer, or drops at his feet; so these people deviated from the law of God, acted contrary to their profession and promises, and relapsed into their former idolatries and impieties, and sunk into earth and earthly things; see Psa 78:57; their princes shall fall by the sword: either of their conspirators, as Zachariah, Shallum, Pekahiah, and Pekah; or by the sword of the Assyrians, as Hoshea, and the princes with him, by Shalmaneser; for the rage of their tongue; their blasphemy against God, his being and providences; his worship, and the place of it; his priests and people that served him, and particularly the prophets he sent unto them to reprove them; this shall be their derision in the land of Egypt; whither they sent, and called for help; but now, when their princes are slain, and they carried captive into a foreign land, even those friends and allies of theirs shall laugh and mock at them. The Targum is, "these were their works while they were in the land of Egypt;'' or rather the words may be rendered, "this is their derision, as of old in the land of Egypt" (x); that is, the calves they now worshipped, and to which they ascribed all their good things, were made in imitation of the gods of Egypt, their Apis and Serapis, which were in the form of an ox, and which their fathers derided there; and these were justly to be derided now, and they to be derided for their worship of them, and ascribing all their good things to them; and which would be done when their destruction came upon them. (w) "non supra", Montanus; "non sursum", De Dieu, Gussetius; "non erecte", Cocceius. (x) "haec, seu quae est subsannatio, sicut olim in terra Aegypti", Schmidt. Next: Hosea Chapter 8

Verse 4

To this there is added the passion with which the people make themselves slave to idolatry, and their rulers give themselves up to debauchery (Hos 7:4-7). Hos 7:4. "They are all adulterers, like an oven heated by the baker, who leaves off stirring from the kneading of the dough until its leavening. Hos 7:5. In the day of our king the princes are made sick with the heat of wine: he has stretched out his hand with the scorners. Hos 7:6. For they have brought their heart into their ambush, as into the oven; the whole night their baker sleeps; in the morning it burns like flaming fire. Hos 7:7. They are all red-hot like the oven, and consume their judges: all their kings have fallen; none among them calls to me." "All" (kullâm: Hos 7:4) does not refer to the king and princes, but to the whole nation. נאף is spiritual adultery, apostasy from the Lord; and literal adultery is only so far to be thought of, that the worship of Baal promoted licentiousness. In this passionate career the nation resembles a furnace which a baker heats in the evening, and leaves burning all night while the dough is leavening, and then causes to turn with a still brighter flame in the morning, when the dough is ready for baking. בּערה מאפה, burning from the baker, i.e., heated by the baker. בּערה is accentuated as milel, either because the Masoretes took offence at תּנּוּר being construed as a feminine (Ges. Lehrgeb. p. 546; Ewald, Gramm. p. 449, note 1), or because tiphchah could not occupy any other place in the short space between zakeph and athnach (Hitzig). העיר, excitare, here in the sense of stirring. On the use of the participle in the place of the infinitive, with verbs of beginning and ending, see Ewald, 298, b. Hos 7:5-7 Both king and princes are addicted to debauchery (Hos 7:5). "The day of our king" is either the king's birthday, or the day when he ascended the throne, on either of which he probably gave a feast to his nobles. יום is taken most simply as an adverbial accus. loci. On this particular day the princes drink to such an extent, that they become ill with the heat of the wine. החלוּ, generally to make ill, here to make one's self ill. Hitzig follows the ancient versions, in deriving it from חלל, and taking it as equivalent to החלּוּ ot , "they begin," which gives a very insipid meaning. The difficult expression משׁך ידו את־ל, "he draws his hand with the scoffers," can hardly be understood in any other way than that suggested by Gesenius (Lex.), "the king goes about with scoffers," i.e., makes himself familiar with them, so that we may compare שׁוּת ידו עם (Exo 23:1). The scoffers are drunkards, just as in Pro 20:1 wine is directly called a scoffer. In Hos 7:6, Hos 7:7, the thought of the fourth verse is carried out still further. כּי introduces the explanation and ground of the simile of the furnace; for Hos 7:5 is subordinate to the main thought, and to be taken as a parenthetical remark. The words from כּי קרבוּ to בּארבּם ot כּי קרבוּ form one sentence. קרב is construed with ב loci, as in Jdg 19:13; Psa 91:10 : they have brought their heart near, brought them into their craftiness. "Like a furnace" (כּתנּוּר) contains an abridged simile. But it is not their heart itself which is here compared to a furnace (their heart = themselves), in the sense of "burning like a flaming furnace with base desires," as Gesenius supposes; for the idea of bringing a furnace into an 'ōrebh would be unsuitable and unintelligible. "The furnace is rather 'orbâm (their ambush), that which they have in common, that which keeps them together; whilst the fuel is libbâm, their own disposition" (Hitzig). Their baker is the machinator doli, who kindles the fire in them, i.e., in actual fact, not some person or other who instigates a conspiracy, but the passion of idolatry. This sleeps through the night, i.e., it only rests till the opportunity and time have arrived for carrying out the evil thoughts of their heart, or until the evil thoughts of the heart have become ripe for execution. This time is described in harmony with the figure, as the morning, in which the furnace burns up into bright flames (הוּא points to the more remote tannūr as the subject). In Hos 7:7 the figure is carried back to the literal fact. With the words, "they are all hot as a furnace," the expression in Hos 7:4, "adulterous like a furnace," is resumed; and now the fruit of this conduct is mentioned, viz., "they devour their judges, cast down their kings." By the judges we are not to understand the sârı̄m of Hos 7:5, who are mentioned along with the king as the supreme guardians of the law; but the kings themselves are intended, as the administrators of justice, as in Hos 13:10, where shōphetı̄m is also used as synonymous with מלך, and embraces both king and princes. The clause, "all their kings are fallen," adds no new feature to what precedes, and does not affirm that kings have also fallen in addition to or along with the judges; but it sums up what has been stated already, for the purpose of linking on the remark, that no one calls to the Lord concerning the fall of the kings. The suffix בּהם does not refer to the fallen kings, but to the nation in its entirety, i.e., to those who have devoured their judges. The thought is this: in the passion with which all are inflamed for idolatry, and with which the princes revel with the kings, they give no such heed to the inevitable consequences of their ungodly conduct, as that any one reflects upon the fall of the kings, or perceives that Israel has forsaken the way which leads to salvation, and is plunging headlong into the abyss of destruction, so as to return to the Lord, who alone can help and save. The prophet has here the times after Jeroboam II in his mind, when Zechariah was overthrown by Shallum, Shallum by Menahem, and Menahem the son of Pekahiah by Pekah, and that in the most rapid succession (Kg2 15:10, Kg2 15:14, Kg2 15:25), together with the eleven years' anarchy between Zechariah and Shallum (see at Kg2 15:8-12). At the same time, the expression, "all their kings have fallen," shows clearly, not only that the words are not to be limited to these events, but embrace all the earlier revolutions, but also and still more clearly, that there is no foundation whatever for the widespread historical interpretation of these verses, as relating to a conspiracy against the then reigning king Zechariah, or Shallum, or Pakahiah, according to which the baker is either Menahem (Hitzig) or Pekah (Schmidt).

Verse 8

In the next strophe (Hos 7:8-16) the prophecy passes from the internal corruption of the kingdom of the ten tribes to its worthless foreign policy, and the injurious attitude which it had assumed towards the heathen nations, and unfolds the disastrous consequences of such connections. Hos 7:8. "Ephraim, it mixes itself among the nations; Ephraim has become a cake not turned. Hos 7:9. Strangers have devoured his strength, and he knoweth it not; grey hair is also sprinkled upon him, and he knoweth it not." יתבּולל, from בּלל, to mix or commingle, is not a future in the sense of "it will be dispersed among the Gentiles;" for, according to the context, the reference is not to the punishment of the dispersion of Israel among the nations, but to the state in which Israel then was. The Lord had separated Israel from the nations, that it might be holy to Him (Lev 20:24, Lev 20:26). As Balaam said of it, it was to be a people dwelling alone (Num 23:9). But in opposition to this object of its divine calling, the ten tribes had mingled with the nations, i.e., with the heathen, learned their works, and served their idols (cf. Psa 106:35-36). The mingling with the nations consisted in the adoption of heathen ways, not in the penetration of the heathen into Israelitish possessions (Hitzig), nor merely in the alliances which it formed with heathen nations. For these were simply the consequence of inward apostasy from its God, of that inward mixing with the nature of heathenism which had already taken place. Israel had thereby become a cake not turned. עגּה, a cake baked upon hot ashes or red-hot stones, which, if it be not turned, is burned at the bottom, and not baked at all above. The meaning of this figure is explained by Hos 7:9. As the fire will burn an ash-cake when it is left unturned, so have foreigners consumed the strength of Israel, partly by devastating wars, and partly by the heathenish nature which has penetrated into Israel in their train. "Greyness is also sprinkled upon it;" i.e., the body politic, represented as one person, is already covered with traces of hoary old age, and is ripening for destruction. The object to לא ידע may easily be supplied from the previous clauses, namely, that strangers devour its strength, and it is growing old. The rendering non sapit is precluded by the emphatic והוּא, and he knoweth it not, i.e., does not perceive the decay of his strength.

Verse 10

"And the pride of Israel beareth witness to his face, and they are not converted to Jehovah their God, and for all this they seek Him not." The first clause is repeated from Hos 5:5. The testimony which the pride of Israel, i.e., Jehovah, bore to its face, consisted in the weakening and wasting away of the kingdom as described in Hos 7:9. But with all this, they do not turn to the Lord who could save them, but seek help from their natural foes.

Verse 11

"And Ephraim has become like a simple dove without understanding; they have called Egypt, they are gone to Asshur. Hos 7:12. As they go, I spread my net over them; I bring them down like fowls of the heaven; I will chastise them, according to the tidings to their assembly." The perfects in Hos 7:1 describe the conduct of Israel as an accomplished fact, and this is represented by ויהי as the necessary consequence of its obstinate impenitence. The point of comparison between Israel and the simple dove, is not that the dove misses its proper dwelling and resting-place, and therefore goes fluttering about (Ewald); nor that, in trying to escape from the hawk, it flies into the net of the bird-catcher (Hitzig); but that when flying about in search of food, it does not observe the net that is spread for it (Rosenmller). אין לב is to be taken as a predicate to Ephraim in spite of the accents, and not to yōnâh phōthâh (a simple dove), since phōthâh does not require either strengthening or explaining. Thus does Ephraim seek help from Egypt and Assyria. These words do not refer to the fact that there were two parties in the nation - an Assyrian and an Egyptian. Nor do they mean that the whole nation applied at one time to Egypt to get rid of Asshur, and at another time to Asshur to escape from Egypt. "The situation is rather this: the people being sorely pressed by Asshur, at one time seek help from Egypt against Asshur; whilst at another they try to secure the friendship of the latter" (Hengstenberg, Christology, i. p. 164 transl.). For what threatened Israel was the burden of the "king of princes" (Hos 8:10), i.e., the king of Asshur. And this they tried to avert partly by their coquettish arts (Hos 8:9), and partly by appealing to the help of Egypt; and while doing so, they did not observe that they had fallen into the net of destruction, viz., the power of Assyria. In this net will the Lord entangle them as a punishment. As they go thither, God will spread His net over them like a bird-catcher, and bring them down to the earth like flying birds, i.e., bring them down from the open air, that is to say, from freedom, into the net of captivity, or exile. איסירם, a rare hiphil formation with Yod mobile, as in Pro 4:25 (see Ewald, 131, c). "According to the tidings (announcement) to their assembly:" i.e., in accordance with the threatening already contained in the law (Lev 26:14.; Deu 28:15.), and repeatedly uttered to the congregation by the prophets, of the judgments that should fall upon the rebellious, which threatening would now be fulfilled upon Ephraim.

Verse 13

"Woe to them! for they have flown from me; devastation to them! for they have fallen away from me. I would redeem them, but they speak lies concerning me. Hos 7:14. They did not cry to me in their heart, but howl upon their beds; they crowd together for corn and new wine, and depart against me." The Lord, thinking of the chastisement, exclaims, Woe to them, because they have fled from Him! Nâdad, which is applied to the flying of birds, points back to the figures employed in Hos 7:11, Hos 7:12. Shōd, used as an exclamation, gives the literal explanation of 'ōi (woe). The imperfect 'ephdēm cannot be taken as referring to the redemption out of Egypt, because it does not stand for the preterite. It is rather voluntative or optative. "I would (should like to) redeem them (still); but they say I cannot and will not do it." These are the lies which they utter concerning Jehovah, partly with their mouths and partly by their actions, namely, in the fact that they do not seek help from Him, as is explained in Hos 7:14. They cry to the Lord; yet it does not come from the heart, but (כּי after לא) they howl (יילילוּ, cf. Ges. 70, 2, note) upon their beds, in unbelieving despair at the distress that has come upon them. What follows points to this. Hithgōrēr, to assemble, to crowd together (Psa 56:7; Psa 59:4; Isa 54:15); here to gather in troops or crowd together for corn and new wine, because their only desire is to fill their belly. Thus they depart from God. The construction of סוּר with ב, instead of with מן or מאחרי, is a pregnant one: to depart and turn against God.

Verse 15

Yet Jehovah has done still more for Israel. Hos 7:15. "And I have instructed, have strengthened their arms, and they think evil against me. Hos 7:16. They turn, but not upwards: they have become like a false bow. Their princes will fall by the sword, for the defiance of their tongue: this is their derision in the land of Egypt." יסּר here is not to chastise, but to instruct, so that זרועתם (their arms) is to be taken as the object to both verbs. Instructing the arms, according to the analogy of Psa 18:35, is equivalent to showing where and how strength is to be acquired. And the Lord has not contented Himself with merely instructing. He has also strengthened their arms, and given them power to fight, and victory over their foes (cf. Kg2 14:25-26). And yet they think evil of Him; not by speaking lies (Hos 7:13), but by falling away from Him, by their idolatrous calf-worship, by which they rob the Lord of the glory due to Him alone, practically denying His true divinity. This attitude towards the Lord is summed up in two allegorical sentences in Hos 7:16, and the ruin of their princes is foretold. They turn, or turn round, but not upwards (על, an adverb, or a substantive signifying height, as in Hos 11:7; Sa2 23:1, not "the Most High," i.e., God, although turning upwards is actually turning to God). From the fact that with all their turning about they do not turn upwards, they have become like a treacherous bow, the string of which has lost its elasticity, so that the arrows do not hit the mark (cf. Psa 78:57). And thus Israel also fails to reach its destination. Therefore its princes shall fall. The princes are mentioned as the originators of the enmity against God, and all the misery into which they have plunged the people and kingdom. זעם, fury, here defiance or rage. Defiance of tongue the princes showed in the lies which they uttered concerning Jehovah (Hos 7:13), and with which they blasphemed in a daring manner the omnipotence and faithfulness of the Lord. זו stands, according to a dialectical difference in the mode of pronunciation, for זה, not for זאת (Ewald, 183, a). This, namely their falling by the sword, will be for a derision to them in the land of Egypt: not because they will fall in Egypt, or perish by the sword of the Egyptians; but because they put their trust in Egypt, the derision of Egypt will come upon them when they are overthrown (cf. Isa 30:3, Isa 30:5).

Verse 1

Some take away the last words of the foregoing chapter, and make them the beginning of this: "When I returned, or would have returned, the captivity of my people, when I was about to come towards them in ways of mercy, even when I would have healed Israel, then the iniquity of Ephraim (the country and common people) was discovered, and the wickedness of Samaria, the court and the chief city." Now, in these verses, we may observe, I. A general idea given of the present state of Israel, Hos 7:1, Hos 7:2. See how the case now stood with them. 1. God graciously designed to do well for them: I would have healed Israel. Israel were sick and wounded; their disease was dangerous and malignant, and likely to be fatal, Isa 1:6. But God offered to be their physician, to undertake the cure, and there was balm in Gilead sufficient to recover the health of the daughter of his people; their case was bad, but it was not desperate, nay, it was hopeful, when God would have healed Israel. (1.) He would have reformed them, would have separated between them and their sins, would have purged out the corruptions that were among them, by his laws and prophets. (2.) He would have delivered them out of their troubles, and restored to them their peace and prosperity. Several healing attempts were made, and their declining state seemed sometimes to be in a hopeful way of recovery; but their own folly put them back again. Note, If sinful miserable souls be not healed and helped, but perish in their sin and misery, they cannot lay the blame on God, for he both could and would have healed them; he offered to take the ruin under his hand. And there are some special seasons when God manifests his readiness to heal a distempered church and nation, now and then a hopeful crisis, which, if carefully watched and improved, might, even when the case is very bad, turn the scale for life and health. 2. They stood in their own light and put a bar in their own door. When God would have healed them, when they bade fair for reformation and peace, then their iniquity was discovered and their wickedness, which stopped that current of God's favours, and undid all again. (1.) Then, when their case came to be examined and enquired into, in order to their cure, that wickedness which had been concealed and palliated was found out; not that it was ever hid from God, but he speaks after the manner of men; as a surgeon, when he probes a wound in order to the cure of it and finds that it touches the vitals and is incurable, goes no further in his endeavour to cure it, so, when God came down to see the case of Israel (as the expression is, Gen 18:21), with kind intentions towards them, he found their wickedness so very flagrant, and them so hardened in it, so impudent and impenitent, that he could not in honour show them the favour he designed them. Note, Sinners are not healed because they would not be healed. Christ would have gathered them, and they would not. (2.) Then, when some endeavours were used to reform and reclaim them, that wickedness which had been restrained and kept under broke out; and from God's steps towards the healing of them they took occasion to be so much the more provoking. When endeavours were used to reform them vice grew more impetuous, more outrageous, and swelled so much the higher, as a stream when it is damned up. When they began to prosper they grew more proud, wanton, and secure, and so stopped the progress of their cure. Note, It is sin that turns away good things from us when they are coming towards us; and it is the folly and ruin of multitudes that, when God would do well for them, they do ill for themselves. And what was it that did them this mischief? In one word, they commit falsehood; they worship idols (so some), defraud one another (so others), or, rather, they dissemble with God in their professions of repentance and regard to him. They say that they are desirous to be healed by him, and, in order to that, willing to be ruled by him; but they lie unto him with their mouth and flatter him with their tongue. 3. A practical disbelief of God's omniscience and government was at the bottom of all their wickedness (Hos 7:2): "They consider not in their hearts, they never say it to their own hearts, never think of this, that I remember all their wickedness." As if God could not see it, though he is all eye, or did not heed it, though his name is Jealous, or had forgotten it, though he is an eternal mind that can never be unmindful, or would not reckon for it, though he is the Judge of heaven and earth. This is the sinner's atheism; as good say that there is no God as say that he is either ignorant or forgetful, that there is none that judges in the earth as that he remembers not the things he is to give judgment upon. It is a high affront they put upon God; it is a damning cheat they put upon themselves; they say, The Lord shall not see, Psa 94:7. They cannot but know that God remembers all their works; they have been told it many a time; nay, if you ask them, they cannot but own it, and yet they do not consider it; they do not think of it when they should, and with application to themselves and their own works, else they would not, they durst not, do as they do. But the time will come when those who thus deceive themselves shall be undeceived: "Now their own doings have beset them about, that is, they have come at length to such a pitch of wickedness that their sins appear on every side of them; all their neighbours see how bad they are, and can they think that God does not see it?" Or, rather, "The punishment of their doings besets them about; they are surrounded and embarrassed with troubles, so that they cannot get out, by which it appears that the sins they smart for are before my face, not only that I have seen them, but that I am displeased at them;" for, till God by pardoning our sins has cast them behind his back, they are still before his face. Note, Sooner or later, God will convince those who do not now consider it that he remembers all their works. 4. God had begun to contend with them by his judgments, in earnest of what was further coming: The thief comes in, and the troop of robbers spoils without. Some take this as an instance of their wickedness, that they robbed and spoiled one another. Nec hospes ab hospite tutus - The host and the guest stand in fear of each other. It seems rather to be a punishment of their sin; they were infested with secret thieves among themselves, that robbed their houses and shops and picked their pockets, and troops of robbers, foreign invaders, that with open violence spoiled abroad; so far was Israel from being healed that they had fresh wounds given them daily by robbers and spoilers; and all this the effect of sin, all to punish them for robbing God, Isa 42:24; Mal 3:8, Mal 3:11. II. A particular account of the sins of the court, of the king and princes, and those about them, and the tokens of God's displeasure that they were under for them. 1. Their king and princes were pleased with the wickedness and profaneness of their subjects, who were emboldened thereby to be so much them ore wicked (Hos 7:3): They make the king and princes glad with their wickedness. It pleased them to see the people conform to their wicked laws and examples, in the worship of their idols, and other instances of impiety and immorality, and to hear them flatter and applaud them in their wicked ways. When Herod saw that his wickedness pleased the people he proceeded further in it, much more will the people do so when they see that it pleases the prince, Act 12:3. Particularly, they made them glad with their lies, with the lying praises with which they crowned the favourites of the prince and the lying calumnies and censures with which they blackened those whom they knew the princes had a dislike to. Those who show themselves pleased with slanders and ill-natured stories shall never want those about them who will fill their ears with such stories. Pro 29:12, If a ruler hearken to lies, all his servants are wicked, and will make him glad with their lies. 2. Drunkenness and revelling abound much at the court, Hos 7:5. The day of our king was a merry day with them, either his birthday or his inauguration-day, of which it is probable that they had an anniversary observation, or perhaps it was some holiday of his appointing, which was therefore called his day; on that day the princes met to drink the king's health, and got him among them, to be merry, and made him sick with bottles of wine. It should seem the king did not ordinarily drink to excess, but he was not upon a high day brought to it by the artifices of the princes, tempted by the goodness of the wine, the gaiety of the company, or the healths they urged; and so little was he used to it that it made him sick; and it is justly charged as a crime, as crimen laesae majestatis - treason, upon those who thus imposed upon him and made him sick; nor would it serve for an excuse that it was the day of their king, but was rather an aggravation of the crime, that, whey they pretended to do him honour, they dishonoured him to the highest degree. If it is a great affront and injury to a common person to make him drunk, and there is a woe to those that do it (Hab 2:15), much more to a crowned head; for the greater any man's dignity is the greater disgrace it is to him to be drunk. It is not for kings, O Lemuel! it is not for kings, to drink wine, Pro 31:4, Pro 31:5. See what a prejudice the sin of drunkenness is to a man, to a king. (1.) In his health; it made him sick. It is a force upon nature; and strange it is by what charms men, otherwise rational enough, can be drawn to that which besides the offence it gives to God, and the damage it does to their spiritual and eternal welfare, is a present disorder and distemper to their own bodies. (2.) In his honour; for, when he was thus intoxicated, he stretched out his hand with scorners; then he that was entrusted with the government of a kingdom lost the government of himself, and so far forgot, [1.] The dignity of a king that he made himself familiar with players and buffoons, and those whose company was a scandal. [2.] The duty of a king that he joined in confederacy with atheists, and the profane scoffers at religion, whom he ought to have silenced and put to shame; he sat in the seat of the scornful, of those that had arrived at the highest pitch of impiety; he struck in with them, said as they said, did as they did, and exerted his power, and stretched forth the hand of his government, in concurrence with them. Goodness and good men are often made the song of the drunkards (Psa 69:12; Psa 35:16); but woe unto thee, O land! when thy king is such a child as to stretch forth his hand with those that make them so, Ecc 10:16. 3. Adultery and uncleanness prevailed much among the courtiers. This is spoken of Hos 7:4, Hos 7:6, Hos 7:7, and the charge of drunkenness comes in in the midst of this article; for wine is oil to the fire of lust, Pro 23:33. Those that are inflamed with fleshly lusts, that are adulterers (Hos 7:4), are here again and again compared to an oven heated by the baker (Hos 7:4): They have made ready their heart like an oven (Hos 7:6); they are all hot as an oven, Hos 7:7. Note, [1.] An unclean heart is like an oven heated; and the unclean lusts and affections of it are as the fuel that makes it hot. It is an inward fire, it keeps the heat within itself; so adulterers and fornicators secretly burn in lust, as the expression is, Rom 1:27. The heat of the oven is an intense heat, especially as it is here described; he that heats it stirs up the fire, and ceases not from raising it up, till the bread is ready to be put in, being kneaded and leavened, all which only signifies that they are like an oven when it is at the hottest; nay, when it is too hot for the baker (so the learned Dr. Pocock), when it is hotter than he would have it, so that the raiser up of the fire ceases as long as while the dough that is kneaded is in the fermenting, that the heat may abate a little. Thus fiery hot are the lusts of an unclean heart. (2.) The unclean wait for an opportunity to compass their wicked desires; having made ready their heart like an oven, they lie in wait to catch their prey. The eye of the adulterer waits for the twilight, Job 24:15. Their baker sleeps all the night, but in the morning it burns as a flaming fire. As the baker, having kindled a fire in his oven and laid sufficient fuel to it, goes to bed, and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose, so these wicked people, when they have laid some wicked plot, and formed a design for the gratifying of some covetous, ambitious, revengeful, or unclean lusts, have their hearts so fully set in them to do evil that, though they may stifle them for a while, yet the fire of corrupt affections is still glowing within, and, as soon as ever there is an opportunity for it, their purposes which they have compassed and imagined break out into overt acts, as a fire flames out when it has vent given it. Thus they are all hot as an oven. Note, Lust in the heart is like fire in an oven, puts it into a heat; but the day is coming when those who thus make themselves like a fiery oven with their own vile affections, if that fire be not extinguished by divine grace, shall be made as a fiery oven by divine wrath (Psa 21:9), when the day comes that shall burn as an oven, Mal 4:1. 4. They resist the proper methods of reformation and redress: They have devoured their judges, those few good judges that were among them, that would have put out these fires with which they were heated; they fell foul upon them, and would not suffer them to do justice, but were ready to stone them, and perhaps did so; or, as some think, they provoked God to deprive them of the blessing of magistracy and to leave all in confusion: All their kings have fallen one after another, and their families with them, which could not but put the kingdom into confusion, crumble it into contending parties, and occasion a great deal of bloodshed. There are heart-burnings among them; they are hot as an oven with rage and malice at one another, and this occasions the devouring of their judges, the falling of their kings. For the transgressions of a land many are the princes thereof, Pro 28:2. But in the midst of all this trouble and disorder there is none among them that calls unto God, that sees his hand stretched out against them in these judgments, and deprecates the strokes of it, none, or next to none, that stir up themselves to take hold on God, Isa 64:7. Note, Those are not only heated with sin, but hardened in sin, that continue to live without prayer even when they are in trouble and distress.

Verse 8

Having seen how vicious and corrupt the court was, we now come to enquire how it is with the country, and we find that to be no better; and no marvel if the distemper that has so seized the head affect the whole body, so that there is no soundness in it; the iniquity of Ephraim is discovered, as well as the sin of Samaria, of the people as well as the princes, of which here are divers instances. I. They were not peculiar and entire for God, as they should have been, Hos 7:8. 1. They did not distinguish themselves from the heathen, as God had distinguished them: Ephraim, he has mingled himself among the people, has associated with them, and conformed himself to them, and has in a manner confounded himself with them and lost his character among them. God had said, The people shall dwell alone; but they mingled themselves with the heathen and learned their works, Psa 106:35. They went up and down among the heathen, to beg help of one of them against another (so some); whereas, if they had kept close to God, they would not have needed the help of any of them. 2. They were not entirely devoted to God: Ephraim is a cake not turned, and so is burnt on one side and dough on the other side, but good for nothing on either side. As in Ahab's time, so now, they halted between God and Baal; sometimes they seemed zealous for God, but at other times as hot for Baal. Note, It is sad to think how many, who, after a sort, profess religion, are made up of contraries and inconsistencies, as a cake not turned, a constant self-contradiction, and always in one extreme or the other. II. They were strangely insensible of the judgments of God, which they were under, and which threatened their ruin, Hos 7:9. Observe, 1. The condition they were in. God was not to them, in his judgments, as a moth and as rottenness; they were silently and slowly drawing towards the ruin of their state partly by the encroachments of foreigners upon them: Strangers have devoured his strength, and eaten him up; they have wasted his wealth and treasure, lessened his numbers, and consumed the fruits of the earth. Some devoured them by open wars (as Kg2 13:7, when the king of Syria made them like the dust by threshing), others by pretending treaties of peace and amity, in which they extorted abundance of wealth from them, and made them pay dearly for that which did them no good, but which afterwards they paid more dearly for, as Kg2 16:9. This Ephraim got by mingling with the heathen, and suffering them to mingle with him; they devoured that which he rested upon and supported himself with. Note, Those that make not God their strength (Psa 52:7) make that their strength which will soon be devoured by strangers. They were thus reduced partly by their own mal-administrations among themselves: Yea, gray hairs are here and there upon him (are sprinkled upon him, so the word is), that is, the sad symptoms of a decaying declining state, which is waxing old and ready to vanish away, and the effects of trouble and vexation. Cura facit canos - Care turns gray. The almond-tree does not as yet flourish, but it begins to turn colour, which speaks aloud to him that the evil days are coming, and the years of which he shall say, I have no pleasure in them, Ecc 12:1, Ecc 12:5. 2. Their regardlessness of these warnings: He knows it not; he is not aware of the hand of God gone out against him; it is lifted up, but he will not see, Isa 26:11. He does not know how near his ruin is, and takes no care to prevent it. Note, Stupidity under less judgments is a presage of greater coming. III. They went on frowardly in their wicked ways, and were not reclaimed by the rebukes they were under (Hos 7:10): The pride of Israel still testifies to his face, as it had done before (Hos 5:5); under humbling providences their hearts were still unhumbled, their lusts unmortified; and it is through the pride of their countenance that they will not seek after God (Psa 10:4); they do not return to the Lord their God by repentance and reformation, nor do they seek him by faith and prayer for all this; though they suffer for going astray from him, though it can never be well with them till they come back to him, and though they have in vain sought to others for relief, yet they think not of applying to God. IV. They were infatuated in their counsels, and took very wrong methods when they were in distress (Hos 7:11, Hos 7:12): Ephraim is like a silly dove without heart. To be harmless as a dove, without gall, and not to hurt or injure others, is commendable; but to be sottish as a dove, without heart, that knows not how to defend herself and provide for her own safety, is a shame. 1. The silliness of this dove is, (1.) That she laments not the loss of her young that are taken from her, but will make her nest again in the same place; so they have their people carried away by the enemy, and are not affected with it, but continue their dealings with those that deal barbarously with them. (2.) That she is easily enticed by the bait into the net, and has no heart, no understanding, to discern her danger, as many other fowls do, Pro 1:17. She hastes to the snare, and knows not that it is for her life (Pro 7:23); so they were drawn into leagues with neighbouring nations that were their ruin. (3.) That, when she is frightened, she has not courage to stay in the dove-house, where she is safe, and under the careful protection of her owner, but flutters and hovers, seeking shelter first in one place, then in another, and thereby exposes herself so much the more; so this people, when they were in distress, sought not to God, did not fly like the doves to their windows where they might have been secured from all the birds of prey that struck at them, but threw themselves out of God's protection, and then called to Egypt to help them, and went in all haste to Assyria, to seek for that aid in vain which they might, by repentance and prayer, have found nearer home, in their God. Note, It is a silly senseless thing for those who have a God in heaven to trust to creatures for the refuge and relief which are to be had in him only; and those that do so are a people of no understanding, they are without heart. Now, 2. See what becomes of this silly dove (Hos 7:12): When they shall go to Egypt and Assyria, I will spread my net upon them. Note, Those that will not abide by the mercy of God must expect to be pursued by the justice of God. Here, (1.) They are ensnared: "I will spread my net upon them, bring them into straits, that they may see their folly and think of returning." Note, It is common for those that go away from God to find snares where they expected shelters. (2.) They are humbled; they soar upward, proud of their foreign alliances and confiding in them; but I will bring them down, let them fly ever so high, as the fowls of heaven, that are shot flying. Note, God can and will bring those down that exalt themselves as the eagle, Oba 1:3, Oba 1:4. (3.) They are made to smart for their folly: I will chastise them. Note, The disappointments we meet with in the creature, when we put a confidence in it, are a necessary chastisement, or discipline, that we may learn to be wiser another time. (4.) In all this the scripture is fulfilled. It is as their congregation has heard; they have been many a time told by the word of God, read, and preached, and sung, in their religious assemblies, that "vain is the help of man, that in the son of man there is no help; they have heard both from the law and from the prophets what judgments God would bring upon them for their wickedness; and as they have heard now they shall see, they shall feel." Note, It concerns us to take notice of the word of God which we hear from time to time in the congregation, and to be governed by it, for we must shortly be judged by it; and it will justify God in the condemnation of sinners, and aggravate it to them, that they have had plain public warning given them of it; it is what their congregation has heard many a time, but they would not take warning. "Son, remember thou wast told what would come of it; and now thou seest they were not vain words." See Zac 1:6. V. They revolted from God and rebelled against him, notwithstanding the various methods he took to retain them in their allegiance, Hos 7:13-15. Here observe, 1. How kindly and tenderly God had dealt with them, as a gracious sovereign towards a people dear unto him, and whose prosperity he had much at heart. He had redeemed them (Hos 7:13), brought them, at first, out of the land of Egypt, and, since, delivered them out of many a distress. He had bound and strengthened their arms, Hos 7:15. When their power was weakened, like an arm broken or out of joint, God set it again, and bound it, as a surgeon does a broken bone, to make it knit. God had given Israel victories over the Syrians (Kg2 13:16, Kg2 13:17), had restored their coast (Kg2 14:25, Kg2 14:26), had girded them with strength for battle. "Though I have chastened them" (so the margin reads it), "sometimes corrected them for their faults and thereby taught them, at other times strengthened their arms and relieved them, though I have used both fair means and foul to work upon them, it was all to no purpose; they were mercy-proof and judgment-proof." 2. How impudent their conduct had been towards him notwithstanding, which is described here for the conviction and humiliation of all those who have gone on in any way of wickedness, that they may see how exceedingly sinful their sin is, how heinous, how the God of heaven interprets it, how he resents it. (1.) He had courted them to him, and taken them into covenant with himself; but they fled from him, as if he had been their dangerous enemy who had always approved himself their faithful friend. They wandered from him, as the silly dove from her nest, for those who forsake God will find no rest nor settlement in the creature, but wander endlessly. They fled from God when they forsook the worship of him, and ran away from his service, and withdrew themselves from their allegiance to him. (2.) He had given them his laws, which were all holy, just, and good, by which he designed to keep them in the right way; but they transgressed against him; they sinned with a high hand and a stiff neck, wilfully and presumptuously (so the words signifies); they broke through the fence of the divine law, and therein thwarted the design of the divine love. (3.) He had made known his truths to them, and given them all possible proofs of the sincerity of his good-will to them; and yet they spoke lies against him. They set up false gods in competition with him; they denied his providence and power; thus they belied the Lord, Jer 5:12. They rejected his messages sent them by his prophets, and said that they should have peace, though they went on in sin, directly against what he said. In their hypocritical professions of religion, shows of devotion, and promises of amendment, they lied to the Lord, which he took as lying against him. (4.) He was their rightful Lord and King, and had always ruled in Jacob with equity, and for the public good; and yet they rebelled against him, Hos 7:14. They not only went off from him, but took up arms against him, would have deposed him if they could and set up another. (5.) He designed well for them, but they imagined mischief against him, Hos 7:15. Sin is a mischievous thin; it is mischief against God, for it is treason against his crown and dignity; not that the sinners can do any thing to hurt their Creator (as one of the ancients observes on these words), but what they can they do; and it is so much the worse when it is not done by surprise, or through inadvertency, but designedly and with contrivance. The Jews have a saying, which Dr. Pocock quotes here, The thoughts of transgression are worse than the transgression. The designing of mischief is doing it, in God's account. Compassing and imagining the death of the king is treason by our law. Those that imagine an evil thing, though it prove a vain thing (Psa 2:1), will be reckoned with for the imagination. 3. How they shall be punished for this (Hos 7:13): Woe unto them! for they have fled from me. Note, Those who flee from God have woes sent after them, and are, without doubt, in a woeful case. The wrath of God is revealed from heaven against them; the word of God says, Woe to them! And observe what follows immediately, Destruction unto them! Note, The woes of God's word have real effects; destruction makes them good. The judgments of his hand shall verify the judgments of his mouth. Those whom he curses, and pronounces woeful, they are cursed, they are woeful indeed. VI. Their shows of devotion and reformation were but shows, and in them they did but mock God. 1. They pretended devotion, but it was not sincere, Hos 7:14. When the hand of God had gone forth against them they made some sort of application to him. When he slew them, then they sought him. Lord, in trouble have they visited thee. But it was all in hypocrisy. (1.) When they were under personal troubles, and called upon God in secret, they were not sincere in that: They have not cried unto me with their heart, when they howled upon their beds. When they were chastened with pain upon their beds, and the multitude of their bones with strong pains, perhaps ill of the wounds they received in war, they cried, and groaned, and complained in the forms of devotion, and, it may be, they used many good words, proper enough for the circumstances they were in; they cried, God help us, and, Lord, look upon us. But they did not cry with their heart, and therefore God reckons it as no crying to him. Moses is said to cry unto God when he spoke not a word, only his heart prayed with faith and fervency, Exo 14:15. These made a great noise, and said a great deal, and yet did not cry to God, because their hearts were not right with him, not subjected to his will, devoted to his honour, nor employed in his service. To pray is to lift up the soul to God, this is the essence of prayer. If this be not done, words, though ever so well chosen, are but wind; but, if it be, it is an acceptable prayer, though the groanings cannot be uttered. Note, Those do not pray to God at all that do not pray in the spirit. Nay, God is so far from approving their prayer and accepting it that he calls it howling. Some think it intimates the noisiness of their prayers (they cried to God as they used to cry to Baal, when they thought he must be awakened), or the brutish violent passions which they vented in their prayers; they snarled at the stone, and howled under the whip, but regarded not the hand. Or it denotes that their hypocritical prayers were so far from being pleasing to God that they were offensive to him; he was angry at their prayers. The songs of the temple shall be howlings, Amo 8:3. God will be so far from pitying them that he will justly laugh at their calamity, who have so often laughed at his authority. (2.) When they were under public troubles, and met together to implore God's favour, in that also they were hypocritical; they assembled themselves, for fashion-sake, because it was usual to call a solemn assembly in times of general mourning, Zep 2:1. But it was only to pray for corn and wine that they came together, which were the things they wanted, and feared being deprived of by the want of rain, the judgment they now laboured under. They did not pray for the favour or grace of God, that God would give them repentance, pardon their sins, and turn away his wrath, but only that he would not take away from them their corn and wine. Note, Carnal hearts, in their prayers to God, covet temporal mercies only, and dread and deprecate no other but temporal judgments, for they have no sense of any other. 2. They pretended reformation, but neither was that sincere, Hos 7:16. Here is, (1.) The sin of Israel: They return, that is, they make as if they would return; they pretend to repent and amend their doings, but they make nothing of it; they do not come home to God nor return to their allegiance, whereas God says (Jer 4:1), If thou wilt return, O Israel! return to me; do not only turn towards me, but return to me. This dissimulation of theirs makes them like a deceitful bow, which looks as if it were fit for business, and is bent and drawn accordingly, but, when strength comes to be laid to it, either the bow or the string breaks, and the arrow, instead of flying to the mark, drops at the archer's foot. Such were their essays towards repentance and reformation. (2.) The sin of the princes of Israel. That which is charged upon them is the rage of their tongue, quarrelling with God and his providence and with all about them when they are crossed. Princes think they may say what they will, and that it is their prerogative to huff and bluster, to curse and rail, and to call names at their pleasure, but let them know there is a God above them that will call them to an account for the rage of their tongues and make their own tongues to fall upon them. (3.) The punishment of Israel and their princes for their sin. As for the princes, they shall fall by the sword either of their enemies or of their own people, some by one and some by the other; and this shall be their derision, this is that for which they shall be derided in the land of Egypt, when they flee to the Egyptians for succour, Hos 7:11. Their sin and punishment shall make them a laughing-stock to all about them. Note, Those that are treacherous and deceitful in their dealings with God, and passionate and outrageous in their conduct towards men, will justly be made a derision to their neighbours, for they make themselves ridiculous.

Verse 1

7:1-2 I want to heal Israel: God’s overwhelming desire was to heal Israel’s harlotry (see 14:4) and restore her to right relationship with him, but she was filled with liars, thieves, and bandits. • The Israelites might have thought that the Lord was unaware of their sins, but he was watching them, and he saw everything they did.

Verse 3

7:3-7 The northern kingdom of Israel saw a succession of seven different kings during the final twenty-five years of its existence, four of whom were assassinated by usurpers. This passage refers to the vicious and bloody political intrigue that characterized these years.

7:3 The prophet did not record the name of this king, but many believe he was Hoshea, the northern kingdom’s last monarch.

Verse 4

7:4 adulterers: Hosea used this term earlier to describe spiritual apostasy (3:1); it refers here to those who were disloyal to the king.

Verse 6

7:6 A simile aptly compares the plots and political intrigue during this turbulent time to a red-hot oven that breaks out to ignite the entire land.

Verse 7

7:7 They kill their kings: The people of Israel assassinated one king after another as they desperately attempted to save their nation and their lives from the invading Assyrian army. Throughout these last years, they relied upon their own plans and plots and never thought to cry out to the Lord, their only true source of help.

Verse 8

7:8-12 Israel ignored the Lord in their international politics as well as in their domestic policies. Like silly, witless doves, they had flown in a frenzy between Assyria and Egypt, the major powers of their day, vainly trying to make treaties and alliances that would save their land.

7:8 The people of Israel mingle with godless foreigners: By relying upon foreign nations rather than God for security, the Israelites were no longer a pure, holy nation, set apart for the Lord. • Flatbread must be turned over at the proper time to ensure that it is baked on both sides rather than burned on one side and raw on the other. Israel was a half-baked cake and was therefore worthless.

Verse 9

7:9 foreign gods (literally foreigners): Israel’s political involvement with foreign nations had harmed their spiritual well-being.

Verse 11

7:11 When invaded by Assyria, Israel turned to Egypt for help. When Egypt proved powerless, Israel tried to appease Assyria by becoming its vassal (a subservient kingdom).

Verse 12

7:12 Like a fowler hunting birds, the Lord would throw his net over silly, witless Israel to punish them.

Verse 13

7:13 What sorrow: This word (Hebrew ’oy) was used at funerals to mourn the dead. In God’s eyes, Israel was as good as dead because they had rebelled against him. Rebellion against a human king was a capital crime; how much more serious it was for God’s people to rebel against their heavenly king. • I wanted to redeem them: This Hebrew word means paying a fee to repatriate someone who has been enslaved. It is often associated with the exodus from Egypt. The Lord desired to do for the Israelites what he did when he brought their ancestors out of their slavery to pagan gods, but they . . . told lies about him.

Verse 14

7:14 They cut themselves: Self-mutilation was characteristic of Canaanite worship (see 1 Kgs 18:28); it was prohibited in Israel (Deut 14:1).

Verse 16

7:16 A crooked (literally loose) bow cannot propel its arrow to the target; it depicts Israel’s futility apart from God (see 7:8, 11).