Hosea 6-10

Those who have gone from God 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 good. It will be of great use for support under afflictions, and to encourage our repentance, to keep up good thoughts of God, and of his purposes and designs concerning us. Deliverance out of trouble should be to them as life from the dead. God will revive them: the assurance of this should engage them to return to him. But this seems to have a further reference to the resurrection of Jesus Christ. Let us admire the wisdom and goodness of God, that when the prophet foretold the deliverance of the church out of her troubles, he should point out our salvation by Christ; and now these words are fulfilled in the resurrection of Christ, it confirms our faith, that this is He that should come and we are to look for no other. Here is a precious blessing promised; this is life eternal, to know God. The returns of the favour of God are secured to us as firmly as the return of the morning after a dark night. He shall come to us as the latter and former rain unto the earth, which refreshes it, and makes it fruitful. The grace of God in Christ is both the latter and the former rain; and by it the good work of our fruit-bearing is begun and carried on. And as the Redeemer was raised from the grave, so will He revive the hearts and hopes of all that trust in him. The feeblest glimpse of hope in his word, is a sure earnest of increasing light and comfort, which shall be attended with purifying, comforting grace that makes fruitful.

An exhortation to repentance. (Hos. 6:1-3) Israel's instability and breach of the covenant. (Hos. 6:4-11)

Sometimes Israel and Judah seemed disposed to repent under their sufferings, but their goodness vanished like the empty morning cloud, and the early dew, and they were as vile as ever. Therefore the Lord sent awful messages by the prophets. The word of God will be the death either of the sin or of the sinner. God desired mercy rather than sacrifice, and that knowledge of him which produces holy fear and love. This exposes the folly of those who trust in outward observances, to make up for their want of love to God and man. As Adam broke the covenant of God in paradise, so Israel had broken his national covenant, notwithstanding all the favours they received. Judah also was ripe for Divine judgments. May the Lord put his fear into our hearts, and set up his kingdom within us, and never leave us to ourselves, nor suffer us to be overcome by temptation.

A practical disbelief of God's government was at the bottom of all israel's wickedness; as if God could not see it or did not heed it. Their sins appear on every side of them. Their hearts were inflamed by evil desires, like a heated oven. In the midst of their troubles as a nation, the people never thought of seeking help from God. The actual wickedness of men's lives bears a very small proportion to what is in their hearts. But when lust is inwardly cherished, it will break forth into outward sin. Those who tempt others to drunkenness never can be their real friends, and often design their ruin. Thus men execute the Divine vengeance on each other. Those are not only heated with sin, but hardened in sin, who continue to live without prayer, even when in trouble and distress.

The manifold sins of Israel. (Hos. 7:1-7) Their senselessness and hypocrisy. (Hos. 7:8-16)

Israel was as a cake not turned, half burnt and half dough, none of it fit for use; a mixture of idolatry and of the worship of Jehovah. There were tokens of approaching ruin, as grey hairs are of old age, but they noticed them not. The pride which leads to break the law of God leads to self-flattery. The mercy and grace of God are the only refuge to which obstinate sinners never think of fleeing. Though they may howl forth their terrors in the form of prayers, they seldom cry to God with their hearts. Even their prayers for earthly mercies only seek fuel for their lusts. Their turning from one sect, sentiment, form, or vice, to another, still leaves them far short of Christ and holiness. Such are we by nature. And such shall we prove if left to ourselves. Create in us a clean heart, O God, and renew a right spirit within us.

When Israel was hard pressed, they would claim protection from God, but this would be disregarded. What stead will it stand in to say, My God, I know thee, if we cannot say, My God, I love thee, serve thee, and cleave to thee only?

Destruction threatened for the impiety of Israel. (Hos. 8:1-4) For their idolatry. (Hos. 8:5-10) Further threatenings for the same sins. (Hos. 8:11-14)

They promised themselves plenty, peace, and victory, by worshipping idols, but their expectations came to nothing. What they sow has no stalk, no blade, or, if it have, the bud shall yield no fruit, there was nothing in them. The works of darkness are unfruitful; nay, the end of those things is death. The hopes of sinners will deceive them, and their gains will be snares. In times of danger, especially in the day of judgment, all carnal devices will fail. They take a course by themselves, and like a wild ass by himself, they will be the easier and surer prey for the lion. Man is in nothing more like the wild ass's colt, than in seeking for that succour and that satisfaction in the creature, which are to be had in God only. Though men may sorrow a little, yet if it is not after a godly sort, they will be brought to sorrow everlastingly.

It is a great sin to corrupt the worship of God, and will be charged as sin on all who do it, how plausible soever their excuses may seem to be. The Lord had caused his law to be written for them, but they cared not to know, and would not obey it. Man seems by the temples he builds to be mindful of his Maker, yet really he has forgotten him, because he has cast off all his fear; but none ever hardened his heart against God and prospered. So long as men despise the truths and precepts of God's word, and the ordinances of his worship, all the observances and offerings, however costly, of their own devising, will be unto them for sin; for those services only are acceptable to God, which are done according to his word, and through Jesus Christ.

Israel gave rewards to their idols, in the offerings presented to them. It is common for those who are niggardly in religion, to be prodigal upon their lusts. Those are reckoned as idolaters, who love a reward in the corn-floor better than a reward in the favour of God and in eternal life. They are full of the joy of harvest, and have no disposition to mourn for sin. When we make the world, and the things of it, our idol and our portion, it is just with God to show us our folly, and correct us. None may expect to dwell in the Lord's land, who will not be subject to the Lord's laws, or be influenced by his love. When we enjoy the means of grace, we ought to consider what we shall do, if they should be taken from us. While the pleasures of communion with God are out of the reach of change, the pleasant places purchased with silver, or in which men deposit silver, are liable to be laid in ruins. No famine is so dreadful as that of the soul.

The distress to come upon Israel. (Hos. 9:1-6) The approach of the day of trouble. (Hos. 9:7-10) Judgments on Israel. (Hos. 9:11-17)

Time had been when the spiritual watchmen of Israel were with the Lord, but now they were like the snare of a fowler to entangle persons to their ruin. The people were become as corrupt as those of Gibeah, Judg. 19; and their crimes should be visited in like manner. At first God had found Israel pleasing to Him, as grapes to the traveller in the wilderness. He saw them with pleasure as the first ripe figs. This shows the delight God took in them; yet they followed after idolatry. Hos. 9:11-17. God departs from a people, or from a person, when he withdraws his goodness and mercy from them; and when the Lord is departed, what can the creature do? Even though, for the present, good things seem to remain, yet the blessing is gone if God is gone. Even the children should perish with the parents. The Divine wrath dries up the root, and withers the fruit of all comforts; and the scattered Jews daily warn us to beware, lest we neglect or abuse the gospel. Yet every smiting is not a drying up of the root. It may be that God intends only to smite so that the sap may be turned to the root, that there may be more of root graces, more humility, patience, faith, and self-denial. It is very just that God should bring judgments on those who slight his offered mercy.

A vine is only valuable for its fruit; but Israel now brought no fruit to perfection. Their hearts were divided. God is the Sovereign of the heart; he will have all, or none. Were the stream of the heart wholly after God, it would run strongly, and bear down all before it. Their pretences to covenant with God were false. Even the proceeding of justice was as poisonous hemlock. Alas, how empty a vine is the visible church even at this day! But all earthly prosperity is but a collection of bubbles, soon destroyed like foam upon the water. Sinners will in vain seek shelter from that Judge, whom they now despise as a Saviour.

The idolatry of Israel. (Hos. 10:1-8) They are exhorted to repentance. (Hos. 10:9-15)

Because God does not desire the death and ruin of sinners, therefore in mercy he desires their chastisement. The children of iniquity still remained in Israel. The enemies would be gathered against them. It is just with God to make those know what hardships mean, who indulge themselves in ease and pleasure. Let them cleanse their hearts from all corrupt affections and lusts, and be a broken and contrite spirit. Let them abound in works of piety towards God, and of justice and charity towards one another: herein let them sow to the Spirit. Seeking the Lord is to be every day's work, but there are special occasions when to seek him. Christ shall come as the Lord our righteousness, and grant us of it abundantly. If we sow in righteousness, we shall reap according to mercy; a reward not of debt, but of grace. Even the gains of sin yield the sinner no satisfaction. As our comforts, so our confidences in the service of sin will certainly fail us. Come and seek the Lord, and thy hope in him shall not deceive thee. See what cruel work war makes. Whatever mischief is done, it is sin that does it. What miseries men's sins bring on them, even in this world!

let us return--in order that God who has "returned to His place" may return to us (Ho 5:15). torn, and ... heal--(De 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, Ho 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 (Ps 130:4).

At Ho 6:4 a new discourse, complaining of them, begins; for Ho 6:1-3 evidently belong to Ho 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Ho 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 (2Ki 15:29).

Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isa 17:6; Lu 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 Mt 2:15, with Ho 11:1), raised on the third day (Joh 2:19; 1Co 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; Da 12:2). live in his sight--enjoy His favour and the light of His countenance shining on us, as of old; in contrast to Ho 5:6, 15, "Withdrawn Himself from them."

know, if we follow on to know the Lord--The result of His recovered favor (Ho 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Ps 63:8; Isa 54:13). "Then" implies the consequence of the revival in Ho 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 (Ho 4:1; 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" (Pr 4:18). prepared--"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Ge 41:32, Margin; Re 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity. as the morning--(2Sa 23:4). as the rain ... latter ... former--(Job 29:23; Joe 2:23). First, "the rain" generally is mentioned; then the two rains (De 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.

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 (Ho 5:14). See opening remarks on this chapter. goodness--godliness. morning cloud--soon dispersed by the sun (Ho 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Ho 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."

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 (Ho 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 Margin, Job 37:3, 15).

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 (Ex 16:8; Joe 2:13; Joh 6:27; 1Ti 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 (1Sa 15:22; Ps 50:8, 9; 51:16; Isa 1:11, 12; Mic 6:6-8; Mt 9:13; 12:7). knowledge of God--experimental and practical, not merely theoretical (Ho 6:3; Jer 22:16; 1Jo 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.

like men--the common sort of men (Ps 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 (Ro 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.

Gilead ... city--probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (1Ki 4:13; compare Ge 31:21-25). work iniquity--(Ho 12:11). polluted with blood--"marked with blood-traces" [Maurer]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (2Ki 15:25). See on Ho 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 (Nu 35:14; De 4:41-43; Jos 20:8). Ramoth-gilead was one.

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; 21:21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (1Ki 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."

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

an harvest--namely, of judgments (as in Jer 51:33; Joe 3:13; Re 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Ho 8:7; 10:12; Job 4:8; Pr 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 (2Ch 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 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 (De 30:3; Ps 14:7).

I would have healed Israel--Israel's restoration of the two hundred thousand Jewish captives at God's command (2Ch 28:8-15) gave hope of Israel's reformation [Henderson]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).

Probably delivered in the interreign and civil war at Pekah's death; for Ho 7:7, "all their kings ... fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Ho 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [Maurer].

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

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

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

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

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

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

mixed ... among the people--by leagues with idolaters, and the adoption of their idolatrous practices (Ho 7:9, 11; Ps 106:35). Ephraim ... cake not turned--a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (1Ki 19:6), and turning it every ten minutes, to bake it thoroughly without burning it.

Strangers--foreigners: the Syrians and Assyrians (2Ki 13:7; 15:19, 20; 17:3-6). gray hairs--that is, symptoms of approaching national dissolution. are here and there upon--literally, "are sprinkled on" him. yet he knoweth not--Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.

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

like a silly dove--a bird proverbial for simplicity: easily deceived. without heart--that is, understanding. call to Egypt--Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (2Ki 17:3-6). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.

When they shall go--to seek aid from this or that foreign state. spread my net upon them--as on birds taken on the ground (Eze 12:13), as contrasted with "bringing them down" as the "fowls of the heavens," namely, by the use of missiles. as their congregation hath heard--namely, by My prophets through whom I threatened "chastisement" (Ho 5:9; 2Ki 17:13-18).

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

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

I ... bound--when I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [Calvin]. Maurer translates, "I instructed them" to war (Ps 18:34; 144:1), namely, under Jeroboam II (2Ki 14:25). Grotius explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.

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

Set the trumpet, &c.--to give warning of the approach of the enemy: "To thy palate (that is, 'mouth,' Job 31:30, Margin) the trumpet"; the abruptness of expression indicates the suddenness of the attack. So Ho 5:8. as ... eagle--the Assyrian (De 28:49; Jer 48:40; Hab 1:8). against ... house of ... Lord--not the temple, but Israel viewed as the family of God (Ho 9:15; Nu 12:7; Zec 9:8; Heb 3:2; 1Ti 3:15; 1Pe 4:17).

for Israel's Apostasy, Idolatry, and Setting Up of Kings without God's Sanction. In Ho 8:14, Judah is said to multiply fenced cities; and in Ho 8:7-9, Israel, to its great hurt, is said to have gone up to Assyria for help. This answers best to the reign of Menahem. For it was then that Uzziah of Judah, his contemporary, built fenced cities (2Ch 26:6, 9, 10). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (2Ki 15:19) [Maurer].

My God, we know thee--the singular, "My," is used distributively, each one so addressing God. They, in their hour of need, plead their knowledge of God as the covenant-people, while in their acts they acknowledge Him not (compare Mt 7:21, 22; Tit 1:16; also Isa 29:13; Jer 7:4). The Hebrew joins "Israel," not as English Version, with "shall cry," but "We, Israel, know thee"; God denies the claim thus urged on the ground of their descent from Israel.

Israel--God repeats the name in opposition to their use of it (Ho 8:2). the thing that is good--Jerome translates, "God" who is good and doing good (Ps 119:68). He is the chief object rejected, but with Him also all that is good. the enemy shall pursue him--in just retribution from God.

kings ... not by me--not with My sanction (1Ki 11:31; 12:20). Israel set up Jeroboam and his successors, whereas God had appointed the house of David as the rightful kings of the whole nation. I knew it not--I approved it not (Ps 1:6). of ... gold ... idols--(Ho 2:8; 13:2). that they may be cut off--that is, though warned of the consequences of idolatry, as it were with open eyes they rushed on their own destruction. So Jer 27:10, 15; 44:8.

hath cast thee off--As the ellipsis of thee is unusual, Maurer translates, "thy calf is abominable." But the antithesis to Ho 8:3 establishes English Version, "Israel hath cast off the thing that is good"; therefore, in just retribution, "thy calf hath cast thee off," that is, is made by God the cause of thy being cast off (Ho 10:15). Jeroboam, during his sojourn in Egypt, saw Apis worshipped at Memphis, and Mnevis at Heliopolis, in the form of an ox; this, and the temple cherubim, suggested the idea of the calves set up at Dan and Beth-el. how long ... ere they attain to innocency?--How long will they be incapable of bearing innocency? [Maurer].

from Israel was it--that is, the calf originated with them, not from Me. "It also," as well as their "kings set up" by them, "but not by Me" (Ho 8:4).

sown ... reap--(Pr 22:8; Ga 6:7). "Sow ... wind," that is, to make the vain show of worship, while faith and obedience are wanting [Calvin]. Rather, to offer senseless supplications to the calves for good harvests (compare Ho 2:8); the result being that God will make them "reap no stalk," that is, "standing corn." Also, the phraseology proverbially means that all their undertakings shall be profitless (Pr 11:29; Ec 5:16). the bud--or, "growth." strangers--foreigners (Ho 7:9).

vessel wherein is no pleasure--(Ps 41:12; Jer 22:28; 48:38).

gone ... to Assyria--referring to Menahem's application for Pul's aid in establishing him on the throne (compare Ho 5:13; 7:11). Menahem's name is read in the inscriptions in the southwest palace of Nimrod, as a tributary to the Assyrian king in his eighth year. The dynasty of Pul, or Phalluka, was supplanted at Nineveh by that of Tiglath-pileser, about 768 (or 760) B.C. Semiramis seems to have been Pul's wife, and to have withdrawn to Babylon in 768; and her son, Nabonassar, succeeding after a period of confusion, originated "the era of Nabonassar," 747 B.C. [G. V. Smith]. Usually foreigners coming to Israel's land were said to "go up"; here it is the reverse, to intimate Israel's sunken state, and Assyria's superiority. wild ass--a figure of Israel's headstrong perversity in following her own bent (Jer 2:24). alone by himself--characteristic of Israel in all ages: "lo, the people shall dwell alone" (Nu 23:9; compare Job 39:5-8). hired lovers--reversing the ordinary way, namely, that lovers should hire her (Eze 16:33, 34).

will I gather them--namely, the nations (Assyria, &c.) against Israel, instead of their assisting her as she had wished (Eze 16:37). a little--rather, "in a little" [Henderson]. English Version gives good sense: They shall sorrow "a little" at the imposition of the tribute; God suspended yet the great judgment, namely, their deportation by Assyria. the burden of the king of princes--the tribute imposed on Israel (under Menahem) by the Assyrian king Pul, (2Ki 15:19-22), who had many "princes" under his sway (Isa 10:8).

God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Pr 1:31). many altars--in opposition to God's law (De 12:5, 6, 13, 14). to sin ... to sin--Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (1Ki 12:30; 13:34).

great things of ... law--(De 4:6, 8; Ps 19:8; 119:18, 72; 147:19, 20). Maurer not so well translates, "the many things of My law." my law--as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us. strange thing--as if a thing with which they had nothing to do.

sacrifices of mine offerings--that is, which they offer to Me. eat it--Their own carnal gratification is the object which they seek, not My honor. now--that is, "speedily." shall return to Egypt--(Ho 9:3, 6; 11:11). The same threat as in De 28:68. They fled thither to escape from the Assyrians (compare as to Judah, Jer 42:1-44:30), when these latter had overthrown their nation. But see on Ho 9:3.

forgotten ... Maker--(De 32:18). temples--to idols. Judah ... fenced cities--Judah, though less idolatrous than Israel, betrayed lack of faith in Jehovah by trusting more to its fenced cities than to Him; instead of making peace with God, Judah multiplied human defenses (Isa 22:8; Jer 5:17; Mic 5:10, 11). I will send ... fire upon ... cities--Sennacherib burned all Judah's fenced cities except Jerusalem (2Ki 18:13). palaces thereof--namely, of the land. Compare as to Jerusalem, Jer 17:27.

Rejoice not ... for joy--literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee. as other people--the Assyrians for instance, who, unlike thee, are in the height of prosperity. loved a reward upon every corn floor--Thou hast desired, in reward for thy homage to idols, abundance of corn on every threshing-floor (Ho 2:12).

Troubles: Their Crops Shall Fail, and the People Leave the Lord's Land for Egypt and Assyria, Where They Cannot, If So Inclined, Serve God According to the Ancient Ritual: Folly of Their False Prophets.

(Ho 2:9, 12). fail--disappoint her expectation.

return to Egypt--(See on Ho 8:13). As in Ho 11:5 it is said, "He shall not return into ... Egypt." Fairbairn thinks it is not the exact country that is meant, but the bondage state with which, from past experience, Egypt was identified in their minds. Assyria was to be a second Egypt to them. De 28:68, though threatening a return to Egypt, speaks (De 28:36) of their being brought to a nation which neither they nor their fathers had known, showing that it is not the literal Egypt, but a second Egypt-like bondage that is threatened. eat unclean things in Assyria--reduced by necessity to eat meats pronounced unclean by the Mosaic law (Eze 4:13). See 2Ki 17:6.

offer wine offerings--literally, "pour as a libation (Ex 30:9; Le 23:13). neither shall they be pleasing unto him--as being offered on a profane soil. sacrifices ... as the bread of mourners--which was unclean (De 26:14; Jer 16:7; Eze 24:17). their bread for their soul--their offering for the expiation of their soul [Calvin], (Le 17:11). Rather, "their bread for their sustenance ('soul' being often used for the animal life, Ge 14:21, Margin) shall not come into the Lord's house"; it shall only subserve their own uses, not My worship.

(Ho 2:11).

because of destruction--to escape from the devastation of their country. Egypt shall gather them up--that is, into its sepulchres (Jer 8:2; Eze 29:5). Instead of returning to Palestine, they should die in Egypt. Memphis--famed as a necropolis. the pleasant places for their silver--that is, their desired treasuries for their money. Or, "whatever precious thing they have of silver" [Maurer]. nettles--the sign of desolation (Isa 34:13).

visitation--vengeance: punishment (Isa 10:3). Israel shall know it--to her cost experimentally (Isa 9:9). the prophet is a fool--The false prophet who foretold prosperity to the nation shall be convicted of folly by the event. the spiritual man--the man pretending to inspiration (La 2:14; Eze 13:3; Mic 3:11; Zep 3:4). for the multitude of thine iniquity, &c.--Connect these words with, "the days of visitation ... are come"; "the prophet ... is mad," being parenthetical. the great hatred--or, "the great provocation" [Henderson]; or, "(thy) great apostasy" [Maurer]. English Version means Israel's "hatred" of God's prophets and the law.

The watchman ... was with my God--The spiritual watchmen, the true prophets, formerly consulted my God (Jer 31:6; Hab 2:1); but their so-called prophet is a snare, entrapping Israel into idolatry. hatred--rather, "(a cause of) apostasy" (see Ho 9:7) [Maurer]. house of his God--that is, the state of Ephraim, as in Ho 8:1 [Maurer]. Or, "the house of his (false) god," the calves [Calvin]. Jehovah, "my God," seems contrasted with "his God." Calvin's view is therefore preferable.

as in the days of Gibeah--as in the day of the perpetration of the atrocity of Gibeah, narrated in Jud 19:16-22, &c.

As the traveller in a wilderness is delighted at finding grapes to quench his thirst, or the early fig (esteemed a great delicacy in the East, Isa 28:4; Jer 24:2; Mic 7:1); so it was My delight to choose your fathers as My peculiar people in Egypt (Ho 2:15). at her first time--when the first-fruits of the tree become ripe. went to Baal-peor--(Nu 25:3): the Moabite idol, in whose worship young women prostituted themselves; the very sin Israel latterly was guilty of. separated themselves--consecrated themselves. unto that shame--to that shameful or foul idol (Jer 11:13). their abominations were according as they loved--rather, as Vulgate, "they became abominable like the object of their love" (De 7:26; Ps 115:8). English Version gives good sense, "their abominable idols they followed after, according as their lusts prompted them" (Am 4:5, Margin).

their glory shall fly away--fit retribution to those who "separated themselves unto that shame" (Ho 9:10). Children were accounted the glory of parents; sterility, a reproach. "Ephraim" means "fruitfulness" (Ge 41:52); this its name shall cease to be its characteristic. from the birth ... womb ... conception--Ephraim's children shall perish in a threefold gradation; (1) From the time of birth. (2) From the time of pregnancy. (3) From the time of their first conception.

Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (Job 27:14). woe ... to them when I depart--Yet the ungodly in their madness desire God to depart from them (Job 21:14; 22:17; Mt 8:34). At last they know to their cost how awful it is when God has departed (De 31:17; 1Sa 28:15, 16; compare Ho 9:11; 1Sa 4:21).

Ephraim, as I saw Tyrus ... in a pleasant place--that is, in looking towards Tyrus (on whose borders Ephraim lay) I saw Ephraim beautiful in situation like her (Eze 26:1-28:26). is planted--as a fruitful tree; image suggested by the meaning of "Ephraim" (Ho 9:11). bring forth his children to the murderer--(Ho 9:16; Ho 13:16). With all his fruitfulness, his children shall only be brought up to be slain.

what wilt thou give?--As if overwhelmed by feeling, he deliberates with God what is most desirable. give ... a miscarrying womb--Of two evils he chooses the least. So great will be the calamity, that barrenness will be a blessing, though usually counted a great misfortune (Job 3:3; Jer 20:14; Lu 23:29).

All their wickedness--that is, their chief guilt. Gilgal--(see on Ho 4:15). This was the scene of their first contumacy in rejecting God and choosing a king (1Sa 11:14, 15; compare 1Sa 8:7), and of their subsequent idolatry. there I hated them--not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (compare Mal 1:3). out of mine house--as in Ho 8:1: out of the land holy unto Me. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house. princes ... revolters--"Sarim ... Sorerim" (Hebrew), a play on similar sounds.

The figures "root," "fruit," are suggested by the word "Ephraim," that is, fruitful (see on Ho 9:11, 12). "Smitten," namely, with a blight (Ps 102:4).

My God--"My," in contrast to "them," that is, the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people. wanderers among ... nations--(2Ki 15:29; 1Ch 5:26).

empty--stripped of its fruits [Calvin], (Na 2:2); compelled to pay tribute to Pul (2Ki 15:20). Maurer translates, "A widespreading vine"; so the Septuagint. Compare Ge 49:22; Ps 80:9-11; Eze 17:6. bringeth forth fruit unto himself--not unto Me. according to ... multitude of ... fruit ... increased ... altars--In proportion to the abundance of their prosperity, which called for fruit unto God (compare Ro 6:22), was the abundance of their idolatry (Ho 8:4, 11).

Leagues, Soon Destined to Be the Ruin of the State, Their King and Their Images Being About to Be Carried Off; a Just Chastisement, the Reaping Corresponding to the Sowing. The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Ho 10:14; also Ho 10:6, referring to Hoshea's calling So of Egypt to his aid; also Ho 10:4, 13.

heart ... divided--(1Ki 18:21; Mt 6:24; Jas 4:8). now--that is, soon. he--Jehovah. break down--"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.

now, &c.--Soon they, deprived of their king, shall be reduced to say, We have no king (Ho 10:7, 15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.

words--mere empty words. swearing falsely in making a covenant--breaking their engagement to Shalmaneser (2Ki 17:4), and making a covenant with So, though covenants with foreigners were forbidden. judgment ... as hemlock--that is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (De 29:18; Am 5:7; 6:12). Gesenius translates, "poppy." Grotius, "darnel."

fear because of the calves--that is, shall fear for them. Beth-aven--substituted for Beth-el in contempt (Ho 4:15). it--singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt. priests--The Hebrew is only used of idolatrous priests (2Ki 23:5; Zep 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [Calvin]. that rejoiced on it--because it was a source of gain to them. Maurer translates, "Shall leap in trepidation on account of it"; as Baal's priests did (1Ki 18:26). the glory thereof--the magnificence of its ornaments and its worship.

It ... also--The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it. Jareb--(See on Ho 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector. his own counsel--the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

(Ho 10:3, 15). foam--denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, "a chip" or broken branch that cannot resist the current.

Aven--that is, Beth-aven. the sin--that is, the occasion of sin (De 9:21; 1Ki 12:30). they shall say to ... mountains, Cover us--So terrible shall be the calamity, that men shall prefer death to life (Lu 23:30; Re 6:16; 9:6). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," Ho 10:7, was the other), so far from helping them, shall be called on by them to overwhelm them.

Gibeah--(Ho 9:9; Jud 19:1-20:48). They are singled out as a specimen of the whole nation. there they stood--The Israelites have, as there and then, so ever since, persisted in their sin [Calvin]. Or, better, "they stood their ground," that is, did not perish then [Maurer]. the battle ... did not overtake them--Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.

my desire ... chastise--expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (De 28:63). the people--Foreign invaders "shall be gathered against them." when they shall bind themselves in their two furrows--image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [Calvin]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; Ho 10:11, which specifies the two, favors this view. Henderson prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in Ho 10:11; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so Ho 10:11 alludes to the yoke being put on the neck of Ephraim and Judah.

taught--that is, accustomed. loveth to tread out ... corn--a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Isa 28:27, 28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (De 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work. I passed over upon--I put the yoke upon. make ... to ride--as in Job 30:22; that is, hurry Ephraim away to a distant region [Calvin]. Lyra translates, "I will make (the Assyrian) to ride upon Ephraim." Maurer, "I will make Ephraim to carry," namely, a charioteer. his clods--"the clods before him."

Continuation of the image in Ho 10:11 (Pr 11:18). Act righteously and ye shall reap the reward; a reward not of debt, but of grace. in mercy--according to the measure of the divine "mercy," which over and above repays the goodness or "mercy" which we show to our fellow man (Lu 6:38). break ... fallow ground--Remove your superstitions and vices, and be renewed. seek ... Lord, fill he come--Though not answered immediately, persevere unceasingly "till He come." rain--send down as a copious shower. righteousness--the reward of righteousness, that is, salvation, temporal and spiritual (1Sa 26:23; compare Joe 2:23 ).

reaped iniquity--that is, the fruit of iniquity; as "righteousness" (Ho 10:12) is "the fruit of righteousness" (Job 4:8; Pr 22:8; Ga 6:7, 8). lies--false and spurious worship. trust in thy way--thy perverse way (Isa 57:10; Jer 2:23), thy worship of false gods. This was their internal safeguard, as their external was "the multitude of their mighty men."

tumult--a tumultuous war. among thy people--literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her. Shalman spoiled Beth-arbel--that is, Shalmaneser, a compound name, in which the part common to it and the names of three other Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria. Against it Shalmaneser, at his first invasion of Israel (2Ki 17:3), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well-known, though not mentioned elsewhere (compare 2Ki 18:34). This event, close on the reign of Hezekiah, shows the inscription of Hosea (Ho 1:1) to be correct.

So shall Beth-el do unto you--that is, Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you. your great wickedness--literally, "the wickedness of your wickedness." in a morning--that is, speedily, as quickly as the dawn is put to flight by the rising sun (Ho 6:4; 13:3; Ps 30:5). king--Hoshea.