Hosea · Chapter 4

Verse 1. The Lord hath a controversy] byr rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.

But when has God a controversy with any land?—Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,

Verse 1. Hear the word of the Lord, ye children of Israel — “The prophet here begins a third discourse, which is manifestly distinct from the preceding, both as to matter and manner. He was before predicting what should happen in future times, by way of prophetic vision; here he reproves those of the present time for such sins as then reigned among them; such as provoked God to send on them and their posterity the judgments foretold in the former chapter.” He seems to be addressing chiefly the Israelites of the ten tribes, though not exclusively, his reproofs and exhortations being so formed and expressed as to suit the case of the Jews also. For the Lord hath a controversy, &c. — Hebrew, byr, a cause, contention, or matter of debate. The LXX. render the word, krisiv, judgment, or dispute; and so the Vulgate. The expression is taken from the actions, or pleas, which one man brings against another, for injuries or damages received: so here God is represented as entering into judgment, or bringing a plea, or complaint, against the people of the ten tribes, for their injustice and other sins, as being so many injuries to his honour, for which he demands satisfaction. The other prophets bring the same charges against this people, as we find from their writings. Because there is no truth, &c. — No faithfulness in their minds, words, or works; they cover falsehood with fair words, till they can conveniently execute their designed frauds. It appears they had no sense of moral honesty; made no conscience of what they said or did, though never so contrary to uprightness, and injurious to their neighbours. Much less had they any sense of mercy, or of the obligation they were under to help the indigent and necessitous. There was neither compassion nor beneficence among them; they neither pitied nor relieved any. Nor knowledge of God in the land — Here we have the cause of their want of integrity and benevolence: they had not the true and saving knowledge of God, they were neither acquainted with him, nor with his will, and their own duty: hence they were destitute of true piety, and therefore also of true virtue.

Verse 1. Hear the word of the Lord, ye children of Israel. Here a new sermon is built upon a new revelation.

1-3. The moral corruption in everyday life. Hear — The prophet solemnly summons Israel to listen to the accusation he brings in the name of Jehovah. Jehovah hath a controversy — Jehovah is both plaintiff and judge (Isaiah 1:2; compare Hosea 12:2; Micah 6:2). He is proceeding against the people because their life and conduct are contrary to his will. All virtue and godliness have disappeared. Truth — Truthfulness and fidelity in their transactions. The lack of it is due to the want of mercy [“goodness”] — The same word is translated in Hosea 2:19, “loving-kindness”; it is used here in the same sense as there (see on Hosea 2:19). The lack of love in turn is due to the absence of the knowledge of God — See on Hosea 2:20 (compare Hosea 4:6; 5:4; 6:3, etc.). Note that Hosea does not say Jehovah; truthfulness and kindness are universally recognized virtues, not confined to the worshipers of Jehovah. Verse 2 shows what is found in Israel in the place of virtue. By swearing — Better, with R.V., “There is naught but swearing.” Lying — R.V., “Breaking faith” — The two expressions are closely connected; oaths are taken lightly and broken easily; the two combined are almost equivalent to false swearing or perjury (Hosea 10:4), the opposite of truthfulness (verse 1). Perjury, murder, theft, and adultery, all caused by the absence of lovingkindness (verse 1), are common; the ninth, sixth, eighth, and seventh commandments are thus broken. They break out — Into acts of violence. Blood — Bloody, violent deeds (G.-K. 124n) — toucheth blood — One bloody deed follows closely upon another.

3. As a result the land is suffering a terrible calamity. Shall… mourn — The Hebrew tenses might be rendered as futures announcing calamity to come (so E.V.); it is more probable, however, that the prophet is thinking of a present calamity, future judgments being announced later in the chapter. The verbs should therefore be rendered, in perfect accord with the Hebrew grammar, does mourn, does languish, are taken away. The calamity seems to be a drought, from which men and beasts suffer. The last clause shows the extent of the drought. The sea — When the large bodies of water dry up the rivers and lakes do the same; then the fishes can live no more. Taken away — Perish (Isaiah 16:10; 60:20, etc.). The religious leaders are chiefly responsible for the sins of the people, 4-8.

V. 2. Break out-As waters that swell above all banks. Toucheth blood-Slaughters are multiplied; so that the end of one is the beginning of another.

Verse 2. By swearing, and lying] Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, &c., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery.

Blood toucheth blood.] Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honour, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbour, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God’s curse upon any land. And how does God show his displeasure? See the following verse.

Verse 2. By swearing — False swearing seems to be here chiefly intended, which is here, as it is also elsewhere, joined with lying and stealing; because, in the Jewish courts of justice, men that were suspected of theft were obliged to purge themselves by an oath; and they often ventured to forswear themselves, rather than discover the truth. The Hebrew word, hla, here used, is rendered ara by the LXX., that is, execration, imprecation, or cursing, as Bishop Horsley renders it. Profane swearing, however, or taking the name of God in vain, is doubtless included. The next word, vjk, rendered lying, means falsehood in general: and especially, as some think, the denying of deposites which had been left in their hands, and which, when the owners came to claim them, they absolutely denied having received. And killing, committing murders, either privately or with open violence. They break out — Hebrew, wxrp, they burst out, or overflow, a metaphor taken from rivers breaking their banks, and bearing down every obstacle by the impetuosity of their waters. The meaning is, There is an inundation of all manner of wickedness, and all law and equity is broken through and violated. And blood toucheth blood — One murder follows upon another, and many are committed in all parts of the country, and as it were, in a constant series and succession. This was probably spoken with an especial reference to the murder of their kings by those who aspired to succeed them; as Zechariah by Shallum, Shallum by Menahem, Pekah by Pekahiah and Hoshea. In such civil broils a great many of their friends and dependants are commonly slain with the kings themselves.

Ver. 2. Blood toucheth blood, as explained in the words preseding, adultery upon adultery, murder upon murder, treasuring up wrath against the day of wrath. See 2 Chronicles 24:20.

1-3. The moral corruption in everyday life. Hear — The prophet solemnly summons Israel to listen to the accusation he brings in the name of Jehovah. Jehovah hath a controversy — Jehovah is both plaintiff and judge (Isaiah 1:2; compare Hosea 12:2; Micah 6:2). He is proceeding against the people because their life and conduct are contrary to his will. All virtue and godliness have disappeared. Truth — Truthfulness and fidelity in their transactions. The lack of it is due to the want of mercy [“goodness”] — The same word is translated in Hosea 2:19, “loving-kindness”; it is used here in the same sense as there (see on Hosea 2:19). The lack of love in turn is due to the absence of the knowledge of God — See on Hosea 2:20 (compare Hosea 4:6; 5:4; 6:3, etc.). Note that Hosea does not say Jehovah; truthfulness and kindness are universally recognized virtues, not confined to the worshipers of Jehovah. Verse 2 shows what is found in Israel in the place of virtue. By swearing — Better, with R.V., “There is naught but swearing.” Lying — R.V., “Breaking faith” — The two expressions are closely connected; oaths are taken lightly and broken easily; the two combined are almost equivalent to false swearing or perjury (Hosea 10:4), the opposite of truthfulness (verse 1). Perjury, murder, theft, and adultery, all caused by the absence of lovingkindness (verse 1), are common; the ninth, sixth, eighth, and seventh commandments are thus broken. They break out — Into acts of violence. Blood — Bloody, violent deeds (G.-K. 124n) — toucheth blood — One bloody deed follows closely upon another.

3. As a result the land is suffering a terrible calamity. Shall… mourn — The Hebrew tenses might be rendered as futures announcing calamity to come (so E.V.); it is more probable, however, that the prophet is thinking of a present calamity, future judgments being announced later in the chapter. The verbs should therefore be rendered, in perfect accord with the Hebrew grammar, does mourn, does languish, are taken away. The calamity seems to be a drought, from which men and beasts suffer. The last clause shows the extent of the drought. The sea — When the large bodies of water dry up the rivers and lakes do the same; then the fishes can live no more. Taken away — Perish (Isaiah 16:10; 60:20, etc.). The religious leaders are chiefly responsible for the sins of the people, 4-8.

V. 3. Shall languish-Shall pine away. With the beasts of the field-God punishes man in cutting off what was made for man’s benefit; and ‘tis probable the tamer cattle were starved for want of grass or fodder, all being consumed by the wasting armies. The tamer either were killed by enemies, or offended with stench, forsook the country, or were devoured by birds of prey. Taken away-Whether by drying up the waters, or by corrupting them with blood and carcasses.

Verse 3. Therefore shall the land mourn] Fruitful seasons shall be denied.

That dwelleth therein shall languish] Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters.

The beasts of the field, and with the fowls] There is a death of cattle and domestic animals, in consequence of the badness of the season. The fishes of the sea also shall be taken away.] Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, &c.; and so this source of supply and wealth has been shut up, because of the iniquities of the land.

Verse 3. Therefore shall the land mourn — “Desolation, drought, and dearth shall come upon the whole land; shall consume both men, and beasts, and fowls, and shall even extend itself to the inhabitants of the waters.” A land is said, in Scripture language, to mourn, when it is deprived of its inhabitants, or lies desolate. A great part of the land of Israel was made thus desolate by Tiglath-pileser, and the rest by Shalmaneser. There may also be a reference to the drought foretold by Amos 1:2, or to the locusts, mentioned chap. 5:7. Every one that dwelleth therein shall languish — If any one remain therein, he shall languish for want of the proper necessaries of life. With the beasts of the field, and with the fowls of heaven — Even the beasts and birds shall pine away with want; not only the fruits of the earth, but the herbs and grass also, being eaten up or spoiled by the enemies’ armies. Yea, the fishes of the sea also shall be taken away — The fishes of the rivers and great waters, called seas in the Hebrew language, shall be killed through drought, or so diminished that they shall not supply the wants of this rebellious people: see Zephaniah 1:3.

1-3. The moral corruption in everyday life. Hear — The prophet solemnly summons Israel to listen to the accusation he brings in the name of Jehovah. Jehovah hath a controversy — Jehovah is both plaintiff and judge (Isaiah 1:2; compare Hosea 12:2; Micah 6:2). He is proceeding against the people because their life and conduct are contrary to his will. All virtue and godliness have disappeared. Truth — Truthfulness and fidelity in their transactions. The lack of it is due to the want of mercy [“goodness”] — The same word is translated in Hosea 2:19, “loving-kindness”; it is used here in the same sense as there (see on Hosea 2:19). The lack of love in turn is due to the absence of the knowledge of God — See on Hosea 2:20 (compare Hosea 4:6; 5:4; 6:3, etc.). Note that Hosea does not say Jehovah; truthfulness and kindness are universally recognized virtues, not confined to the worshipers of Jehovah. Verse 2 shows what is found in Israel in the place of virtue. By swearing — Better, with R.V., “There is naught but swearing.” Lying — R.V., “Breaking faith” — The two expressions are closely connected; oaths are taken lightly and broken easily; the two combined are almost equivalent to false swearing or perjury (Hosea 10:4), the opposite of truthfulness (verse 1). Perjury, murder, theft, and adultery, all caused by the absence of lovingkindness (verse 1), are common; the ninth, sixth, eighth, and seventh commandments are thus broken. They break out — Into acts of violence. Blood — Bloody, violent deeds (G.-K. 124n) — toucheth blood — One bloody deed follows closely upon another.

3. As a result the land is suffering a terrible calamity. Shall… mourn — The Hebrew tenses might be rendered as futures announcing calamity to come (so E.V.); it is more probable, however, that the prophet is thinking of a present calamity, future judgments being announced later in the chapter. The verbs should therefore be rendered, in perfect accord with the Hebrew grammar, does mourn, does languish, are taken away. The calamity seems to be a drought, from which men and beasts suffer. The last clause shows the extent of the drought. The sea — When the large bodies of water dry up the rivers and lakes do the same; then the fishes can live no more. Taken away — Perish (Isaiah 16:10; 60:20, etc.). The religious leaders are chiefly responsible for the sins of the people, 4-8.

V. 4. Let no man strive-They are so hardened, it is to no purpose to warn them any more. As they that strive-There is no modesty, or fear of God or man left among them, they will contend with their teachers, reprovers, and counsellors.

Verse 4. Yet let no man strive] Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, “Let me pluck the mote out of thy eye,” because he knows that “there is a beam in his own.”

For thy people are] The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, “And as is the provocation of the priest, so is that of my people.” The whole clause in the original is כהנ כמריבי Ëועמ veammecha kimeribey cohen, “and thy people as the rebellions of the priest.” But one of my oldest MSS. omits כהנ cohen, “priest;” and then the text may be read, And thy people are as rebels. In this MS. כהנ cohen is added in the margin by a much later hand.

Verses 4, 5. Yet let no man strive, nor reprove another — Bishop Horsley translates this clause, By no means let any one expostulate, nor let any one reprove; adding, by way of paraphrase, “For all expostulation and reproof will be lost upon this people, such are their stubbornness anal obstinacy. For my people are as they that strive (Are exactly like those who will contend, Horsley) with the priest — “To contend with the priest, the authorized interpreter of the law, and the typical intercessor between God and the people, was the highest species of contumacy and disobedience, and by the law was a capital offence, Deuteronomy 17:12. God tells the prophet that contumacy and perverseness, even in this degree, were become the general character of the people; that the national obstinacy, and contempt of the remonstrances and reproofs of the prophets, were such as might be compared with the stubbornness of an individual who, at the peril of his life, would arraign and disobey the judicial decisions of God’s priests.” In other words, that there was no modesty, nor fear of God or man, left among them, but they would contend with their teachers, reprovers, and counsellors. The LXX. translate this clause, O de laov mou wv antilegomenov iereuv, My people are as a gainsaying priest, that is, as Houbigant interprets it, they follow the rebellion of the priest: or, are as wicked as those priests who infamously desert the service of God for that of idols. Pocock on the place quotes a MS. Arabic version, which considers the words as declarative, and translates them accordingly; a sense which is approved by Archbishop Newcome, who renders the verse, Yet no man contendeth, and no man reproveth; and as is the provocation of the priest, so is that of my people. While every kind of wickedness abounded, and crimes of all sorts were openly committed from one end of the land to the other, there was no person, either prophet, priest, or magistrate, who protested against such vices, or steadily opposed them. Therefore shalt thou fall — The last sentence was addressed to the prophet, “Thy people, O prophet;” this to the people themselves, “Thou, O stubborn people.” This sudden conversion of the speech of the principal speaker, from one to another of the different persons of the scene, is frequent in the prophets. In the day — Not for want of light to see thy way; but in the full daylight of divine instruction thou shalt fall. Even at the rising of that light which is for the lighting of every man that cometh into the world. In this daytime, when our Lord himself visited them, the Jews made their last false step, and fell. Thou shalt fall when it is least probable; when thou thinkest thy state most secure and prosperous. And the prophet also, &c., in the night — “In the night of ignorance, which shall close thy day, the prophet shall fall with thee; that is, the order of prophets among you shall cease.” Thus Bishop Horsley, who understands the words as spoken of true prophets. But it seems more probable that they are intended of false prophets, and that the meaning is, that their revelations, to which they pretended in the night, or in the darkness of ignorance and error, should be delusive and dangerous ones. Or, the people were to fall by day, the prophets by night, because the ruin of the latter would be the consequence of the ruin of the former: the prophets would then fall after the people, when the people, being destroyed, it should appear that the prophets had spoken falsely by predicting prosperity. And I will destroy thy mother — That is, the mother city, the metropolis. So Capellus, Houbigant, and Archbishop Newcome. If the prophet be considered as addressing the ten tribes only, Samaria is meant; but if he addressed the children of Israel in general, then Jerusalem must be intended: which city, and not Samaria, was the metropolis of the whole nation.

Ver. 4. Thy people are as they that strive with the priest, when they murdered Zechariah and his brothers between the porch and the altar; from which time the glory of Israel waned. 2 Chronicles 24:20. To defend sin against a priest with the law of God in his mouth, was the foulest sin of contumacy, and worthy of death. The resistance was against the Lord rather than man; yet such were the jews who opposed the law, and killed the prophets. Deuteronomy 17:12. Jeremiah 18:19. Ezekiel 3:26. There is another sense, that a priest once abandoned to heresy in doctrine, or profligacy in morals, is an irreclaimable character.

Verse 4, as it stands now, offers considerable difficulties to the interpreter, and has been variously explained. Yet let no man strive… reprove — In 1-3 the prophet has condemned the people, in 5ff. he accuses the priests; with these facts in mind we must seek for an interpretation of 4. The verse seems to mark the transition between the two sections. It is best interpreted as the utterance of the prophet, in a sense defending the people, who are to be pitied more than blamed. The words appear to be addressed partly to the speaker himself, the prophet, as if he desired to correct the harsh judgment uttered in 1, 2, partly to the people, who in the presence of the serious calamity described in 3 would accuse one another of being responsible for it. In the latter part of 4 he begins to point out where the real trouble lies. Thy people are as they that strive with the Priest — If this is the original reading the suggested interpretation of 4a cannot be correct, for here the people are again severely condemned. Following the present text, Henderson and others interpret the verse as meaning that the striving among the people is ordered by Jehovah to cease since “all reproof on the part of their friends and neighbors generally would prove fruitless, seeing they had reached a degree of hardihood which was equalled by the contumacy of those who refused to obey the priest when he gave judgments in the name of the Lord (Deuteronomy 17:12).” A similar comparison is found in 5:10. Others interpret 4a as spoken by the people, who are out of patience with the prophet and desire his denunciations and rebukes to cease; for this they are condemned by the prophet in 4b. There are serious doubts, however, concerning the accuracy of the text of 4b. (1) In verse 6 the priests are addressed; 5 is most naturally interpreted as addressed to the same. If so, it is strange that in or preceding 5 the priests are not mentioned as being addressed directly. (2) In view of the fierce denunciation of the priesthood in verse 6, would it not seem strange in Hosea to demand of the people obedience to priestly instruction, and that he should consider disobedience the limit of transgression? The trouble was that the people followed the example and instruction of the priests too willingly. (3) Hosea opposed the priests more vehemently than anyone else in the nation. Is it natural to suppose that he should hold up his own prophetic attitude as the culmination of apostasy? To relieve the difficulty various emendations have been suggested, all based more or less upon the unvocalized text and upon LXX. The most acceptable of these seems that of Beck, followed by G.A. Smith and others: “For my people are as their priestlings. O priest…” Verse 4 and the opening words of verse 5 would then read, “Let none find fault and none upbraid, for my people are but as their priestlings. O priest, thou shalt stumble…” This emendation requires but slight alterations in the consonantal text.

From the people (4a), for whom the prophet has great sympathy, he turns to denounce the religious leaders (4b ff.). On priestlings, see on 10:5. Marti rejects 5, 6a as “foreign to the original context,” but his reasons are not convincing. Fall — R.V., “stumble.” Not with reference to sin, but punishment; equivalent to perish (Hosea 14:1). In the day… night — Both day and night; at all times. The night is mentioned with the prophet, since dreams and night visions (Numbers 12:6; Zechariah 1:8) form a very important means of prophetic revelation; the priest’s work is chiefly in the daytime. Prophet — Not spiritually minded prophets like Amos and Hosea, nor prophets of foreign deities, but mercenary prophets, who prophesied from low, selfish motives (Micah 3:11; compare Amos 7:12; 1 Kings 22:6; Isaiah 28:7). Prophets and priests who have become misleaders shall fall together. Thy mother — In Hosea 2:2, where the Israelites are addressed, the whole nation. In Psalm 149:2, the inhabitants of Jerusalem are called children of Zion (compare 2 Samuel 20:19). In these passages the mother is the nation or city, of which the inhabitants are the children. The priests who are here addressed are the constituent parts of the priestly order; the individual priests might be called its children; thy mother is therefore probably the priestly order or guild.

V. 5. Therefore-The prophet turns his speech to the people, thou O Israel; he speaks to them as to one person. Fall-Stumble, and fall, and be broken. This day-Very suddenly; your fall shall be no longer delayed. The prophet-Prophesied lies. In the night-In the darkest calamities. Thy mother-Both the state, or kingdom; and the synagogues, or churches: the publick is as a mother to private persons, so all shall be destroyed.

Verse 5. Therefore shalt thou fall in the day] In the most open and public manner, without snare or ambush.

And the prophet also shall fall—in the night] The false prophet, when employed in taking prognostications from stars, meteors, &c. And I will destroy thy mother.] The metropolis or mother city. Jerusalem or Samaria is meant.

Verses 4, 5. Yet let no man strive, nor reprove another — Bishop Horsley translates this clause, By no means let any one expostulate, nor let any one reprove; adding, by way of paraphrase, “For all expostulation and reproof will be lost upon this people, such are their stubbornness anal obstinacy. For my people are as they that strive (Are exactly like those who will contend, Horsley) with the priest — “To contend with the priest, the authorized interpreter of the law, and the typical intercessor between God and the people, was the highest species of contumacy and disobedience, and by the law was a capital offence, Deuteronomy 17:12. God tells the prophet that contumacy and perverseness, even in this degree, were become the general character of the people; that the national obstinacy, and contempt of the remonstrances and reproofs of the prophets, were such as might be compared with the stubbornness of an individual who, at the peril of his life, would arraign and disobey the judicial decisions of God’s priests.” In other words, that there was no modesty, nor fear of God or man, left among them, but they would contend with their teachers, reprovers, and counsellors. The LXX. translate this clause, O de laov mou wv antilegomenov iereuv, My people are as a gainsaying priest, that is, as Houbigant interprets it, they follow the rebellion of the priest: or, are as wicked as those priests who infamously desert the service of God for that of idols. Pocock on the place quotes a MS. Arabic version, which considers the words as declarative, and translates them accordingly; a sense which is approved by Archbishop Newcome, who renders the verse, Yet no man contendeth, and no man reproveth; and as is the provocation of the priest, so is that of my people. While every kind of wickedness abounded, and crimes of all sorts were openly committed from one end of the land to the other, there was no person, either prophet, priest, or magistrate, who protested against such vices, or steadily opposed them. Therefore shalt thou fall — The last sentence was addressed to the prophet, “Thy people, O prophet;” this to the people themselves, “Thou, O stubborn people.” This sudden conversion of the speech of the principal speaker, from one to another of the different persons of the scene, is frequent in the prophets. In the day — Not for want of light to see thy way; but in the full daylight of divine instruction thou shalt fall. Even at the rising of that light which is for the lighting of every man that cometh into the world. In this daytime, when our Lord himself visited them, the Jews made their last false step, and fell. Thou shalt fall when it is least probable; when thou thinkest thy state most secure and prosperous. And the prophet also, &c., in the night — “In the night of ignorance, which shall close thy day, the prophet shall fall with thee; that is, the order of prophets among you shall cease.” Thus Bishop Horsley, who understands the words as spoken of true prophets. But it seems more probable that they are intended of false prophets, and that the meaning is, that their revelations, to which they pretended in the night, or in the darkness of ignorance and error, should be delusive and dangerous ones. Or, the people were to fall by day, the prophets by night, because the ruin of the latter would be the consequence of the ruin of the former: the prophets would then fall after the people, when the people, being destroyed, it should appear that the prophets had spoken falsely by predicting prosperity. And I will destroy thy mother — That is, the mother city, the metropolis. So Capellus, Houbigant, and Archbishop Newcome. If the prophet be considered as addressing the ten tribes only, Samaria is meant; but if he addressed the children of Israel in general, then Jerusalem must be intended: which city, and not Samaria, was the metropolis of the whole nation.

JEHOVAH, FOR WHICH LACK THE PRIESTS ARE RESPONSIBLE, 1-19. With chapter 4 opens the second main division of the Book of Hosea (4-14). No definite plan of arrangement can be traced, though fresh beginnings may be recognized in Hosea 4:1; 5:1; 9:1; 11:12 (Hosea 12:1, in the Hebrew); Hosea 13:1; 14:1. The section as a whole may be taken to represent Hosea’s teaching after the death of Jeroboam II. Throughout the first few chapters the emphasis is upon the people’s guilt. This is the predominant note in chapter 4. In the first part (verses 1-10) the moral corruption in everyday life receives special condemnation, in 11-19 the moral corruption seen in the religious cult. Both sections close with announcements of judgment (9, 10, 19). At the same time the prophet, accuses the priests as responsible for the lamentable conditions (especially 4-8); they have failed to instruct the people in the law of Jehovah.

V. 6. Destroyed-Many were already cut off by Pul king of Assyria, and many destroyed by the bloody tyranny of Menahem. Of knowledge-Of God, his law, his providence, his holy nature, his hatred of sin and power to punish it. Because thou-The prophet now turns from the people to the priests, to whom he speaks as to one person. Rejected knowledge-Art and wilt be ignorant. Seeing thou-O Israel, and you O priests, you have broken all the precepts of it. Thy children-The people of Israel, the whole kingdom of the ten tribes.

Verse 6. My people are destroyed for lack of knowledge] They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish. Because thou hast rejected knowledge] So they might have become wise, had they not rejected the means of improvement.

Thou shalt be no priest to me] If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam’s calves.

Verse 6. My people are destroyed for lack of knowledge — The ignorance of the nature, necessity, and excellence of true religion, which prevailed among the Jews and Israelites, was one principal cause of those sins which drew down such heavy judgments upon them. Because thou hast rejected knowledge — That is, wouldest not use the means of knowledge which thou hadst. “But this lack of knowledge in the people was, in a great measure, owing to the want of that constant instruction which they ought to have received from the priests. The mention of it, therefore, occasions a sudden transition from general threatenings to particular denunciations against the priesthood.” I will also reject thee — The high-priest for the time being, as the representative of the whole order, seems to be here addressed; that thou shalt be no priest to me — “Since the person threatened was to be rejected from being a priest, he was priest at the time when he was threatened; otherwise he had not been a subject of rejection. The person threatened therefore must have been the head, for the time being, of the true Levitical priesthood, not of the intruded priesthood of Jeroboam. This is a proof, that the metropolis, threatened with excision is Jerusalem, not Samaria, and that the ten tribes exclusively are not the subject of this part of the prophecy.” — Bishop Horsley. Seeing thou hast forgotten the law of thy God — Hast neither desired nor endeavoured to understand, or retain it in thy mind, nor to transmit the knowledge and remembrance of it to posterity. I will also forget thy children — Thy offspring, or the people whose priest thou art, and of whom thou oughtest to have taken a fatherly care; I will not look upon them any longer as the seed of Abraham, and children of my covenant.

Ver. 6. My people are destroyed for lack of knowledge. As original sin breaks out in every new age, like torrents, a nation cannot be saved, unless the worship of God and the institutions of religion be kept in full operation: the children must daily be fed with the milk of the word.

Verse 6 continues the condemnation of the priests. My people are destroyed — A prophetic perfect. The event is still future, but the prophet is so sure of its occurrence that he pictures it as already present. The people must suffer for their sins, though these are due largely to the neglectfulness of priest and prophet. For lack of knowledge — Of Jehovah; the secret of the people’s sinfulness. For this lack the priests are responsible (see on Hosea 2:20). Thou — The priest; the pronoun is emphatic in Hebrew. Knowledge — Has the article in Hebrew; a specific kind of knowledge, of Jehovah and his will, of which the priests were the custodians (Ezekiel 44:23). Rejected — They have failed to be guided by it and to give proper instruction in it. Jehovah can use them no longer; they shall cease to be his priests. The latter part of verse 6 repeats the thought for the sake of emphasis. Forgotten… forget — Practically equivalent to reject; for as Jehovah’s knowing has an ethical aspect (see on Amos 3:2), so his forgetting. Law of thy God — Parallel with knowledge in the first part. The law supplies the knowledge. That written laws existed in Hosea’s time is beyond doubt (Hosea 8:12); but the term law (Hebrews torah) in prophetic literature is not limited to written law or to law in the narrow sense of that term; frequently it is synonymous with word (Isaiah 1:10; 2:3), where in margin R.V. it is rendered “teaching,” or “instruction.” Like many theological terms, the word has a history, and in the course of that history it did not retain at all times the same meaning. In the postexilic period it became the technical term for the Five Books of Moses, or Pentateuch. From the occurrence of the word in various Old Testament books it has been assumed that this fact in itself proves conclusively the existence of the Pentateuch in complete written form at the time these books were written. If law and Pentateuch were always identical this would be valid reasoning, but there are many passages throughout the Old Testament in which the word does not refer to the Pentateuch. The noun comes probably — though this is questioned by some — from a verb to throw, that is, arrows; it is used also of the casting of lots. The casting of lots was one primitive way of determining the will of the deity (Ezekiel 21:21). From this usage of the verb the noun received its primary significance: every kind of instruction received from the deity by the casting of the lot. When a higher stage of communion with God was attained the noun came to denote every revelation received from God by prophet or priest, whatever the means of communication. When these expressions of the divine will were collected and put in writing, at first probably in small collections, the separate items and the entire collection were called Torah — Law. At this stage the term came to be restricted to legal requirements. Only in a more advanced stage, when it was seen that practically all Hebrew law was contained in the Pentateuch, the term was employed to designate that group of books. (Compare Journal of Biblical Literature, xxiv, part i, pp. 1-16.) The significance of the word in any given passage must be determined very largely from the context. Here it is used of written law as well as of instruction otherwise received and given. Thy children — The individual members of the priestly guild (verse 5).

V. 7. As they-Kings, priests, and people. Were increased-In number, in riches, and honour. So they sinned-Sin grew with their wealth and honour. Their glory-They turned all that in which they might glory above others, into sin. I will turn it into their dishonour.

Verse 7. Will I change their glory into shame.] As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, (Romans 1:23,) so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.

Verse 7. As they were increased, so they sinned — Or, The more they were increased, the more they sinned against me — The greater the favours were which I heaped upon them, and the more I multiplied them, the more presumptuously they sinned against me: see Hosea 13:6. Instead of, as they were increased, Bishop Horsley reads, In proportion as they were magnified, (a translation the Hebrew word, µbrk, will well bear,) “the priesthood,” he observes, “among the Jews was, by God’s appointment, a situation of the highest rank and authority; and the complaint is, that, in proportion as they were raised in dignity and power above the rest of the people, they surpassed them in impiety.” Therefore will I change their glory into shame — Therefore I will divest them of all those glories for which they pride themselves, and lead them away in a poor and miserable condition into captivity.

7. They — The priests. Were increased [“multiplied”] — Not only in numbers, but also in wealth and prosperity, sharing in the glories of the successful reign of Jeroboam II. They sinned against me — Prosperity led to moral and religious corruption among the people; the priests instead of stemming the tide of worldliness were carried away by it, and rather encouraged it (verse 8; compare Micah 3:11). Change their glory into shame — From their honorable position as representatives of Jehovah they will be cast into shame and degradation. In verses 5 and 6 the description of sin is followed by announcement of judgment; this is also the order in verse 7 and gives acceptable sense; emendations therefore seem unnecessary. It should be noted, however, that Targum and Peshitto appear to have read “they have changed” instead of “I will change.” That would be an additional description of the priests’ corruption; they have exchanged the glory which was theirs as priests of the true God for the degrading position of priests of the Baalim — not in name, perhaps, but in deed. Ancient Jewish tradition recognizes this as a more accurate text but goes further, declaring that “their glory” was originally “my glory”; that is, they have exchanged the glory of Jehovah for the shameful service of the Baalim. All three readings give satisfactory sense; and in view of the conflicting testimony it may be impossible to say with certainty which is the original.

V. 8. They-The priests who minister to the idols. The sin-Probably by sin is meant sin-offering, in which the priest had his share. And they-Covetous, luxurious, idolatrous priests.

Verse 8. They eat up the sin of my people] tacj chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.

Verses 8-11. They eat up the sin of my people — These priests, mentioned verse 6, live upon the sin-offerings of the people; and are so far from restraining them, that they take delight in seeing them commit iniquity, because the more they sin, the greater is the number of their sin-offerings, which are the priests’ portions. Bishop Horsley translates the verse, “Every one of them, while they eat the sin-offerings of my people, sets his own heart upon the crime;” that is, while they exercise the sacred function of the priesthood, and claim its highest privileges, their own hearts are set upon the prevailing idolatry. And there shall be, like people, like priest — “The people’s sins deserve to be punished with such priests; and such priests have helped to make the people thus wicked.” — Bishop Hall. Or, rather, the sense is, It shall be, as with the people, so with the priest; that is, as they are alike in sinning, so shall they be alike in punishment, which shall be correspondent to their crimes. For they shall eat and not have enough — Or, not be satisfied, as the word, w[bcy, is elsewhere translated. The expression may signify, either that their food should not afford due nourishment, for want of God’s blessing, or that they should be afflicted with a famine or scarcity, so that they should not have food enough to satisfy their craving appetites. The contrary phrase, To eat and be full, or satisfied, denotes plenty. They shall commit whoredoms, &c., and not increase — Though they think to multiply by taking a plurality of wives, or concubines, yet in this they shall find their expectations disappointed. Because they have left off to take heed to the Lord — Here the reason is given why they should eat and not have enough, &c., namely, because they had apostatized from the love and service of God; for how ready so ever we may be to attribute every thing to the operation of natural causes, yet the Scriptures always speak of God’s co-operation with them as necessary in order to the producing of their desired effects. Whoredom and wine, &c., take away the heart — Deprive men of their judgment, and darken their understandings. So a gift is said to destroy the heart, Ecclesiastes 7:7, that is, to bereave men of the use of their discerning faculties.

Verse 8 continues the condemnation of the priests. Their holy office they use for selfish and mean ends. They eat up the sin of my people — Better, with R.V., “They feed on the sin of my people.” It is not necessary to translate sin offering for “sin”; and the question whether sin offering, in the technical sense of the term, was known in the days of Hosea cannot be determined from this passage; it is quite possible that it did exist. In a general sense all offerings may be called sin offerings. The thought is that “the more the people sin the more merrily thrive the priests”; for they receive a share of nearly all the offerings (1 Samuel 2:13-17). They (the priests) set their heart — Literally every one his heart. The expression means to cherish a longing for, and thus to encourage (Deuteronomy 24:15; Psalm 24:4). Their — The people’s.

Verse 9. Like people, like priest]

“The priest a wanderer from the narrow way; The silly sheep, no wonder that they stray.” I will punish them] Both priest and people; both equally bad.

Verses 8-11. They eat up the sin of my people — These priests, mentioned verse 6, live upon the sin-offerings of the people; and are so far from restraining them, that they take delight in seeing them commit iniquity, because the more they sin, the greater is the number of their sin-offerings, which are the priests’ portions. Bishop Horsley translates the verse, “Every one of them, while they eat the sin-offerings of my people, sets his own heart upon the crime;” that is, while they exercise the sacred function of the priesthood, and claim its highest privileges, their own hearts are set upon the prevailing idolatry. And there shall be, like people, like priest — “The people’s sins deserve to be punished with such priests; and such priests have helped to make the people thus wicked.” — Bishop Hall. Or, rather, the sense is, It shall be, as with the people, so with the priest; that is, as they are alike in sinning, so shall they be alike in punishment, which shall be correspondent to their crimes. For they shall eat and not have enough — Or, not be satisfied, as the word, w[bcy, is elsewhere translated. The expression may signify, either that their food should not afford due nourishment, for want of God’s blessing, or that they should be afflicted with a famine or scarcity, so that they should not have food enough to satisfy their craving appetites. The contrary phrase, To eat and be full, or satisfied, denotes plenty. They shall commit whoredoms, &c., and not increase — Though they think to multiply by taking a plurality of wives, or concubines, yet in this they shall find their expectations disappointed. Because they have left off to take heed to the Lord — Here the reason is given why they should eat and not have enough, &c., namely, because they had apostatized from the love and service of God; for how ready so ever we may be to attribute every thing to the operation of natural causes, yet the Scriptures always speak of God’s co-operation with them as necessary in order to the producing of their desired effects. Whoredom and wine, &c., take away the heart — Deprive men of their judgment, and darken their understandings. So a gift is said to destroy the heart, Ecclesiastes 7:7, that is, to bereave men of the use of their discerning faculties.

9, 10. The judgment to fall upon priest and people alike. And there [“it”] shall be, like people, like priest — Priest and people shall perish alike. The fact that the former enjoys in his official capacity special nearness to Jehovah will not save him. This interpretation, which brings out the meaning of the Hebrew most naturally, is preferable to that which sees in these words a summing up of the preceding accusations and makes the next clause the beginning of the threat. Having made the general announcement of judgment, the prophet proceeds to describe in detail its character. Them — Hebrew, singular, the priest, that is, the priestly class; so throughout this section. The corrupt priests will be dealt with according to their deserts. The retribution is according to the lex talionis; the unholy greed will be punished with insufficiency of food (Leviticus 26:16; Micah 6:14). They shall… not have enough — Referring back to verse 8. Commit whoredom — To be understood not as in chapters 1-3 in a symbolic sense, but as in verses 11, 13, 14, literally. This interpretation is supported by the character of the judgment threatened. They… shall not increase — They will be cursed with childlessness. Jehovah will withdraw his blessings because they, probably both priest and people, have left off to take [“taking”] heed — Had no regard for Jehovah or for his will.

V. 10. Not have enough-They shall not be nourished, nor satisfied with what they eat. Shall not increase-They shall not hereby increase the number of their children, either the women shall not bear, or the children shall not live.

Verse 10. They shall eat, and not have enough] Whatever means they may use to satisfy or gratify themselves shall be ineffectual.

Verses 8-11. They eat up the sin of my people — These priests, mentioned verse 6, live upon the sin-offerings of the people; and are so far from restraining them, that they take delight in seeing them commit iniquity, because the more they sin, the greater is the number of their sin-offerings, which are the priests’ portions. Bishop Horsley translates the verse, “Every one of them, while they eat the sin-offerings of my people, sets his own heart upon the crime;” that is, while they exercise the sacred function of the priesthood, and claim its highest privileges, their own hearts are set upon the prevailing idolatry. And there shall be, like people, like priest — “The people’s sins deserve to be punished with such priests; and such priests have helped to make the people thus wicked.” — Bishop Hall. Or, rather, the sense is, It shall be, as with the people, so with the priest; that is, as they are alike in sinning, so shall they be alike in punishment, which shall be correspondent to their crimes. For they shall eat and not have enough — Or, not be satisfied, as the word, w[bcy, is elsewhere translated. The expression may signify, either that their food should not afford due nourishment, for want of God’s blessing, or that they should be afflicted with a famine or scarcity, so that they should not have food enough to satisfy their craving appetites. The contrary phrase, To eat and be full, or satisfied, denotes plenty. They shall commit whoredoms, &c., and not increase — Though they think to multiply by taking a plurality of wives, or concubines, yet in this they shall find their expectations disappointed. Because they have left off to take heed to the Lord — Here the reason is given why they should eat and not have enough, &c., namely, because they had apostatized from the love and service of God; for how ready so ever we may be to attribute every thing to the operation of natural causes, yet the Scriptures always speak of God’s co-operation with them as necessary in order to the producing of their desired effects. Whoredom and wine, &c., take away the heart — Deprive men of their judgment, and darken their understandings. So a gift is said to destroy the heart, Ecclesiastes 7:7, that is, to bereave men of the use of their discerning faculties.

9, 10. The judgment to fall upon priest and people alike. And there [“it”] shall be, like people, like priest — Priest and people shall perish alike. The fact that the former enjoys in his official capacity special nearness to Jehovah will not save him. This interpretation, which brings out the meaning of the Hebrew most naturally, is preferable to that which sees in these words a summing up of the preceding accusations and makes the next clause the beginning of the threat. Having made the general announcement of judgment, the prophet proceeds to describe in detail its character. Them — Hebrew, singular, the priest, that is, the priestly class; so throughout this section. The corrupt priests will be dealt with according to their deserts. The retribution is according to the lex talionis; the unholy greed will be punished with insufficiency of food (Leviticus 26:16; Micah 6:14). They shall… not have enough — Referring back to verse 8. Commit whoredom — To be understood not as in chapters 1-3 in a symbolic sense, but as in verses 11, 13, 14, literally. This interpretation is supported by the character of the judgment threatened. They… shall not increase — They will be cursed with childlessness. Jehovah will withdraw his blessings because they, probably both priest and people, have left off to take [“taking”] heed — Had no regard for Jehovah or for his will.

V. 11. Take away the heart-Deprive men of their understanding and judgment.

Verse 11. Whoredom and wine] These debaucheries go generally together.

Take away the heart.] Darken the understanding, deprave the judgment, pervert the will, debase all the passions, &c.

Verses 8-11. They eat up the sin of my people — These priests, mentioned verse 6, live upon the sin-offerings of the people; and are so far from restraining them, that they take delight in seeing them commit iniquity, because the more they sin, the greater is the number of their sin-offerings, which are the priests’ portions. Bishop Horsley translates the verse, “Every one of them, while they eat the sin-offerings of my people, sets his own heart upon the crime;” that is, while they exercise the sacred function of the priesthood, and claim its highest privileges, their own hearts are set upon the prevailing idolatry. And there shall be, like people, like priest — “The people’s sins deserve to be punished with such priests; and such priests have helped to make the people thus wicked.” — Bishop Hall. Or, rather, the sense is, It shall be, as with the people, so with the priest; that is, as they are alike in sinning, so shall they be alike in punishment, which shall be correspondent to their crimes. For they shall eat and not have enough — Or, not be satisfied, as the word, w[bcy, is elsewhere translated. The expression may signify, either that their food should not afford due nourishment, for want of God’s blessing, or that they should be afflicted with a famine or scarcity, so that they should not have food enough to satisfy their craving appetites. The contrary phrase, To eat and be full, or satisfied, denotes plenty. They shall commit whoredoms, &c., and not increase — Though they think to multiply by taking a plurality of wives, or concubines, yet in this they shall find their expectations disappointed. Because they have left off to take heed to the Lord — Here the reason is given why they should eat and not have enough, &c., namely, because they had apostatized from the love and service of God; for how ready so ever we may be to attribute every thing to the operation of natural causes, yet the Scriptures always speak of God’s co-operation with them as necessary in order to the producing of their desired effects. Whoredom and wine, &c., take away the heart — Deprive men of their judgment, and darken their understandings. So a gift is said to destroy the heart, Ecclesiastes 7:7, that is, to bereave men of the use of their discerning faculties.

11. Whoredom — The juxtaposition of the word with wine shows that it is to be interpreted literally. Wine… new wine — The former is a general term; on the latter see on Joel 1:5, 10. Heart [“understanding”] — See on Joel 2:12. The weakening of the understanding manifests itself in the conduct described in the following verses.

V. 12. Stocks-Wooden statues. The spirit of whoredom-A heart ensnared with whoredoms, spiritual and corporal. Caused them to err-Hath blinded, and deceived them.

Verse 12. At their stocks] They consult their wooden gods. And their staff declareth] They use divination by rods; see the note on Ezekiel 21:21, where this sort of divination (rabdomancy) is explained.

Verse 12. My people ask counsel at their stocks — Hebrew, wx[b, at their wood, that is, the images of their idols made of wood; these they consulted as oracles, that they might foretel to them what was to come, or give them advice, what measures to take. And their staff declares unto them — They seek to know things by means of rods, by which they think they can divine. This refers to a kind of divination by rods or staves, which was anciently practised in the East, of which different accounts are given by ancient writers. Some say, the person consulting measured his staff by spans, or by the length of his finger, saying as he measured it, “I will go, or I will not go; I will do such a thing, or I will not do it;” and as the last span fell out so he determined. Others, however, as Cyril and Theophylact, give a different account of the matter, and say, it was performed by erecting two sticks, after which they muttered forth a certain charm, and then according as the sticks fell backward or forward, to the right or left, they gave advice in any affair. The same kind of divination seems to be intended with that used by the Chaldeans, concerning which see the note on Ezekiel 21:21. For the spirit of whoredoms hath caused them to err — For their fondness for idolatry hath caused them to fall into all these absurd errors, through the example of the idolatrous nations whom they loved to imitate. They have gone a whoring from their God — They have left their God, the true God, and his laws, to follow the worship, customs, and rites of heathen idolaters.

Ver. 12. Their staff declareth unto them. This custom of divination is mentioned by Ezekiel 21:21. Dr. Pocock says they wrote on one stick, God bids, and on the other, God forbids.

12. Stocks — Literally, wood, or tree. May refer (1), as in Habakkuk 2:19; Jeremiah 2:27; 10:8, to idolatrous images; or (2) to images thought to represent Jehovah, such as the calves at Beth-el and Dan (Hosea 8:4, 5); or (3) to tree cult, which survived for some time in Israel (verse 13; compare Isaiah 1:29-31) and which is not unknown to-day (S.I. Curtis, Primitive Semitic Religions To-day, pp. 90ff.); or (4) to rabdomancy (see next clause), practiced among the Semites, the Scythians, the Germans, and other ancient nations. (3) is the most probable. Ask counsel — Consult through the oracle the divine will concerning proposed undertakings. The oracle of Jehovah alone was legitimate and was frequently consulted (2 Samuel 2:1; Judges 1:1); but the contemporaries of Hosea were using illegitimate means. Their staff declareth unto them — Upon staves they depend for divine direction. Marti sees here also a reference to tree cult; the staff he takes to mean a small sacred tree or the branch of a tree. Most commentators think that the prophet has in mind rabdomancy. Cyril of Alexandria calls this practice an invention of the Chaldeans; he describes the method of procedure as follows: Two staves were held upright, and while incantations were murmured over them they were allowed to fall; the oracle was determined from the direction in which the staves fell, whether forward or backward, to the right or to the left (Ezekiel 21:21). These practices are inspired by the spirit of whoredoms — The impulse to practice whoredom which had taken possession of the people (Zechariah 13:2). 12b reads literally, They have played the harlot from under their God; they played the harlot, and thus freed themselves from the control of Jehovah. The expression is not quite the same as that in Hosea 1:2. In this verse also, as in 11, 13, 14, the expression might, perhaps, be understood in a literal sense, the immoralities and the spiritual apostasy were closely connected, but many commentators interpret verse 12 as referring to spiritual whoredom.

V. 13. Good-Convenient for the sacrificers. Shall commit whoredom-Shall dishonour themselves, and their families, with fornicators.

Verse 13. Under oaks] אלונ allon, from lla alal, he was strong. Hence, the oak, in Latin, is called robur; which word means also, strength, the oak being the strongest of all the trees of the forest.

The shadow thereof is good] Their “daughters committed whoredom, and their spouses committed adultery.” 1. Their deities were worshipped by prostitution. 2. They drank much in their idol worship, Hosea 4:11, and thus their passions became inflamed. 3. The thick groves were favourable to the whoredoms and adulteries mentioned here. In imitation of these, some nations have their public gardens.

Verse 13. They sacrifice upon the tops of the mountains — The sacrificing upon the mountains and in shady groves was an ancient piece of idolatry, often mentioned and reproved by the prophets. They seem to have made choice of the tops of hills and mountains for their sacrifices and religious rites, as places nearer heaven; but what could be more absurd than to think that God, who is omnipresent, was nearer to them on the hills or mountains than in the valleys? Israel, says St. Jerome, loves high places, for they have forsaken the high God, and having left the substance are attached to the shadow. And burn incense under oaks, poplars, and elms — Under high and spreading trees. Because the shadow thereof is good — Extremely grateful in those hot countries. Hence the Israelites were inclined to worship there. Therefore your daughters shall commit whoredom — Therefore your punishment shall be agreeable to your sin. As ye have committed spiritual whoredom, and have gone after idols, and have not regarded the commands of God; so your daughters shall go after their lusts, and commit whoredom, without any heed to your commands and exhortations. Great depravity and corruption of manners are generally the consequence of a disregard of God and religion.

Ver. 13. Under oaks. The green oaks, or the ilex. Bishop Lowth on Isaiah 1:29. The chapter should end here.

Verse 13 describes in greater detail the religious corruption. Tops of the mountains… hills — Natural or artificial elevations were favorite spots for the erection of altars and sanctuaries; hence the designation high place for the local sanctuaries (Amos 7:9; 1 Samuel 9:12, etc. See article “High Place” in Hastings’s Dictionary of the Bible). Burn incense — See on Hosea 2:13. Oaks… poplars… elms [“terebinths”] — Probably a survival of tree worship, though the next clause would seem to indicate that the places under these trees were selected on account of the shade (see on verse 12 and reference there). The trees mentioned are the most stately in Palestine, and would therefore receive special attention. The oaks flourished especially east of the Jordan, where they are still found. Tristram describes one thirty-seven feet in circumference with foliage having a circumference of ninety-one yards. The terebinth is frequently mentioned as a sacred tree. It grows in Palestine to a height of fifteen to twenty feet. Now the tree is comparatively rare west of the Jordan; there are still fine specimens in the territory of Moab. The poplar, literally, white tree, is mentioned only twice in the Old Testament, here and in Genesis 30:37. Some commentators identify it with the storax tree, chiefly because of the similarity between the Hebrew and the Arabic names. An objection to the view that this is the tree in the mind of Hosea is the fact that the storax is “nothing more than a very bushy shrub, rarely more than twelve feet in height, and neither from its size nor from its form would it be selected as a tree under the shadow of which sacrifices or incense might be offered.” More likely the prophet has in mind the white poplar, which Tristram says he saw in various parts of Galilee, of the Lebanon, and of Mount Hermon. The shadow thereof is good — The shade made these spots desirable; if the prophet thinks of tree cult, the thought may be implied that from these trees went out special virtue and power. Therefore — Because of the conditions described in 11-13a; it introduces the reference to punishment in 14; 13b is a subordinate clause; 13b and 14a might be translated, “Therefore, though your daughters play the harlot… commit adultery, I will not punish your daughters.…” This removes the difficulty felt by some commentators concerning the loose connection between 13a and 13b. The pronominal suffixes of the second person in 13b and 14a are peculiar, since the persons addressed there are in 14b referred to in the third person. Marti proposes to change all the suffixes into the third person. To do this, or to change the third into the second, would result in a smoother reading. Commit whoredom [“play the harlot”] — The context makes it clear that the immoralities are those connected with the religious cult; they had crept from the Canaanitish religion into that of Israel. Originally there was probably behind the giving up of chastity in honor of the deity the desire to offer the most precious possession, but this motive was soon forgotten. In the worship of Jehovah these practices were out of place; and had the people known him they would have understood that they were an abomination to him. Spouses — R.V., “brides”; margin,

“daughters-in-law”; designation of a young wife; here in general, wives.

V. 14. Nor your spouses-I will give them up to their own hearts. For themselves-The husband and fathers are examples to their wives and daughters. Therefore the people-The sottish ignorant people, that know not God. Shall fall-Be utterly ruined.

Verse 14. I will not punish] Why should you be stricken any more; ye will revolt more and more. When God, in judgment, removes his judgments, the case of that people is desperate. While there is hope, there is correction. Themselves are separated] There is a reference here to certain debaucheries which should not be described. The state of the people at this time must have been abominable beyond all precedent; animal, sensual, bestial, diabolical: women consecrating themselves to serve their idols by public prostitution; boys dismembered like the Galli or priests of Cybele, men and women acting unnaturally; and all conjoining to act diabolically.

Verse 14. I will not punish your daughters, &c. — I will suffer your daughters to go on in their iniquity, and to fall from one degree of wickedness to another. For themselves — That is, for yourselves; are separated with whores — That is, you go aside and retire with the women who prostitute themselves in the groves, or in the precincts of the idolatrous temples. And sacrifice with harlots — Hebrew, twvdqh µ[, with women set apart, or consecrated to prostitution. The meaning is, that the people partook in those rites of idolatrous worship in which prostitution made a stated part of the religious festivity. Such lewd practices were frequent in the heathen temples dedicated to Venus and other impure deities. The expressions seem to allude to the practice mentioned Baruch 6:43, and minutely described by Herodotus, lib. 1. cap.

199. Therefore the people that doth not understand shall fall — Hebrew, cbly, shall be thrown down, prostrated, dashed to the ground, or beaten, as the Vulgate renders it.

Ver. 14. I will not punish your daughters when they commit whoredom. Tremellius relieves this text by reading it with interrogations—”Should I not?” Or as archbishop Newcome, “Shall I not visit your daughters because they commit fornication; and your wives because they commit adultery?”

14. Their shameful acts cannot be justified, but Jehovah knows that the chief fault is not with them; therefore the heaviest punishment will not fall upon the daughters and wives, but upon those leading them astray by their wicked example. Themselves [“they”] — The fathers and husbands. Harlots [“prostitutes”] — Literally, the consecrated ones (Deuteronomy 23:17, 18); that is, women who are consecrated or consecrate themselves to a life of shame in honor of the deity. (See article “Harlot” in Hastings’s Dictionary of the Bible.) On the solemn occasion of sacrifice licentiousness is permitted to have full sway. The rest of the verse is, according to the English translations, an announcement of judgment; because of their corrupt condition the unthinking people shall be overthrown. It is preferable, however, to regard the words as expressing the result of the wickedness of the fathers and husbands, who would be looked upon as leaders; “And so the people that does not consider goes to its ruin.” That doth not understand — Those who do not think for themselves. Daughters are apt to imitate the fathers, wives the husbands. Shall fall — Or, go to ruin. Not through a judgment to come; their present immoralities are their ruin.

V. 15. Offend-Commit like sins. Gilgal-Gilgal was chosen by Jeroboam, or by succeeding idolaters for the solemn worship of their idols. Beth-aven-Beth-el, where Jacob lodged, who called it Beth-el, the house of God; but when Jeroboam made it the place for his calf-worship, it became Beth-aven, the house of vanity or iniquity. Nor swear-This is a part put for the whole worship of God, which the prophet warns them not to blend with their idolatries.

Verse 15. Let not Judah offend] Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry.

Verse 15. Though, &c. — “Here,” says Bishop Horsley, “a transition is made, with great elegance and animation, from the general subject of the whole people, in both its branches, to the kingdom of the ten tribes in particular.” Though thou, Israel, play the harlot — Though thou followest after idols; yet let not Judah offend — Let not Judah do so too: at least let her keep herself pure. Let her not join in the idolatrous worship at Gilgal or Beth-aven, or mix idolatry with the profession of the true religion. The kingdom of Judah still retained, in a great degree, the worship of the true God, and the ordinances of the temple service. Therefore the prophet exhorts that people not to be led away by the bad example of their brethren of the ten tribes. Gilgal, it must be observed, was remarkable for being the place where the Israelites renewed their rite of circumcision, when they first passed over Jordan; but after Jeroboam set up idolatry, it became famous for the worship of false gods. And it appears, from this prophet and Amos, that it was particularly so in this period of the Jewish history. Beth-aven was the same with Beth-el, and was the place where one of Jeroboam’s calves was worshipped. The word Beth-el signifies the house of God, and was the name given to that place by Jacob, because of God’s appearing to him there, Genesis 28:17. But when it became a place noted for idolatrous worship, the worshippers of the true God called it, in detestation, Beth-aven, that is, the house of vanity. Nor swear, The Lord liveth — Do not mingle the worship of the true God with idolatrous rites, nor dare to swear by his name while worshipping idols, or before the calves, as if they represented him; for he abhors every such coalition.

Ver. 15. Come not ye unto Gilgal. This place was near Jericho, and was famous for the circumcision of the Israelites on crossing the Jordan; but now it was an abominable seat of idolatry.

Neither go ye up to Beth-aven. Once Beth-el, the house of God; now called Beth-aven, the house of wickedness. The apostate Israelites augmented their crimes, by defiling places which had been sanctified by the marks of divine favour. Genesis 28. The Mazoretics blaspheme our gospel, our churches and chapels, by the polluted name of Aven.

JEHOVAH, FOR WHICH LACK THE PRIESTS ARE RESPONSIBLE, 1-19. With chapter 4 opens the second main division of the Book of Hosea (4-14). No definite plan of arrangement can be traced, though fresh beginnings may be recognized in Hosea 4:1; 5:1; 9:1; 11:12 (Hosea 12:1, in the Hebrew); Hosea 13:1; 14:1. The section as a whole may be taken to represent Hosea’s teaching after the death of Jeroboam II. Throughout the first few chapters the emphasis is upon the people’s guilt. This is the predominant note in chapter 4. In the first part (verses 1-10) the moral corruption in everyday life receives special condemnation, in 11-19 the moral corruption seen in the religious cult. Both sections close with announcements of judgment (9, 10, 19). At the same time the prophet, accuses the priests as responsible for the lamentable conditions (especially 4-8); they have failed to instruct the people in the law of Jehovah.

V. 16. Israel-The ten tribes. As a back-sliding heifer-Which when grown lusty, and wanton, will neither endure the yoke nor be confined in her allowed pastures. In a large place-In a large place or wilderness, where is no rest, safety or provision; such shall be the condition of the ten tribes.

Verse 16. Israel slideth back] They are untractable, like an unbroken heifer or steer, that pulls back, rather than draw in the yoke. Will feed them as a lamb in a large place.] A species of irony. Ye shall go to Assyria, and be scattered among the nations; ye may sport yourselves in the extensive empire, wither ye shall be carried captives.

Verse 16. For Israel slideth back, &c. — As if the Lord had said, As for Israel, I give him up to a reprobate mind. And now the discourse passes naturally into the detail and amplification of Israel’s guilt. Bishop Horsley renders this clause, Truly Israel is rebellious like an unruly heifer; observing, “I restore the rendering of the Bishops’ Bible, and the English Geneva.” Certainly the word hrrs, here used, properly means headstrong, untractable, or refractory, and describes a heifer, “indocili jugum collo ferens,” untamed to the yoke, which she will neither bear, nor be confined in her allowed pasture. Now the Lord will feed them as a lamb — Or sheep, solitary, timid, defenceless, and exposed to various beasts of prey; in a large place — That is, “In an unenclosed place, a wide common. They shall no longer be fed with care in the rich enclosures of God’s cultivated farm, but be turned to browse the scanty herbage of the waste. That is, they shall be driven into exile among the heathen, freed from what they thought the restraints, and of consequence deprived of all the blessings and benefits of religion. This dreadful menace is delivered in the form of severe derision; a figure much used by the prophets, especially by Hosea. Sheep love to feed at large. The sheep of Ephraim shall presently have room enough. They shall be scattered over the whole surface of the vast Assyrian empire, where they will be at liberty to turn very heathen. It is remarkable, however, that it is said that even in this state, Jehovah will feed them. They are still, in their utmost humiliation, an object of his care.” — Horsley.

Ver. 16. The Lord will feed them in a large place. As a flock unpenned at night; and by consequence, exposed to the wild beasts. God withdrew his defence from Samaria till their enemies had “cut them short.”

Verse 16 does not connect with 15, but with 14, unless 15a is omitted and 15b is understood as addressed to Israel; at any rate, 16 continues the description of Israel’s depravity. For — Better, verily, surely (G.-K., 148d). Israel slideth back as a backsliding heifer — R.V., “Israel hath behaved himself stubbornly, like a stubborn heifer”; or simply, Israel is stubborn, like a stubborn heifer. Israel absolutely refuses to submit to the divine purpose (Deuteronomy 32:15). Now Jehovah will feed them as a lamb in a large place — Understood commonly as a threat. “As Israel would not submit to the yoke of the divine law, it should have what it desired. God would feed it like a lamb which, being in a wide field, becomes a prey of the wolves and wild beasts” (Keil). Similarly Delitzsch, “Jehovah will find means to make the obstinate heifer which will not wear the yoke quiet as a lamb; and the heifer which will not plow the fields of its own country shall roam like a tame lamb the wide plains of strangers.” A serious objection to this rendering is that large place everywhere else is a symbol of prosperity (Isaiah 30:23; Psalm 18:19; 31:8, etc.). The difficulty disappears if the clause is translated as a rhetorical question or exclamation: “(This being so) shall now Jehovah feed them as a lamb in a large place?” Answer, Certainly not. Or, as Cheyne renders with some freedom, “Israel is a stubborn heifer; how then should it expect to be treated kindly as a lamb?”

What its treatment shall be is stated in verse 17. Marti omits the words entirely; verse 17 he abbreviates; in 18a he alters the text so that 16, 17,

V. 17. Ephraim-The children of Ephraim were numerous and potent, and here put for the whole ten tribes. Let him alone-He is obstinate, as such, throw him up.

Verse 17. Ephraim] The ten tribes.

Is joined to idols] Is become incorporated with false gods. Let him alone.] They are irreclaimable, leave them to the consequences of their vicious conduct.

Verses 17, 18. Ephraim, &c. — The Ephraimites were numerous and potent, and are here put for the whole ten tribes. Is joined to idols — The word µybx[, here rendered idols, properly means, sorrows and pains, idols being the cause of much misery to their worshippers. Bishop Horsley reads the verse, A companion of idols is Ephraim; leave him to himself. Leave him undisturbed in his idolatrous course. He is irreclaimable. Their drink is sour — Hebrew, is gone, turned, or vapid. “The allusion is to libations made with wine grown dead, or turning sour. The image represents the want of all spirit of piety in their acts of worship, and the unacceptableness of such worship in the sight of God; which is alleged as a reason for the determination, expressed in the preceding clause, to give Ephraim up to his own ways. ‘Leave him to himself,’ says God to the prophet, ‘his pretended devotions are all false and hypocritical. I desire none of them.’” — Horsley. They have committed whoredom continually. — They have gone on in a course of idolatry: or carnal whoredom may be intended. Her rulers with shame do love, Give ye — Their rulers, to their shame be it spoken, are continually asking or expecting bribes, or are greedy of gifts. The Hebrew word translated rulers, properly signifies shields: it is taken for rulers in Psalm 47:9, as well as here.

JEHOVAH, FOR WHICH LACK THE PRIESTS ARE RESPONSIBLE, 1-19. With chapter 4 opens the second main division of the Book of Hosea (4-14). No definite plan of arrangement can be traced, though fresh beginnings may be recognized in Hosea 4:1; 5:1; 9:1; 11:12 (Hosea 12:1, in the Hebrew); Hosea 13:1; 14:1. The section as a whole may be taken to represent Hosea’s teaching after the death of Jeroboam II. Throughout the first few chapters the emphasis is upon the people’s guilt. This is the predominant note in chapter 4. In the first part (verses 1-10) the moral corruption in everyday life receives special condemnation, in 11-19 the moral corruption seen in the religious cult. Both sections close with announcements of judgment (9, 10, 19). At the same time the prophet, accuses the priests as responsible for the lamentable conditions (especially 4-8); they have failed to instruct the people in the law of Jehovah.

V. 18. Their drink-Their wine is corrupt and hurtful. Continually-Without ceasing from Jeroboam’s time to this day. Give ye-Beside there is shameful oppression and bribery among them.

Verse 18. Their drink is sour] Or rather, he is gone after their wine. The enticements of idolatry have carried them away.

Her rulers with shame do love] Rather, have loved shame; they glory in their abominations.

Give ye.] Perhaps it would be better to read, Her rulers have committed, &c. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.

Verses 17, 18. Ephraim, &c. — The Ephraimites were numerous and potent, and are here put for the whole ten tribes. Is joined to idols — The word µybx[, here rendered idols, properly means, sorrows and pains, idols being the cause of much misery to their worshippers. Bishop Horsley reads the verse, A companion of idols is Ephraim; leave him to himself. Leave him undisturbed in his idolatrous course. He is irreclaimable. Their drink is sour — Hebrew, is gone, turned, or vapid. “The allusion is to libations made with wine grown dead, or turning sour. The image represents the want of all spirit of piety in their acts of worship, and the unacceptableness of such worship in the sight of God; which is alleged as a reason for the determination, expressed in the preceding clause, to give Ephraim up to his own ways. ‘Leave him to himself,’ says God to the prophet, ‘his pretended devotions are all false and hypocritical. I desire none of them.’” — Horsley. They have committed whoredom continually. — They have gone on in a course of idolatry: or carnal whoredom may be intended. Her rulers with shame do love, Give ye — Their rulers, to their shame be it spoken, are continually asking or expecting bribes, or are greedy of gifts. The Hebrew word translated rulers, properly signifies shields: it is taken for rulers in Psalm 47:9, as well as here.

18a read, “For Israel hath behaved himself stubbornly, like a stubborn heifer; Ephraim is joined to idols, a company of drunkards.” These changes are unwarranted. Ephraim — Israel. Ephraim was the most prominent tribe of the north (Hosea 13:1). Joined to idols — Is so bound up with its idols that it cannot give them up (Isaiah 44:11). Nominally Israel retained Jehovah worship, but it appropriated so many heathen elements that to Hosea it appeared to be idolatry. Let him alone — The speaker is Jehovah (compare verses 12, 14); the one addressed can only be the prophet, not Judah; he is to leave Israel to its fate, since nothing can be done with or for it (2 Samuel 16:11; 2 Kings 23:18). LXX. offers a text which may be rendered either “which (the idols) he (Ephraim) made for himself stumbling-blocks,” or simply, “he made for himself stumbling-blocks.” Whether this represents the original it is difficult to say; the present Hebrew text gives good sense.

Verse 18 is obscure; here, as elsewhere in 15-19, the correctness of the Hebrew text is open to question. The uncertainty is increased by the conflicting testimony of the ancient versions. Assuming that the Hebrew text is correct, the following appears to be the most probable interpretation: Their drink is sour — Certainly an incorrect translation. Drink appears to be used in the sense of drinking, carousing (1 Samuel 1:14; 25:37). The verb means is finished, is passed (1 Samuel 15:32); therefore R.V. margin is nearer the truth, “Their carouse is over.” The first two clauses of verse 18 are thrown together without conjunction, due to the deep emotion of the prophet. The connection must be supplied and may be indicated thus: “When their carousing is over they play the harlot”; that is, when they grow weary of one form of sin they immediately plunge into another. They have committed whoredom continually — The verb form describes a common practice, and would better be reproduced in the English by the present tense; so R.V., “they play the harlot continually.” But this does not reproduce fully the force of the original. The emphasis is not upon the continuation, but upon the eagerness with which the immoralities are practiced; a better rendering would be, “they indulge in whoredom.” Her rulers with shame do love, Give ye — R.V., “her rulers dearly love shame”; margin, “they are given up to love (impure love); her rulers are a shame,” while possible, is not so good. In the Hebrew three letters seem to be accidentally repeated; if they are omitted the text reads, “her rulers love shame”; a slight emendation would give the more emphatic reading of R.V. Rulers — Literally, shields (Psalm 47:9); the office of the rulers was to guard and shield the people. This they neglected to do; all they cared for were the shameful practices.

The section closes with an announcement of judgment, in verse 19. The wind hath bound [“wrapped”] her up in her [“its”] wings — The tense is the so-called prophetic perfect; the event is still future but imminent, and the prophet is sure of its occurrence. The figure expresses the suddenness and violence with which Israel will be swept away (Isaiah 59:19). They shall be ashamed [“put to shame”] because of their sacrifices — Sacrifices, with an unusual plural ending in Hebrew, would stand for the religious cult in general; its corruption (11ff.) is the cause of the nation’s overthrow. Neither the margin, “their altars shall be put to shame” nor LXX., “they shall be put to shame because of their altars,” is as good. Verses 18, 19 contain several linguistic peculiarities; the freedom in the use of the pronouns is unusual, and it is quite possible that the text of 11-19 has not been handed down in its original purity.

V. 19. The wind-The whirlwind of wrath from God hath seized this old adulteress, and carried some of her children away already. They shall be ashamed-What they made their confidence, shall be their shame.

Verse 19. The wind hath bound her] A parching wind has blasted them in their wings-coasts, borders; or they are carried away into captivity, as with the most rapid blight. These two last verses are very obscure. HOSEA

Verse 19. The wind hath bound her up in her wings — Or rather, binds, or, is binding her up, the present tense being put to denote instant futurity. The passage is strongly figurative, to signify that they should be suddenly taken away out of their country, and carried with irresistible force, and incredible speed, into a distant land. It is not unusual, in other writers, to attribute wings to the winds, to express their swiftness; and when any thing is said to be bound up in the wings of the wind, the expression must signify its being taken far away with great celerity. “An admirable image this,” says Bishop Horsley, “of the condition of a people, torn by a conqueror from their native land, scattered in exile to the four quarters of the world, and living thenceforward without any settled residence of their own, liable to be moved about at the will of arbitrary masters, like a thing tied to the wings of the wind, obliged to go with the wind which ever way it set, but never suffered for a moment to lie still. The image is striking now; but must have been more striking when a bird with expanded wings, or a huge pair of wings, without head or body, was the hieroglyphic of the element of the air, or rather of the general mundane atmosphere, one of the most irresistible of physical agents.” And they shall be ashamed because of their sacrifices — They shall be confounded to find, by experience, that all their sacrifices to idols have profited them nothing, but brought severe calamities upon them.

JEHOVAH, FOR WHICH LACK THE PRIESTS ARE RESPONSIBLE, 1-19. With chapter 4 opens the second main division of the Book of Hosea (4-14). No definite plan of arrangement can be traced, though fresh beginnings may be recognized in Hosea 4:1; 5:1; 9:1; 11:12 (Hosea 12:1, in the Hebrew); Hosea 13:1; 14:1. The section as a whole may be taken to represent Hosea’s teaching after the death of Jeroboam II. Throughout the first few chapters the emphasis is upon the people’s guilt. This is the predominant note in chapter 4. In the first part (verses 1-10) the moral corruption in everyday life receives special condemnation, in 11-19 the moral corruption seen in the religious cult. Both sections close with announcements of judgment (9, 10, 19). At the same time the prophet, accuses the priests as responsible for the lamentable conditions (especially 4-8); they have failed to instruct the people in the law of Jehovah.