Hosea · Chapter 5

V. 1. For judgment-God’s controversy is with you all. A snare-You, O priests and princes, have ensnared the people by your examples. Mizpah-By idolatries acted at Mizpah, a part of Libanus. On Tabor-Here, as in Mizpah, idolatry catched men as birds are taken in a net.

Verse 1. Hear ye this, O priests] A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practise idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see Judges 11:29. And Tabor was a beautiful mountain in the tribe of Zebulun. Both these places are said to be eminent for hunting, &c., and hence the natural occurrence of the words snare and net, in speaking of them.

1-15.

NOTES ON HOSEA 5.

Verse 1. Hear this, O ye priests — Or rather, princes, as Dr. Waterland renders µynhk, a reading which agrees better with the house of the king that follows, and the word admitting of both significations. For judgment is toward you — Or, denounced against you, as Archbishop Newcome renders it, a translation favoured by the LXX., prov umav esti to krima; by Houbigant, who reads, adest vobis judicium, judgment is at hand to you, or hangs over you. Because ye have been a snare on Mizpah, and upon Tabor — Mizpah (a name derived from hpx, to watch, namely, from an eminence) was a mountain, and probably a city too, of Gilead. Tabor was a beautiful and fruitful mountain in the tribe of Zebulun. These places being much frequented by hunters and fowlers, many snares and nets were laid in them to catch birds and beasts: and with an allusion to this the Israelites are here described as insnaring men on these places into idolatry, because many of the tribe of Judah had been seduced, or drawn into idolatry, by their bad example.

Verse 1. Ye have been a snare—and a net spread upon Tabor. This was a high mountain of Galilee, in the lot of Zebulon, called by the Greeks Itabyricum, having a plain on the top. Idolatry has everywhere spread a net, and laid a snare for the people by music, drunkenness, and fornication.

Verse 1 opens with a summons. Priests — Already condemned in chapter

4. House of Israel — The people. House of the king — The king and his courtiers. Toward [“unto”] — Not all three classes, but only the leaders, as 1b indicates. Judgment — Not judicial powers, but the sentence of judgment about to be uttered. So, margin, “against you is the judgment.” Because — The reason for the judgment. They have caused the people to stumble. The latter are compared to unsuspecting birds, which fly to the places where they may expect to find shelter; instead they are cruelly trapped. Mizpah — Probably Mizpah in Gilead (Judges 10:17; 11:11), the same as Ramoth-gilead (Joshua 20:8; 2 Kings 9:1, etc.) now es-Salt. Tabor — The well-known mountain of that name, east of Nazareth, in Galilee. Some have thought that these localities represent the territory east and west of the Jordan respectively, the combination of the two indicating that the wrongdoing of the leaders covered the whole land. It is more likely, however, that the two places are mentioned because there the immoral practices connected with the cult were most dangerously seductive.

V. 2. The revolters-All those that have cast off the law of God. Profound-Dig deep to hide their counsels, and to slay the innocent. Though I-Hosea.

Verse 2. The revolters are profound to make slaughter] Here may be a reference to the practice of hunters, making deep pits in the ground, and lightly covering them over, that the beasts, not discovering them, might fall in, and become a prey.

Though I have been a Rebuker] “I will bring chastisement on them all.” As they have made victims of others to their idolatry, I will make victims of them to my justice. Some have thought that as many as wished to depart from the idolatrous worship set up by Jeroboam, were slaughtered; and thus Jeroboam the son of Nebat MADE Israel to sin.

Verse 2. And the revolters — Hebrew, µycc, declinantes, the persons declining, turning aside, and departing out of the way appointed them to walk in, are profound to make slaughter — Or, have gone deep in slaughter, as wqym[h hcjv may be properly rendered. The words may be intended either of the slaughter of idolatrous sacrifices, or of men. It seems most likely, however, that the latter is meant, and that these wicked priests and princes laid plots to cut off such as adhered to the worship of the true God, and opposed their idolatry. The LXX. suppose the allusion to hunting is still carried on, and render the clause, oi agreuontev thn qhran katephxan, the hunters have pierced the prey. Though I have been a rebuker of them all — Though I have reproved, exhorted, and instructed them by the prophets whom I raised up among them, even after they turned to idolatry. They had, in particular, two very extraordinary prophets, Elijah and Elisha, who were endued with a greater power to work miracles, whereby to prove their divine commission, and to convince the people of the certain truth and deep importance of their messages, than any one who had been raised up either among the Jews or Israelites since the days of Moses. Dr. Waterland and Calmet, however, translate this clause, I will call them all to discipline; and Newcome and Horsley, I will bring a chastisement on them all; which the latter interprets, “I will be a chastisement to them, as they have been a net and a snare to others.”

2. And the revolters are profound to make slaughter — R.V., “And the revolters are gone deep in making slaughter.” For the last three words margin suggests “in corruption,” which is to be preferred, since the context says nothing about murder, nor is there a reference to the slaughter of sacrifice. The thought would be that the apostate leaders have gone to all possible depths of corruption. The ancient versions found the passage obscure. Modern commentators are generally agreed on an emendation, very slight in the original, “And the pit of Shittim they have made deep.” At Shittim the Israelites gave themselves to the abominations of Baal-peor (Numbers 25:1ff.). It is thought that Shittim, like Mizpah and Tabor, was a sacred place where the people were led astray. If this emendation is adopted pit is parallel with snare and net, and the clause contains an additional accusation against the nobles for causing the unsuspecting people to stumble. Though I have been a rebuker of them all — Better R.V., “but I am a rebuker”; Hebrews rebuke, Tempter and tempted alike will be visited by Jehovah in judgment. Cheyne, by transposing two letters, makes the clause a continuation of the description of the people’s sin: “and there is no correction for any of them,” that is, improvement has become impossible (verse 4).

Verse 3. I know Ephraim] I know the whole to be idolaters.

Verses 3-5. I know Ephraim — I am perfectly well acquainted with the actions of Ephraim, the head of the ten tribes; and Israel is not hid from me — And the actions of the other nine tribes are no less known to me. Now, O Ephraim, thou committest whoredom — Even now, at this time, thou goest on in thy idolatry, notwithstanding all my rebukes and exhortations. They will not frame their doings to turn unto their God — They are so wholly inclined to idolatry, and it has got so fixed a root in their affections, that they cannot think of turning to the pure worship of the true God. And it even extinguishes all true knowledge and sense of him among them. Bishop Horsley renders the verse, Their perverse habits will not permit them to return unto their God; for a spirit of wantonness is within them, and the Jehovah they have not known. The pride of Israel doth testify to his face — The insolent behaviour of Israel toward God, whose worship they despise, both discovers itself in all their conduct, and testifies that their guilt is great, and deserves severe punishment. Archbishop Newcome renders this clause, The pride of Israel shall be humbled to his face; and Waterland, Shall be brought down in his sight. Therefore shall Israel and Ephraim fall, &c. — Be brought to utter ruin; Judah also shall fall with them — And the other two tribes of Judah and Benjamin, having followed their bad example, shall also be severely punished as well as they.

Verses 3, 4 indicate the cause of Jehovah’s anger. Their conduct is well known to him. I — Emphatic in Hebrew. Ephraim — Poetic synonym of Israel. What Jehovah knows is stated in 3b. Now — The force of this word is uncertain. Keil thinks it is used to designate the whoredom of Israel as in fact lying before him. It is not impossible, however, that two similar sounding words have been interchanged, now for thou, Hebrews ‘attah for ‘attah, and we should read, “for thou, O Ephraim.” They will not frame their doings — R.V., “Their doings will not suffer them,” is certainly to be preferred. Wrongdoing has become their second nature; they find it impossible to return to Jehovah (Hosea 7:2; Jeremiah 13:23). Spirit of whoredoms — See on Hosea 4:12. In the midst of them — In their innermost being. Have not known — R.V., “they know not” (see on Hosea 2:20; compare Hosea 4:6).

Verse 4. They will not frame their doings] They never purpose to turn to God, they have fully imbibed the spirit of idolatry.

Verses 3-5. I know Ephraim — I am perfectly well acquainted with the actions of Ephraim, the head of the ten tribes; and Israel is not hid from me — And the actions of the other nine tribes are no less known to me. Now, O Ephraim, thou committest whoredom — Even now, at this time, thou goest on in thy idolatry, notwithstanding all my rebukes and exhortations. They will not frame their doings to turn unto their God — They are so wholly inclined to idolatry, and it has got so fixed a root in their affections, that they cannot think of turning to the pure worship of the true God. And it even extinguishes all true knowledge and sense of him among them. Bishop Horsley renders the verse, Their perverse habits will not permit them to return unto their God; for a spirit of wantonness is within them, and the Jehovah they have not known. The pride of Israel doth testify to his face — The insolent behaviour of Israel toward God, whose worship they despise, both discovers itself in all their conduct, and testifies that their guilt is great, and deserves severe punishment. Archbishop Newcome renders this clause, The pride of Israel shall be humbled to his face; and Waterland, Shall be brought down in his sight. Therefore shall Israel and Ephraim fall, &c. — Be brought to utter ruin; Judah also shall fall with them — And the other two tribes of Judah and Benjamin, having followed their bad example, shall also be severely punished as well as they.

Verses 3, 4 indicate the cause of Jehovah’s anger. Their conduct is well known to him. I — Emphatic in Hebrew. Ephraim — Poetic synonym of Israel. What Jehovah knows is stated in 3b. Now — The force of this word is uncertain. Keil thinks it is used to designate the whoredom of Israel as in fact lying before him. It is not impossible, however, that two similar sounding words have been interchanged, now for thou, Hebrews ‘attah for ‘attah, and we should read, “for thou, O Ephraim.” They will not frame their doings — R.V., “Their doings will not suffer them,” is certainly to be preferred. Wrongdoing has become their second nature; they find it impossible to return to Jehovah (Hosea 7:2; Jeremiah 13:23). Spirit of whoredoms — See on Hosea 4:12. In the midst of them — In their innermost being. Have not known — R.V., “they know not” (see on Hosea 2:20; compare Hosea 4:6).

V. 5. Doth testify-Is an evident witness against him.

Verse 5. The pride of Israel doth testify to his face] The effrontery with which they practise idolatry manifests, not only their insolence, but the deep depravity of their heart; but their pride and arrogance shall be humbled.

Verses 3-5. I know Ephraim — I am perfectly well acquainted with the actions of Ephraim, the head of the ten tribes; and Israel is not hid from me — And the actions of the other nine tribes are no less known to me. Now, O Ephraim, thou committest whoredom — Even now, at this time, thou goest on in thy idolatry, notwithstanding all my rebukes and exhortations. They will not frame their doings to turn unto their God — They are so wholly inclined to idolatry, and it has got so fixed a root in their affections, that they cannot think of turning to the pure worship of the true God. And it even extinguishes all true knowledge and sense of him among them. Bishop Horsley renders the verse, Their perverse habits will not permit them to return unto their God; for a spirit of wantonness is within them, and the Jehovah they have not known. The pride of Israel doth testify to his face — The insolent behaviour of Israel toward God, whose worship they despise, both discovers itself in all their conduct, and testifies that their guilt is great, and deserves severe punishment. Archbishop Newcome renders this clause, The pride of Israel shall be humbled to his face; and Waterland, Shall be brought down in his sight. Therefore shall Israel and Ephraim fall, &c. — Be brought to utter ruin; Judah also shall fall with them — And the other two tribes of Judah and Benjamin, having followed their bad example, shall also be severely punished as well as they.

Verse 5 announces judgment. Pride of Israel doth testify — Repeated in 7:10; is capable of two interpretations: (1) If pride is used in an evil sense of the haughty and arrogant attitude of the Israelites, the meaning is expressed most satisfactorily by Marti: “The strongest testimony against the Israelites, and the most convincing proof of their incapacity for improvement is offered by their arrogance, in which they regard their conduct, their cult and service of Jehovah, as acceptable to him, and therefore do not think in the least of a return.” (2) The other interpretation is suggested by the marginal rendering for pride, “excellency”; this many commentators understand to be a title of Jehovah; he is the “excellency of Jacob” (Amos 8:7; compare 1 Samuel 15:19). According to this interpretation testify is used not in the simple sense of bear witness, Jehovah is both witness and judge; here the emphasis would be upon the pronouncing of the sentence, the sentence being contained in the next clause. The rendering “the pride of Israel shall be humbled,” though supported by some of the ancient versions, is unsuitable with “to his face.” On the whole, the first interpretation is to be preferred. Nothing but judgment is possible. Fall — Better, R.V., “shall stumble.” A common figure of calamity (Hosea 4:5; 14:1; Isaiah 8:15, etc.). In their iniquity — Better, by, or through. Iniquity is the cause. Judah also shall fall [“stumble”] — In Hosea 1:7, and 4:15, Judah is represented as being better than Israel; here, as in verses 10, 12, 13, 14, etc., it is considered equally guilty. The difference has sometimes been explained as due to the fact that the utterance in this verse and others like it are of a later period than those in Hosea 1:7, and Hosea 4:15, when Hosea had become more familiar with conditions in Judah. So far as Hosea 1:7, is concerned, this is undoubtedly true; of Hosea 4:15, this cannot be said with equal certainty. Conditions began to grow bad in Judah as early as in Israel. Whether Hosea ever considered Judah better than Israel is at least doubtful (see on Hosea 1:7). All references to Judah are considered secondary by some commentators, but in some cases, at least, on insufficient grounds. In certain passages, it is true, they might easily be omitted without affecting the thought, sometimes the parallelism and even the thought would be improved if the reference were omitted, or changed to Israel (for example, in this verse); in other instances, however, the omission would seriously affect the text and require alterations which cannot readily be justified (verses 12, 13, 14). In the absence of decisive data the passages are treated as original unless statements to the contrary are made.

V. 6. To seek the Lord-The Jewish doctors tell us, that under Hosea, Israel had liberty of bringing their sacrifices to Jerusalem. Shall not find him-God will not be found of them. Hath withdrawn himself-For their impenitency.

Verse 6. They shall go with their flocks] They shall offer many sacrifices, professing to seek and be reconciled to the Lord; but they shall not find him. As they still retain the spirit of their idolatry, he has withdrawn himself from them.

Verse 6. They shall go with their flocks and herds to seek the Lord — They shall seek to make their peace with God, and to induce him to be favourable to them by a multitude of sacrifices; but they shall not find their expectations answered. This is spoken of the people of Judah, mentioned in the latter part of the foregoing verse; who, though they attended the temple worship, yet did it without any true sense of religion, for which the Prophets Isaiah and Jeremiah particularly reprove them. The prophecy seems to look forward to the times of Hezekiah and Josiah, declaring that the attempts of those pious kings to reclaim the people from idolatry, and to restore the true worship of God, would fail of any durable effect, and would not avail to reverse the doom pronounced upon the guilty people. He hath withdrawn himself from them — God is said to hide and withdraw himself, when he will not answer men’s prayers, nor afford them seasonable relief in time of need. Hebrew, µhm xlj, he hath disengaged, or loosened himself from them, or hath taken himself away.

6. It is impossible to appease the divine wrath and to avert the threatened judgment by the means with which Israel is accustomed to seek the favor of Jehovah. Go… seek Jehovah — Hosea 6:1-3, indicates that they sought Jehovah only to find relief from calamity; repentance was lacking completely (see on Amos 5:4). Flocks… herds — Multitudes of sacrificial animals. These are of value only when offered in the right spirit and backed by a life acceptable to Jehovah (Introduction, p. 32; compare Amos 5:21ff.; Isaiah 1:11ff.). He hath withdrawn himself — He has cut the ties which bound him to the people; he can no longer be reached by them (verse 15; compare Isaiah 8:17). Why? Verse 7 supplies the answer. Dealt treacherously — Better, They have been faithless. The verb is used of the infidelity of a wife to her husband (Jeremiah 3:20). The next figure expresses a similar thought. They have begotten [“borne”] strange children — Children not the offspring of a legitimate union. “Israel ought to have begotten children of God in the maintenance of the covenant with the Lord; but in its apostasy from God it had begotten an adulterous generation” — a generation which from its infancy was led astray by the example of the parents. The second clause marks an advance. Not only have they themselves become faithless; in addition they have brought into the world a generation which is estranged from Jehovah. Now shall a month devour them with their portions — R.V., “now shall the new moon devour them with their fields.” Marti alters the text so as to read, “Now shall a destroyer devour them; and wasted shall become their fields.” Less radical emendations have been proposed, but, since all are based upon conjecture, if we accept any we may as well accept the one giving the best sense. But what does the present Hebrew text mean? Are emendations absolutely necessary? If we follow A.V. in reading month the meaning might be either that within a month’s time the destroyer will be upon them (Clarke), or that a brief month will be sufficient to completely destroy them and their possessions. A still different meaning is suggested by G.A. Smith; he translates, “Now may a month devour them with their portions,” which he interprets, “Any month may bring the swift invader.” These interpretations would make the transition from 7 to 8 quite natural. The destroyer will soon be here; therefore (8) give the signal, prepare for battle. The Revisers, however, preferred the translation “new moon,” one of the most ancient festivals among the Hebrews, on which it was customary to offer sacrifice (Hosea 2:11; 1 Samuel 20:6, 29; Isaiah 1:13). Even with this translation Cheyne finds in the passage a thought similar to that expressed by G.A. Smith: “Instead of watching gladly for the new moon… they should have a ‘fearful looking for of judgment,’ increasing as each new moon arose. If not this, then perhaps the next would bring a slaughtering, plundering horde of invaders.” A vivid imagination is needed to see this meaning in the words. A more natural interpretation would be to regard new moon as synonymous with festival or, better, as representing the entire superficial sacrificial system and worship. “Your hypocritical worship, so far from bringing you salvation, will rather prove your ruin” (Keil). If the portions or fields of the individuals are destroyed it will amount to the devastation of the whole land. The differences among commentators show the obscurity of the passage. The interpretation of G.A. Smith, on the one hand, and that of Keil, on the other, reproduce most faithfully the present Hebrew text; of these that of G.A. Smith connects more naturally with verse 8.

The time of mercy is past, 8-15.

The hopelessness of the situation is manifest: Jehovah can show mercy no longer, judgment is inevitable; it is about to break upon the sinful nations. The prophet, summons them to prepare for it, and declares that Assyria and Egypt can offer no effective help; there can be no salvation until the people with heartfelt repentance return to Jehovah.

V. 7. Have begotten-They have trained up their children in the same idolatry. A month-Possibly it may refer to Shallum’s short time of usurpation, which lasted but a month; the Assyrians shall make a speedy conquest over you. With their portions-With all their substance.

Verse 7. Now shall a month devour them] In a month’s time the king of Assyria shall be upon them, and oblige them to purchase their lives and liberties by a grievous tax of fifty shekels per head. This Menahem, king of Israel, gave to Pul, king of Assyria, 2 Kings 15:16-20. Instead of month, some translate the original locust. “The locusts shall devour them.”

Verse 7. They have dealt treacherously against the Lord — The word dgb, rendered, to deal treacherously, signifies properly, a wife’s being false to her husband; see Jeremiah 3:20; from whence it is applied to the sin of idolatry, which was being false to the true God, or giving to creatures, or mere imaginary beings, the affection and regard due to him, and therefore it is often in Scripture styled spiritual whoredom. For they have begotten strange children — A race of aliens, as Bishop Horsley renders it: that is, children trained from their earliest infancy in the habits and principles of idolatry, and growing up aliens with respect to God, (for all are not Israel that are of Israel,) alienated from him in their affections, and in their sentiments and practice mere heathen. The expression alludes to children not lawfully begotten, or not born in wedlock. Now shall a month devour them — A very short time shall complete their destruction. It shall be sudden and unexpected. With their portions — That is, their allotments. “They shall be now totally dispossessed of their country, and the boundaries of the separate allotments of the several tribes shall be confounded and obliterated, and new partitions of the land into districts shall be made, from time to time, at the pleasure of its successive masters. The captivity of the ten tribes was completed soon after Hezekiah’s attempted reformation, and the kingdom of Judah not long survived Josiah’s.” It is probable the month alludes to these events.

V. 8. Blow ye-Ye watchmen, sound the alarm, the enemy cometh. After thee, O Benjamin-After thy cries. After thee, O Beth-aven, let Benjamin also cry aloud: for they shall also fall for their sin.

Verse 8. Blow ye the cornet in Gibeah] Gibeah and Ramah were cities of Judah, in the tribe of Benjamin.

After thee, O Benjamin] An abrupt call of warning. “Benjamin, fly for thy life! The enemy is just behind thee!” This is a prediction of the invasion of the Assyrians, and the captivity of the ten tribes.

Verses 8, 9. Blow ye the cornet in Gibeah, &c. — The prophet here calls upon the watchmen of Judah and Israel to sound an alarm, and give notice of the approach of the enemy: compare Joel 2:1. It was usual in those days, when a country was invaded, or was on the point of being so, to give notice of it by sounding cornets and trumpets from the towers and high places, on which the watchmen or sentinels were placed. Gibeah and Ramah were towns in the tribe of Benjamin; and Beth-aven, or Beth-el, was in the territory of the ten tribes, so that ordering the sounding of an alarm in those places, signified that both kingdoms should be hostilely invaded. After thee, O Benjamin — Or, Look behind thee, O Benjamin: see Pococke. The words present the image of an enemy in close pursuit, ready to fall upon the rear of Benjamin. Ephraim shall be desolate — God’s judgments shall likewise overtake Israel, or the ten tribes, as well as Judah. In the day of rebuke — At the time when God shall punish them for the provocations which he has received. This seems to be intended of the invasion of the kingdom of Israel by Shalmaneser king of Assyria. Among the tribes of Israel I have made known, &c. — I have denounced my judgments against the whole kingdom of Israel, as well as that of Judah, and given them warning, that they may escape them by a timely repentance.

8. The danger signal is to be given. Cornet (or, horn)… trumpet — The two words are synonymous here; ordinarily they designate two different instruments. The former is the curved horn of a cow or ram which seems to have been used in early Israel chiefly, if not exclusively, for secular purposes: to give signals in war, to warn of approaching danger, to announce important public events, etc. When its sound was heard everyone was expected to drop work and take his place in the ranks. In later times it appears to have been used also for sacred purposes. The trumpet is long and straight, made of metal; it is rarely mentioned as being used for secular purposes, and seems to have been primarily a sacred instrument; it is pictured on Jewish coins, and representations of it were placed on the Arch of Titus. (Compare article “Trumpet” in Hastings’s Dictionary of the Bible, and the richly illustrated article “Music” in the Encyclopaedia Biblica.) Gibeah… Ramah… Beth-aven — On the last see Hosea 4:15. As a religious center, to which people crowded in great numbers, Beth-el would be a most appropriate place in which to sound the warning. The two other places, as their names indicate — Gibeah, hill; Ramah, height — were situated on elevations, and for this reason were well adapted for giving signals. The former is Gibeah of Benjamin or of Saul (1 Samuel 13:2; 11:4), now Tel-el-Ful; the latter, a little to the north, was the home of Samuel (1 Samuel 15:34), now er-Ram. His summons to sound the alarm would seem to indicate that the prophet expected a foreign invasion, but the literal interpretation must not be pressed. After thee, O Benjamin — As in Judges 5:14, where LXX. reads a different text, G.A. Smith suggests that this may have been an ancient battle cry of Benjamin, and he renders 8b, “Raise the slogan, Beth-aven: ‘After thee, Benjamin!’” R.V., by rendering “behind thee,” seems to imply another conception, that of a call of warning to Benjamin: “The enemy is already behind thee.” LXX. reads, “Let Benjamin tremble,” which gives excellent sense and is probably original.

V. 9. Ephraim-The whole kingdom of the ten tribes. Rebuke-When Salmaneser shall besiege, sack and captivate all thy cities, rebuked for their sins. Of Israel-To the house of Israel openly. Made known-By my prophets.

Verse 9. Among the tribes of Israel have I made known] They have got sufficient warning; it is their own fault that they have not taken it.

Verses 8, 9. Blow ye the cornet in Gibeah, &c. — The prophet here calls upon the watchmen of Judah and Israel to sound an alarm, and give notice of the approach of the enemy: compare Joel 2:1. It was usual in those days, when a country was invaded, or was on the point of being so, to give notice of it by sounding cornets and trumpets from the towers and high places, on which the watchmen or sentinels were placed. Gibeah and Ramah were towns in the tribe of Benjamin; and Beth-aven, or Beth-el, was in the territory of the ten tribes, so that ordering the sounding of an alarm in those places, signified that both kingdoms should be hostilely invaded. After thee, O Benjamin — Or, Look behind thee, O Benjamin: see Pococke. The words present the image of an enemy in close pursuit, ready to fall upon the rear of Benjamin. Ephraim shall be desolate — God’s judgments shall likewise overtake Israel, or the ten tribes, as well as Judah. In the day of rebuke — At the time when God shall punish them for the provocations which he has received. This seems to be intended of the invasion of the kingdom of Israel by Shalmaneser king of Assyria. Among the tribes of Israel I have made known, &c. — I have denounced my judgments against the whole kingdom of Israel, as well as that of Judah, and given them warning, that they may escape them by a timely repentance.

9. The alarm may indeed be given, for Ephraim is doomed. Day of rebuke — Of judgment. Tribes of Israel — The northern tribes only. Among — Perhaps better, concerning, or with regard to. That which shall surely be — Literally, that which is true. There is no escape.

V. 10. The bound-The ancient bounds which limited every one, and prevented the encroaching of covetous men. Like water-Like an overflowing flood.

Verse 10. Like them that remove the bound] As execrable as they who remove the land-mark. They have leaped over law’s enclosure, and scaled all the walls of right; they have despised and broken all laws, human and Divine.

Verse 10. The princes of Judah, &c. — The prophet in this chapter passes frequently from the one kingdom to the other, that he might set forth the crimes, and foretel the punishments of both, unless they averted them by their repentance. Instead of the princes, Bishop Horsley reads, the rulers of Judah, observing, “I prefer the word rulers to princes, because, in the modern acceptation of the word princes, royalty, or at least, royal blood, is included in the notion of it. But these yrc, saree, [princes,] of the Old Testament, were not persons of royal extraction, or connected by blood or marriage with the royal family; but the chief priests and elders, who composed the secular as well as the ecclesiastical magistracy of the country.” Like them that remove the bound — They have violated the most sacred laws of God: upon which, not only the ordinances of his worship, but likewise the rights and properties of men depend, and are become guilty of the same injustice and confusion with those that remove the ancient bounds and landmarks, Ezekiel 46:18. Therefore I will pour out my wrath upon them like water — That is, with great violence, like an impetuous torrent, or the hasty unexpected overflowing of a river, which overwhelms every thing near. Great calamities are often compared to the overflowing of water.

Verse 10 is preferably connected with verse 11, the former describing conditions in Judah, the latter those in Israel. In verse 10 the prophet turns to the third class named in verse 1, the “house of the king,” here called princes. Judah — Following the theory that Hosea nowhere refers to the southern kingdom, some commentators read Israel instead. Like them that remove the bound [“landmark”] — The landmarks were under divine protection (Deuteronomy 19:14); a curse is pronounced upon him who removes them (Deuteronomy 27:17, frequently in the Assyrian and Babylonian inscriptions). This crime the prophet regards as the limit of transgression, from which the political leaders of Judah do not shrink (Isaiah 5:8ff.; Micah 2:2). Such conduct cannot remain unpunished. Jehovah’s wrath will be poured out like water — In abundance and power like a rushing torrent. Ephraim is equally guilty. Oppressed… broken [“crushed”] — The two expressions — passive participles — occur together in Deuteronomy 28:33. LXX. reads the active participles. Ephraim is the one that oppresses and crushes in judgment; and many commentators follow the LXX.; but to change the forms is arbitrary, and passive participles are not used in Hebrew in an active sense, a usage found frequently in Arabic. The common rendering is perfectly suitable. In verse 10 the sin of Judah is condemned and judgment is announced; in verse 11 the order is reversed, first the announcement of judgment, then a statement of the cause. The participles stand in place of the prophetic perfect. In judgment — Or, by judgment, the one to be sent by Jehovah. Why? Because he willingly walked after the commandment — R.V. “he was content to walk after man’s command.” As the italics in R.V. indicate, the original reads simply, “he was content to walk after a command.” Command — in Hebrew a rare word, occurring again only in Isaiah 28:10, 13 — is interpreted to mean a human statute as opposed to the divine command; here the institution introduced in Israel at the command of Jeroboam I, the worship of the calves at Beth-el and Dan, which was largely responsible for present religious conditions. One would expect a less ambiguous phrase, if this were the thought. LXX. and Peshitto have a different word though similar in sound, vanity, for commandment; the former would be a designation of the Baalim (compare Jeremiah 18:15); Isaiah frequently calls idols “nothings.” He was content might be translated “it pleased him,” or “he desired.” These versions may have preserved the original: “he desired to walk after vanity.” The result of such conduct is the gradual dissolution of the nation, caused by influences from within, which, according to verse 12, are set in motion by Jehovah himself (compare Isaiah 3:1ff.). Therefore will I be — Better, but as for me, I was, that is, in the past. Moth… rottenness — The second, better, worm eating, the process by which the worm destroys wood and flesh. Both symbolize forces that destroy slowly but surely (Job 13:28). The dissolution of Israel was caused as much by anarchy and corruption within as by invasion from without.

V. 11. Ephraim-The ten tribes are by seditions, civil wars, unjust sentences, and bloody conspiracies eaten up already. After the commandment-To forbear going to the temple, and to worship the calves at Dan and Bethel, as Jeroboam the son of Nebat commanded.

Verse 11. Walked after the commandment.] Jeroboam’s commandment to worship his calves at Dan and Beth-el. Many of them were not forced to do this, they did it willingly.

Verses 11, 12. Ephraim is oppressed and broken in judgment — He is delivered over to oppressors by God’s just judgment. Such were Pul and Tiglath-pileser, kings of Assyria. Archbishop Newcome distinguishes between these phrases thus: He is oppressed with a heavy weight of calamity; he is crushed, or broken in his judicial contest with God; because he willingly walked after the commandment — Because he willingly submitted to, or complied with Jeroboam’s command, requiring his subjects to worship the calves which he had placed at Dan and Beth-el, and to conform to all his idolatrous institutions, in opposition to the law of God. Of this kind were the statutes of Omri, mentioned Micah 6:16. The reading of the LXX. here is different, namely, Katepathse to krima, oti hrxato poreuesqai opisw twn mataiwn, He trode judgment under foot, because he began to walk after vain things; that is, after idols. They seem either to have read awv, shave, (vanity,) for wx, tzave, (commandment,) or else to have supposed the latter word to be put for the former, there being frequent instances in the Hebrew text of letters being changed, one for another, which have nearly the same sound: see the Arabic, Syriac, Chaldaic, Houbigant and others, in Poole’s Synopsis, who read awv, vanity. Therefore will I be unto Ephraim as a moth — My judgment shall consume both Israel and Judah as a moth fretteth a garment, or as rottenness consumes the flesh, from small and unperceived beginnings, working slow, but certain and complete destruction.

Ver. 11. Ephraim—willingly walked after the commandment. Later critics read, “after vanity.”

V. 12. A moth-Moths leisurely eat up our clothes; so God was then, and had been, from Jeroboam’s death, weakening the ten tribes. As rottenness-Secretly consuming them.

Verse 12. Unto Ephraim as a moth] I will consume them by little and little, as a moth frets a garment.

Verses 11, 12. Ephraim is oppressed and broken in judgment — He is delivered over to oppressors by God’s just judgment. Such were Pul and Tiglath-pileser, kings of Assyria. Archbishop Newcome distinguishes between these phrases thus: He is oppressed with a heavy weight of calamity; he is crushed, or broken in his judicial contest with God; because he willingly walked after the commandment — Because he willingly submitted to, or complied with Jeroboam’s command, requiring his subjects to worship the calves which he had placed at Dan and Beth-el, and to conform to all his idolatrous institutions, in opposition to the law of God. Of this kind were the statutes of Omri, mentioned Micah 6:16. The reading of the LXX. here is different, namely, Katepathse to krima, oti hrxato poreuesqai opisw twn mataiwn, He trode judgment under foot, because he began to walk after vain things; that is, after idols. They seem either to have read awv, shave, (vanity,) for wx, tzave, (commandment,) or else to have supposed the latter word to be put for the former, there being frequent instances in the Hebrew text of letters being changed, one for another, which have nearly the same sound: see the Arabic, Syriac, Chaldaic, Houbigant and others, in Poole’s Synopsis, who read awv, vanity. Therefore will I be unto Ephraim as a moth — My judgment shall consume both Israel and Judah as a moth fretteth a garment, or as rottenness consumes the flesh, from small and unperceived beginnings, working slow, but certain and complete destruction.

V. 13. His sickness-Weakness, like a consumption, threatening death. Then went-Made application. The Assyrian-Particularly to Israel or Pul.

Verse 13. When Ephraim saw his sickness] When both Israel and Judah felt their own weakness to resist their enemies, instead of calling upon and trusting in me, they sought sinful alliances, and trusted in their idols. King Jareb] This name occurs nowhere in Scripture but here and in Hosea 10:6. The Vulgate and Targum render bry yareb, an avenger, a person whom they thought able to save them from their enemies. It is well known that Menahem, king of Israel, sought alliance with Pul and Tiglath-pileser, kings of Assyria, and Ahaz, king of Judah. These were the protectors that Ephraim sought after. See 2 Kings 15:16-16:20. But far from healing them by making them tributary, the Assyrians made their wound more dangerous.

Verses 13, 14. When Ephraim, saw his sickness — When the king of Israel, namely, Menahem, saw himself too weak to contend with Pul, king of Assyria, he sent an embassy to him to make him his ally, and, in order to do it, became his tributary, that his hand might be with him to confirm his kingdom to him, 2 Kings 15:15. And Judah his wound — Hebrew, his ulcer, or corrupted sore. So in like manner shall Ahaz, king of Judah, implore the assistance of Tiglath-pileser against his enemies. For, after the words, then went Ephraim to the Assyrian, the word Judah should be supplied, and the clause should be read, And Judah sent, (or, shall send,) to King Jareb. Thus Secker and Pocock understand the passage. The word Jareb means one that will plead for a person, and defend his cause against any that may oppose him, or an avenger, or helper. And it does not appear to be here a proper name. Bishop Horsley renders it, The king who takes up all quarrels, and observes, “This describes some powerful monarch who took upon him to interfere in all quarrels between inferior powers, to arbitrate between them, and compel them to make up their differences upon such terms as he thought proper to dictate: whose alliance was, of course, anxiously courted by weaker states. Such was the Assyrian monarch in the times to which the prophecy relates. His friendship was purchased by Menahem king of Israel,” (as observed above,) “and in a later period solicited by Ahaz, 2 Kings 16:5-9.” Yet could he not heal you, nor cure you of your wound — Those foreign alliances proved to be of no benefit either to Israel or Judah. It is expressly said of Tiglath-pileser, 2 Chronicles 28:20, that when he came to Ahaz, under colour of helping him according to the terms of their agreement, at a time when Judah was brought low, he distressed him, but strengthened him not. And though Ahaz gave him presents out of the house of the Lord, out of the house of the king, and of the princes, still he helped him not. And as to the ten tribes, the Assyrian kings were so far from helping them really, that they destroyed numbers of them from time to time, and at last carried them all away into captivity. So weak often is human policy! I will be unto Ephraim as a lion — The Vulgate reads, leœna, a lioness, and the LXX. a panther. The sense of the verse is, that it was in vain for either Israel or Judah to expect help from men, since God had determined to destroy or take them away, as with the impetuosity of a panther flying upon his prey, or the fury of a lion, tearing it in pieces.

Ver. 13. Sent to king Jareb, as in Hosea 10:6. The LXX read Jareim. This name is not found in the list of the Assyrian kings, Genesis 11., but they often assumed new titles. Jareb might be a viceroy of the Assyrians. Others turn the word Jareb to designate protector, as is implied in their paying tribute to Assyria. See 2 Kings 1:3.

13. The eyes of the two kingdoms could not remain closed forever to this condition of affairs, but they failed to seek help where alone it could be found. “It is the old but ever-repeated attempt to remove evil within by the use of external means instead of putting within the decaying frame new and sound powers; to rely upon the external cult and upon politics rather than upon religion and ethics” (Marti). Sickness… wound — Figures, not of corruption but of disaster resulting from corruption (Isaiah 1:5). The Assyrian [“Assyria”] — The great world empire having its seat between the Euphrates and the Tigris. Only a few years previous to this prophecy, in 745, it had entered upon the most flourishing period of its history, when Tiglath-pileser III came upon the throne. And sent — Who? As the text stands there can be but one answer, Ephraim. Comparing 13a with 13b, some supply Judah. To do this makes the line too long; therefore they omit the verb, so that the clauses read, “Then went Ephraim to Assyria, and Judah to King Jareb.” The character of Hebrew parallelism favors the insertion of the subject, but there are difficulties in the way of making it Judah (see next comment). King Jareb — The last word is apparently a form of the verb strive, contend; margin, R.V., “a king that should contend”; Hosea 10:6, makes it clear that it is an epithet of the king of Assyria. As such it has been variously rendered by translators, “combatant,” “combative,” “striver,” “pick-quarrel,” “fighting cock,” etc. Any one of these would make a suitable nickname for several Assyrian kings. Who is in the mind of Hosea? That the prophet is referring to an actual historical event cannot be doubted; that he is thinking of a recent event is quite likely. 2 Kings 15:19, 20, mentions Menahem as sending a present to Pul of Assyria in order to win his support. This was in the period of anarchy following the death of Jeroboam II. The prophecy of Hosea comes from that period; it is therefore very probable that the reference is to this appeal. Pul is universally identified with Tiglath-pileser III, a fighter through and through. Judah was not involved in the event recorded in 2 Kings 15:19, 20; so far as we know, no appeal was sent from Judah to Assyria until the time of Ahaz (2 Kings 16:7, 8), about four years after Menahem’s appeal, and subsequent to the date of Hosea’s prophecy (see Introduction, p. 17). For this reason it is not likely that Judah should be supplied as the subject; it is better to leave the text as it is; if it is thought necessary to mention the subject, why not Israel? (Compare verses 3, 5, 9, etc.) The interpretation of Jareb suggested above is based upon the supposition that the present Hebrew text is correct. Other interpretations need but to be mentioned. Hommel, also following the present Hebrew text, translates “king of Aribi,” a district in northern Arabia; Winckler, with a slight change, “king of Yathrib-Medina,” that is, North Arabia; in view of Hosea 10:6, these interpretations are improbable. Maintaining that the reference is to the king of Assyria, some have suggested a slight alteration so as to read “the great king,” identical with the Assyrian sharru rabu found frequently in the inscriptions (compare Isaiah 36:4, where a different word is used). LXX. presupposes a still different reading, which may be intended for “the high king.” He is unable to render effective assistance since one mightier than he has caused the disease.

In verse 14 the fierceness of the judgment and the impotence of all human helpers are pictured once more. Jehovah likens himself to a lion who seizes his prey, tears it, carries it off, and no one has the power to prevent it (Hosea 13:7; Isaiah 5:29; 31:4). I — Emphatic, to call attention to the fact that Jehovah himself is the lion. Lion… young lion — The Hebrew has several words for lion which, though originally having distinct meanings, are used interchangeably. The root meaning of the two words used here is uncertain; it is thought that the first calls attention to the lion’s roar, the second to his mane. Lions are found no longer in Palestine.

V. 14. Will tear-Divine vengeance by the Assyrians, shall be as a lion tearing his prey.

Verse 14. I will be-as a lion] ljvk cashshachel, as a panther or lioness.

Verses 13, 14. When Ephraim, saw his sickness — When the king of Israel, namely, Menahem, saw himself too weak to contend with Pul, king of Assyria, he sent an embassy to him to make him his ally, and, in order to do it, became his tributary, that his hand might be with him to confirm his kingdom to him, 2 Kings 15:15. And Judah his wound — Hebrew, his ulcer, or corrupted sore. So in like manner shall Ahaz, king of Judah, implore the assistance of Tiglath-pileser against his enemies. For, after the words, then went Ephraim to the Assyrian, the word Judah should be supplied, and the clause should be read, And Judah sent, (or, shall send,) to King Jareb. Thus Secker and Pocock understand the passage. The word Jareb means one that will plead for a person, and defend his cause against any that may oppose him, or an avenger, or helper. And it does not appear to be here a proper name. Bishop Horsley renders it, The king who takes up all quarrels, and observes, “This describes some powerful monarch who took upon him to interfere in all quarrels between inferior powers, to arbitrate between them, and compel them to make up their differences upon such terms as he thought proper to dictate: whose alliance was, of course, anxiously courted by weaker states. Such was the Assyrian monarch in the times to which the prophecy relates. His friendship was purchased by Menahem king of Israel,” (as observed above,) “and in a later period solicited by Ahaz, 2 Kings 16:5-9.” Yet could he not heal you, nor cure you of your wound — Those foreign alliances proved to be of no benefit either to Israel or Judah. It is expressly said of Tiglath-pileser, 2 Chronicles 28:20, that when he came to Ahaz, under colour of helping him according to the terms of their agreement, at a time when Judah was brought low, he distressed him, but strengthened him not. And though Ahaz gave him presents out of the house of the Lord, out of the house of the king, and of the princes, still he helped him not. And as to the ten tribes, the Assyrian kings were so far from helping them really, that they destroyed numbers of them from time to time, and at last carried them all away into captivity. So weak often is human policy! I will be unto Ephraim as a lion — The Vulgate reads, leœna, a lioness, and the LXX. a panther. The sense of the verse is, that it was in vain for either Israel or Judah to expect help from men, since God had determined to destroy or take them away, as with the impetuosity of a panther flying upon his prey, or the fury of a lion, tearing it in pieces.

Verse 15. I will go and return to my place] I will abandon them till they acknowledge their offenses. This had the wished—for effect, as we shall see in the following chapter; for they repented and turned to God, and he had mercy upon them. These two verses are considered as instances of the true sublime.

HOSEA

Verse 15. I will go and return to my place — I will withdraw myself from them, and give them up to exile and punishment, till they acknowledge their offence and seek my face: that is, till they confess their sins, and, by a sincere humiliation, and in fervent prayer, implore my favour. The Chaldee paraphrase expresses the sense thus: “I will take away my majestic presence, or shechinah, from among them, and will return into heaven.” Thus Ezekiel describes the destruction of the temple and kingdom, by God’s removing his glory from the sanctuary and city: see Ezekiel 10:4, and 11:23. In their affliction they will seek me early — That is, without delay, and earnestly; or, with great diligence and assiduity. Observe, reader, when we are under the corrections of the divine rod, our business is to seek God’s face, that is, an acquaintance with him, a token of his being at peace with us, and a manifestation of his favour. And it may reasonably be expected that affliction will bring those to God who had gone astray, and kept at a distance from him. For this reason God turns away from us, that he may turn us to himself, and then may return to us. Is any among you afflicted? Let him pray. The first three verses of the next chapter should have been joined to this. So the LXX. thought, connecting the last verse of this with the first of the next, by the participle legontev, saying.

Ver. 15. I will return to my place, till they acknowledge their offence, and seek my face. This refers to the ascension of Christ, whom the heavens must receive till the times of the restitution of all things. Acts 3:21. Our Lord told the jews in the temple, that they should not see him till they sung his joyful advent: Blessed is the king that cometh in the name of the Lord.

Verse 15 is the continuation of 14; by some it is thought to be a later expansion of that verse, but this supposition is not necessary; it may well come from Hosea. As a lion withdraws into his den, so Jehovah, having executed judgment, will retire; this will make it impossible for the torn prey to find a deliverer or healer. Only when he is sought earnestly will he come forth from his hiding place. My place — The heavenly dwelling place of Jehovah (Micah 1:3). Acknowledge their offense — R.V., “have borne their guilt,” that is, have suffered the punishment for their guilt; LXX., “they become startled.” The ordinary rendering is to be preferred, though it might be intensified by translating, “become conscious of their guilt.” Seek my face — To plead for his return and favor. Jehovah knows that they will soon do it. In their affliction — Affliction will be a sign of the divine displeasure and a proof of the people’s inability to help themselves; therefore they will turn to Jehovah (Amos 8:12). Seek me early — The R.V. translation “earnestly” rests upon a misinterpretation of Hosea 6:1-3, which is taken wrongly as an expression of genuine repentance. The verb is derived from a noun, dawn, morning, and means to seek early, or soon; it is used here in a temporal sense. G.A. Smith reproduces the thought correctly, “they will soon enough seek me.”