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Chapter 6

Hosea 6

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¹“Come, let us return to Yahweh.

For he has torn us to pieces, but he will heal us;

he has injured us, but he will bandage our wounds.

²After two days he will revive us;

he will raise us up on the third day,

and we will live before him.

³Let us know Yahweh;

let us press on to know Yahweh.

His coming out is as sure as the dawn;

he will come to us like the showers,

like the spring rains that water the land.”

⁴Ephraim, what will I do with you?

Judah, what will I do with you?

Your faithfulness is like a morning cloud,

like the dew that goes away early.

⁵So I have cut them to pieces by the prophets,

I have killed them with the words of my mouth.

Your decrees are like the light that shines out.

⁶For I desire faithfulness and not sacrifice,

and the knowledge of God more than burnt offerings.

⁷Like Adam they have broken the covenant;

they were unfaithful to me.

⁸Gilead is a city of evildoers

with footprints of blood.

⁹As gangs of robbers wait for someone,

so the priests band together to commit murder on the way to Shechem;

they have committed shameful crimes.

¹⁰In the house of Israel I have seen a horrible thing;

Ephraim's prostitution is there, and Israel has become unclean.

¹¹For you also, Judah, a harvest has been appointed,

when I will restore the fortunes of my people.

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

Introduction

The prophet earnestly exhorts to repentance, Hos 6:1-3. God is then introduced as very tenderly and pathetically remonstrating against the backslidings of Ephraim and Judah, Hos 6:4-11.

Verse 1

Come, and let us return unto the Lord - When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, Hos 5:14 : "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.

Verse 2

After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good. In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, Co1 15:4 : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him. And we shall live in his sight - His resurrection being a proof of theirs.

Verse 3

Then shall we know - We shall have the fullest evidence that we have not believed in vain. If we follow on to know the Lord - If we continue to be as much in earnest as we now are. His going forth - The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time. And he shall come unto us as the rain - As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night, so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.

Verse 4

O Ephraim, what shall I do unto thee? - This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of Good seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did.

Verse 5

Therefore have I hewed them by the prophets - I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose? Thy judgments are as the light that goeth forth - Instead of ומשפטיך אור יצא umispateycha or yetse, "and thy judgments a light that goeth forth," the versions in general have read ומשפטי כאור umishpati keor, "and my judgment is as the light." The final כ caph in the common reading has by mistake been taken from אור aur, and joined to משפטי mishpati; and thus turned it from the singular to the plural number, with the postfix כ cha. The proper reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light.

Verse 6

I desired mercy, and not sacrifice - I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Mat 9:13.

Verse 7

But they like men (כאדם keadam, "like Adam") have transgressed the covenant - They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity.

Verse 8

Gilead is a city of them that work iniquity - In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration.

Verse 9

As troops of robbers - What a sad picture is this of the state of the priesthood! The country of Gilead was infamous for its robberies and murders. The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given: - For they commit lewdness - They are gross idolaters.

Verse 10

I have seen a horrible thing - That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.

Verse 11

O Judah, he hath set a harvest for thee - Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption. When I returned the captivity of my people - Bp. Newcome translates, "Among those who lead away the captivity of my people." There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land, but the majority of the Israelites did not return, and are not now to be found.

Introduction

THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11) At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (Kg2 15:29). let us return--in order that God who has "returned to His place" may return to us (Hos 5:15). torn, and . . . heal-- (Deu 32:39; Jer 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Hos 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Psa 130:4).

Verse 2

Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isa 17:6; Luk 13:32-33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Isa 49:3; compare Mat 2:15, with Hos 11:1), raised on the third day (Joh 2:19; Co1 15:4; compare Isa 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Isa 26:19; Eze 37:1-14; Dan 12:2). live in his sight--enjoy His countenance shining on us, as of old; in contrast to Hos 5:6, Hos 5:15, "Withdrawn Himself from them."

Verse 3

know, if we follow on to know the Lord--The result of His recovered favor (Hos 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Psa 63:8; Isa 54:13). "Then" implies the consequence of the revival in Hos 6:2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (Hos 4:1; Hos 5:4), so the knowledge of Him will bring with it all blessings; yea, it is "life" (Joh 17:3). This knowledge is practice, not mere theory (Jer 22:15-16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (Pro 4:18). prepared--"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Gen 41:32, Margin; Rev 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity. as the morning-- (Sa2 23:4). as the rain . . . latter . . . former-- (Job 29:23; Joe 2:23). First, "the rain" generally is mentioned; then the two rains (Deu 11:14) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning " to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.

Verse 4

what shall I do unto thee--to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Isa 5:4)? At this verse a new discourse begins, resuming the threats (Hos 5:14). See opening remarks on this chapter. goodness--godliness. morning cloud--soon dispersed by the sun (Hos 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Hos 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."

Verse 5

I hewed them by the prophets--that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (Jer 1:10; Eze 43:3). by . . . words of my mouth-- (Isa 11:4; Jer 23:29; Heb 4:12). thy judgments--the judgments which I will inflict on thee, Ephraim and Judah (Hos 6:4). So "thy judgments," that is, those inflicted on thee (Zep 3:15). are as the light, &c.--like the light, palpable to the eyes of all, as coming from God, the punisher of sin. HENDERSON translates, "lightning" (compare Job 37:3, Margin; Job 35:15).

Verse 6

mercy--put for piety in general, of which mercy or charity is a branch. not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative (Exo 16:8; Joe 2:13; Joh 6:27; Ti1 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (Sa1 15:22; Psa 50:8-9; Psa 51:16; Isa 1:11-12; Mic 6:6-8; Mat 9:13; Mat 12:7). knowledge of God--experimental and practical, not merely theoretical (Hos 6:3; Jer 22:16; Jo1 2:3-4). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.

Verse 7

like men--the common sort of men (Psa 82:7). Not as Margin, "like Adam," Job 31:33. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Rom 5:12-19). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men. there--in the northern kingdom, Israel.

Verse 8

Gilead . . . city--probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (Kg1 4:13; compare Gen 31:21-25). work iniquity-- (Hos 12:11). polluted with blood--"marked with blood-traces" [MAURER]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (Kg2 15:25). See on Hos 6:1. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (Num 35:14; Deu 4:41-43; Jos 20:8). Ramoth-gilead was one.

Verse 9

company--"association" or guild of priests. murder by consent--literally, "with one shoulder" (compare Zep 3:9, Margin). The image is from oxen putting their shoulders together to pull the same yoke [RIVETUS]. MAURER translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (Jos 20:7; Jos 21:21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (Kg1 12:25). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [HENDERSON]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [MAURER]. commit lewdness--deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."

Verse 10

horrible thing-- (Jer 5:30; Jer 18:13; Jer 23:14). whoredom--idolatry.

Verse 11

an harvest--namely, of judgments (as in Jer 51:33; Joe 3:13; Rev 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Hos 8:7; Hos 10:12; Job 4:8; Pro 22:8). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers." when I returned the captivity of my people--when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (Ch2 28:6-15). This prophecy was delivered under Pekah [LUDOVICUS DE DIEU]. MAURER explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, LUDOVICUS DE DIEU'S'S explanation must be taken. GROTIUS translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (Deu 30:3; Psa 14:7). Next: Hosea Chapter 7

Introduction

INTRODUCTION TO HOSEA 6 This chapter gives an account of some who were truly penitent, and stirred up one another to return to the Lord, encouraged by his power, grace, and goodness, Hos 6:1; and of others, who had only a form of religion, were very unstable in it; regarded more the ceremonial law, and the external sacrifices of it, than the moral law; either that part of it which respects the love of the neighbour, or that which concerns the knowledge of God; and dealt treacherously with the Lord, transgressing the covenant, Hos 6:4; particularly the city of Gilead is represented as full of the workers of iniquity, and is charged with bloodshed, Hos 6:8; yea, even the priests were guilty of murder and lewdness, Hos 6:9; and Israel, or the ten tribes in general, are accused of whoredom, both corporeal and spiritual, with which they were defiled, Hos 6:10; nor was Judah clear of these crimes, and therefore a reckoning day is set for them, Hos 6:11.

Verse 1

Come, and let us return unto the Lord,.... The Septuagint and Arabic versions connect these words with the last clause of the preceding chapter, adding the word, "saying"; and so the Targum and Syriac version, "they shall say"; and very rightly as to the sense; for they are the words of those persons under the afflicting hand of God; and, being brought thereby to a sense of their sins, acknowledge them, and seek to the Lord for pardon, and encourage one another so to do; as Israel and Judah will in the latter day, when the veil shall be taken off their minds, the hardness of their heart removed, and they shall be converted, and turn to the Lord, and seek him together, weeping as they go; having both faith in Christ, and repentance towards God, by which they will return unto him; see Co2 3:16; so all sinners sensible of their departure from God by sin, and of the evil and danger of it, repent of it, and loath it, confess and acknowledge it, depart from it, and forsake it; and return to the Lord, having some view and apprehension of him as a God, gracious and merciful in Christ; imploring the forgiveness of their sins, with some degree of faith and confidence in him; and not having only love to their own souls, and the welfare of them, but also to the souls of others, exhort and encourage them to join with them in the same acts of faith, repentance, and obedience. The Targum is, "let us return to the worship of the Lord;'' from which they have sadly departed. The arguments or reasons follow, for he hath torn, and he will heal us; he hath smitten, and he will bind us up; the same hand that has torn will heal and that has smitten will bind up, and none else can; and therefore there is a necessity of returning to him for healing and a cure, Deu 32:39; and his tearing is in order to heal, and his smiting in order to bind up; and, as sure as he has done the one, he will do the other, and therefore there is great encouragement to apply to him; all which the Jews will be sensible of in the last day; and then the Lord, who is now tearing them in his wrath, and smiting them in his sore displeasure, both in their civil and church state, dispersing them among the nations, and has been so doing for many hundred years, will "bind up the breach of his people, and heal the stroke of their wound", Isa 30:26; and so the Lord deals with all his people, who are truly and really converted by him; he rends their heart, tears the caul of it; pricks and cuts them to the heart; smites them with the hammer of his word; wounds their consciences with a sense of sin; lets in the law into them, which works wrath, whereby they become broken and contrite; and all this in order to their turning to him that smites them, and be healed, and in love to their souls, though for the present grievous to bear: and then the great Physician heals them by his stripes and wounds; by the application of his blood; by means of his word, the Gospel of peace and pardon; by a look to him, and a touch of him by faith; by discoveries of his love, and particularly his pardoning grace and mercy, which as oil and wine he pours into the wounds made by sin, and binds them up; and which he heals universally, both with respect to persons and diseases, for which he is applied unto, and infallibly, thoroughly, and perfectly, and all freely.

Verse 2

After two days will he revive us: in the third day he will raise us up,.... The Jews, in their present state, are as dead men, both in a civil and spiritual sense, and their conversion and restoration will be as life from the dead; they are like persons buried, and, when they are restored, they will be raised out of their graves, both of sin and misery; see Rom 11:15; the time of which is here fixed, after two days, and on the third; which Jarchi interprets of the two temples that have been destroyed, and of the third temple to be built, which the Jews expect, but in vain, and when they hope for good times: Kimchi explains it of their three captivities, in Egypt, Babylon, and the present one, and so Ben Melech, from which they hope to be raised, and live comfortably; which sense is much better than the former: and with it may be compared Vitringa's (s) notion of the text, that the first day was between Israel's coming out of Egypt and the Babylonish captivity; the second day between that and the times of Antiochus, which was the third night; then the third day followed, which is the times of the Messiah: but the Targum comes nearer the truth, which paraphrases the words thus, "he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;'' where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luk 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual; and we shall live in his sight; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things. This may be applied to the case of sensible sinners, who, as they are in their natural state dead in sin, and dead in law, so they see themselves to be such when awakened; and yet entertain a secret hope that sooner or later they shall be revived and refreshed, and raised up to a more comfortable state, and live in the presence of God, and the enjoyment of his favour. The ancient fathers generally understood these words of Christ, who was buried on the sixth day, lay in the grave the whole seventh day, and after these two days, on the third, rose again from the dead; and to this passage the apostle is thought to have respect, Co1 15:3; and also of the resurrection of his people in and with him, and by virtue of his: and true it is that Christ rose from the dead on the third day, and all his redeemed ones were quickened and raised up together with him as their head and representative, Eph 2:5; and his in virtue of his being quickened that they are regenerated and quickened, and made alive, in a spiritual sense; he is the author of their spiritual life, and their life itself; see Pe1 1:3; and not only in virtue of his resurrection is their spiritual resurrection from the death of sin to a life of grace, but even their corporeal resurrection at the last day; and as, in consequence of their spiritual resurrection, they live in the sight of God a life of grace and holiness by faith in Christ, and in a comfortable view and enjoyment of the divine favour; so they shall live eternally in the presence of God, where are fulness of joy, and pleasures for evermore: but the first sense is best, and most agreeable to the context and scope of it. (s) Comment. in Isa. viii. 20.

Verse 3

Then shall we know, if we follow on to know the Lord,.... The word "if" is not in the original text, and the passage is not conditional, but absolute; for as persons, when converted, know Christ, and not before, when he is revealed to them, and in them, as the only Saviour and Redeemer, so they continue and increase in the knowledge of him; they earnestly desire to know more of him, and eagerly pursue those means and methods by which they attain to a greater degree of it; for so the words are, "and we shall know, we shall follow on to know the Lord" (t); that grace, which has given the first measure of spiritual and experimental knowledge of him, will influence and engage them to seek after more. The Jews, when they are quickened, and turn to the Lord, will know him, own and acknowledge him, as the Messiah, the only Redeemer and Saviour; and will be so delighted with the knowledge of him, that they will be desirous of, and seek after, a larger measure of it; and indeed they shall all know him, from the least to the greatest, when the covenant of grace shall be renewed with them, manifested and applied to them. The words may be considered as a continuation of their exhortation to one another from Hos 6:1; thus, "and let us acknowledge, let us follow on to know him" (u); let us own him as the true Messiah, whom we and our fathers have rejected; and let us make use of all means to gain more knowledge of him: or let us follow after him, to serve and obey him, which is the practical knowledge of him; let us imitate him, and follow him the Lamb of God, embrace his Gospel, and submit to his ordinances. So Kimchi interprets it, "to know him"; that is, to serve him; first know him, then serve him; his going forth is prepared as the morning; that is, the Lord's going forth, who is known, and followed after to be more known; and is to be understood, not of his going forth in the council and covenant of grace from everlasting; nor of his incarnation in time, or of his resurrection from the dead; but of his spiritual coming in the latter day, with the brightness of which he will destroy antichrist; or of his going forth in the ministration of the Gospel, to the conversion of Jews and Gentiles, the light of which dispensation will be very great; it will be like a morning after a long night of darkness with the Jewish and Pagan nations; and be as grateful and delightful, beautiful and cheerful, as the morning light; and move as swiftly and irresistibly as that, and be alike growing and increasing: and so the words are a reason of the increasing knowledge of the Lord's people in those times, because he shall go forth in the ministration of the word like the morning light, which increases more and more till noon; and of the evidence and clearness of it, it being like a morning without clouds; with which agrees the note of Joseph Kimchi, "we shall know him, and it will be as clear to us as the light of the morning without clouds:'' and also of the firmness and certainty of it; for both the increasing knowledge of the saints, and the going forth of Christ in a spiritual manner, is "firm" and "sure" (which may be the sense of the word (w)) as the morning; for, as sure as the night cometh, so also the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth; in the land of Israel they had usually two rains in a year; the one in autumn, or quickly after the seed was sown; the other in the spring, when the corn was ripe, and harvest near, and which was very reviving and refreshing to the earth, and the fruits of it; and such will be the coming of Christ unto his people, in the ministration of the Gospel in the latter day, which will drop as the rain, and distil as the dew, as the small rain on the tender herb, and as showers upon the grass; and in the discoveries of his favour and love to them, and in the distribution of the blessings of his grace among them. Much the like phrases are used of the spiritual coming of Christ in the latter day, Psa 72:6. The Targum is, "and we shall learn, and we shall follow on, to know the fear of the Lord, as the morning light, which darts in its going out; and blessings will come to us as a prevailing rain, and as the latter rain which waters the earth.'' (t) "sciemusque, sequemur ad sciendum Dominum", Montanus; "et cognoscemus, et persequemur ad cognoscendum Jehovam", Zanchius; "sciemus persequemur", Liveleus. (u) "Cognoscamus, sive agnoscamus, et persequautur scientiam Dominis", Schmidt. (w) "firmum certum notat", sic quidam in Schmidt; "firmatus ac stabilitus", Tarnovius.

Verse 4

O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?.... Or, "for thee" (x)? The Lord having observed the effect and consequence of his going and returning to his place, of his leaving his people for a long time under afflictions and in distress; namely, their thorough conversion to him in the latter day, and the blessings attending it; returns to the then present times again, and to the state and condition in which Ephraim and Judah, the ten and two tribes, were; and speaks as one at a loss, and under difficulties, to know what to do with them and for them; how as it were to give them up to ruin and destruction; and yet, having tried all ways with them, and in vain, asks what further was to be done, or could be done, to bring them to a sense of their sins, to reform them, and cause them to return to him; for your goodness is as a morning cloud, and as the early dew it goeth way; meaning not the goodness of God bestowed upon them, and the mercy he showed to them; but the goodness that appeared in them, and all the good things done by them, their repentance, reformation, holiness, and righteousness; these, which were only in show, did not last long, came to nothing, and disappeared; like a light cloud in the morning, which vanishes away when the sun rises; or like the dew that falls in the night, which is quickly dried up and gone, after the sun has been up a small time. Thus it was with Ephraim, or the ten tribes, in the time of Jehu; there was a show of zeal for religion, and a reformation from idolatry; but it did not go on, nor last long; and with the two tribes of Judah and Benjamin in the times of Hezekiah and Josiah, who did that which was right in the eyes of the Lord; but then the Jews, in the times of their successors, returned to their former evil ways. And so the best works, holiness and righteousness of men, can no more stand before the justice of God, and the strict examination of it, than a thin light morning cloud, or the small drops of dew, before the light, force, and heat of the sun; nor do formal and carnal professors continue in these things; they may run well for a while, and then drop their profession and religion, and turn from the holy commandment. And this being the case, what can they expect from the Lord? (x) "in tuum commodum", Schmidt.

Verse 5

Therefore have I hewed them by the prophets; I have slain them by the words of my mouth,.... Sharply reproved them for their sins by the prophets, who were as lapidaries that cut stone, or us hewers of timber that cut off the knotty parts; so these by preaching the terrors of the law, which is a killing letter, and by delivering out the threatenings of the Lord, and denouncing his judgments upon them for their sins, cut them to the heart, and killed them; for their foretelling and prophesying of their being slain, ruined, and destroyed, was a slaying of them; see Jer 1:10. The Targum is, "because I admonished them by the message of my prophets, and they returned not, I will bring upon them those that slay, because they have transgressed the word of my will.'' But the Septuagint, Syriac, and Arabic versions, and so Aben Ezra and Joseph Kimchi, understand these words, not of hewing, and cutting, and slaying of the people by the prophets, but of the cutting and slaying the prophets themselves, and read the words, "therefore have I cut off the prophets, and slain them &c.", either the false prophets, some of them that caused the people to err, that they might not repent, as Aben Ezra; as the prophets of Baal in the times of Elijah, and the Scribes and Pharisees in Christ's time, who were in the way of the people's repentance, reformation, and reception of Christ; these he cut off, and their doctrine, and condemned by his own, and the doctrine of his apostles, the words of the Lord's mouth; see Zac 11:8; and this he did for the good of his people, in answer to the question put by himself in Hos 6:4; so Schmidt interprets it: or else the true prophets of God, who were exposed to death, to be cut off and slain, for the messages they were sent with: or those messages were such as were killing to them to carry them, and deliver them; and they were so constantly employed, early and late, in such service, that for the work of the Lord they were often nigh unto death: but our version, and the sense agreeable to it, scent best; and thy judgments are as the light that goeth forth; that is, their judgments, the people's, a sudden change of person: meaning either the statutes and judgments prescribed them by the Lord, and to be observed by them; which were clear and plain as the light at noon day, and therefore could not plead any excuse of ignorance of them, that they did not observe them: or the judgments of God upon them for their sins; which were open and manifest to all, and increasing like the light, more and more, and no more to be resisted than that; and the righteousness of God in them was very conspicuous; his judgments were manifest, and the justice of them. Some understand this of the judgments or righteousnesses of the saints, both imputed and inherent, Rom 5:16; which appear light and clear, the darkness of pharisaism being removed by Christ. The Targum is, "my judgment goes forth as the light.''

Verse 6

For I desired mercy, and not sacrifice,.... That is, the one rather than the other, as the next clause explains it. Sacrifices were of early use, even before the law of Moses; they were of divine appointment, and were approved and accepted of by the Lord; they were types of Christ, and led to him, and were continued unto his death; but in comparison of moral duties, which respect love to God, and to our neighbour, the Lord did not will them, desire them, and delight in them; or he had more regard for the former than the latter; see Sa1 15:22; nor did he will or accept at all of the sacrifices ordered to the calves at Dan and Bethel; nor others, when they were not such as the law required, or were not offered up in the faith of Christ, attended with repentance for sin, and in sincerity, and were brought as real expiatory sacrifices for sin, and especially as now abrogated by the sacrifice of Christ. And as these words are twice quoted by our Lord, at one time to justify his mercy, pity, and compassion, to the souls of poor sinners, by conversing with them, Mat 9:13; and at another time to justify the disciples in an act of mercy to their bodies when hungry, by plucking ears of corn on the sabbath day, Mat 12:7; "mercy" may here respect both acts of mercy shown by the Lord, and acts of mercy done by men; both which the Lord wills, desires, and delights in: he takes pleasure in showing mercy himself, as appears by his free and open declarations of it; by the throne of grace and mercy he has set up; by the encouragement he gives to souls to hope in his mercy; by the objects of it, the chief of sinners; by the various ways he has taken to display it, in election, in the covenant of grace, in the mission of Christ, in the pardon of sin by him, and in regeneration; and by his opposing it to everything else, in the affair of salvation. And he likewise has a very great regard to mercy as exercised by men; as this is one of the weightier matters of the law, and may be put for the whole of it, or however the second table of it, which is love to our neighbours, and takes in all kind offices done to them; and especially designs acts of liberality to necessitous persons; which are sacrifices God is well pleased with, even more than with the ceremonious ones; these being such in which men resemble him the merciful God, who is kind to the unthankful, and to the evil; and the knowledge of God more than burnt offerings; which were reckoned the greatest and most excellent sacrifices, the whole being the Lord's; but knowledge of God is preferred to them; by which is meant, not the knowledge of God, the light of nature, which men might have, and not him; nor by the law of Moses, as a lawgiver, judge, and consuming fire; but a knowledge of him in Christ, as the God and Father of Christ, as the God of all grace, gracious and merciful in him; as a covenant God and Father in him, which is through the Gospel by the Spirit, and is eternal life, Joh 17:3; this includes in it faith and hope in God, love to him, fear of him and his goodness, and the whole worship of him, both internal and external. These words seem designed to expose and remove the false ground of trust and confidence in sacrifices the people of Israel were prone unto; as we find they were in the times of Isaiah, who was contemporary with Hoses; see Isa 1:12. The Targum interprets them of those that exercise mercy, and do the law of the Lord.

Verse 7

But they, like men, have transgressed the covenant,.... The false prophets, as Aben Ezra, whom he threatened to cut off and slay, Hos 6:5; or rather Ephraim and Judah, whose goodness was so fickle and unstable; and who, instead of doing acts of mercy, and seeking after the true knowledge of God and his worship, which are preferable to all sacrifices, they transgressed the law of God, which they promised at Mount Sinai to obey; the precepts of the moral law, even of both tables, which concern both God and man; and also the ceremonial law, by appointing priests to sacrifice who were not of the tribe of Levi, as did Ephraim or the ten tribes under Jeroboam; and by offering sacrifices to their calves, and by not observing the solemn feasts; and the precepts relating to both these laws constitute the covenant made with the children of Israel at Sinai, Exo 24:3; which they transgressed, either "like Adam" (y) the first man, as Jarchi; who transgressed the covenant of works in paradise God made with him, and all mankind in him: or like the men of old, the former generations, as the Targum; meaning either the old inhabitants of the land, the Canaanites; or the men of the old world at the time of the flood, who were a very wicked and abandoned generation of men; or like men in common, depraved and degenerated, fickle and inconstant, vain and deceitful, and not at all to be depended upon; especially like the lower sort of men, the common people, who have no regard to their word, covenant, and agreement; or particularly like such men that are given to penury, and make no conscience of oaths and covenants ever so solemnly made: or, as others read the words, "but they have transgressed the covenant like man's" (z); making no more account of it than if it was a man's covenant; there have they dealt treacherously against me; in the covenant they entered into, by breaking it, not performing their promises; and eve in the very sacrifices they offered, and were so fond of, and put their confidence in; either by offering such sacrifices as were not legal, or by offering them to idols, under a pretence of offering them to God, which was dealing treacherously against him; and in all other acts of religion, in which they would be thought to have regard to the covenant of God, his laws and precepts, and to be very serious and devout, yet acted the hypocritical part, were false and deceitful, and devoid of all sincerity: or there, in the promised land, where the Lord had so largely bestowed his favours on them; so Jarchi, Kimchi, and Abarbinel, agreeably to the Targum, which paraphrases it thus, "and in the good land, which I gave unto them to do my will, they have dealt falsely with my word.'' (y) "sicut Adam", V. L. Pagninus, Montanus, Tigurine version, Castilio, Grotius, Cocceius. (z) "Tanquam hominis, sub. pectum", Vatablus, Junius & Tremellius, Zanchius.

Verse 8

Gilead is a city of them that work iniquity,.... The chief city in the land of Gilead, which lay beyond Jordan, inhabited by Gad and Reuben, and the half tribe of Manasseh; and so belonged to the ten tribes, whose sins are here particularly observed. It had its name from the country, or the country from that, or both from the mountain of the same name. It is thought to be Ramothgilead, a city of refuge, and put for all the cities of refuge in those parts, which were inhabited by priests and Levites; and who ought to have had knowledge of the laws, and instructed the people in them, and observed them themselves, and set a good example to others; but, instead of this, the whole course of their lives, was vicious; they made a trade of sinning, did nothing else but work iniquity; and this was general among them, the city or cities of them consisted of none else; and all manner of iniquity was committed by them, particularly idolatry; for so the words may be rendered, "a city of them that serve an idol" (a); not only at Dan and Bethel, but in the cities of the priests, idols were set up and worshipped; this shows the state to be very corrupt: and is polluted with blood; with the blood of murderers harboured there, who ought not to have been admitted; or with the blood of such who were delivered up to the avenger of blood, that ought to have been sheltered, and both for the sake of money; or with the blood of children, sacrificed to Mo: the word used has the signification of supplanting, lying in wait, and so is understood of a private, secret, shedding of blood, in a deceitful and insidious way: hence some render it, "cunning for blood" (b); to which the Targum seems to agree, calling it a city "of them that secretly or deceitfully shed innocent blood.'' It has also the signification of the heel of a man's foot, and is by some rendered, "trodden by blood" (c); that is, by bloody men: or "footed" or "heeled by blood" (d); that is, such an abundance of it was shed, that a man could not set his foot or his heel any where but in blood. (a) "civitas operantium idolum", V. L. (b) "callida et astuta sanguine", so some in Vatablus; "callida sanguine", Castslio. (c) "Calcata a sanguine", Piscator. (d) "Vestigiata a sanguine", Capellus, Tarnovius; "vestigis sanguinolentis", Juuius & Tremellius.

Verse 9

And as troops of robbers wait for a man,.... As a gang of highwaymen or footpads lie in wait in a ditch, or under a hedge, or in a cave of a rock or mountain, for a man they know will come by that way, who is full of money, in order to rob him; or, as Saadiah interprets it, as fishermen stand upon the banks of a river, and cast in their hooks to draw out the fish; and to the same purpose is Jarchi's note from R. Meir: so the company of priests murder in the way by consent; not only encourage murderers, and commit murders within the city, but go out in a body together upon the highway, and there commit murders and robberies, and divide the spoil among them; all which they did unanimously, and were well agreed, being brethren in iniquity, as well as in office: or, "in the way of Shechem" (e); as good people passed by Gilead to Shechem, and so to Jerusalem, to worship there at the solemn feasts, they lay in wait for them, and murdered them; because they did not give into the idolatrous worship of the calves at Dan and Bethel: or, "in the manner of Shechem" (f); that is, they murdered men in a deceitful treacherous manner, as the Shechemites were murdered by Simeon and Levi: Joseph Kimchi interprets this of the princes and great men, so the word "cohanim" is sometimes used; but the context seems to carry it to the priests: for they commit lewdness; or "enormity"; the most enormous crimes, and that purposely, with deliberation devising and contriving them. (e) "Sichemam versus", Gussetius, Schmidt; approved by Reinbeck. De Accent. Heb. p. 442. "qua itur Sichem", Tigurine version; "qua via ad Shechemum factum occidunt", Junius & Tremellius; "quae ducit ad Sichermum", Piscator. So Abendana. (f) "Sicemice", so some in Drusius.

Verse 10

I have seen an horrible thing in the house of Israel,.... Idolatry, the calves set up at Dan and Bethel, which God saw with abhorrence and detestation; or the prophet saw it, and it made his hair stand on end as it were, as the word (g) signifies, that such wickedness should be committed by a professing people: there is the whoredom of Ephraim; in the house of Israel is the whoredom of Jeroboam, who was of the tribe of Ephraim, and caused Israel to sin, to go a whoring after idols; or the whoredom of the tribe of Ephraim, which belonged to the house of Israel, and even of all the ten tribes; both corporeal and spiritual whoredom, or idolatry, are here meant: Israel is defiled; with whoredom of both kinds; it had spread itself all over the ten tribes; they were all infected with it, and polluted by it; see Hos 5:3. (g) a "pilus".

Verse 11

Also, O Judah, he hath set an harvest for thee,.... That is, God hath set and appointed a time of wrath and vengeance for thee, which is sometimes signified by a harvest, Rev 14:15; because thou hast been guilty of idolatry also, as well as Ephraim or the ten tribes: or rather it may be rendered, "but, O Judah" (h), he, that is, God, hath set an harvest for thee; appointed a time of joy and gladness, as a time of harvest is: when I returned, or "return" (i), the captivity of my people; the people of Judah from the Babylonish captivity; so that here is a prophecy both of their captivity, and of their return from it: and it may be applied unto their return from their spiritual captivity to sin, Satan, and the law, through the Gospel of Christ and his apostles, first published in Judea, by means of which there was a large harvest of souls gathered in, and was an occasion of great joy. (h) "sed", V. L. Munster, Grotius. (i) "cum ego reduco", Calvin. Next: Hosea Chapter 7

Verse 1

To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, "Come, and let us return," to those of Hos 5:15, "I will go, and return," and in טרף וירפּאנוּ (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. "Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him." The majority of commentators, following the example of the Chald. and Septuagint, in which לאמר, λέγοντες, is interpolated before לכוּ, have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite târaph, as compared with the future 'etrōph in Hos 5:14, presupposes that the punishment has already begun. The following יך is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel's physician in the time of Moses (Exo 15:26), and promised His people healing in the future also (Deu 32:39), surely can. The allusion in the word ירפּאנוּ to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, "He revives after two days," etc., are merely a special application of the general declaration, "I kill, and make alive" (Deu 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition "after two days," and "on the third day," the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15, Pro 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. הקים, to raise the dead (Job 14:12; Psa 88:11; Isa 26:14, Isa 26:19). "That we may live before Him:" i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, "after two days, and on the third day," chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as "referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;" but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time "within which Christ would recover His life, and the church its hope." But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isa 26:19-21, and in the vision of Ezekiel in Eze 37:1-14. That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. "Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain." ונדעה נר corresponds to לכוּ ונשׁוּבה in Hos 6:1. The object to נדעה is also את־יהוה, and נדעה is merely strengthened by the addition of נרדּפה לדּעת. The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. מוצאו, His (i.e., Jehovah's) rising, is to be explained from the figure of the dawn (for יצא applied to the rising of the sun, see Gen 19:23 and Psa 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isa 58:8 and Isa 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. יורה is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deu 11:14 (cf. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psa 72:6 and Sa2 23:4 clearly show.

Verse 4

The prophet's address commences afresh, as in Hos 2:4, without any introduction, with the denunciation of the incurability of the Israelites. Hos 6:4-11 form the first strophe. Hos 6:4. "What shall I do to thee, Ephraim? what shall I do to thee, Judah? for your love is like the morning cloud, and like the dew which quickly passes away." That this verse is not to be taken in connection with the preceding one, as it has been by Luther ("how shall I do such good to thee?") and by many of the earlier expositors, is evident from the substance of the verse itself. For ‛âsâh, in the sense of doing good, is neither possible in itself, nor reconcilable with the explanatory clause which follows. The chesed, which is like the morning cloud, cannot be the grace of God; for a morning cloud that quickly vanishes away, is, according to Hos 13:3, a figurative representation of that which is evanescent and perishable. The verse does not contain an answer from Jehovah, "who neither receives nor repels the penitent, because though they love God it is only with fickleness," as Hitzig supposes; but rather the thought, that God has already tried all kinds of punishment to bring the people back to fidelity to Himself, but all in vain (cf. Isa 1:5-6), because the piety of Israel is as evanescent and transient as a morning cloud, which is dispersed by the rising sun. Judging from the chesed in Hos 6:6, chasdekhem is to be understood as referring to good-will towards other men flowing out of love to God (see at Hos 4:1).

Verse 5

"Therefore have I hewn by the prophets, slain them by the words of my mouth: and my judgment goeth forth as light." ‛Al-kēn, therefore, because your love vanishes again and again, God must perpetually punish. חצב ב does not mean to strike in among the prophets (Hitzig, after the lxx, Syr., and others); but ב is instrumental, as in Isa 10:15, and châtsabh signifies to hew, not merely to hew off, but to hew out or carve. The nebhı̄'ı̄m cannot be false prophets, on account of the parallel "by the words of my mouth," but must be the true prophets. Through them God had hewed or carved the nation, or, as Jerome and Luther render it, dolavi, i.e., worked it like a piece of hard wood, in other words, had tried to improve it, and shape it into a holy nation, answering to its true calling. "Slain by the words of my mouth," which the prophets had spoken; i.e., not merely caused death and destruction to be proclaimed to them, but suspended judgment and death over them - as, for example, by Elijah - since there dwells in the word of God the power to kill and to make alive (compare Isa 11:4; Isa 49:2). The last clause, according to the Masoretic pointing and division of the words, does not yield any appropriate meaning. משׁפּטיך could only be the judgments inflicted upon the nation; but neither the singular suffix ך for כם (Isa 10:4), nor אור יצא, with the singular verb under the כ simil. omitted before אור, suits this explanation. For אור יצא cannot mean "to go forth to the light;" nor can אור stand for לאור. We must therefore regard the reading expressed by the ancient versions, (Note: The Vulgate in some of the ancient mss has also judicium meum, instead of the judicia tua of the Sixtina. See Kennicott, Diss. gener. ed. Bruns. p. 55ff.) viz., משׁפּטי כאור ציצא, "my judgment goeth forth like light," as the original one. My penal judgment went forth like the light (the sun); i.e., the judgment inflicted upon the sinners was so obvious, so conspicuous (clear as the sun), that every one ought to have observed it and laid it to heart (cf. Zep 3:5). The Masoretic division of the words probably arose simply from an unsuitable reminiscence of Psa 37:6.

Verse 6

The reason why God was obliged to punish in this manner is given in the following verses. Hos 6:6. "For I take pleasure in love, and not in sacrifices; and in the knowledge of God more than in burnt-offerings. Hos 6:7. But they have transgressed the covenant like Adam: there have they acted treacherously towards me." Chesed is love to one's neighbour, manifesting itself in righteousness, love which has its roots in the knowledge of God, and therefore is connected with "the knowledge of God" here as in Hos 4:1. For the thought itself, compare the remarks on the similar declaration made by the prophet Samuel in Sa1 15:22; and for parallels as to the fact, see Isa 1:11-17; Mic 6:8; Psa 40:7-9, and Psa 50:8., in all which passages it is not sacrifices in themselves, but simply the heartless sacrifices with which the wicked fancied they could cover their sins, that are here rejected as displeasing to God, and as abominations in His eyes. This is apparent also from the antithesis in Hos 6:7, viz., the reproof of their transgression of the covenant. המּה (they) are Israel and Judah, not the priests, whose sins are first referred to in Hos 6:9. כּאדם, not "after the manner of men," or "like ordinary men," - for this explanation would only be admissible if המּה referred to the priests or prophets, or if a contrast were drawn between the rulers and others, as in Psa 82:7 - but "like Adam," who transgressed the commandment of God, that he should not eat of the tree of knowledge. This command was actually a covenant, which God made with him, since the object of its was the preservation of Adam in vital fellowship with the Lord, as was the case with the covenant that God made with Israel (see Job 31:33, and Delitzsch's Commentary). The local expression "there," points to the place where the faithless apostasy had occurred, as in Psa 14:5. This is not more precisely defined, but refers no doubt to Bethel as the scene of the idolatrous worship. There is no foundation for the temporal rendering "then."

Verse 8

The prophet cites a few examples in proof of this faithlessness in the two following verses. Hos 6:8. "Gilead is a city of evil-doers, trodden with blood. Hos 6:9. And like the lurking of the men of the gangs is the covenant of the priests; along the way they murder even to Sichem: yea, they have committed infamy." Gilead is not a city, for no such city is mentioned in the Old Testament, and its existence cannot be proved from Jdg 12:7 and Jdg 10:17, any more than from Gen 31:48-49, (Note: The statement of the Onomast. (s.v. Γαλαάδ), that there is also a city called Galaad, situated in the mountain which Galaad the son of Machir, the son of Manasseh, took for the Amorite, and that of Jerome, "from which mountain the city built in it derived its name, viz., that which was taken," etc., furnish no proof of the existence of a city called Gilead in the time of the Israelites; since Eusebius and Jerome have merely inferred the existence of such a city from statements in the Old Testament, more especially from the passage quoted by them just before, viz., Jer 22:6, Galaad tu mihi initium Libani, taken in connection with Num 32:39 -43, as the words "which Gilead took" clearly prove. And with regard to the ruined cities Jelaad and Jelaud, which are situated, according to Burckhardt (pp. 599, 600), upon the mountain called Jebel Jelaad or Jelaud, it is not known that they date from antiquity at all. Burckhardt gives no description of them, and does not even appear to have visited the ruins.) but it is the name of a district, as it is everywhere else; and here in all probability it stands, as it very frequently does, for the whole of the land of Israel to the east of the Jordan. Hosea calls Gilead a city of evil-doers, as being a rendezvous for wicked men, to express the thought that the whole land was as full of evil-doers as a city is of men. עקבּה: a denom. of עקב, a footstep, signifying marked with traces, full of traces of blood, which are certainly not to be understood as referring to idolatrous sacrifices, as Schmieder imagines, but which point to murder and bloodshed. It is quite as arbitrary, however, on the part of Hitzig to connect it with the murder of Zechariah, or a massacre associated with it, as it is on the part of Jerome and others to refer it to the deeds of blood by which Jehu secured the throne. The bloody deeds of Jehu took place in Jezreel and Samaria (2 Kings 9-10), and it was only by a false interpretation of the epithet applied to Shallum, viz., Ben-yâbhēsh, as signifying citizens of Jabesh, that Hitzig was able to trace a connection between it and Gilead.

Verse 9

In these crimes the priests take the lead. Like highway robbers, they form themselves into gangs for the purpose of robbing travellers and putting them to death. חכּי, so written instead of חכּה (Ewald, 16, b), is an irregularly formed infinitive for חכּות (Ewald, 238, e). 'Ish gedūdı̄m, a man of fighting-bands, i.e., in actual fact a highway robber, who lies in wait for travellers. (Note: The first hemistich has been entirely misunderstood by the lxx, who have confounded כּחכּי with כּחך, and rendered the clause καὶ ἡ Ἰσχύς ἀνδρὸς πειρατοῦ· ἔκρυψαν (חבו or חבאו instead of חבר) ἱερεῖς ὁδόν. Jerome has also rendered כחכי strangely, et quasi fauces (כּחכּי) virorum latronum particeps sacerdotum. Luther, on the other hand, has caught the sense quite correctly on the whole, and simply rendered it rather freely: "And the priests with their mobs are like footpads, who lie in wait for people.") The company (chebher, gang) of the priests resembled such a man. They murder on the way (derekh, an adverbial accusative) to Sichem. Sichem, a place on Mount Ephraim, between Ebal and Gerizim, the present Nablus (see at Jos 17:7), was set apart as a city of refuge and a Levitical city (Jos 20:7; Jos 21:21); from which the more recent commentators have inferred that priests from Sichem, using the privileges of their city to cover crimes of their own, committed acts of murder, either upon fugitives who were hurrying thither, and whom they put to death at the command of the leading men who were ill-disposed towards them (Ewald), or upon other travellers, either from avarice or simple cruelty. But, apart from the fact that the Levitical cities are here confounded with the priests' cities (for Sichem was only a Levitical city, and not a priests' city at all), this conclusion is founded upon the erroneous assumption, that the priests who were taken by Jeroboam from the people generally, had special places of abode assigned them, such as the law had assigned for the Levitical priests. The way to Sichem is mentioned as a place of murders and bloody deeds, because the road from Samaria the capital, and in fact from the northern part of the kingdom generally, to Bethel the principal place of worship belonging to the kingdom of the ten tribes, lay through this city. Pilgrims to the feasts for the most part took this road; and the priests, who were taken from the dregs of the people, appear to have lain in wait for them, either to rob, or, in case of resistance, to murder. The following כּי carries it still higher, and adds another crime to the murderous deeds. Zimmâh most probably refers to an unnatural crime, as in Lev 18:17; Lev 19:29. Thus does Israel heap up abomination upon abomination. Hos 6:10. "In the house of Israel I saw a horrible thing: there Ephraim practises whoredom: Israel has defiled itself." The house of Israel is the kingdom of the ten tribes. שׁערוּריה, a horrible thing, signifies abominations and crimes of every kind. In the second hemistich, zenūth, i.e., spiritual and literal whoredom, is singled out as the principal sin. Ephraim is not the name of a tribe here, as Simson supposes, but is synonymous with the parallel Israel.

Verse 11

In conclusion, Judah is mentioned again, that it may not regard itself as better or less culpable. Hos 6:11. "Also, O Judah, a harvest is appointed for thee, when I turn the imprisonment of my people." Judah stands at the head as an absolute noun, and is then defined by the following לך. The subject to shâth cannot be either Israel or Jehovah. The first, which Hitzig adopts, "Israel has prepared a harvest for thee," does not supply a thought at all in harmony with the connection; and the second is precluded by the fact that Jehovah Himself is the speaker. Shâth is used here in a passive sense, as in Job 38:11 (cf. Ges. 137, 3*). קציר, harvest, is a figurative term for the judgment, as in Joe 3:13, Jer 51:33. As Judah has sinned as well as Israel, it cannot escape the punishment (cf. Hos 5:5, Hos 5:14). שׁוּב שׁבוּת never means to bring back the captives; but in every passage in which it occurs it simply means to turn the captivity, and that in the figurative sense of restitutio in integrum (see at Deu 30:3). ‛Ammı̄, my people, i.e., the people of Jehovah, is not Israel of the ten tribes, but the covenant nation as a whole. Consequently shebhūth ‛ammı̄ is the misery into which Israel (of the twelve tribes) had been brought, through its falling away from God, not the Assyrian or Babylonian exile, but the misery brought about by the sins of the people. God could only avert this by means of judgments, through which the ungodly were destroyed and the penitent converted. Consequently the following is the thought which we obtain from the verse: "When God shall come to punish, that He may root out ungodliness, and bring back His people to their true destination, Judah will also be visited with the judgment." We must not only reject the explanation adopted by Rosenmller, Maurer, and Umbreit, "when Israel shall have received its chastisement, and be once more received and restored by the gracious God, the richly merited punishment shall come upon Judah also," but that of Schmieder as well, who understands by the "harvest" a harvest of joy. They are both founded upon the false interpretation of shūbh shebhūth, as signifying the bringing back of the captives; and in the first there is the arbitrary limitation of ‛ammı̄ to the ten tribes. Our verse says nothing as to the question when and how God will turn the captivity of the people and punish Judah; this must be determined from other passages, which announce the driving into exile of both Israel and Judah, and the eventual restoration of those who are converted to the Lord their God. The complete turning of the captivity of the covenant nation will not take place till Israel as a nation shall be converted to Christ its Saviour.

Introduction

The closing words of the foregoing chapter gave us some hopes that God and his Israel, notwithstanding their sins and his wrath, might yet be happily brought together again, that they would seek him and he would be found of them; now this chapter carries that matter further, and some join the beginning of this chapter with the end of that, "They will seek me early," saying, "Come and let us return." But God doth again complain of the wickedness of this people; for, though some did repent and reform, the greater part continued obstinate. Observe, I. Their resolution to return to God, and the comforts wherewith they encourage themselves in their return (Hos 6:1-3). II. The instability of many of them in their professions and promises of repentance, and the severe course which God therefore took with them (Hos 6:4, Hos 6:5). III. The covenant God made with them, and his expectations from them (Hos 6:6); their violation of that covenant and frustrating those expectations (Hos 6:7-11).

Verse 1

These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe, I. What it is they engage to do: "Come, and let us return to the Lord, Hos 6:1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification. II. What inducements and encouragements to do this they fasten upon, to stir up one another with. 1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa 9:12, Isa 9:13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation. 2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances: - (1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (Hos 6:2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa 26:19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also. (2.) That then they shall improve in the knowledge of God (Hos 6:3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa 11:9. Knowledge shall be increased, Dan 12:4. All shall know God, Jer 31:34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer 24:7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, Joh 17:3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Pro 2:3, Pro 2:4), must seek and intermeddle with all wisdom (Pro 18:1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge. (3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Psa 72:6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa 55:10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Pro 16:15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.

Verse 4

Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of: - I. That they were not firm to their own convictions, but were unsteady, unstable as water, Hos 6:4, Hos 6:5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them (What could have been done more to his vineyard than he had done? Isa 5:4), and very loth he was to let things go to extremity; he reasons with himself (as Hos 11:9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: "What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jde 1:12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat - that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (Hos 6:5): "Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth." What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (Hos 6:4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Eze 43:3. And God accomplished that which was foretold: "I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, "I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Mat 11:17-19. II. That they were not faithful to God's covenant with them, Hos 6:6, Hos 6:7. Here observe, 1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (Hos 6:6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in Hos 6:4 is rendered goodness - chesed - piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer 7:22, Jer 7:23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic 6:6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mar 12:33; Psa 51:16, Psa 51:17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa 1:10, Isa 1:11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices (I will not reprove thee for them, Psa 50:8), but because there was no justice, nor mercy, nor knowledge of God, among them (Hos 4:1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Mat 9:13; Mat 12:7. 2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it. (1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (Hos 6:7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. "There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie." [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Psa 14:2, Psa 14:3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom 5:14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal 3:15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart. (2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, Hos 6:8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (Hos 6:9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Gen. 34), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (Hos 6:10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (Hos 6:11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Mat 13:39), so are particular judgments, Joe 3:13; Rev 14:15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, Ch2 28:8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.

A Message for America and Its Cultural Religion

Unrest

God's Problem With a Soul

Redemptions and Creation

All the Lonely People

God's Purpose for Afflictions

How to Be Fruitful

K-087 From Grave to Resurrection

An Acceptable Sacrifice

Southland Keswick Convention Gods Problem With a Soul

(Through the Bible) Hosea 1-4

It's Time to Seek the Lord

Awake and Be Ready

Learning From Losing

(Hosea) Come, Let Us Return to the Lord

(Through the Bible) Matthew 12

Bristol Conference 1962 - Part 3

(Matthew) ch.11:25-12:30

Is There a "Lord’s Day"?

Ivory Houses & Fat Cows: The Excessive Nonsense of the Modern Christian Church

When the Lights Go Out on the Road to Hell

Acts 17_pt1

Understanding Our Salvation

Follow Me

The Prodigal Church

Introduction

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