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Hosea 5

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¹Hear this, O ye priests; and listen well, O ye house of Israel; and give ye ear, O house of the king; for the punishment threateneth you; because ye have been a snare on Mizpah, and a net spread out upon Thabor.

²And for murdering they who had rebelled [against God] concealed themselves in deep places; but I will inflict correction on them all.

³I well know Ephraim, and Israel is not hidden from me; for now, O Ephraim, hast thou played the harlot, [and] Israel is defiled.

⁴Their doings will not permit them to return unto their God; for the spirit of lewdness is in their bosom, and the Lord they have not known.

⁵Therefore shall the pride of Israel be humbled before his face: and Israel and Ephraim shall stumble in their iniquity; Judah also shall stumble with them.

⁶With their flocks and with their herds will they go to seek the Lord; but they shall not find him: he hath withdrawn himself from them.

⁷Against the Lord have they dealt treacherously; for strange children have they begotten: now shall one month devour them together with their possessions.

⁸Blow ye the cornet in Gib'ah, the trumpet in Ramah: blow the alarm at Beth-aven, [The enemy is] after thee, O Benjamin.

⁹Ephraim shall be made desolate on the day of chastisement: among the tribes of Israel had I made known that which is true.

¹⁰The princes of Judah were like those that remove the landmark: my wrath, therefore, will I pour out upon them like water.

¹¹Oppressed is Ephraim, broken through punishment; because he willingly walked after the commandment [of false prophets].

¹²But like the moth became I unto Ephraim, and like rottenness to the house of Judah.

¹³Then saw Ephraim his sickness, and Judah his wound, and Ephraim went to Asshur, and [the other] sent to the king that should contend [[Jareb]]; but he will never be able to heal you, nor remove from you your wound.

¹⁴For I am as a lion unto Ephraim, and as a young lion to the house of Judah: I, even I myself will tear in pieces and go away; I will bear away, and none shall deliver.

¹⁵I will go [from here, and] return to my place, till they acknowledge their guilt, and seek my presence: in their affliction will they seek for me.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

This chapter begins with threatening the Israelites for ensnaring the people to idolatry by their sacrifices and other rites on Mizpah and Tabor, Hos 5:1-5. Their sacrifices, however costly, are declared to be unacceptable, Hos 5:6; and their substance is devoted to the locust, Hos 5:7. Nor is judgment to stop here. The cities of Judah are called upon, in a very animated manner, to prepare for the approach of enemies. Benjamin is to be pursued; Ephraim is to be desolate; and all this is intimated to Israel, that they may by repentance avert the judgment, Hos 5:8, Hos 5:9. The following verses contain farther denunciations, Hos 5:10-13, expressed in terms equally terrible and sublime, Hos 5:14. The Lord afflicts not willingly the children of men; he visits them with temporal calamities that he may heal their spiritual malady, Hos 5:15.

Verse 1

Hear ye this, O priests - A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practice idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see Jdg 11:29. And Tabor was a beautiful mountain in the tribe of Zebulum. Both these places are said to be eminent for hunting etc., and hence the natural occurrence of the words snare and net, in speaking of them.

Verse 2

The revolters are profound to make slaughter - Here may be a reference to the practice of hunters, making deep pits in the ground, and lightly covering them over, that the beasts, not discovering them, might fall in, and become a prey. Though I have been a Rebuker - "I will bring chastisement on them all." As they have made victims of others to their idolatry, I will make victims of them to my justice. Some have thought that as many as wished to depart from the idolatrous worship set up by Jeroboam, were slaughtered; and thus Jeroboam the son of Nebat Made Israel to sin.

Verse 3

I know Ephraim - I know the whole to be idolaters.

Verse 4

They will not frame their doings - They never purpose to turn to God, they have fully imbibed the spirit of idolatry.

Verse 5

The pride of Israel doth testify to his face - The effrontery with which they practise idolatry manifests, not only their insolence, but the deep depravity of their heart; but their pride and arrogance shall be humbled.

Verse 6

They shall go with their flocks - They shall offer many sacrifices, professing to seek and be reconciled to the Lord; but they shall not find him. As they still retain the spirit of their idolatry, he has withdrawn himself from them.

Verse 7

Now shall a month devour them - In a month's time the king of Assyria shall be upon them, and oblige them to purchase their lives and liberties by a grievous tax of fifty shekels per head. This Menahem, king of Israel, gave to Pul, king of Assyria, Kg2 15:16-20. Instead of month, some translate the original locust. "The locusts shall devour them."

Verse 8

Blow ye the cornet in Gibeah - Gibeah and Ramah were cities of Judah, in the tribe of Benjamin. After thee, O Benjamin - An abrupt call of warning. "Benjamin, fly for thy life! The enemy is just behind thee!" This is a prediction of the invasion of the Assyrians, and the captivity of the ten tribes.

Verse 9

Among the tribes of Israel have I made known - They have got sufficient warning; it is their own fault that they have not taken it.

Verse 10

Like them that remove the bound - As execrable as they who remove the land-mark. They have leaped over law's enclosure, and scaled all the walls of right; they have despised and broken all laws, human and Divine.

Verse 11

Walked after the commandment - Jeroboam's commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.

Verse 12

Unto Ephraim as a moth - I will consume them by little and little, as a moth frets a garment.

Verse 13

When Ephraim saw his sickness - When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols. King Jareb - This name occurs nowhere in Scripture but here and in Hos 10:6. The Vulgate and Targum render ירב yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15 and 16. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.

Verse 14

I will be - as a lion - כשחל cashshachel, as a panther or lioness.

Verse 15

I will go and return to my place - I will abandon them till they acknowledge their offenses. This had the wished-for effect, as we shall see in the following chapter; for they repented and turned to God, and he had mercy upon them. These two verses are considered as instances of the true sublime.

Introduction

GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS. (Hos 5:1-5) Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance. the king--probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria. judgment is towards you--that is, threatens you from God. ye have been a snare on Mizpah . . . net . . . upon Tabor--As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [JEROME]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.

Verse 2

revolters--apostates. profound--deeply rooted [CALVIN] and sunk to the lowest depths, excessive in their idolatry (Hos 9:9; Isa 31:6) [HENDERSON]. From the antithesis (Hos 5:3), "not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare Isa 29:15). to . . . slaughter--He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God. though--MAURER translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.

Verse 3

Ephraim--the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry. I how . . . not hid from me--notwithstanding their supposed profound cunning (Hos 5:2; Rev 2:2, Rev 2:9, Rev 2:13, Rev 2:19). now--"though I have been a rebuker of all them" (Hos 5:2) who commit such spiritual whoredoms, thou art now continuing in them.

Verse 4

They--Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit") (Hos 4:12; Isa 63:10; Eze 16:43; Act 7:51).

Verse 5

the pride of Israel--wherewith they reject the warnings of God's prophets (Hos 5:2), and prefer their idols to God (Hos 7:10; Jer 13:17). testify to his face--openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in Isa 3:9. Judah . . . shall fall with them--This prophecy is later than Hos 4:15, when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.

Verse 6

with . . . flocks--to propitiate Jehovah (Isa 1:11-15). seek . . . not find--because it is slavish fear that leads them to seek Him; and because it then shall be too late (Pro 1:28; Joh 7:34).

Verse 7

treacherously--as to the marriage covenant (Jer 3:20). strange children--alluding to "children of whoredoms" (Hos 1:2; Hos 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [HENDERSON]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy. a month--a very brief space of time shall elapse, and then punishment shall overtake them (Zac 11:8). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh. portions--that is, possessions. Their resources and garrisons will not avail to save them. HENDERSON explains from Isa 57:6, "portions" as their idols; the context favors this, "the Lord" the true "portion of His people" (Deu 32:9), being in antithesis to "their portions," the idols.

Verse 8

The arrival of the enemy is announced in the form of an injunction to blow an alarm. cornet . . . trumpet--The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note (Hos 8:1; Num 10:2; Jer 4:5; Joe 2:1). Gibeah . . . Ramah--both in Benjamin (Isa 10:29). Beth-aven--in Benjamin; not as in Hos 4:15; Beth-el, but a town east of it (Jos 7:2). "Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare Hos 5:5), being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (Jdg 5:14).

Verse 9

Israel is referred to in Hos 5:9, Judah in Hos 5:10. the day of rebuke--the day when I shall chastise him. among the tribes of Israel have I made known--proving that the scene of Hosea's labor was among the ten tribes. that which shall surely be--namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.

Verse 10

remove the bound-- (Deu 19:14; Deu 27:17; Job 24:2; Pro 22:28; Pro 23:10). Proverbial for the rash setting aside of the ancestral laws by which men are kept to their duty. Ahaz and his courtiers ("the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the layer and the sea and introduced an idolatrous altar from Damascus (Kg2 16:10-18); also he burnt his children in the valley of Hinnom, after the abominations of the heathen (Ch2 28:3).

Verse 11

broken in judgment--namely, the "judgment" of God on him (Hos 5:1). walked after the commandment--Jeroboam's, to worship the calves (Kg2 10:28-33). Compare Mic 6:16, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (Act 5:29). JEROME reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."

Verse 12

as a moth--consuming a garment (Job 13:28; Psa 39:11; Isa 50:9). Judah . . . rottenness--Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness (Pro 12:4). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [GROTIUS]. As in Hos 5:13-14, the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.

Verse 13

wound--literally, "bandage"; hence a bandaged wound (Isa 1:6; Jer 30:12). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy. went . . . to the Assyrian--First, Menahem (Kg2 15:19) applied to Pul; again, Hoshea to Shalmaneser (Kg2 17:3). sent to King Jareb--Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [JEROME]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in Jdg 6:32, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (Kg2 16:7-8; Ch2 28:16-21); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal your, nor cure you of your wound.

Verse 14

lion--The black lion and the young lion are emblems of strength and ferocity (Psa 91:13). I, even I--emphatic; when I, even I, the irresistible God, tear in pieces (Psa 50:22), no Assyrian power can rescue. go away--as a lion stalks leisurely back with his prey to his lair.

Verse 15

return to my place--that is, withdraw My favor. till they acknowledge their offence--The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare Zac 11:5) is included in the idea, as English Version translates. Compare Lev 26:40-41; Jer 29:12-13; Eze 6:9; Eze 20:43; Eze 36:31. seek my face--that is, seek My favor (Pro 29:26, Margin). in . . . affliction . . . seek me early--that is, diligently; rising up before dawn to seek Me (Psa 119:147; compare Psa 78:34). Next: Hosea Chapter 6

Introduction

INTRODUCTION TO HOSEA 5 The design of this chapter is to expose the sins of Israel and of Judah, and to declare the judgment of God upon them for them. Men of all ranks in Israel are summoned to attend to the charge brought against then, and the sentence on them, Hos 5:1. The charge exhibited is, that they were guilty of in, hating men to the slaughter of idolatrous sacrifices, though they had been sufficiently rebuked and corrected, Hos 5:1; of both corporeal and spiritual adultery, whereby they were defiled, and which was well known to the Lord, Hos 5:3; of obstinate persistence in impenitence, owing to the efficacy of an unclean spirit in them, and their want of the knowledge of God, Hos 5:4; of open pride, which stared them in the face, and for which they fell into calamities, and Judah with them, and should not be able with all their sacrifices to find favour with God, who had withdrawn himself from them, Hos 5:5; also of treacherous dealing with the Lord by their spiritual adultery, and begetting strange children, Hos 5:7; next their punishment is denounced, of which notice was to be given them by the sound of the trumpet, as an alarm of war, or as calling for mourning, Hos 5:8; since Ephraim would become desolate, of which notification had been made among the tribes, Hos 5:9; and wrath would be poured out in great abundance on the princes of Judah, who were very wicked men, Hos 5:10; and Ephraim would be oppressed and broken by the judgment of God, who would be as a moth unto them, and also rottenness to Judah, because they followed the commandments of men, Hos 5:11; and, what was still more provoking, when they were sensible of their calamities and distresses, they sought not help from the Lord, but from men that could do them no good; and therefore he threatens to be as a devouring lion to them, Hos 5:13; and yet the chapter concludes with a promise of the conversion of these people, after the Lord had dealt with them in an angry manner, Hos 5:15.

Verse 1

Hear ye this, O priests,.... Though idolatrous ones, who called themselves priests, and were reckoned so by others, though not of the tribe of Levi, but such as Jeroboam had made priests, or were their successors; and there might be some of the family of Aaron and tribe of Levi, that might continue in the cities of Israel, and who gave in to the idolatrous worship of those times. Some render it "princes" (c) and the word signifies both: and hearken, ye house of Israel; not the kingdom of Judah, as Kimchi, for this is manifestly distinguished from Israel in this chapter; nor the sanhedrim, to which sense Aben Ezra seems to incline; but the ten tribes, the whole kingdom of Israel, the common people in it: and give ye ear, O house of the king; of the king of Israel, who, at this time, is thought to be Menahem; the royal family, the princes of the blood, and all that belonged to the king's court; all of every office, priestly or kingly, of every rank, high and low, are called upon to hearken to what is about to be said, both concerning their sin and punishment: for judgment is toward you: either to know and do that which is just and right; it belonged to the priests to know and teeth divine judgment, to instruct the people in the knowledge of the judgments, statutes, and laws of God; and it belonged to, the king to execute human judgment, to do justice and judgment according to the laws of God, and of the realm; and it belonged to the people to attend to both: so the Targum, "does it not "belong" to you to know judgments?'' or rather this is to be understood of punitive justice and judgment, of the sentence of condemnation, or denunciation of punishment for sin: the reasons of which follow, because ye have been a snare on Mizpah, and a net spread upon Tabor; these were two high mountains in the land of Israel; the former was near Hermon and Lebanon, and the same with Gilead, Jos 11:3; the latter was a mountain in Galilee, between Issachar and Zebulun, six miles from Nazareth: it was, according to Joseph ben Gorion (d) almost four miles high, had on the top of it a plain of almost three miles; the true Josephus (e) says is was three and a quarter miles; See Gill on Jer 46:18; the Jews (f) have a tradition, that Jeroboam set spies upon these mountains at the time of the solemn feasts, to watch who went to them out of Israel, and to inform against them; but these could not command all the roads leading to Jerusalem. It may be these mountains were much infested with hawkers and hunters, to which there may be an allusion; and the sense be, ye priests, people, and king, are like to those that set snares and nets on those hills, as they to ensnare and catch creatures, so ye to ensnare and draw men into idolatrous practices; or rather, since there is no note of comparison, the meaning is, that they set up altars, and offered sacrifices on these hills, and thereby ensnared not only those of their own tribes, but drew and enticed many of the tribes of Judah and Benjamin to fall in with the same idolatrous practices. (c) "significat sacerdotes et principes", vid. 2 Sam. viii. 18. "Sacerdotes ac domum regis", i.e. "regem cum principibus et aulicis", Liveleus. (d) Hist. Heb. l. 4. c. 25. p. 635. (e) De Bello Jud. l. 4. c. 1. sect. 9. (f) Jarchi ex Tanehuma, Abendana ex Midrash.

Verse 2

And the revolters are profound to make slaughter,.... The revolters are the king, priests, and people, who had revolted from the true worship and ways of God unto idolatry. These formed deep laid schemes, and took crafty methods, like hawkers; who lay themselves flat upon the ground to manage their snares and nets, and observe the creatures that fall into them, and take them, and whom they artfully decoy, to which the allusion is; and that either to slay those who would not comply with their false worship; or rather to multiply the sacrifices of slain beasts, and offer them with a great show of devotion and religion, and thereby beguile, entice, and ensnare simple and unwary souls; so the Targum, "they sacrifice to idols abundantly;'' and which, in the sight of God, was mere slaughter and butchery: though I have been a rebuker of them all; king, priests, and prophets; those idolaters, revolters, or worshippers of Baal, as Aben Ezra calls them: this is to be interpreted either of the prophet, who had freely, faithfully, and openly reproved all orders of men for their departure from God and his worship, and for their idolatrous practices; or of the Lord himself, which comes to the same sense, who had rebuked them by his prophets, and corrected them by his judgments, but to no purpose: and therefore they could not plead ignorance, or excuse themselves upon that account.

Verse 3

I know Ephraim, and Israel is not hid from me,.... Though they may cover their designs from men, and seek deep to hide their counsel from the Lord, and make plausible pretences for what they do, and put on an appearance of religion; yet God, who knows all men, and their hearts, cannot be deceived; he judges not according to outward appearance; all things are naked and open to him; nor can any hide themselves from him; he knows their persons, intentions, and designs, as well as actions. Kimchi interprets Ephraim of Jeroboam, the son of Nebat, who was of that tribe; others, of the tribe itself, and Israel of the other nine tribes; others take Ephraim for the ten tribes, and Israel for the two tribes: but it is best to understand Ephraim and Israel of the same, even of the ten tribes; whose works, as the Targum paraphrases it, the Lord knew, particularly what follows: for now, O Ephraim, thou committest whoredom; both corporeal and spiritual adultery, which frequently went together, as observed in the preceding chapter: the Lord knew their corporeal whoredom, though ever so secretly committed, and their spiritual adultery or idolatry, under all the specious pretences of worshipping him; which was an abhorrence to him, as well as a pollution to them: and Israel is defiled; with the same sins; for all sin is of a defiling nature, and especially those mentioned, which defile body and soul, and render men loathsome and abominable in the sight of God.

Verse 4

They will not frame their doings to turn unto their God,.... Either their evil doings; they will not leave, as the Targum and Jarchi (g); their evil ways and worship, their adultery and idolatry; which was necessary to repentance and true conversion to God, whom they yet professed to be their God, though they had so sadly departed from him: or their good works; they did not choose to do them, which were leading steps to repentance and conversion, or fruits and evidences of it: they had no mind to repent of their sins, and turn from them to the Lord; they had no thought, care, or concern, about these things, but obstinately persisted in their sins and in their impenitence: their wills were wretchedly depraved and corrupted; their hearts hard, perverse, and obstinate; they had no will to that which is good: for the spirit of whoredom is in the midst of them; an unclean spirit, that prompts them to and pushes them on to commit corporeal and spiritual whoredom; the bias and inclination of their minds were this way which put them upon such evil practices; the spirit of error, which caused them to err, as the Targum and Kimchi; the lying spirit in the false prophets which encouraged them therein; and even himself, the spirit that works in the children of disobedience: and they have not known the Lord; ignorance of God, his nature and perfections, his will, word, and worship, was the cause of their idolatry, and other sins; see Hos 4:1; and this was wilful and affected ignorance; they knew not, nor would they understand: they rejected the knowledge of God, and the means of it; so the Targum, "and they sought not instruction (or doctrine) from the Lord.'' (g) So R. Sol. Urbin. fol. 68. 2.

Verse 5

And the pride of Israel doth testify to his face,.... Or, "does" or "shall answer to his face" (h); contradicts him, convicts him, and fills him with shame; the pride of his heart, and of his countenance, and which appears in all his actions, and which is open and manifest to all, shall stare him in the face, and confound him; even all the sinful actions done by him in a proud and haughty manner, in contempt of God and of his laws, shall fly in his face, and fill him with dread and horror. The Targum is, "the glory of Israel shall be humbled, and they seeing it:'' instead of greatness, glory, and honour, they formerly had, they shall be in a mean low condition, even in their own land, before they go into captivity; and which their eyes shall behold, as Kimchi explains the paraphrase; and to this sense Jarchi and Aben Ezra incline; and so read the Septuagint, Syriac, and Arabic versions. Some understand this of God himself, who, formerly, at least, was the pride, glory, and excellency of Israel; of whom they were proud, and boasted, and gloried in; even he shall be a swift witness against them: and therefore shall Israel and Ephraim fall in their iniquity; that is, the ten tribes shall fall by and for their iniquities, such as before mentioned, into ruin and misery; it has respect to their final destruction and captivity by the Assyrians; they first fell into sin, and then by it into ruin: see Hos 14:1; Judah also shall fall with them; the two tribes of Judah and Benjamin, as they fell into idolatry, and were guilty of the same crimes, so should be involved in the same or like punishment, though not at the same time; for the Babylonish captivity, in which Judah was carried captive, was many years after Israel was carried captive by the Assyrians: unless this is to be understood of the low, afflicted, and distressed condition of Judah, in the times of Ahaz, by Tiglathpileser, king of Assyria, who had a little before carried captive part of Israel, and by others; and in which times Judah fell into idolatrous practices, and fell by them; see Kg2 15:29. (h) "respondebit", Montanus, Zanchius, Tarnovius, Rivet, Schmidt; "respondit", Cocceius.

Verse 6

They shall go with their flocks and with their herds to seek the Lord,.... Not only the two tribes of Judah and Benjamin, to whom Kimchi, Aben Ezra, and Abarbinel, restrain the words; but the ten tribes of Israel also, who, when in distress, and seeing ruin coming upon them, should seek the Lord; seek help from him against their enemies, and the pardon of their sins; seek his face and favour, and to appease his wrath, by bringing a multitude of sacrifices out of their flocks and herds; such a number of them, as if they brought all their flocks and herds with them; but not with true repentance for their sins, nor with faith in the great sacrifice, which legal sacrifices, rightly performed, prefigured. Kimchi refers this to the times of Josiah; but, as it respects Israel as well as Judah, it seems to design some time a little before the ruin of them both: but they shall not find him; shall not find grace and mercy with him; he will not be favourable to them, will not afford them any help, but give them up to utter ruin and destruction; as he did Israel at the Assyrian captivity, and Judah at the Babylonish captivity: he hath withdrawn himself from them; the glory of the Lord departed from them; his Shechinah, or divine Majesty, as the Targum, removed from them, because of their idolatry, and other sins; they sought him not where and while he was to be found; and therefore, when they sought him, found him not, because he had withdrawn his presence from among them, being provoked by their iniquities.

Verse 7

They have dealt treacherously against the Lord,.... Which was the reason of his departure from them; as a woman deals treacherously with her husband when she is unfaithful to him, and commits adultery; so Israel and Judah dealt treacherously with the Lord, who stood in the relation of a husband to them in covenant, by committing idolatry; for they have begotten strange children; either of strange women, the daughters of idolatrous Heathens they married, so the Targum, Jarchi, and Kimchi; or rather their natural children, though born of Israelitish or Jewish parents, both such; yet being educated by them in an idolatrous way, and brought up in the commission of the evils their parents were guilty of, are said to be strange children to the Lord, alienated from him and his worship, and as such to be begotten: now shall a month devour them with their portions; the Jews understand this literally of the month Ab, the time of Jerusalem's destruction, so Jarchi and R. Jeshuah in Aben Ezra and Ben Melech; or the month Tammuz, in which the city was broke up, and the month Ab, in which it was destroyed, as Kimchi; or rather, which is also a sense he mentions, it signifies a short time, a very little while before the destruction should come; and compares it with Zac 11:8; though, according to the Targum, it is to be understood of every month; and so denotes the continual desolation that should be made, until they were utterly destroyed; but others seem better to interpret it of their new moon, or first day of the month, which they observed in a religious way, by offering sacrifice, &c. and on which they depended; but this should be so far from being of any service to them, that it should turn against them; and, because of the idolatry committed in them, the Lord would hate them, and destroy them on account of them; even their farms, and fields, and vineyards, which were their portions and inheritances; see Isa 1:13; unless it is rather to be understood of the parts of the beasts slain in sacrifice on those days, to appease the Lord; which would be so far from doing it, that they would provoke him yet more to wrath, and slay them.

Verse 8

Blow ye the cornet in Gibeah, and the trumpet in Ramah,.... As an alarm of war, to give notice that the enemy is at hand, just ready to invade the kingdoms of Israel and Judah, and bring destruction upon them; according to the Targum, the words are directed to the prophets, "O ye prophets, lift up your voice like a trumpet;'' to declare to the people of Judah their sins and transgressions, and the punishment that would be inflicted on them for them; or it may be, this is a call of the people to fasting, mounting, and lamentation, as in Joe 2:1. Gibeah is the same which is called "Gibeah of Saul", Sa1 11:4; it being the birth place of that prince; and which Josephus (i) calls Gabathsaoule, and interprets it the hill of Saul, and says it was distant from Jerusalem about four miles; though elsewhere (k) he represents it as but two and a half miles; perhaps in the latter place there is a corruption in the number; for, according to Jerom, it was near Ramah, which was seven miles from Jerusalem; he says it is called also "Gibeah of Benjamin", Sa1 13:2; because it was in that tribe, as was also Ramah; which, according to Eusebius (l), was six miles from Jerusalem; these were near to each other; see Jdg 19:13; so that the calamity threatened is what respects the two tribes: cry aloud at Bethaven; the same with Bethel, or a place near unto it, in the tribe of Benjamin, or on the borders of Ephraim; see Hos 4:15. According to the above writer (m), it lay about twelve miles from Jerusalem; in the way to Sichem; and being upon the borders both of Benjamin and Ephraim, it sometimes belonged to Israel, and sometimes to Judah; see Ch2 13:19; and seeing, as Jerom observes, that Benjamin was at the back of it (for where the tribe of Benjamin ended, not far in the tribe of Ephraim, according to him, was this city built), it therefore very beautifully follows, after thee, O Benjamin; that is, either the enemy is after thee, O Benjamin, is just at hand, ready to fall upon thee, and destroy thee, as Jarchi, Kimchi, and Ben Melech; or rather, after the trumpet is blown in Gibeah and Ramah, cities which belonged to Benjamin, let it he blown, either in Bethaven, on the borders of Benjamin and Ephraim; or let it be blown in the tribe of Judah, so that all the twelve tribes may have notice, and prepare for what is coming upon them. (i) De Bello Jud. l. 5. c. 2. sect. 1. (k) Antiqu. l. 5. c. 2. sect. 8. (l) Apud Reland Palestina Illustrata, l. 3. tom. 2. p. 963. (m) Apud Reland. ib. p. 637.

Verse 9

Ephraim shall he desolate in the day of rebuke,.... The country of the ten tribes shall be laid desolate, the inhabitants of them destroyed either by the sword, or famine, or pestilence, and the rest carried captive, as they were by Shalmaneser; and this was the day of the Lord's rebuke and chastisement of them: or of the reward of their sins, as the Targum, when the Lord punished them for them; and this is what the trumpet was to be blown for, in order to give notice of, or to call for mourning on account of it: among the tribes of Israel have I made known that which shall surely be; this desolation was foretold by the prophets, and published in all the tribes of Israel, as what should certainly come to pass; and therefore they could not plead ignorance of it, or say they had no notice given them, or they would have repented of their sins. The Targum is, "in the tribes of Israel I have made known the law;'' so Jarchi; which they transgressed, and therefore were made desolate; or the word of truth, as Kimchi; the true and faithful word, that if they walked in his ways, hearkened unto him, it would be well with them; but, if not, he would destroy their land, and carry them captive.

Verse 10

The princes of Judah were like them that remove the bound,.... Or landmark, which to do was contrary to the law, Deu 19:14; and has always been reckoned a heinous sin among all nations, and is only done by such who have no regard to right and wrong, and by them secretly; and such were the kings, princes, and nobles of Judah; they secretly committed the grossest iniquities, yea, were abandoned to their vile lusts, and could not be contained within any bounds. The "caph" here used is, according to Kimchi and Ben Melech, not a note of similitude, but of certainty; and then the sense is, that the princes of Judah did remove the bound; either, in a literal sense, by force and violence seized on the possessions and inheritances of their neighbours which lay next to theirs; or, in a figurative sense, they broke through all bounds and limits, and transgressed the laws of God and men, being not to be restrained by either: therefore I will pour out my wrath upon them like water; in great abundance, and with such force and vehemence, as not to be stopped, but utterly destroy; like a flood of water, which overflows the banks, or breaks them down, and carries all before it; or like the flood of water that came upon the earth, and carried off the world of the ungodly; in like manner should the wrath of God be poured down from heaven upon these princes without measure, exceeding all bounds, in just retaliation for their removing the bounds of their neighbours, or transgressing the laws of God: this was fulfilled either in the times of Ahaz, when Rezin king of Syria, and Pekah king of Israel, as well as Tiglathpileser king of Assyria, greatly afflicted Judah, Ch2 28:1; or at the time of the Babylonish captivity.

Verse 11

Ephraim is oppressed, and broken in judgment,.... Here the prophet again returns to the ten tribes, who were oppressed and broken, either by their own judgments, as the Targum; by the tyranny of their kings, and the injustice of their judges, who looked only for the mammon of unrighteousness; or by the judgment of their enemies, the Assyrians, the taxes they laid upon them, the devastations they made among them, and by whom, at last, they were carried captive; or by the judgments of God upon them; for all the enemy did was by his permission, and according to his will: because he willingly walked after the commandment; not after the commandment of God, but after the commandment of men, as Aben Ezra; or after the commandment of the prophets of Baal, as Jarchi; or after the commandment of Jeroboam the son of Nebat, as Kimchi, by worshipping the calves at Dan and Bethel he set up there.

Verse 12

Therefore will I be unto Ephraim as a moth,.... Which eats garments, penetrates into them, feeds on them privately, secretly, without any noise, and gradually and slowly consumes them; but at last utterly, that they are of no use and profit: this may signify the various things which befell the ten tribes in the reigns of Zachariah, Shallum, Menahem, Pekahiah, and Pekah, which secretly and gradually weakened them; and the utter consumption of them in the times of Hoshea by Shalmaneser: and to the house of Judah as rottenness; as rottenness in the bones, Pro 12:4; which can never be got out or cured; or as a worm that eats into wood, as Jarchi interprets it; and gets into the very heart of a tree, and eats it out: thus the Lord threatens the house of Judah, or the two tribes, with a gradual, yet thorough, ruin and destruction.

Verse 13

When Ephraim saw his sickness, and Judah saw his wound,.... That their civil state were in a sickly condition, very languid, weak, feeble, and tottering, just upon the brink of ruin; see Isa 1:6; then went Ephraim to the Assyrian, and sent to King Jareb; that is, the ten tribes, or the king of them, went and met the Assyrian king; and Judah the two tribes, or the king of them, sent ambassadors to King Jareb; which sense the order of the words, in connection with the preceding clause, seems to require: by the Assyrian and King Jareb we are to understand one and the same, as appears from the following words, "yet could he not heal &c.", whereas, if they were different, it would have been expressed, "yet could they not heal &c.", and the king of Assyria is meant, who: also is called King Jareb, or rather king of Jareb (n); see Hos 10:6; for this does not seem to be the name of the king of Assyria himself; though it may be that Pul, or Tiglathpileser, or Shalmaneser, might have more names than one, whoever is meant; but rather it is the name of some place in Assyria, as Aben Ezra, Kimchi, and Ben Melech, from which the country may be here denominated; though the Targum takes it to be, not the proper name of a man or place, but an appellative, paraphrasing it, "and sent to the king that shall come to avenge them;'' and so other interpreters (o) understand it, rendering it, either the king that should defend, as Tremellius; or the king the adversary, or litigator, as Cocceius, Hillerus (p), and Gussetius (q); a court adversary, that litigates a point, contends with one, and is an advocate for another; or, as Hiller elsewhere (r) renders it, the king that lies in wait: this was fulfilled with respect to Ephraim, when Menahem king of Israel, or the ten tribes, often meant by Ephraim, went and met Pul king of Assyria, and gave him a thousand talents to depart out of his land; perceiving his own weakness to withstand him, and in order to strengthen and confirm the kingdom in his hand, Kg2 15:19; or when Hoshea king of Israel gave presents to Shalmaneser king of Assyria, and became a servant to him, till he could get stronger, and shake off his yoke, Kg2 17:3; and with respect to Judah it had its accomplishment when Ahaz king of Judah sent messengers to Tiglathpileser king of Assyria to come and help him against the kings of Syria and Israel, finding he was not strong enough to oppose them himself, Kg2 16:7; now all this was highly provoking to the Lord, that when both Israel and Judah found themselves in a weak condition, and unable to resist their enemies, instead of seeking to him for help they applied to a foreign prince, and which proved unsuccessful to them: yet could he not heal you, nor cure you of your wound; but, on the contrary, afflicted them, hurt and destroyed them; there being a "meiosis" in the words, which expresses less than is designed; for though, with respect to Ephraim or Israel, Pul king of Assyria desisted from doing any damage to Israel, yet a successor of his, TiglathPileser, came and took several places of Israel, and carried the inhabitants captive; and at last came Shalmaneser, and took Samaria, the metropolis of the land, and carried all the ten tribes captive, Kg2 15:29; and so, with respect to Judah, Tiglathpileser, whom Ahaz sent unto for help, not only did not help and strengthen him, but afflicted him, Ch2 28:20; thus when sensible sinners see their spiritual maladies, and feel the smart of their wounds, and make a wrong application for relief, to their tears, repentance, and humiliation, and to works of: righteousness, or to anything or person short of Christ the great Physician, they meet with no success, find no relief until better directed. (n) "ad regem", Jarchi, Zanchius, Liveleus, Drusius; so Luther in Tarnovius. (o) "altorem", V. L. "qui eum vindicaret", Tigurine version; "propugnaturum", Junius & Tremellius; "qui litigaret", Piscator. (p) Onomast. Sacr. p. 219. (q) Ebr. Comment. p. 780. (r) Onomast. Sacr. p. 430.

Verse 14

For I will be unto Ephraim as a lion, and as a young lion to the house of Judah,.... Being provoked by their above conduct and behaviour in seeking to others, and not to him, for help, he threatens to punish them in a more public and severe manner; not be to them only as a moth and rottenness, but as a lion, and as a young lion, creatures strong and fierce, that destroy and devour all that come into their hands, and from whom there is no deliverance: thus the Lord was both to Israel and Judah, by means of the Assyrians and Babylonians; the former are compared to a lion, that devoured Israel; and the latter to a young lion, that broke the bones of Judah; see Jer 50:17; and last of all by means of the Romans, especially to Judah: I, even I, will tear and go away; as a lion tears its prey in pieces it seizes upon, and goes away, and leaves it torn, having satisfied itself; and is in no fear of being pursued, or any vengeance taken on him for what he has done; so the Lord would destroy Israel and Judah, and leave them in their ruinous state, none being able to rise up and avenge their cause. The "I" is doubled, to express the certainty of it: I will take away, and none shall rescue him; as the lion, having glutted itself with its prey, takes the rest away, and carries it to its den, where none dare come and take it from him; so the Lord signifies, that those of Israel and Judah that perished not by the sword of the enemy, or by famine or pestilence, should be carried captive, and none should be able to return them till he pleases: under the wrath and displeasure of God, and under this tearing, rending, and afflictive dispensation, they now are, and will continue till the time of their conversion.

Verse 15

I will go and return to my place,.... Leave the countries of Israel and of Judah, where he had used to grant his gracious and spiritual presence unto his people, and watched over them, and cared for them, and bestowed many favours on them, and go up to heaven, the place of his more glorious presence, as the Targum, Jarchi, and Kimchi, interpret it; and there, as it were, shut himself up, particularly with respect to these people, as if he had no more thought of them, or concern for them: this is to be understood in a sense becoming and agreeable to the omnipresence of God: till they acknowledge their offence, and seek my face; till the Israelites acknowledge their idolatry, and the Jews their disbelief and rejection of the Messiah, and all other sins; till they ingenuously confess themselves to be guilty, or know and acknowledge they have sinned, as the Targum; and then humbly seek the face and favour of God, the remission of their sins from him, and acceptance with him: in their affliction they will seek me early; in the morning, betimes, early, and earnestly; which affliction may be understood both of the Assyrian and Babylonish captivity; or rather of their present affliction toward the close of it, when they shall be sensible of their sins, and confess them, and look to him whom they have pierced, and mourn, and seek for pardon, righteousness, and salvation, from him; and so all Israel shall be saved, of whose conversion this is a prophecy. Next: Hosea Chapter 6

Verse 1

With the words "Hear ye this," the reproof of the sins of Israel makes a new start, and is specially addressed to the priests and the king's house, i.e., the king and his court, to announce to the leaders of the nation the punishment that will follow their apostasy from God and their idolatry, by which they have plunged the people and the kingdom headlong into destruction. Hos 5:1-5 form the first strophe. Hos 5:1. "Hear ye this, ye priests; and give heed thereto, O house of Israel; and observe it, O house of the king! for the judgment applies to you; for ye have become a snare at Mizpah, and a net spread upon Tabor." By the word "this," which points back to Hos 5:4, the prophecy that follows is attached to the preceding one. Beside the priests and the king's house, i.e., the royal family, in which the counsellors and adjutants surrounding the king are probably included, the house of Israel, that is to say, the people of the ten tribes regarded as a family, is summoned to hear, because what was about to be announced applied to the people and kingdom as a whole. There is nothing to warrant our understanding by the "house of Israel," the heads of the nation or elders. Lâkjem hammishpât does not mean, It rests with you to know or to defend the right; nor, "Ye ought to hear the reproof," as Hitzig explains it, for mishpât in this connection signifies neither "the maintenance of justice" nor "a reproof," but the judgment about to be executed by God, τὸ κρίμα (lxx). The thought is this, The judgment will fall upon you; and lâkhem refers chiefly to the priests and the king's house, as the explanatory clause which follows clearly shows. It is impossible to determine with certainty what king's house is intended. Probably that of Zechariah or Menahem; possibly both, since Hosea prophesied in both reigns, and merely gives the quintessence of his prophetical addresses in his book. Going to Asshur refers rather to Menahem than to Zechariah (comp. Kg2 15:19-20). In the figures employed, the bird-trap (pach) and the net spread for catching birds, it can only be the rulers of the nation who are represented as a trap and net, and the birds must denote the people generally who are enticed into the net of destruction and caught (cf. Hos 9:8). (Note: Jerome has given a very good explanation of the figure: "I have appointed you as watchmen among the people, and set you in the highest place of honour, that ye might govern the erring people; but ye have become a trap, and are to be called sportsmen rather than watchmen.") Mizpah, as a parallel to Tabor, can only be the lofty Mizpah of Gilead (Jdg 10:17; Jdg 11:29) or Ramah-Mizpah, which probably stood upon the site of the modern es-Salt (see at Deu 4:43); so that, whilst Tabor represents the land on this side of the Jordan, Mizpah, which resembled it in situation, is chosen to represent the land to the east of the river. (Note: As Tabor, for instance, rises up as a solitary conical hill (see at Jdg 4:6), so es-Salt is built about the sides of a round steep hill, which rises up in a narrow rocky valley, and upon the summit of which there stands a strong fortification (see Seetzen in Burckhardt's Reisen in Syrien, p. 1061).) Both places were probably noted as peculiarly adapted for bird-catching, since Tabor is still thickly wooded. The supposition that they had been used as places of sacrifice in connection with idolatrous worship, cannot be inferred from the verse before us, nor is it rendered probable by other passages.

Verse 2

This accusation is still further vindicated in Hos 5:2., by a fuller exposure of the moral corruption of the nation. Hos 5:2. "And excesses they have spread out deeply; but I am a chastisement to them all." The meaning of the first half of the verse, which is very difficult, and has been very differently interpreted by both ancient and modern expositors, has been brought out best by Delitzsch (Com. on Psa 101:3), who renders it, "they understand from the very foundation how to spread out transgressions." For the word שׂטים the meaning transgressions is well established by the use of סטים in Psa 101:3, where Hengstenberg, Hupfeld, and Delitzsch all agree that this is the proper rendering (see Ewald's philological defence of it at 146, e). In the psalm referred to, however, the expression עשׂה סטים also shows that shachătâh is the inf. piel, and sētı̄m the accusative of the object. And it follows from this that shachătâh neither means to slaughter or slaughter sacrifices, nor can be used for שׁחתה in the sense of acting injuriously, but that it is to be interpreted according to the shâchūth in Kg1 10:16-17, in the sense of stretching, stretching out; so that there is no necessity to take שׁחט in the sense of שׁטח, as Delitzsch does, though the use of עלוה for עולה in Hos 10:9 may no doubt be adduced in its support. שׂטים, from שׂטה (to turn aside, Num 5:12, Num 5:19), are literally digressions or excesses, answering to the hiznâh in Hos 5:3, the leading sin of Israel. "They have deepened to stretch out excesses," i.e., they have gone to great lengths, or are deeply sunken in excesses, - a thought quite in harmony with the context, to which the threat is appended. "I (Jehovah) am a chastisement to them all, to the rulers as well as to the people;" i.e., I will punish them all (cf. Hos 5:12), because their idolatrous conduct is well known to me. The way is thus prepared for the two following verses.

Verse 3

"I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou hast committed whoredom; Israel has defiled itself. Hos 5:4. Their works do not allow to return to their God, for the spirit of whoredom is in them, and they know not Jehovah." By עתּה, the whoredom of Ephraim is designated as in fact lying before them, and therefore undeniable; but not, as Hitzig supposes, an act which has taken place once for all, viz., the choice of a king, by which the severance of the kingdoms and the previous idolatry had been sanctioned afresh. נטמא, defiled by whoredom, i.e., idolatry. Their works do not allow them to return to their God, because the works are merely an emanation of the character and state of the heart, and in their hearts the demon of whoredom has its seat (cf. Hos 4:12), and the knowledge of the Lord is wanting; that is to say, the demoniacal power of idolatry has taken complete possession of the heart, and stifled the knowledge of the true God. The rendering, "they do not direct their actions to this," is incorrect, and cannot be sustained by an appeal to the use of נתן לב in Jdg 15:1 and Sa1 24:8., or to Jdg 3:28.

Verse 5

"And the pride of Ephraim will testify against its face, and Israel and Ephraim will stumble in their guilt; Judah has also stumbled with them." As the meaning "to answer," to bear witness against a person, is well established in the case of ענה ב (cf. Num 35:30; Deu 19:18, and Isa 3:9), and ענה בפנים also occurs in Job 16:8 in this sense, we must retain the same meaning here, as Jerome and others have done. And there is the more reason for this, because the explanation based upon the lxx, καὶ ταπεινωθήσεται ἡ ὕβρις, "the haughtiness of Israel will be humbled," can hardly be reconciled with בפניו. "The pride of Israel," moreover, is not the haughtiness of Israel, but that of which Israel is proud, or rather the glory of Israel. We might understand by this the flourishing condition of the kingdom, after Amo 6:8; but it would be only by its decay that this would bear witness against the sin of Israel, so that "the glory of Israel" would stand for "the decay of that glory," which would be extremely improbable. We must therefore explain "the glory of Israel" here and in Hos 7:10 in accordance with Amo 8:7, i.e., we must understand it as referring to Jehovah, who is Israel's eminence and glory; in which case we obtain the following very appropriate thought: They know not Jehovah, they do not concern themselves about Him; therefore He Himself will bear witness by judgments, by the destruction of their false glory (cf. Hos 2:10-14), against the face of Israel, i.e., bear witness to their face. This thought occurs without ambiguity in Hos 7:10. Israel will stumble in its sin, i.e., will fall and perish (as in Hos 4:5). Judah also falls with Israel, because it has participated in Israel's sin (Hos 4:15).

Verse 6

Israel, moreover, will not be able to avert the threatening judgment by sacrifices. Jehovah will withdraw from the faithless generation, and visit it with His judgments. This is the train of thought in the next strophe (Hos 5:6-10). Hos 5:6. "They will go with their sheep and their oxen to seek Jehovah, and will not find Him: He has withdrawn Himself from them. Hos 5:7. They acted treacherously against Jehovah, for they have born strange children: now will the new moon devour them with their fields." The offering of sacrifices will be no help to them, because God has withdrawn Himself from them, and does not hear their prayers; for God has no pleasure in sacrifices which are offered in an impenitent state of mind (cf. Hos 6:6; Isa 1:11.; Jer 7:21.; Psa 50:7, Psa 50:8.). The reason for this is given in Hos 5:7. Bâgad, to act faithlessly, which is frequently applied to the infidelity of a wife towards her husband (e.g., Jer 3:20; Mal 2:14; cf. Exo 21:8), points to the conjugal relation in which Israel stood to Jehovah. Hence the figure which follows. "Strange children" are such as do not belong to the home (Deu 25:5), i.e., such as have not sprung from the conjugal union. In actual fact, the expression is equivalent to בּני זנוּנים in Hos 1:2; Hos 2:4, though zâr does not expressly mean "adulterous." Israel ought to have begotten children of God in the maintenance of the covenant with the Lord; but in its apostasy from God it had begotten an adulterous generation, children whom the Lord could not acknowledge as His own. "The new moon will devour them," viz., those who act so faithlessly. the meaning is not, "they will be destroyed on the next new moon;" but the new moon, as the festal season, on which sacrifices were offered (Sa1 20:6, Sa1 20:29; Isa 1:13-14), stands here for the sacrifices themselves that were offered upon it. The meaning is this: your sacrificial feast, your hypocritical worship, so far from bringing you salvation, will rather prove your sin. חלקיהם are not sacrificial portions, but the hereditary portions of Israel, the portions of land that fell to the different families and households, and from the produce of which they offered sacrifices to the Lord. (Note: It is very evident from this verse, that the feasts and the worship prescribed in the Mosaic law were observed in the kingdom of the ten tribes, at the places of worship in Bethel and Dan.)

Verse 8

The prophet sees in spirit the judgment already falling upon the rebellious nation, and therefore addresses the following appeal to the people. Hos 5:8. "Blow ye the horn at Gibeah, the trumpet at Ramah! Raise the cry at Bethaven, Behind thee, Benjamin!" The blowing of the shōphâr, a far-sounding horn, or of the trumpet (Note: "The sophar was a shepherd's horn, and was made of a carved horn; the tuba (chătsōtserâh) was made of brass or silver, and sounded either in the time of war or at festivals." - Jerome.) (chătsōtserâh), was a signal by which the invasion of foes (Hos 8:1; Jer 4:5; Jer 6:1) and other calamities (Joe 2:1, cf. Amo 3:6) were announced, to give the inhabitants warning of the danger that threatened them. The words therefore imply that foes had invaded the land. Gibeah (of Saul; see at Jos 18:28) and Ramah (of Samuel; see at Jos 18:25) were two elevated places on the northern boundary of the tribe of Benjamin, which were well adapted for signals, on account of their lofty situation. The introduction of these particular towns, which did not belong to the tribe of Israel, but to that of Judah, is intended to intimate that the enemy has already conquered the kingdom of the ten tribes, and has advanced to the border of that of Judah. הריע, to make a noise, is to be understood here as relating to the alarm given by the war-signals already mentioned, as in Joe 2:1, cf. Num 10:9. Bethaven is Bethel (Beitin), as in Hos 4:15, the seat of the idolatrous worship of the calves; and בּית is to be taken in the sense of בּבית (according to Ges. 118, 1). The difficult words, "behind thee, Benjamin," cannot indicate the situation or attitude of Benjamin, in relation to Bethel or the kingdom of Israel, or show that "the invasion is to be expected to start from Benjamin," as Simson supposes. For the latter is no more appropriate in this train of thought than a merely geographical or historical notice. The words are taken from the ancient war-song of Deborah (Jdg 5:14), but in a different sense from that in which they are used there. There they mean that Benjamin marched behind Ephraim, or joined it in attacking the foe; here, on the contrary, they mean that the foe is coming behind Benjamin - that the judgment announced has already broken out in the rear of Benjamin. There is no necessity to supply "the enemy rises" behind thee, O Benjamin, as Jerome proposes, or "the sword rages," as Hitzig suggests; but what comes behind Benjamin is implied in the words, "Blow ye the horn," etc. What these signals announce is coming after Benjamin; there is no necessity, therefore, to supply anything more than "it is," or "it comes." The prophet, for example, not only announces in Hos 5:8 that enemies will invade Israel, but that the hosts by which God will punish His rebellious people have already overflowed the kingdom of Israel, and are now standing upon the border of Judah, to punish this kingdom also for its sins. This is evident from Hos 5:9, Hos 5:10, which contain the practical explanation of Hos 5:8.

Verse 9

"Ephraim will become a desert in the day of punishment: over the tribes of Israel have I proclaimed that which lasts. Hos 5:10. The princes of Judah have become like boundary-movers; upon them I pour out my wrath like water." The kingdom of Israel will entirely succumb to the punishment. It will become a desert - will be laid waste not only for a time, but permanently. The punishment with which it is threatened will be נאמנה. This word is to be interpreted as in Deu 28:59, where it is applied to lasting plagues, with which God will chastise the obstinate apostasy of His people. By the perfect הודעתּי, what is here proclaimed is represented as a completed event, which will not be altered. Beshibhtē, not in or among the tribes, but according to ענה ב, in Deu 28:5, against or over the tribes (Hitzig). Judah also will not escape the punishment of its sins. The unusual expression massı̄gē gebhūl is formed after, and to be explained from Deu 19:14, "Thou shalt not remove thy neighbour's landmark;" or Deu 27:17, "Cursed be he that removeth his neighbour's landmark." The princes of Judah have become boundary-removers, not by hostile invasions of the kingdom of Israel (Simson); for the boundary-line between Israel and Judah was not so appointed by God, that a violation of it on the part of the princes of Judah could be reckoned a grievous crime, but by removing the boundaries of right which had been determined by God, viz., according to Hos 4:15, by participating in the guilt of Ephraim, i.e., by idolatry, and therefore by the fact that they had removed the boundary between Jehovah and Baal, that is to say, between the one true God and idols. "If he who removes his neighbour's boundary is cursed, how much more he who removes the border of his God!" (Hengstenberg). Upon such men the wrath of God would fall in its fullest measure. כּמּים, like a stream of water, so plentifully. For the figure, compare Psa 69:25; Psa 79:6; Jer 10:25. Severe judgments are thus announced to Judah, viz., those of which the Assyrians under Tiglath-pileser and Sennacherib were the instruments; but no ruin or lasting devastation is predicted, as was the case with the kingdom of Israel, which was destroyed by the Assyrians.

Verse 11

From these judgments Israel and Judah will not be set free, until in their distress they seek their God. This thought is expanded in the next strophe (Hos 5:11-15). Hos 5:11. "Ephraim is oppressed, broken in pieces by the judgment; for it has wished, has gone according to statute." By the participles ‛âshūq and râtsūts, the calamity is represented as a lasting condition, which the prophet saw in the spirit as having already begun. The two words are connected together even in Deu 28:33, to indicate the complete subjection of Israel to the power and oppression of its foes, as a punishment for falling away from the Lord. Retsuts mishpât does not mean "of broken right," or "injured in its right" (Ewald and Hitzig), but "broken in pieces by the judgment" (of God), with a genitivum efficientis, like mukkēh Elōhı̄m in Isa 53:4. For it liked to walk according to statute. For הלך אחרי compare Jer 2:5 and Kg2 18:15. Tsav is a human statute; it stands both here and in Isa 28:10, Isa 28:13, the only other passages in which it occurs, as an antithesis to the word or commandment of God. The statute intended is the one which the kingdom of Israel upheld from beginning to end, viz., the worship of the calves, that root of all the sins, which brought about the dissolution and ruin of the kingdom.

Verse 12

"And I am like the moth to Ephraim, and like the worm to the house of Judah." The moth and worm are figures employed to represent destructive powers; the moth destroying clothes (Isa 50:9; Isa 51:8; Psa 39:12), the worm injuring both wood and flesh. They are both connected again in Job 13:28, as things which destroy slowly but surely, to represent, as Calvin says, lenta Dei judicia. God becomes a destructive power to the sinner through the thorn of conscience, and the chastisements which are intended to effect his reformation, but which lead inevitably to his ruin when he hardens himself against them. The preaching of the law by the prophets sharpened the thorn in the conscience of Israel and Judah. The chastisement consisted in the infliction of the punishments threatened in the law, viz., in plagues and invasions of their foes.

Verse 13

The two kingdoms could not defend themselves against this chastisement by the help of any earthly power. Hos 5:13. "And Ephraim saw his sickness, and Judah his abscess; and Ephraim went to Asshur, and sent to king Jareb (striver): but he cannot cure you, nor drive the abscess away from you." By the imperfects, with Vav rel., ויּלך, ויּרא, the attempts of Ephraim and Judah to save themselves from destruction are represented as the consequence of the coming of God to punish, referred to in Hos 5:12. Inasmuch as this is to be seen, so far as the historical fulfilment is concerned, not in the present, but in the past and future, the attempts to obtain a cure for the injuries also belong to the present (? past) and future. Mâzōr does not mean a bandage or the cure of injuries (Ges., Dietr.), but is derived from זוּר, to squeeze out (see Del. on Isa 1:6), and signifies literally that which is pressed out, i.e., a festering wound, an abscess. It has this meaning not only here, but also in Jer 30:13, from which the meaning bandage has been derived. On the figure employed, viz., the disease of the body politic, see Delitzsch on Isa 1:5-6. That this disease is not to be sought for specially in anarchy and civil war (Hitzig), is evident from the simple fact, that Judah, which was saved from these evils, is described as being just as sick as Ephraim. The real disease of the two kingdoms was apostasy from the Lord, or idolatry with its train of moral corruption, injustice, crimes, and vices of every kind, which destroyed the vital energy and vital marrow of the two kingdoms, and generated civil war and anarchy in the kingdom of Israel. Ephraim sought for help from the Assyrians, viz., from king Jareb, but without obtaining it. The name Jareb, i.e., warrior, which occurs here and at Hos 10:6, is an epithet formed by the prophet himself, and applied to the king of Assyria, not of Egypt, as Theodoret supposes. The omission of the article from מלך may be explained from the fact that Jârēbh is, strictly speaking, an appellative, as in למוּאל מלך in Pro 31:1. We must not supply Yehūdâh as the subject to vayyishlach. The omission of any reference to Judah in the second half of the verse, may be accounted for from the fact that the prophecy had primarily and principally to do with Ephraim, and that Judah was only cursorily mentioned. The ἅπ. λεγ. יגהה from גּהה, in Syriac to by shy, to flee, is used with min in the tropical sense of removing or driving away.

Verse 14

No help is to be expected from Assyria, because the Lord will punish His people. Hos 5:14. "For I am like a lion to Ephraim, and like the young lion to the house of Judah: I, I tear in pieces, and go; I carry away, and there is no deliverer. Hos 5:15. "I go, return to my place, till they repent and shall seek my face. In their affliction they will seek me early." For the figure of the lion, which seizes its prey, and tears it in pieces without deliverance, see Hos 13:7 and Isa 5:29. אשּׂא denotes the carrying away of booty, as in Sa1 17:34. For the fact itself, compare Deu 32:39. The first clause of Hos 5:15 is still to be interpreted from the figure of the lion. As the lion withdraws into its cave, so will the Lord withdraw into His own place, viz., heaven, and deprive the Israelites of His gracious, helpful presence, until they repent, i.e., not only feel themselves guilty, but feel the guilt by bearing the punishment. Suffering punishment awakens the need of mercy, and impels them to seek the face of the Lord. The expression, "in the distress to them," recals בּצּר לך in Deu 4:30. Shichēr is to be taken as a denom. of shachar, the morning dawn (Hos 6:3), in the sense of early, i.e., zealously, urgently, as the play upon the word כּשׁחר in Hos 6:3 unmistakeably shows. For the fact itself, compare Hos 2:9 and Deu 4:29-30.

Introduction

The scope of this chapter is the same with that of the foregoing chapter, to discover the sin both of Israel and Judah, and to denounce the judgments of God against them. I. They are called to hearken to the charge (Hos 5:1, Hos 5:8). II. They are accused of many sins, which are here aggravated. 1. Persecution (Hos 5:1, Hos 5:2). 2. Spiritual whoredom (Hos 5:3, Hos 5:4). 3. Pride (Hos 5:5). 4. Apostasy from God (Hos 5:7). 5. The tyranny of the princes, and the tameness of the people in submitting to it (Hos 5:10, Hos 5:11). III. They are threatened with God's displeasure for their sins; he knows all their wickedness (Hos 5:3) and makes known his wrath against them for it (Hos 5:9). 1. They shall fall in their iniquity (Hos 5:5). 2. God will forsake them (Hos 5:6). 3. Their portions shall be devoured (Hos 5:7). 4. God will rebuke them, and pour out his wrath upon them (Hos 5:9, Hos 5:10). 5. They shall be oppressed (Hos 5:11). 6. God will be as a moth to them in secret judgments (Hos 5:12) and as a lion in public judgments (Hos 5:14). IV. They are blamed for the wrong course they took under their afflictions (Hos 5:13). V. It is intimated that they shall at length take a right course (Hos 5:15). The more generally these things are expressed of so much the more general use they are for our learning, and particularly for our admonition.

Verse 1

Here, I. All orders and degrees of men are cited to appear and answer to such things as shall be laid to their charge (Hos 5:1): Hear you this, O priests! whether in holy orders (as those in Judah, and perhaps many in Israel too, for in the ten tribes there were divers cities of priests and Levites, who, it is probable, staid in their own lot after the revolt of the ten tribes and did so much of their office as might be done at a distance from the temple) or pretending holy orders, as the priests of the calves, who, some think, are included here. "Hearken, you house of Israel, the common people, and give ear, O house of the king!" let them all take notice, for they have all contributed to the national guilt, and they shall all share in the national judgments. Note, If neither the sanctity of the priesthood nor the dignity of the royal family will prevail to keep out sin, it cannot be expected that they should avail to keep out wrath. If the priests, and the house of the king, though they bear such noble characters, sin like others, their noble characters will not excuse them, but they must smart like others. Nor shall it be any plea for the house of Israel that they were misled by their priests and princes, but they shall receive their doom with them, and neither their meanness nor their multitude shall be their exemption. II. Witness is produced against them, one instead of a thousand; it is God's omniscience (Hos 5:3): I know Ephraim, and Israel is not hidden from me. They have not known the Lord (Hos 5:4), but the Lord has known them, knows their true character however disguised, knows their secret wickedness however concealed. Note, Men's rejecting the knowledge of God will not secure them from his knowledge of them; and when he contends with them he will prove their sins upon them by his own knowledge, so that is will be in vain to plead Not guilty. III. Very bad things are laid to their charge. 1. They had been very ingenious and very industrious to draw people either into sin or into trouble: You have been a snare on Mizpah, and a net spread upon Tabor (Hos 5:1), that is, such snares and nets as the huntsmen used to lay upon those mountains in pursuit of their game. When the worship of the calves was set up in Israel the patrons of that idolatry, and sticklers for it, contrived by all possible arts and wiles to draw men into it and reconcile those to it that at first had a dread of it. Note, Those that allure and entice men to sin, however they may pretend friendship and good-will, are to be looked upon as snares and nets to them, and their hands as bands, Ecc 7:26. But to those whom they could not seduce into sin they were as a net and a snare to bring them into trouble. Some think it was their practice to set spies in the road, and particularly upon the mountains of Mizpah and Tabor, at the times of the solemn feasts at Jerusalem, to watch if any of their people who were piously affected went thither, and to inform against them, that they might be prosecuted for it, thus doing the devil's work, who disquiets those whom he cannot debauch. 2. They had been both very crafty and very cruel in carrying on their designs (Hos 5:2): The revolters are profound to make slaughter. Note, Those who have themselves apostatized from the truths of God are often the most subtle and barbarous persecutors of those who still adhere to them. Nothing will serve them but to make slaughter (it is the blood of the saints that they thirst after): and with the serpent's sting they have his head; they are profound to do it. O the depth of the depths of Satan, of the wickedness of his agents, of those that have deeply revolted! Isa 31:6. Now that which aggravated this was the many reproofs and warnings that had been given them: Though I have been a rebuker of them all. The prophet had been so, a reprover by office. He had many a time told them of the evil of their ways and doings, had dealt plainly with them all, and had not spared either the priests or the house of the king. God himself had been a rebuker of them all by their own consciences and by his providences. Note, Sins against reproof are doubly sinful, Pro 29:1. 3. They had committed whoredom, had defiled their own bodies with fleshly lusts, had defiled their own souls with the worship of idols, Hos 5:3. This God was a witness to, though secretly committed and artfully palliated. Nay, the piercing eye of God saw the spirit of whoredom that was in the midst of them, their secret inclination and disposition to those sins, the love they had to their sins, and the dominion their sins had over them, how much they were under the power of a spirit of whoredom, that root of bitterness which bore all this gall and wormwood, that corrupt and poisoned fountain. 4. They had no disposition at all to come into acquaintance and communion with God. The spirit of whoredoms, having caused them to err from him, keeps them wandering endlessly, Hos 5:4. (1.) They have not known the Lord, nor desire to know him, but have rather declined, nay dreaded, the knowledge of him, for that would disturb them in their sinful ways. (2.) Therefore they will not frame their doings to turn to their God, by which it appeared that they did not know him aright. This intimates their obstinate persistence in their apostasy from God; they would not turn to God, though he was their God, theirs in covenant, by whose name they had been called, and whom they were bound to serve. They would not return to the worship of him, from which they had turned aside. Nay, they would not frame their doings to turn to God. They would not consider their ways, nor dispose themselves into a serious temper, nor apply their minds to think of those things that would bring them to God. It is true we cannot by our own power, without the special grace of God, turn to him; but we may by the due improvement of our faculties, and the common aids of his Spirit, frame our doings to turn to him. Those that will not do this, that prepare not their hearts to seek the Lord (Ch2 12:14), owe it to themselves that they are not turned; they die because they will die; and to those that will do this further grace shall not be wanting. (5.) They were guilty of notorious arrogancy, and insolence in sin (Hos 5:5): The pride of Israel doth testify to his face, doth witness against him that he is a rebel to God and his government. The spirit of whoredoms which was in the midst of them showed itself in the gaiety and gaudiness of their worship, as a harlot is known by her attire, Pro 7:10. The wantonness of her dress testifies to her face that she is not a modest woman. Or their pride in confronting the prophets God sent them and the message they brought (Jer 43:2), or a haughty scornful conduct towards their brethren and those that were under them, witnessed against them that they were not God's people and justified God in all the humbling judgments he brought upon them. His pride testifies in his face; so some read it, agreeing with Isa 3:9, The show of their countenance doth witness against them. They have that proud look which the Lord hates. (6.) They departed from God to idols, and bred up their children in idolatry (Hos 5:7): They have dealt treacherously against the Lord, as a wife, who, in contempt of the marriage covenant, forsakes her husband, and lives in adultery with another. Thus those who are guilty of spiritual idolatry, whose god is their money, whose god is their belly, deal treacherously against the Lord; they violate their engagements to him and frustrate his expectations from them. Note, Wilful sinners are treacherous dealers. They have begotten strange children, that is, their children which they have begotten are estranged from God, and trained up in a false way of worship; they are a spurious brood, as children of fornication (Joh 8:41), whom God will disown. Note, Those deal treacherously with God indeed who not only turn from following him themselves but train up their children in wicked ways. IV. Very sad things are made to be their doom. In general (Hos 5:1), "Judgment is towards you. God is coming forth to contend with you, and to testify his displeasure against you for your sins." It is time to hearken when judgment is towards us. In particular, 1. They shall fall in their iniquity. This follows upon their pride testifying to their face (Hos 5:5) Therefore shall Israel and Ephraim fall in their iniquity. Note, Pride will have a fall; it is the certain presage and forerunner of it. Those that exalt themselves shall be abased. The face in which pride testifies shall be filled with confusion. They shall not only fall, but fall in their iniquity, the saddest fall of any. Their pride kept them from repenting of their iniquity, and therefore they shall fall in it. Note, Those that are not humbled for their sins are likely to perish for ever in their sins. it is added, Judah also shall fall with them in her iniquity. As the ten tribes were carried captive into Assyria, for their idolatry, so the two tribes, in process of time, were carried into Babylon for following their bad example; but the former fell and were utterly cast down, the latter fell and were raised up again. Judah had the temple and priesthood, and yet these shall not secure them, but, if they sin with Israel and Ephraim, with them they shall fall. 2. They shall fall short of God's favour when they profess to seek it (Hos 5:6): They shall go with their flocks and with their herds to seek the Lord, but in vain; they shall not find him. This seems to be spoken principally of Judah, when they fell into their iniquity, and when they fell in their iniquity. (1.) When they fell into their iniquity they sought the Lord; but they did not seek him only, and therefore he was not found of them. When they worshipped strange gods, yet they kept up the show and shadow of the worship of the true God; they went as usual, at the solemn feasts, with their flocks and herds to seek the Lord; but their hearts were not upright with him, because they were not entire for him, and therefore he would not accept them; for then only shall we find him when we seek him with our whole heart, not divided between God and Baal, Eze 14:3. (2.) When they fell in their iniquity, or found themselves falling by it, they sought the Lord; but they did not seek him early, and therefore he will not be found of them. They shall see ruin coming upon them, and shall then, in their distress, flee to God, and think to make him their friend with burnt-offerings and sacrifices; but it will be too late then to turn away his wrath when the decree has gone forth. Even Josiah's reformation did not prevail to turn away the wrath of God, Kg2 23:25, Kg2 23:26. Those that go with their flocks and their herds only to seek the Lord, and not with their hearts and souls, cannot expect to find him, for his favour is not to be purchased with thousands of rams. Nor shall those speed who do not seek the Lord while he may be found, for there is a time when he will not be found. They shall not find him, for he has withdrawn himself; he will not be enquired of by them, but will turn a deaf ear to their sacrifices. See how much it is our concern to seek God early, now while the accepted time is, and the day of salvation. 3. They and their portions shall all be swallowed up. They have dealt treacherously against the Lord, and have thought to strengthen themselves in it by their alliances with strange children; but now shall a month devour them with their portions, that is, their estates and inheritances, all those things which they have taken, and taken up with, as their portion; or by their portions is meant their idols, whom they chose for their portion instead of God. Note, Those that make an idol of the world, by taking it for their portion, will themselves perish with it. A month shall devour them, or eat them up - a certain time prefixed, and a short time. When God's judgments begin with them they shall soon make an end; one month will do their business. How much may a body be weakened by one month's sickness, or a kingdom wasted by one month's war! Three shepherds (says God) I cut off in one month, Zac 11:8. Note, The judgments of God sometimes make quick work with a sinful people. A month devours more, and more portions, than many years can repair.

Verse 8

Here is, I. A loud alarm sounded, giving notice of judgments coming (Hos 5:8): Blow you the cornet in Gibeah and in Ramah, two cities near together in the confines of the two kingdoms of Judah and Israel, Gibeah a frontier-town of the kingdom of Judah, Ramah of Israel; so that the warning is hereby sent into both kingdoms. "Cry aloud at Beth-aven, or Bethel, which place seems to be already seized upon by the enemy, and therefore the trumpet is not sounded there, but you hear the outcries of those that shout for mastery, mixed with theirs that are overcome." Let them cry aloud, "After thee, O Benjamin! comes the enemy. The tribe of Ephraim is already vanquished, and the enemy will be upon thy back, O Benjamin! in a little time; thy turn comes next. The cup of trembling shall go round." The prophet had described God's controversy with them as a trial at law (Hos 4:1); here he describes it as a trial by battle; and here also when he judges he will overcome. Let all therefore prepare to meet their God. He had before spoken of the judgments as certain; here he speaks of them as near; and, when they are apprehended as just at the door, they are very startling and awakening. The blowing of this cornet is explained, Hos 5:9. Among the tribes of Israel have I made known that which shall surely be, that which is true or certain, so the word is. Note, The destruction of impenitent sinners is a thing which shall surely be; it is not mere talk, to frighten them, but it is an irrevocable sentence. And it is a mercy to us that it is made known to us, that we have timely warning given us of it, that we may flee from the wrath to come. It is the privilege of the tribes of Israel that, as they are told their duty, so they are told their danger, by the oracles of God committed to them. II. The ground of God's controversy with them. 1. He has a quarrel with the princes of Judah, because they were daring leaders in sin, Hos 5:10. They are like those that remove the bound, or the ancient land-marks. God has given them his law, to be a fence about his own property; but they have sacrilegiously broken through it, and set it aside; they have encroached even upon God's rights, have trampled upon the distinctions between good and evil, and the most sacred obligations of reason and equity, thinking, because they were princes, that they might do any thing, Quicquid libet, licet - Their will was a law. Or it may be understood of their invading the liberty and property of the subject for the advancing of the prerogative, which was like removing the ancient land-marks. Some have observed that the princes of Judah were more absolute, and assumed a more arbitrary power, than the princes of Israel did; now, for this, God has a controversy with them: I will pour out my wrath upon them like water, in great abundance, like the waters of the flood, which were poured upon the giants of the old world, for the violence which the earth was filled with through them, Gen 6:13. Note, There are bounds which even princes themselves must not remove, bounds both of religion and justice, which they are limited by, and, if they break through them, they must know that there is a God above them that will call them to account for it. 2. He has a quarrel with the people of Ephraim, because they were sneaking followers in sin (Hos 5:11): He willingly walked after the commandment, that is, the commandment of Jeroboam and the succeeding kings of Israel, who obliged all their subjects by a law to worship the calves at Dan and Bethel, and never to go up to Jerusalem to worship. This was the commandment; it was the law of the land, and backed with reasons of state; and the people not only walked after it in a blind implicit obedience to authority, but they willingly walked after it, from a secret antipathy they had to the worship of idols. Note, An easy compliance with the commandments of men that thwart the commandments of God ripens a people for ruin as much as any thing. And the punishment of the sequacious disobedience (if I may so call it) answers to the sin; for it is for this that Ephraim is oppressed and broken in judgment, has all his civil rights and liberties broken in upon and trodden down; and, (1.) It is just with God that it should be so, that those who betray God's property should lose their own, that those who subject their consciences to an infallible judge, and an arbitrary power, should have enough of both. (2.) There is a natural tendency in the thing itself towards it. Those that willingly walk after the commandment, even when it walks contrary to the command of God, will find the commandment an encroaching thing, and that the more power is given it the more it will claim. Note, Nothing gives greater advantage to a mastiff-like tyranny, that is fierce and furious, than a spaniel-like submission, that is fawning and flattering. Thus is Ephraim oppressed and broken in judgment, that is, he is wronged under a face and colour of right. Note, It is a sad and sore judgment upon any people to be oppressed under pretence of having justice done them. This explains the threatening Hos 5:9, Ephraim shall be desolate in the day of rebuke. Note, Daring sinners must expect that a day of rebuke will come, and such a day of rebuke as will make them desolate, will deprive them of the comfort of all they have and all they hope for. III. The different methods that God would take both with Judah and Ephraim, sometimes one method and sometimes the other, and sometimes both together, or rather by which, first the one and then the other, he would advance towards their complete ruin. 1. He would begin with less judgments, which should sometimes work silently and insensibly (Hos 5:12): I will be (that is, my providences shall be) unto Ephraim as a moth; nay (as it might better be supplied), they are unto Ephraim as a moth, for it is such a sickness as Ephraim now sees, Hos 5:13. Note, The judgments of God are sometimes to a sinful people as a moth, and as rottenness, or as a worm. The former signifies the little animals that breed in clothes, the latter those that breed in wood; as these consume the clothes and the wood, so shall the judgments of God consume them. (1.) Silently, so as not to make any noise in the world, nay, so as they themselves shall not be sensible of it; they shall think themselves safe and thriving, but, when they come to look more narrowly into their state, shall find themselves wasting and decaying. (2.) Slowly, and with long delays and intervals, that he may give them space to repent. Many a nation, as well as many a person, in the prime of its time, dies of a consumption. (3.) Gradually. God comes upon sinners with less judgments, so to prevent greater, if they will be wise and take warning; he comes upon them step by step, to show he is not willing that they should perish. (4.) The moth breeds in the clothes, and the worm or rottenness in the wood; thus sinners are consumed by a fire of their own kindling. 2. When it appeared that those had not done their work he would come upon them with greater (Hos 5:14): I will be unto Ephraim as a lion, and to the house of Judah as a young lion, though Judah is himself, in Jacob's blessing, a lion's whelp. Lest any should think his power weakened, because he was said to be as a moth to them, he says that he will now be as a lion to them, not only to frighten them with his roaring, but to pull them to pieces. Note, If less judgments prevail not to do their work, it may be expected that God will send greater. Christ is sometimes a lion of the tribe of Judah, here he is a lion against that tribe. See what God will do to a people that are secure in sin: Even I will tear. He seems to glory in it, as his prerogative, to be able to destroy, as the alone lawgiver, Jam 4:12. "I, even I, will take the work into my own hands; I say it that will do it." There is a more immediate work of God in some judgments than in others. I will tear, and go away. He will go away, (1.) As not fearing them; he will go away in state, and with a majestic face, as the lion from his prey. (2.) As not helping them. If God tear by afflicting providences, and yet by his graces and comforts stays with us, it is well enough; but our condition is sad indeed if he tear and go away, if, when he deprives us of our creature comforts, he does himself depart from us. When he goes away he will take away all that is valuable and dear, for, when God goes, all good goes along with him. He will take away, and none shall rescue him, as the prey cannot be rescued from the lion, Mic 5:8. Note, None can be delivered out of the hands of God's justice but those that are delivered into the hands of his grace. It is in vain for a man to strive with his Maker. IV. The different effects of those different methods. 1. When God contended with them by less judgments they neglected him, and sought to creatures for relief, but sought in vain, Hos 5:13. When God was to them as a moth, and as rottenness, they perceived their sickness and their wound; after a while they found themselves going down the hill, and that they were behind - hand in their affairs, their estate was sensibly decaying, and then they sent to the Assyrian, to come in to their assistance, made their court to king Jareb, which some think, was one of the names of Pul, or Tiglathpileser, kings of Assyria, to whom both Israel and Judah applied for relief in their distress, hoping by an alliance with them to repair and re-establish their declining interests. Note, Carnal hearts, in time of trouble, see their sickness and see their wound, but do not see the sin that is the cause of it, nor will be brought to acknowledge that, no, nor to acknowledge the hand of God, his mighty hand, much less his righteous hand, in their trouble; and therefore, instead of going the next way to the Creator, who could relieve them, they take a great deal of pains to go about to creatures, who can do them no service. Those who repent not that they have offended God by their sins are loth to be beholden to him in their afflictions, but would rather seek relief any where than with him. And what is the consequence? Yet could he not heal you, nor cure you of your wound. Note, Those who neglect God, and seek to creatures for help, will certainly be disappointed; those who depend upon them for support will find them, not foundations, but broken reeds; those who depend upon them for supply will find them, not fountains, but broken cisterns; those who depend upon them for comfort and a cure will find them miserable comforters, and physicians of no value. The kings of Assyria, whom Judah and Israel sought unto, distressed them and helped them not, Ch2 28:16, Ch2 28:22. Some make king Jareb to signify the great, potent, or magnificent king, for they built much upon his power; others the king that will plead, or should plead, for they built much upon his wisdom and eloquence, and in his interesting himself in their affairs. They had sent him a present (Hos 10:6), a good fee, and, having so retained him of counsel for them, they doubted not of his fidelity to them; but he deceived them, as an arm of flesh does those that trust in it, Jer 17:5, Jer 17:6. 2. When, to convince them of their folly, God brought greater judgments upon them, then they would at length be forced to apply to him, Hos 5:15. When he has torn as a lion, (1.) He will leave them: I will go and return to my place, to heaven, or to the mercy-seat, the throne of grace, which is his glory. When God punishes sinners he comes out of his place (Isa 26:21); but, when he designs them favour, he returns to his place, where he waits to be gracious, upon their submission. Or he will return to his place when he has corrected them, as not regarding them, hiding his face from them, and not taking notice of their troubles or prayers; and this for their further humiliation, till they are qualified in some measure for the returns of his favour. (2.) He will at length work upon them, and bring them home to himself, by their afflictions, which is the thing he waits for; and then he will no longer withdraw from them. Two things are here mentioned as instances of their return: - [1.] Their penitent confession of sin: Till they acknowledge their offence; marg. Till they be guilty, that is, till they be sensible of their guilt, and be brought to own it, and humble themselves before God for it. Note, When men begin to complain more of their sins than of their afflictions then there begins to be some hope of them; and this is that which God requires of us, when we are under his correcting hand, that we own ourselves in a fault and justly corrected. [2.] Their humble petition for the favour of God: Till they seek my face, which, it may be expected, they will do when they are brought to the last extremity, and they have tried other helpers in vain. In their affliction they will seek me early, that is, diligently and earnestly, and with great importunity; and if they seek him thus, and be sincere in it, though it might be called seeking him late, because it was long ere they were brought to it, yet it is not too late, nay, he is pleased to call it seeking him early, so willing is he to make the best of true penitents in their return to him. Note, When we are under the convictions of sin, and the corrections of the rod, our business is to seek God's face; we must desire the knowledge of him, and an acquaintance with him, that he may manifest himself to us, and for us, in token of his being at peace with us. And it may reasonably be expected that affliction will bring those to God that had long gone astray from him, and kept at a distance. Therefore God for a time turns away from us, that he may turn us to himself, and then return to us. Is any among you afflicted? Let him pray.

Verse 1

5:1 Hosea again condemns the religious and political leaders of Israel. They have led the people into idolatry as hunters trap wild animals in a snare. • The specific sins at Mizpah and Tabor are not known.

Verse 2

5:2 I will settle with you: God’s judgment (Hebrew musar, “discipline”) would inevitably fall upon Israel’s leaders. God did not judge Israel simply to punish them, but to correct them so that his people would return to him.

Verse 3

5:3 you are utterly defiled: The word translated defiled is used frequently in the Pentateuch to describe ritual uncleanness, a physical condition that disqualified a person from worshiping God in the Temple (Lev 11–15). The prophets used the concept as a metaphor for Israel’s moral uncleanness as the result of her idolatry (Isa 6:5; Mic 2:10).

Verse 4

5:4 Israel’s idolatrous practices were so ingrained that they were apparently powerless to return to the Lord. • You are a prostitute through and through (literally the spirit of prostitution is within them): Israel’s sin was not simply a behavior; it was the nation’s essential nature. They instinctively preferred the corrupt to the pure. Only through God’s work of salvation could Israel escape.

Verse 6

5:6-7 The people might think that they could win God’s favor with their sacrifices, but Hosea warned them that they would not find him; God had left them to the consequences of their sin.

Verse 8

5:8-9 Hosea sounded the alarm to warn the Israelites of God’s coming judgment. Because of their sins, the Lord had become Israel’s enemy and would punish them. • Gibeah, Ramah, and Beth-aven (Bethel) are all cities in the tribal territory of Benjamin.

Verse 10

5:10 thieves (literally those who move a boundary marker): The Lord was the owner of the land, which he entrusted to the tribes following the conquest (see Josh 13:8–19:51). To move a boundary marker and change God’s allotted boundaries was to steal from God (Deut 19:14). Such an act rightly invoked divine punishment (Deut 27:17).

Verse 12

5:12 as a moth . . . rotten wood: Sin can destroy the very fabric and foundation of a people while leaving them unaware that the destruction has taken place.

Verse 13

5:13 In a final effort to avoid complete destruction, the Israelites overthrew King Pekah and placed a new king, Hoshea, on the throne. Hoshea then appealed to the Assyrian king Shalmaneser for peace (2 Kgs 15:29-30; 17:3), but these diplomatic maneuvers could neither help nor cure Israel—they would soon be destroyed by Assyria.

Verse 15

5:15 Hosea again reminded Israel that divine judgment was not merely punitive. God’s purpose was to convince Israel to admit their guilt and return to the Lord (see 2:2, 14).

Hosea #3 Ch. 4-5 Israel's Willful Ignorance

Dvd 16 the Time of Jacobs Trouble

When Should We Seek Revival

Personal Revival

Dry Land

The Ark Brought Back

It Was Good for Me to Be Afflicted!

The Early Days of Brethren

Balm in Gilead

God Makes Men Sensible of Their Misery Before He Reveals His Mercy and Love

Matthew 24 and 25

Call Not Thou Common

Introduction

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Verse 2

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Verse 4

Verse 5

Verse 6

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Verse 10

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Verse 12

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Verse 14

Verse 15

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Introduction

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Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

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Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

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Verse 3

Verse 5

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Verse 8

Verse 9

Verse 11

Verse 12

Verse 13

Verse 14

Introduction

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Verse 8

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Verse 2

Verse 3

Verse 4

Verse 6

Verse 8

Verse 10