Hosea · Chapter 6

V. 1. Come-The prophet here brings them in, exhorting one another. He hath torn-We now see his hand in all we suffer.

Verse 1. Come, and let us return unto the Lord] When God had purposed to abandon them, and they found that he had returned to his place-to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to “return to the Lord;” and, referring to what he said, Hosea 5:14: “I will tear and go away;” they say, he “hath torn, but he will heal us;” their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.

Verse 1. Come, let us return, &c. — Bishop Horsley considers the prophet as speaking here in his own person, to the end of the 3d verse, and taking occasion, from the intimation of pardon to the penitent, given in the conclusion of the preceding chapter, to address his countrymen in words of mild, pathetic persuasion, and to exhort them to return to the worship and service of God. But many other commentators rather think these are to be considered as the words of the repenting and returning Jews and Israelites in their exile, who, it is said, in the last clause of the foregoing chapter, would in their affliction seek God, which they are here represented as encouraging one another to do, saying, Come, &c. — Not only the LXX., but, according to Houbigant, the Arabic, Syriac, and Chaldee, supply the word saying, before this verse. Whether they did this as interpreters, which, says Archbishop Newcome, is my opinion, or whether they read in their copy of the Hebrew text, rmal, (saying,) is uncertain. Let us return unto the Lord, &c. — He it is who hath brought us into this estate under which we groan; and he is able, if he think fit, to deliver us from it in a short time: nothing is difficult to him. Full of mercy as he is, he will not permit us to continue long in captivity and oppression, wherein we are buried like the dead in the tomb. He hath torn, and he will heal us, &c. — The same God that punisheth us can only remove his judgments, and show us mercy. The expression, He hath torn, relates to what was said Hosea 5:14.

V. 2. After two days-After some short time of suffering, God will shew us his favour, and revive our dead state. Revive us-Though we were as dead men, buried in our miseries, yet our merciful God will quicken us. Live-Flourish in peace, wealth, and joy; in righteousness and safety. In his sight-The eye of our God being upon us for good.

Verse 2. After two days will he revive] Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good.

In the third day he will raise us up] In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, 1 Corinthians 15:4: “Christ rose again the third day, according to the Scriptures;” and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, wnmqy yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him.

And we shall live in his sight.] His resurrection being a proof of theirs.

Verse 2. After two days he will revive us — A deliverance from miseries or calamities, from which men had despaired of a recovery, is often represented as restoring them to life after death: see Psalm 30:3, and 71:20, and 86:13; particularly the restoration of the Jewish nation is often described, as if it were a resurrection from the dead: see note on Ezekiel 37:11. Two, or three, in Scripture, denote a small number. Two are put for a few, 1 Kings 17:12. One and two for a few, Isaiah 7:21; Jeremiah 3:14. Two or three for a few, Isaiah 17:6. Accordingly, here the expression signifies a short space of time. Compare Luke 13:32, 33. The primary and obvious sense, therefore, of this verse, taking it in reference to the others, is, that they expected God would, in a short time after they should repent and turn to him, free them from their captivity, which might be looked upon as a state of death; and would return again to them, and exhibit the signs of his presence among them, his chosen people: so that, being converted and restored, they should live in his sight, and should attain to that true knowledge of God which they had not possessed before. Added to this, Bishop Horsley thinks these days denote three distinct periods of the Jewish people. His view of the subject he explains as follows: “The first day is the captivity of the ten tribes by the Assyrians, and of the other two under the Babylonians, considered as one judgment upon the nation; beginning with the captivity of the ten, and completed in that of the two. The second day is the whole period of the present condition of the Jews, beginning with the dispersion of the nation by the Romans. The third day is the period yet to come, beginning with their restoration, to the second advent. R. Tanchum, as he is quoted by Dr. Pocock, was not far, I think, from the true meaning of the place. ‘The prophet,’ he says, ‘points out two things — and these are, the first captivity, and a second. After which shall follow a third, [time,] redemption: after which shall be no depression or servitude.’ And this I take to be the sense of the prophecy, in immediate application to the Jews. Nevertheless, whoever is well acquainted with the allegorical style of prophecy, when he recollects that our Lord’s sufferings and death” were endured for our sakes, “and that he, rising on the third day, raised us to the hope of life and immortality, will easily perceive no very obscure, though but an oblique, allusion to our Lord’s resurrection on the third day; since every believer may speak of our Lord’s death and resurrection, as a common death and resurrection of all mankind.”

Verse 2. After two days will he revive us. The Chaldaic paraphrase gives a double acceptation to this text, that the Messiah should raise the dead, and that he should also revive and heal the church. Day is here understood in a figurative sense for age or dispensation. Israel saw a fine day compared with her captivity, when Cyrus restored them to their own country, and with gifts of gold. Israel saw a second day when the light of the glorious gospel of God our Saviour burst upon a beclouded age. It was, says Eusebius, like the sun enlightening the world at once. But whatever reviving the world received on the promulgation of the gospel, the third day, or glorious millennium, when Israel shall be restored, surpasses in excellence; for they shall be raised up to live in his sight, to enjoy his smiles, and to walk in the light of his countenance. Then all the wounds of Jacob shall be healed with the health of eternal life.—But this passage may and ought to be understood of our Saviour’s resurrection. So St. Paul, and so the christian fathers apply the text, and with just propriety and force.

V. 3. Know-What worship he requires. And the knowledge of God shall be to us a spring of all holy, righteous, sober conversation. Follow on-By a diligent attendance to the word, and works of God, we shall know experimentally, how holy, how good, how faithful God is. His going forth-Before his people; his gracious, faithful, holy, just, and wise providence, for his peoples good and comfort. As the morning-As sure, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach. As the rain-Which revives, makes it fruitful, beautifies it, and gives a new face to all.

Verse 3. Then shall we know] We shall have the fullest evidence that we have not believed in vain.

If we follow on to know the Lord] If we continue to be as much in earnest as we now are.

His going forth] The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time.

And he shall come unto us as the rain] As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night; so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.

Verse 3. Then shall we know, if we follow on, &c. — Hebrew, t[dl hpddn h[dnw, And we shall know, we shall follow on to know the Lord. Then, when we have returned unto the Lord, verse 1, in sincerity and truth; when he hath torn and healed us, hath smitten and bound us up, hath convinced us of and humbled us for our sins, and converted us to himself, and created us anew; when he hath revived us, raised us up, and made us live; then shall we experimentally know the Lord, as merciful to our unrighteousness, Jeremiah 31:34; we shall taste and see that he is good; we shall not only be raised out of deep afflictions, wherein we lay as in a state of death, but we shall live in his sight, a life of union and communion with him, a life of faith, love, and obedience; we shall know Him whom to know is life eternal. And we shall prosecute that knowledge; we shall follow on to know him, not content with any measures of the knowledge of him already attained. We shall proceed therein, and make progress, as the morning light doth to the perfect day. For, his going forth to visit, deliver, and comfort his people, to manifest himself to them, to refresh and save them; or, his going forth before his people, in his gracious, faithful, holy, just, and wise providence, for their benefit and comfort, is prepared as the morning — As sure, beautiful, grateful, reviving, and clear, with a continually increasing light, which proclaims his own approach and progress. And he shall come unto us as the rain unto the earth — Which refreshes it, renders it fruitful, beautifies it, and gives it a new and smiling face. As the latter and former rain — Or, as the words should rather be rendered, the harvest rain, and the rain of seed-time: see notes on Deuteronomy 11:14, and Proverbs 16:15. For, as Bishop Horsley justly observes, the Hebrew words here used have nothing of latter or former implied in their meaning. And these expressions convey a notion just the reverse of the truth to the English reader. For what our translation here terms the latter rain, vwqlm, is literally, as the bishop terms it, the crop rain, which fell just before the season of the harvest, to plump the grain before it was severed: that is, it fell in what we term the spring, and consider as the former part of the year; for the harvest in Judea began about the middle of our March, according to the old style. The other, hrwy, which we term the former rain, and which is literally the springing rain, or the rain which makes to spring, fell upon the seed newly sown, and caused the green blade to shoot up out of the ground: that is, it fell about the end, or middle, of our October, which we consider as the latter end of the year. These rains, of seed-time and harvest, are the uetov prwimov kai oyimov, the early and latter rain, of St. James 5:7. But the apostle’s epithets have reference to the order of the husbandman’s expectations, not to the civil division of the year.

Ver. 3. As the latter rain. Christ was to descend as the rain on the mown grass. The first rain watered the seeds in the apostles’ days. The latter rain, called the residue of the Spirit, shall fall just before the gentile harvest or fulness is gathered in. Thus the two seasons of the rain are improved to designate the economy of the Spirit.

V. 4. What shall I do-What shall I do more to save you from ruin, and save my own honour, truth, and justice?

Verse 4. O Ephraim, what shall I do unto thee?] This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of God seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, “O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?” The only thing that could be done in such a case was that which God did.

Verse 4. O Ephraim, what shall I do unto thee? — Or rather, what shall I do for thee? Here the Lord takes up the discourse again in his own person, and gives an answer to the prayer, or promises, of Judah and Israel: as if he had said, How can I give either of you, O Israel and Judah, any tokens of my favour, since there is no sincerity or stability to be found in you? Such is the essential beneficence of God, that he delights to bestow favours on all his creatures; and here, and elsewhere in the Scriptures, represents himself as it were concerned, whenever their conduct is such that it becomes inconsistent with his attributes, as the all-righteous governor of the universe, to bestow his blessings upon them. Thus we find Christ lamenting over Jerusalem, Matthew 23:37; and Isaiah 59:1, 2 representing men’s iniquities as the sole cause of God’s hiding his face from them, and not hearing their prayers: see also Deuteronomy 5:29. Your goodness is as a morning cloud, &c. — Your goodness is of a short continuance, and gives way to every temptation, like as the cloud of the morning, and the dew, are dispersed at the first approach of the sun.

Ver. 4. Your goodness is as a morning cloud. See Psalm 133:3. The force of the words lies in the contrast between the Lord’s goodness, which is as the rain, and Ephraim’s repentance, which passed away as the morning cloud.

4, 5. What shall I do unto thee — What more can I do to move you to heartfelt repentance? Goodness — In Hosea 2:19, “lovingkindness” (see comment there); here the loving attitude and disposition toward Jehovah. It is unstable and fickle; “evanescent and transient, like the morning cloud which is dispersed by the rising sun,” and like the dew which remains but for a little time. Therefore — This fickleness has compelled Jehovah to use severe means. Hewed… by the prophets — He carefully carved them like a piece of hard wood or marble, which requires hard and effective blows. He sought to make Israel a holy nation through the efforts of the prophets. Slain them by the words of my mouth — As spoken by the prophets. The words of Jehovah have power to kill (Isaiah 11:4; compare Hosea 9:8; 49:2); here is meant not so much extinction of life as infliction of severe judgments. The activity of Elijah and Elisha may be in the prophet’s mind. Thy judgments are as the light that goeth forth — Better, R.V. margin, following several ancient versions, “my judgments,” that is, the penal judgments of Jehovah. The thought is the same as in the preceding clauses, and the whole sentence is translated most naturally, “My judgment went forth as the light,” that is, so that all could see it and profit thereby. Sometimes the Hebrew light is used in the sense of lightning; if so in this case, it calls attention to the terrible character of the divine judgments.

V. 5. Therefore-Because I would do for you whatever might be done. Hewed them-I have severely, and unweariedly reproved, and threatened them. By thy words-As I did by word foretel, so I did effect in due time. Thy judgments-The punishments threatened, which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed as the morning.

Verse 5. Therefore have I hewed them by the prophets] I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose?

Thy judgments are as the light that goeth forth] Instead of axy rwa Ëycpcmw umispateycha or yetse, “and thy judgments a light that goeth forth,” the versions in general have read

rwak ycpcmw umishpati keor, “and my judgment is as the light.” The final Ë caph in the common reading has by mistake been taken from rwa aur, and joined to ycpcm mishpati; and thus turned it from the singular to the plural number, with the postfix Ë cha. The proper reading is, most probably, “And my judgment is as the light going forth.” It shall be both evident and swift; alluding both to the velocity and splendour of light.

Verse 5. Therefore have I hewed them by the prophets — Severely reproved and threatened them; or cut them off, as the word, ytbxj, may be properly rendered: that is, I have denounced against them great destruction. The prophets, and God by the prophets, are said to do those things which they foretel, or denounce: see notes on Jeremiah 1:10, and 5:14. I have slain them by the words of my mouth — that is, I have declared, or denounced, the slaughter of them. God’s word is described as sharper than a two-edged sword, because his judgments, denounced by his messengers, are like the sentence of a judge, which shall certainly be followed with execution. And thy judgments are as the light when it goeth forth — These may be considered as the words of the prophet addressing God, and signifying that his judgments against the people were, though gradually, yet as certainly approaching as the morning light; and that the justice of them would appear as clear as the light of the rising sun. Or they may be considered as addressed to Israel, and then the meaning of them must be, The punishment which shall come upon thee, O Israel, will clearly appear to be perfectly just; nor shall any thing happen to thee, but what thou hast been fully and repeatedly warned of. Bishop Horsley, however, connecting these words with the following, gives them a different sense. Taking the word Ëycpvm, here rendered thy judgments, to signify thy precepts, he renders the clause, And the precepts given thee (namely, given to the people) were as the onward-going light, &c., “that is, as light, of which it is the nature and property to go forth, to propagate itself infinitely, and in all directions; a most expressive image of the clearness of the practical lessons of the prophets.” The word, adds he, in his Critical Notes, “signifies a fixed principle, or rule, in any thing, to which principle and rule can be applied. Here I take it for the practical rules of a moral and godly life, as delivered by the prophets; and so Calvin expounds it: ‘Judicia tua, hoc est, ratio piè vivendi,’ Thy judgments, that is, the method of living piously. Significat hic Deus se regulam piè et sancte vivendi monstrâsse Israelitis, God here signifies that he had shown to the Israelites the rule of a pious and holy life.”

4, 5. What shall I do unto thee — What more can I do to move you to heartfelt repentance? Goodness — In Hosea 2:19, “lovingkindness” (see comment there); here the loving attitude and disposition toward Jehovah. It is unstable and fickle; “evanescent and transient, like the morning cloud which is dispersed by the rising sun,” and like the dew which remains but for a little time. Therefore — This fickleness has compelled Jehovah to use severe means. Hewed… by the prophets — He carefully carved them like a piece of hard wood or marble, which requires hard and effective blows. He sought to make Israel a holy nation through the efforts of the prophets. Slain them by the words of my mouth — As spoken by the prophets. The words of Jehovah have power to kill (Isaiah 11:4; compare Hosea 9:8; 49:2); here is meant not so much extinction of life as infliction of severe judgments. The activity of Elijah and Elisha may be in the prophet’s mind. Thy judgments are as the light that goeth forth — Better, R.V. margin, following several ancient versions, “my judgments,” that is, the penal judgments of Jehovah. The thought is the same as in the preceding clauses, and the whole sentence is translated most naturally, “My judgment went forth as the light,” that is, so that all could see it and profit thereby. Sometimes the Hebrew light is used in the sense of lightning; if so in this case, it calls attention to the terrible character of the divine judgments.

V. 6. For-I so hewed and slew them, because they did not what I most of all required; they were full of sacrifices, but either to idols, or else in formality and pride. Mercy-Compassion and charity towards men, this one principal duty of the second table put for all. In this I delight, I have found little of this among you. Not sacrifice-Rather than sacrifice. The knowledge of God-The affectionate knowledge of God, which fills the mind with reverence of his majesty, fear of his goodness, love of his holiness, trust in his promise, and submission to his will.

Verse 6. I desired mercy, and not sacrifice] I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Matthew 9:13.

Verse 6. For I desired mercy, and not sacrifice — That is, rather than sacrifice, this being spoken comparatively. I am better pleased with true goodness than with the most exact observance of the external duties of religion: see Micah 6:6-8. The Jews use to express comparison by negatives, or rejecting the thing less worthy: so we are to understand that expression of the Prophet Joel 2:13, Rend your heart, and not your garments; and those words of Christ, John 6:27, Labour not for the meat which perisheth, but for that which endureth to everlasting life: that is, for this rather than the former. By mercy is here meant, not only all that is due from man to man, considered as fellow-creatures, and members of civil society; but also those acts of benevolence, which, though not claimable on principles of justice, yet must be performed by us, as we have opportunity, if we would be the children of our Father who is in heaven: see Matthew 6:45. Indeed, the word dsj, here used, and rendered mercy, includes piety toward God, as well as benevolence to man; or the performance of all the duties of the moral law. “I can find no single word,” says Bishop Horsley, “to answer to it, but charity; for charity, in the evangelical sense, is the love of man, founded upon the love of God, and arising out of it.” And the knowledge of God more than burnt-offerings — Namely, that knowledge of God, which is his super natural gift, through the influence of his enlightening Spirit, Ephesians 1:17; and which is always productive of a filial confidence in him, love to him, and obedience to his commandments; (see Psalm 9:10; 1 John 2:3, 4, and 4:7, 8;) and which is always attended with a true, sincere, internal, spiritual worship of him, and reverence for him. This is infinitely more pleasing to God, and more essential to true religion, than any ceremonial observances whatever; yea, than all sacrifices and burnt-offerings.

Ver. 6. I desired mercy, and not sacrifice. The sacrifices of God are a broken spirit, and a contrite heart. When Zaccheus proposed to give the half of his goods to the poor, it was more pleasing than whole burnt-offerings. Charity in the eyes of God, who is love, outshines all the ritual of exterior worship.

6. Why does Jehovah use these severe means? Because he has for the people a lofty ideal of righteousness to which they are strangers and against which they rebel. His ideal is mercy — R.V. “goodness.” See on Hosea 2:19; used here in all the fullness of its meaning. Sacrifice — The whole external ceremonial service. The attitude of Hosea is that of the other eighth century prophets (Amos 5:21ff.; Isaiah 1:11ff.; Micah 6:6ff.). Did these prophets intend to condemn sacrifice as such? Did they desire to abolish it entirely? Some think they did; but all the passages referred to bear a different interpretation. The people addressed were corrupt, steeped in sin, living under the false impression that the bringing of sacrifice met all religious requirements. Condemnation of sacrifices offered by these people, in this spirit, does not necessarily imply condemnation of sacrifice offered in the proper spirit by a penitent people. Besides, there are passages which show that the prophets did not discard sacrifice entirely. A prophet who considers the discontinuation of sacrifice a national calamity (Hosea 9:1ff.; compare 3:4; Isaiah 19:21; Jeremiah 17:26; 33:18) cannot be understood as condemning all sacrifice. The prophets were not abolitionists, but reformers; they attacked the abuses of sacrifice and sought to place the emphasis where it belonged, on the life and spirit (1 Samuel 15:22). This the passage before us is intended to do. (See article “Sacrifice” in Hastings’s Dictionary of the Bible, and last sermon in Driver, Sermons on the Old Testament.) Knowledge of God — See on 2:20. Burnt offerings — The offerings entirely consecrated to God and completely burned upon the altar (Leviticus 1:3ff.; compare Amos. 5:22; Micah 6:6). With verse 7 begins a description of the people’s corruption, the depth of which proves that they are incorrigible. Transgressed the covenant — Made with Israel at the time of the Exodus, when Jehovah adopted the nation as his child. Like men — A much-discussed expression. If the translation of A.V. is correct, the thought is, in human fashion, as men are wont to do; recognizing a tendency in unregenerate men to break covenants, the law written in the human heart (Job 31:33). Others consider men to be a designation of the neighboring nations. Israel, with all his special privileges, has broken the divine covenant like the heathen nations who enjoyed none of these. R.V. margin translates, with less probability and force, “they are as men that have transgressed a covenant.” The Revisers embodied in the text a translation favored by many moderns, “they like Adam have transgressed.” True, there is no statement in the Old Testament that Jehovah made a covenant with Adam, or that the latter broke such a covenant, but the command which God gave and which Adam broke was in the nature of a covenant; for on obedience to it depended continued fellowship with God. All the interpretations are based upon the text as it now stands; they all give fairly acceptable sense. There — Where? Some say the northern kingdom, to which the prophet turns with a “gesture of indignation”; others, the localities mentioned in 8ff. Ordinarily there refers to a locality already named. The divergence from the rule in this case leads some commentators to suspect in the word translated “like Adam” or “like men” the corrupt name of a locality. With very slight alterations one could read “in Edom,” or “in Aram,” or “in Admah” (Hosea 11:8); Marti suggests the modern Tel-ed-Damije, near the juncture of the Jabbok with the Jordan; Cheyne, Beth-aven. None of these places, except Beth-aven (Beth-el), is known as connected with special transgressions, and any conjecture must remain more or less doubtful. If the present Hebrew text is retained there must refer to Israel. Two illustrations of Israel’s depravity are given in verses 8, 9. Gilead — Here and in Judges 10:17, apparently the name of a city, everywhere else the name of the territory east of the Jordan. If a city, its location is not known. Among others, Ramoth-gilead, Jabesh-gilead, Mizpah-gilead, and Gal’ud, south of the Jabbok, have been suggested. Them that work iniquity — Why this locality receives special condemnation is not known; it must have been the scene of some startling outbreak of violence. If Gilead could be interpreted as the whole territory east of the Jordan the reference might be to some of the assassinations subsequent to the death of Jeroboam II. Shallum (2 Kings 15:10) may have been a Gileadite (compare name of his father); Gileadites were also involved in the murder of Pekah (2 Kings 15:25). Polluted [“stained”] with blood — Not the blood of idolatrous sacrifices, but a figure of violence and bloodshed. The verb is a derivative of the noun heel; Cheyne renders aptly, “tracked with bloody footprints.” By consent — Better, R.V., “toward Shechem,” a town frequently mentioned in the Old Testament; it is located among the hills of Ephraim, about thirty-one and a half miles north of Jerusalem; now Nablus.

The Hebrew text of verse 9 is obscure; it may have suffered in transmission. As a translation of the present Hebrew text, margin R.V. is more satisfactory than R.V. or A.V.: “And as robbers lying in wait, so the company of priests murder in the way toward Shechem; yea, they have committed lewdness.” The thought is that even the priests have fallen from their holy estate and have become highway robbers. The prophet probably refers to a well-known recent event, though now unknown. For “the company” read, with the Hebrew, “a company”; for “murder,” “murdered.” Lewdness — Here equivalent to the more general outrage.

V. 7. The covenant-The law of their God. There-In that very place, the good land which by covenant I gave them: they have broken my covenant.

Verse 7. But they like men (כאדם keadam, “like Adam”) have transgressed the covenant] They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity.

Verse 7. But they like men have transgressed the covenant — That is, as all corrupt men are prone to do; and as other men, who are not under such strong obligations to keep covenant with me, use to do. In the Hebrew it is, like Adam: and it would have been better, it seems, to have rendered it so; the sense appearing to be, that their transgression of the covenant God had made with them, or of the commandments which he had given them, was very similar to the transgression of Adam in paradise. “As Adam transgressed a plain command, so the Israelites transgressed the plainest and the easiest precepts. As Adam’s crime was not to be excused by any necessity or want, so the Israelites, secure under the protection of Jehovah, had they continued faithful to him, had no excuse in seeking other aids. Adam revolted from God to Satan; so the Israelites forsook God to worship devils. Adam broke that one command, on which the justification of himself and his posterity depended; so the Israelites broke the one precept of charity,” on their observing which depended their continuance in the divine favour, and their right to the blessings of the Mosaic covenant: see Horsley. There have they dealt treacherously against me — There, even in that very delightful and plentiful land, which I gave them to encourage them to obedience, a land like unto Eden itself, they have transgressed my law, as Adam did in paradise, and have behaved themselves falsely and ungratefully toward me; and that even with all the advantages of the prophetic teaching, and in spite of all admonition and all warning.

V. 8. A city-A city full of notorious transgressors, the inhabitants though Levites and priests, work all manner of wickedness. With blood-Murders committed there.

Verse 8. Gilead is a city of them that work iniquity] In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration.

Verses 8, 9. Gilead is a city of them that work iniquity, &c. — Archbishop Newcome translates these two verses very literally thus: Gilead is a city of them that work iniquity: she is marked with footsteps of blood. And as bands wait for a man, a company of priests murder in the way to Shechem. “If Gilead be put here for Ramoth-gilead, (and I know not,” says Bishop Horsley, “what other city can be meant,) it was a city of refuge, Deuteronomy 4:43; and such also was Shechem, or Sichem, Joshua 20:7; both, therefore, inhabited by priests and Levites. By describing the first of these two cities as polluted with blood, and the high-road to the other as beset with knots of priests, like robbers, intent on blood, and murdering on the whole length of the way, up to the very walls of the town, the prophet means to represent the priests as seducers of the people to that idolatry which proved the ruin of the nation. Insomuch that, like a man who should be murdered in a place of religious retreat, or upon his way to it, the people, under the influence of such guides, met their destruction in the quarter where, by God’s appointment, they were to seek their safety.” The word hmkv, rendered by consent, in verse 9, signifies toward Shechem. For they commit lewdness — Hebrew, wv[ hmz, they work enormity, or that which is wicked and abominable.

V. 9. The company of priests-The priests by companies lay wait, and rob, and murder.

Verse 9. As troops of robbers] What a sad picture is this of the state of the priesthood! The country of Gilead was infamous for its robberies and murders. The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given:—

For they commit lewdness.] They are gross idolaters.

Verses 8, 9. Gilead is a city of them that work iniquity, &c. — Archbishop Newcome translates these two verses very literally thus: Gilead is a city of them that work iniquity: she is marked with footsteps of blood. And as bands wait for a man, a company of priests murder in the way to Shechem. “If Gilead be put here for Ramoth-gilead, (and I know not,” says Bishop Horsley, “what other city can be meant,) it was a city of refuge, Deuteronomy 4:43; and such also was Shechem, or Sichem, Joshua 20:7; both, therefore, inhabited by priests and Levites. By describing the first of these two cities as polluted with blood, and the high-road to the other as beset with knots of priests, like robbers, intent on blood, and murdering on the whole length of the way, up to the very walls of the town, the prophet means to represent the priests as seducers of the people to that idolatry which proved the ruin of the nation. Insomuch that, like a man who should be murdered in a place of religious retreat, or upon his way to it, the people, under the influence of such guides, met their destruction in the quarter where, by God’s appointment, they were to seek their safety.” The word hmkv, rendered by consent, in verse 9, signifies toward Shechem. For they commit lewdness — Hebrew, wv[ hmz, they work enormity, or that which is wicked and abominable.

V. 10. The whoredom-Idolatry. Of Ephraim-Which was brought in by an Ephraimite, by Jeroboam, two hundred years ago, and is there still. Israel is defiled-It hath overspread all Israel.

Verse 10. I have seen a horrible thing] That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled.

Verses 10, 11. I have seen a horrible thing — Such an apostacy from God as cannot be mentioned without horror. There is the whoredom of Ephraim — Or rather, there, namely, in the house of Israel, BY the whoredom of Ephraim, that is, by the idolatry of Jeroboam, who was of that tribe, and first began the worship of the golden calves; Israel is defiled — The whole ten tribes are corrupted: for they soon all followed the example of Jeroboam in this idolatrous worship. Also, O Judah, he — That is, Ephraim; hath set a harvest for thee — For Ephraim, or Israel, had corrupted Judah by leading them into idolatry, and into the vices connected therewith, in consequence of which they were made ripe for destruction: for that the harvest is often a type of judgment is evident, among many other passages that might be adduced, from those quoted in the margin. When I returned the captivity of my people — Or rather, the Hebrew being in the future tense, when I shall turn, &c., (so the Vulgate,) or, more literally, and as the Seventy render it, in my turning the captivity of my people. According to this interpretation, the phrase of turning the captivity of God’s people is not to be taken in the sense in which the same phrase is generally understood in the Scriptures, namely, for bringing them out of captivity; punishment, and not a blessing, being supposed to be predicted: but the sense of the expression will be, When I shall return to make captives of my people; or, as Archbishop Newcome proposes rendering it, When I lead away the captivity of my people; that is, after I have again caused the Israelites to be carried into captivity. Tiglath-pileser first carried a part of them into captivity; then Shalmaneser carried away the remainder; and after this came Sennacherib, who wasted Judea, and laid siege to Jerusalem. Some eminent commentators, however, are of opinion, that not a judgment, but a blessing, is predicted to be conferred on Judah in this passage. They therefore translate the verse thus: But for thee, O Judah, a harvest is prepared; then when I shall bring back the captivity of my people: see Houbigant and Horsley. Mr. S. Clark’s note on the verse takes in both interpretations, thus: “And as Israel has been drawn to idolatry by Jeroboam, (verse 10,) so hast thou, Judah, too: and therefore God has prepared a harvest of sorrow and sufferings for thee too, by sending thee into captivity; which yet afterward shall be turned into a harvest of joy, when thou shalt be returned out of captivity again.”

Verses 10, 11 sum up the accusation. Wherever the eye of Jehovah falls, he sees a horrible thing… whoredom — The former signifies abominations and crimes of every kind (Jeremiah 18:13); the second, the one outstanding sin, spiritual and literal whoredom. Israel is defiled — Compare Hosea 5:3. In verse 11 the prophet turns to Judah. This verse and Hosea 7:1a, are thought by some to be a later addition; so that Hosea 7:1b, “uncovered is the iniquity of Ephraim,” would be the continuation of Hosea 6:10. The omitted words might, indeed, be left out without affecting seriously the thought of the prophet, but that is not sufficient reason for rejecting them. LXX. differs from the Hebrew, and in some respects is to be preferred. Following LXX. part of verse 11 should probably be connected with 7:1, chapter vi, closing, “Also, O Judah, there is a harvest appointed to thee.” Harvest — Figure of judgment (Joel 3:13; Jeremiah 51:33). Judah, as corrupt as Israel, must share the latter’s fate. 11b, in the same construction as the opening words of Hosea 7:1, should be taken with the latter and rendered, “When I would turn the fortune of my people, when I would heal Israel.” Returned [“bring back”] the captivity — The Hebrew phrase which is frequently thus rendered in the Old Testament is literally turn a turning. In some cases the turning involved is the restoration from exile; in others a more general idea is expressed, a turning in the fortunes of the people, of calamity into prosperity; and this latter meaning is suitable in every place where the phrase occurs (Amos 9:14; Zephaniah 2:7, etc.). So here, “When I would turn the fortunes of my people.”

V. 11. He-But God hath appointed an harvest for thee; thou shalt not as Israel be cut off; a seed of thee shall be sowed, and thou shalt reap the harvest with joy.

Verse 11. O Judah, he hath set a harvest for thee] Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption. When I returned the captivity of my people.] Bp. Newcome translates, “Among those who lead away the captivity of my people.” There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land, but the majority of the Israelites did not return, and are not now to be found.

HOSEA

Verses 10, 11. I have seen a horrible thing — Such an apostacy from God as cannot be mentioned without horror. There is the whoredom of Ephraim — Or rather, there, namely, in the house of Israel, BY the whoredom of Ephraim, that is, by the idolatry of Jeroboam, who was of that tribe, and first began the worship of the golden calves; Israel is defiled — The whole ten tribes are corrupted: for they soon all followed the example of Jeroboam in this idolatrous worship. Also, O Judah, he — That is, Ephraim; hath set a harvest for thee — For Ephraim, or Israel, had corrupted Judah by leading them into idolatry, and into the vices connected therewith, in consequence of which they were made ripe for destruction: for that the harvest is often a type of judgment is evident, among many other passages that might be adduced, from those quoted in the margin. When I returned the captivity of my people — Or rather, the Hebrew being in the future tense, when I shall turn, &c., (so the Vulgate,) or, more literally, and as the Seventy render it, in my turning the captivity of my people. According to this interpretation, the phrase of turning the captivity of God’s people is not to be taken in the sense in which the same phrase is generally understood in the Scriptures, namely, for bringing them out of captivity; punishment, and not a blessing, being supposed to be predicted: but the sense of the expression will be, When I shall return to make captives of my people; or, as Archbishop Newcome proposes rendering it, When I lead away the captivity of my people; that is, after I have again caused the Israelites to be carried into captivity. Tiglath-pileser first carried a part of them into captivity; then Shalmaneser carried away the remainder; and after this came Sennacherib, who wasted Judea, and laid siege to Jerusalem. Some eminent commentators, however, are of opinion, that not a judgment, but a blessing, is predicted to be conferred on Judah in this passage. They therefore translate the verse thus: But for thee, O Judah, a harvest is prepared; then when I shall bring back the captivity of my people: see Houbigant and Horsley. Mr. S. Clark’s note on the verse takes in both interpretations, thus: “And as Israel has been drawn to idolatry by Jeroboam, (verse 10,) so hast thou, Judah, too: and therefore God has prepared a harvest of sorrow and sufferings for thee too, by sending thee into captivity; which yet afterward shall be turned into a harvest of joy, when thou shalt be returned out of captivity again.”

Verses 10, 11 sum up the accusation. Wherever the eye of Jehovah falls, he sees a horrible thing… whoredom — The former signifies abominations and crimes of every kind (Jeremiah 18:13); the second, the one outstanding sin, spiritual and literal whoredom. Israel is defiled — Compare Hosea 5:3. In verse 11 the prophet turns to Judah. This verse and Hosea 7:1a, are thought by some to be a later addition; so that Hosea 7:1b, “uncovered is the iniquity of Ephraim,” would be the continuation of Hosea 6:10. The omitted words might, indeed, be left out without affecting seriously the thought of the prophet, but that is not sufficient reason for rejecting them. LXX. differs from the Hebrew, and in some respects is to be preferred. Following LXX. part of verse 11 should probably be connected with 7:1, chapter vi, closing, “Also, O Judah, there is a harvest appointed to thee.” Harvest — Figure of judgment (Joel 3:13; Jeremiah 51:33). Judah, as corrupt as Israel, must share the latter’s fate. 11b, in the same construction as the opening words of Hosea 7:1, should be taken with the latter and rendered, “When I would turn the fortune of my people, when I would heal Israel.” Returned [“bring back”] the captivity — The Hebrew phrase which is frequently thus rendered in the Old Testament is literally turn a turning. In some cases the turning involved is the restoration from exile; in others a more general idea is expressed, a turning in the fortunes of the people, of calamity into prosperity; and this latter meaning is suitable in every place where the phrase occurs (Amos 9:14; Zephaniah 2:7, etc.). So here, “When I would turn the fortunes of my people.”