Text -- Hosea 4:12 (NET)

4:12 They consult their wooden idols, and their diviner’s staff answers with an oracle. The wind of prostitution blows them astray; they commit spiritual adultery against their God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 4:12

Wooden statues.

Wesley: Hos 4:12

A heart ensnared with whoredoms, spiritual and corporal.

Wesley: Hos 4:12

Hath blinded, and deceived them.

JFB: Hos 4:12

Instances of their understanding ("heart") being "taken away."

JFB: Hos 4:12

Wooden idols (Jer 2:27; Hab 2:19).

JFB: Hos 4:12

Alluding to divination by rods (see on Eze 21:21-22). The diviner, says ROSENMULLER, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, the one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking.

JFB: Hos 4:12

That is, is consulted to inform them of future events.

JFB: Hos 4:12

A general disposition on the part of all towards idolatry (Hos 5:4).

JFB: Hos 4:12

Go astray from the true God.

JFB: Hos 4:12

They have gone away from God under whom they were, as a wife is under the dominion of her husband.

Clarke: Hos 4:12

At their stocks - They consult their wooden gods

Clarke: Hos 4:12

And their staff declareth - They use divination by rods; see the note on Ezekiel 21 (note), where this sort of divination (rabdomancy) is explained.

Calvin: Hos 4:12

The Prophet calls here the Israelites the people of God, not to honor them, but rather to increase their sin; for the more heinous was the perfidy of the people, that having been chosen, they had afterwards forsaken their heavenly Father. Hence My people: there is here an implied comparison between all other nations and the seed of Abraham, whom God had adopted; “This is, forsooth! the people whom I designed to be sacred to myself, whom of all nations in the world I have taken to myself: they are my heritage. Now this people, who ought to be mine, consult their own wood, and their staff answers them!” We hence see that it was a grievous and severe reprobation when the Lord reminded them of the invaluable kindness with which he had favored the children of Abraham.

So at this day our guilt will be more grievous, if we continue not in the pure worship of God, since God has called us to himself and designed us to be his peculiar flock. The same thing that the Prophet brought against the Israelites may be also brought against the Papists; for as soon as infants are born among them, the Lord signs them with the sacred symbol of baptism; they are therefore in some sense ( aliqua ex parte ) the people of God. We see, at the same time, how gross and abominable are the superstitions which prevail among them: there are none more stupid than they are. Even the Turks and the Saracenes are wise when compared with them. How great, then, and how shameful is this baseness, that the Papists, who boast themselves to be the people of God, should go astray after their own mad follies!

But the Prophet says the Israelites “consulted” their own wood, or inquired of wood. He no doubt accuses them here of having transferred the glory of the only true God to their own idols, or fictitious gods. They consult, he says, their own wood, and the staff answers them. He seems, in the second clauses to allude to the blind: as when a blind man asks his staff, so he says the Israelites asked counsel of their wood and staff. Some think that superstitions then practiced are here pointed out. The augurs we know used a staff; and it is probable that diviners in the East employed also a staff, or some such thing, in performing their incantations. ¹⁶ Others explain these words allegorically, as though wood was false religion, and staff the ungodly prophets. But I am inclined to hold to simplicity. It then seems to me more probable, that the Israelites, as I have already stated, are here condemned for consulting wood or dead idols, instead of the only true God; and that it was the same thing as if a blind man was to ask counsel of his staff, though the staff be without any reason or sense. A staff is indeed useful, but for a different purpose. And thus the Prophet not only contemptuously, but also ironically, exposes to scorn the folly of those who consult their gods of wood and stone; for to do so will no more avail them than if one had a staff for his counselor.

He then subjoins, for the spirit of fornication has deceived them Here again the Prophet aggravates their guilt, inasmuch as no common blame was to be ascribed to the Israelites; for they were, he says, wholly given to fornication The spirit, then, of fornication deceived them: it was the same as if one inflamed with lust ran headlong into evil; as we see to be the case with brutal men when carried away by a blind and shameful passion; for then every distinction between right and wrong disappears from their eyes — no choice is made, no shame is felt. As then such heat of lust is wont sometimes to seize men, that they distinguish nothing, so the Prophet says with the view of shaming the people the more, that they were like those given to fornication, who no longer exercise any judgment, who are restrained by no shame. The spirit, then, of fornication has deceived them: but as this similitude often meets us, I shall not dwell upon it.

They have played the wanton, he says, that they may not obey the Lord. He does not say simply, ‘from their God,’ but ‘from under’ מתחת , metachet, They have then played the wanton, that they might no more obey God, or continue under his government. We may hence learn what is our spiritual chastity, even when God rules us by his word, when we go not here and there and rashly follow our own superstitions. When we abide then under the government of our God, and with fixed eyes look on him, then we chastely preserve our faithfulness to him. But when we follow idols, we then play the wanton and depart from God. Let us now proceed —

Defender: Hos 4:12

The stocks were idols made of wood (compare Jer 2:27). The "staff" may be a divining rod, such as many have used since ancient times to "witch" for water or metals in the earth. Perhaps more likely, it is synonymous with "stock.""

TSK: Hos 4:12

ask : Jer 2:27, Jer 10:8; Eze 21:21; Hab 2:19

for : Hos 5:4; Isa 44:18-20; Mic 2:11; 2Th 2:9-11

gone : Hos 9:1; Lev 17:7, Lev 20:5; Num 15:39; Deu 31:16; 2Ch 21:13; Psa 73:27; Jer 3:1-3; Ezek. 16:1-63, 23:1-49

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 4:12

My people ask counsel at - (literally, "on") their stocks They ask habitually ; and that, in dependence "on their stocks."The word "wood"is used of the idol made of it, to bring before them the senselessness of their doings, in that they asked counsel of the senseless wood. Thus Jeremiah reproaches them for "saying to a stock, my father"Jer 2:27; and Habakkuk, "Woe unto him that saith to the wood, awake"Hab 2:19.

And their staff declareth unto them - Many sorts of this superstition existed among the Arabs and Chaldees. They were different ways of drawing lots, without any dependence upon the true God to direct it. This was a part of their senselessness, of which the prophet had just said, that their sins took away their hearts. The tenderness of the word, "My people,"aggravates both the stupidity and the ingratitude of Israel. They whom the Living God owned as His own people, they who might have asked of Him, asked of a stock or a staff.

For the spirit of whoredoms - It has been thought of old, that the evil spirits assault mankind in a sort of order and method, different spirits bending all their energies to tempt him to different sins . And this has been founded on the words of Holy Scripture, "a lying spirit,""an unclean spirit,""a spirit of jealousy,"and our Lord said of the evil spirit whom the disciples could not cast out; "This kind goeth not out but by prayer and fasting"Mat 17:21. Hence, it has been thought that "some spirits take delight in uncleanness and defilement of sins; others urge on to blasphemies; others, to anger and fury; others take delight in gloom; others are soothed with vainglory and pride; and that each instills into man’ s heart that vice in which he takes pleasure himself; yet that all do not urge their own perversenesses at once, but in turn, as opportunity of time or place, or man’ s own susceptibility, invites them". Or the word, "spirit of whoredoms,"may mean the vehemence with which people were whirled along by their evil passions, whether by their passionate love of idolatry, or by the fleshly sin which was so often bound up with their idolatry.

They have gone a whoring from under their God - The words "from under"continue the image of the adulteress wife, by which God had pictured the faithlessness of His people. The wife was spoken of as "under her husband Num 5:19, Num 5:29; Eze 23:5, i. e., under his authority; she withdrew herself "from under"him, when she withdrew herself from his authority, and gave herself to another. So Israel, being wedded to God, estranged herself from Him, withdrew herself from His obedience, cast off all reverence to Him, and prostituted herself to her idols.

Poole: Hos 4:12

My people whom I chose, brought out of Egypt, and settled in this land, wire are not yet cast off, though they deserve it, who call themselves my people.

Ask counsel inquire about future things, and what shall befall them. I threaten from heaven, they believe not me, but flatter themselves it will be better than my prophets say it will, and they inquire of their idolatrous priests concerning their fate.

At their stocks wooden statues or idols with which their priests consult, and make them give answer suiting to the hope of these people.

Their staff declareth unto them: this was another kind of forbidden consulting with the devil; an art much in use in those times and places. You read of this Eze 21:2 . These were parts of their sottish idolatry. So they thought, they believed what their false prophets reported from the staff or stock. Unparalleled folly! not to believe God speaking from heaven, but at the same time believe a stock or staff, that knows not in whose hand it is, or what use it is put to.

The spirit of whoredoms a heart addicted to and insnared with whoredoms, spiritual and corporal.

Hath caused them to err hath blinded, misled, and deceived them. So Isa 40:20 44:14,18 .

And they have gone a whoring from under their God so they have left their God, refusing to be under his guidance, endeavouring to evade his corrections, and to fortify themselves, rebel-like, against his armies raised to chastise them, trusting herein to idols.

Haydock: Hos 4:12

Staff. It was customary to use this mode of divination, (Ezechiel xxi. 21.) and likewise incense, ver. 13. ---

Oak. These terms are variously rendered as the trees and stones mentioned in Scripture, will probably never be ascertained.

Gill: Hos 4:12

My people ask counsel at their stocks,.... Or "at his wood" ^a, or stick; his wooden image, as the Targum; their wooden gods, their idols made of wood, mere stocks and blocks, without life or sense, and much less reason and understanding, and still less divinity. Reference is here had either to the matter of which an idol was made, being the trunk of a tree, or a block of wood; as the poet ^b introduces Priapus saying, "olim truncus eram ficulnus, inutile lignum": or to sticks of wood themselves, without being put into any form or shape; for so it is reported ^c, that the ancient idolaters used to receive for gods, with great veneration, trees or pieces of wood, having the bark taken off; particularly the Carians worshipped for Diana a piece of wood, not hewed, squared, or planed ^d: though the first seems rather to be the sense here; and either was extremely foolish. And yet such was the stupidity of this people, whom God had formerly chose for his people and had distinguished them by his favours from others, and they had professed themselves to be his people, and as yet were not utterly cast off, as to forsake him and his divine oracles, and all methods of knowing his will; as to ask counsel of such wooden deities in matters of moment and difficulty, what should be done by them, or concerning things to come.

And their staff declareth unto them; what methods are to be taken by them in the present case, or what shall come to pass, as they fancy; that is, either their idol, made of a staff or stick of wood, or a little image carried on a staff; such as probably were the teraphim they consulted, instead of the Urim and Thummim; and imagined they declared to them what they should do, or what would befall them. Kimchi's father interprets it of the false prophets on whom they depended, and whose declarations they received as oracles. Perhaps some respect is had to a sort of divination used among the Heathens by rods and staves, called "rhabdomancy", which the Jews had learnt of them; like that by arrows used by Nebuchadnezzar, Eze 21:21. This was performed by setting up a stick or staff, and as that fell, so they judged and determined what was to be done. The manner, according to Theophylact on the place, was this,

"they set up two rods, and muttered some verses and enchantments; and then the rods falling through the influence of demons, they considered how they fell, whether forward or backward, to the right or the left; and so gave answers to the foolish people, using the fall of the rods for signs.''

The Jews take this to be forbid by that negative precept, Deu 18:10, "there shall not be found among you any that useth divination". So Jarchi and Baal Hatturim on that text explain a diviner by one that holds his staff; and the former adds and says, shall I go, or shall I not go? as it is said, "my people ask counsel at their stocks", &c.; the manner of which they thus describe ^e,

"when they are about to go on a journey, they inquire before they set out, i.e. whether it will be prosperous or not; and the diviner takes a branch of a tree, and takes off the bark on one side, and leaves it on the other, and then throws it out of his hand; if, when it falls, the bark is uppermost, he says, this is a man; then he casts it again, and if the white is uppermost, this is a woman; to a man, and after that a woman, this is a good sign, and he goes his journey, or does what be desires to do: but if the white appears first, and after that the bark, then he says, to a woman, and after that a man, and he forbears (that is, to go on his journey, or do what he desired): but if the bark is uppermost in both (throws), or the white uppermost in both, to a man after a man, and a woman after a woman, then his journey (as to the success of it) is between both; and so they say they do in the land of Slavonia.''

And from the Slavonians, Grotius says, the Germans took this way of divination, of which Tacitus ^f gives an account; and it seems by him that the Chaldeans also had it, from whom the Jews might have it. This way of divination by the staff is a little differently given in Hascuni: ^g the diviner measures his staff with his finger, or with his hand; one time he says, I will go; another time, I will not go; but if it happens, at the end of the staff, I will not go, he goes not.

For the spirit of whoredom hath caused them to err; a violent inclination and bias of mind to idolatry, which is spiritual adultery, and a strong affection for it, stirred up by an evil spirit, the devil; which so wrought upon them, and influenced them, as to cause them to wander from the true God, and his worship, as follows:

and they have gone a whoring from under their God; or

"erred from the worship of their God,''

as the Targum; from the true God, who stood in the relation of a husband to them; but, led by a spirit of error, they departed from him, and committed spiritual adultery, that is, idolatry; which is explained and enlarged upon in the next verse.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 4:12

¹ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

Geneva Bible: Hos 4:12

My ^{( n )} people ask counsel at their stocks, and their staff declareth unto them: for the ^{( o )} spirit of whoredoms hath caused [them] to err, and they have gone a whoring from under their God.

^{( n )} Thus he speaks by derision in calling them his people, who now because of their sins they were not his people: for they sought help from stocks or wooden images and sticks or idols.

^{( o )} They are carried away with madness.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 4:1-19

1 God denounces judgments on Israel, for their aggravated impieties and iniquities.

12 He exposes the ignorance and wickedness of the priests, and profligacy of the people, he will leave their wives and daughters to commit lewdness, without present punishment.

15 He warns Judah, not to imitate Israel's crimes, which are still further reproved.

MHCC: Hos 4:12-19

The people consulted images, and not the Divine word. This would lead to disorder and sin. Thus men prepare scourges for themselves, and vice is spread through a people. Let not Judah come near the idolatrous worship of Israel. For Israel was devoted to idols, and must now be let alone. When sinners cast off the easy yoke of Christ, they go on in sin till the Lord saith, Let them alone. Then they receive no more warnings, feel no more convictions: Satan takes full possession of them, and they ripen for destruction. It is a sad and sore judgment for any man to be let alone in sin. Those who are not disturbed in their sin, will be destroyed for their sin. May we be kept from this awful state; for the wrath of God, like a strong tempest, will soon hurry impenitent sinners into ruin.

Matthew Henry: Hos 4:12-19

In these verses we have, as before,

I. The sins charged upon the people of Israel, for which God had a controversy with them, and they are,

1. Spiritual whoredom, or idolatry. They have in them a spirit of whoredoms, a strong inclination to that sin; the bent and bias of their hearts are that way; it is their own iniquity; they are carried out towards it with an unaccountable violence, and this causes them to err. Note, The errors and mistakes of the judgment are commonly owing to the corrupt affections; men therefore have a good opinion of sin, because they have a disposition towards it. And having such erroneous notions of idols, and such passionate motions towards them, no marvel that with such a head and such a heart they have gone a whoring from under their God, Hos 4:12. They ought to have been in subjection to him as their head and husband, to have been under his guidance and command, but they revolted from their allegiance, and put themselves under the guidance and protection of false gods. So (Hos 4:15) Israel has played the harlot; their conduct in the worship of their idols was like that of a harlot, wanton and impudent. And (Hos 4:16), Israel slideth back as a backsliding heifer, as an untamed heifer (so some), or as a perverse or refractory one (so others), as a heifer that is turned loose runs madly about the pasture, or, if put under the yoke (which seems rather to be alluded to here), will draw back instead of going forward, will struggle to get her neck out of the yoke and her feet out of the furrow. Thus unruly, ungovernable, untractable, were the people of Israel. They had begun to draw in the yoke of God's ordinances, but they drew back, as children of Belial, that will not endure the yoke; and when the prophets were sent with the goads of reproof, to put them forward, they kicked against the pricks, and ran backwards. The sum of all is (Hos 4:17), Ephraim is joined to idols, is perfectly wedded to them; his affections are glued to them, and his heart is upon them. There are two instances given of their spiritual whoredom, in both which they gave that honour to their idols which is due to God only: - (1.) They consulted them as oracles, and used those arts of divination which they had learned from their idolatrous priests (Hos 4:12): My people ask counsel at their stocks, their wooden gods; they apply to them for advice and direction in what they should do and for information concerning the event. They say to a stock, Thou art my father (Jer 2:27); and, if it were indeed a father, it were worthy of this honour; but it was a great affront to God, who was indeed their Father, and whose lively oracles they had among them, with which they had liberty to consult at any time, thus to ask counsel at their stocks. And they expect that their staff should declare to them what course they should take and what the event should be. It is probable that this refers to some wicked methods of divination used among the Gentiles, and which the Jews learned from them, by a piece of wood, or by a staff, like Nebuchadnezzar's divining by his arrows, Eze 21:21. Note, Those who forsake the oracles of God, to take their measures from the world and the flesh, do in effect but consult with their stocks and their staves. (2.) They offered sacrifice to them as gods, whose favour they wanted and whose wrath they dreaded and deprecated (Hos 4:13): They sacrifice to them, to atone and pacify them, and burn incense to them, to please and gratify them, and hope by both to recommend themselves to them. God had pitched upon the place where he would record his name; but they, having forsaken that, chose places for their irreligious rites which pleased their own fancies; they chose, [1.] High places, upon the tops of the mountains and upon the hills, foolishly imagining that the height of the ground gave them some advantage in their approaches towards heaven. [2.] Shady places, under oaks, and poplars, and elms, because the shadow thereof is pleasant to them, especially in those hot countries, and therefore they thought it was pleasing to their gods; or they fancied that a thick shade befriends contemplation, possesses the mind with something of awe, and therefore is proper for devotion.

2. Corporal whoredom is another crime here charged upon them: They have committed whoredom continually, Hos 4:18. They drove a trade of uncleanness; it was not a single act now and then, but their constant practice, as it is of many that have eyes full of adultery and which cannot cease from that sin, 2Pe 2:14. Now the abominable filthiness and lewdness that was found in Israel is here spoken of, (1.) As a concomitant of their idolatry; their false gods drew them to it; for the devil whom they worshipped, though a spirit, is an unclean spirit. Those that worshipped idols were separated with harlots, and they sacrificed with harlots; for because they liked not to retain God in their knowledge, but dishonoured him, therefore God gave them up to vile affections, by the indulging of which they dishonoured themselves, Rom 1:24, Rom 1:28. (2.) As a punishment of it. The men that worshipped idols were separated with harlots that attended the idolatrous rites, as in the worship of Baal-peor, Num 25:1, Num 25:2. To punish them for that God gave up their wives and daughters to the like vile affections: They committed whoredom and adultery (Hos 4:13), which could not but be a great grief and reproach to their husbands and parents; for those that are not chaste themselves desire to have their wives and daughters so. But thus they might read their sin in their punishment, as David's adultery was punished in the debauching of his concubines by his own son, 2Sa 12:11. Note, When the same sin in others is made men's grief and affliction which they have themselves been guilty of they must own that the Lord is righteous.

3. The perverting of justice, Hos 4:18. Their rulers (be it spoken to their shame) do love, Give ye, that is, they love bribes, and have it continually in their mouths, Give, give. They are given to filthy lucre; every one that has any business with them must expect to be asked, What will you give? Though, as rulers, they are bound by office to do justice, yet none can have justice done them without a fee; and you may be sure that for a fee they will do injustice. Note, The love of money is the ruin of equity and the root of all iniquity. But of all men it is a shame for rulers (who should be men fearing God and hating covetousness ) to love Give ye. Perhaps this is intended in that part of the charge here, Their drink is sour; it is dead; it is gone. Justice, duly administered, is refreshing, like drink to the thirsty, but when it is perverted, and rulers take rewards either to acquit the guilty or to condemn the innocent, the drink is sour; they turn judgment into wormwood, Amo 5:7. Or it may refer in general to the depraved morals of the whole nation; they had lost all their life and spirit, and were as offensive to God as dead and sour drink is to us. See Deu 32:32, Deu 32:33.

II. The tokens of God's wrath against them for their sins. 1. Their wives and daughters should not be punished for the injury and disgrace they did to their families (Hos 4:14): I will not punish your daughters; and, not being punished for their sin, they would go on in it. Note, The impunity of one sinner is sometimes made the punishment of another. Or, " I will not punish them as I will punish you; for you must own, as Judah did concerning his daughter-in-law, that they are more righteous than you, "Gen 38:26. 2. They themselves should prosper for a while, but their prosperity should help to destroy them. It comes in as a token of God's wrath (Hos 4:16): The Lord will feed them as a lamb in a large place; they shall have a fat pasture, and a large one, in which they shall be fed to the full, and fed of the best, but it shall be only to prepare them for the slaughter, as a lamb is that is so fed. If they wax fat and kick, they do but wax fat for the butcher. But others make them feed as a lamb on the common, a large place indeed, but where it has short grass and lies exposed. The Shepherd of Israel will turn them both out of his pastures and out of his protection. 3. No means should be used to bring them to repentance (Hos 4:17): " Ephraim is joined to idols, is in love with them and addicted to them, and therefore let him alone, as Hos 4:4, Let no man reprove him. Let him be given up to his own heart's lusts, and walk in his own counsel; we would have healed him, and he would not be healed, therefore forsake him,"See what their end will be, Deu 32:20. Note, It is a sad and sore judgment for any man to be let alone in sin, for God to say concerning a sinner, "He is joined to his idols, the world and the flesh; he is incurably proud, covetous, or profane, an incurable drunkard or adulterer; let him alone; conscience, let him alone; minister, let him alone; providences, let him alone. Let nothing awaken him till the flames of hell do it."The father corrects not the rebellious son any more when he determines to disinherit him. "Those that are not disturbed in their sin will be destroyed for their sin."4. They should be hurried away with a swift and shameful destruction (Hos 4:19): The wind has bound her up in her wings, to carry her away into captivity, suddenly, violently, and irresistibly; he shall take them away as with a whirlwind, Psa 58:9. And then they shall be ashamed because of their sacrifices, ashamed of their sin in offering sacrifice to idols, ashamed of their folly in putting themselves to such an expense upon gods that have no power to help them, and thereby making that God their enemy who has almighty power to destroy them. Note, There are sacrifices that men will one day be ashamed of. Those that have sacrificed their time, strength, honour, and all their comforts, to the world and the flesh, will shortly be ashamed of it. Yea, and those that bring to God blind, and lame, and heartless sacrifices, will be ashamed of them too.

III. The warning given to Judah not to sin after the similitude of Israel's transgression. It is said in the close of Hos 4:14, Those that do not understand shall fall; those must needs fall that do not understand how to avoid, or get over, the stumbling-blocks they meet with (and therefore let him that thinks he stands take heed lest he fall ), particularly the two tribes (Hos 4:15): Though thou, Israel, play the harlot, yet let not Judah offend. Though Israel be given to idolatry, yet let not Judah take the infection. Now, 1. This was a very needful caution. The men of Israel were brethren, and near neighbours, to the men of Judah; Israel was more numerous, and at this time in a prosperous condition, and therefore there was danger lest the men of Judah should learn their way and get a snare to their souls. Note, The nearer we are to the infection of sin the more need we have to stand upon our guard. 2. It was a very rational caution: " Let Israel play the harlot, yet let not Judah do so; for Judah has greater means of knowledge than Israel, has the temple and priesthood, and a king of the house of David; from Judah Shiloh is to come; and for Judah God has reserved great blessings in store; therefore let not Judah offend, for more is expected from them than from Israel, they will have more to answer for if they do offend, and from them God will take it more unkindly. If Israel play the harlot, let not Judah do so too, for then God will have no professing people in the world."God bespeaks Judah here, as Christ does the twelve, when many turned their backs upon him, Will you also go away? Joh 6:67. Note, Those that have hitherto kept their integrity should, for that reason, still hold it fast, even in times of general apostasy. Now, to preserve Judah from offending as Israel had done, two rules are here given: - (1.) That they might not be guilty of idolatry they must keep at a distance from the places of idolatry: Come not you unto Gilgal, where all their wickedness was (Hos 9:15; Hos 12:11); there they multiplied transgression (Amo 4:4); and perhaps they contracted a veneration for that place because there it was said to Joshua, The place where thou standest is holy ground (Jos 5:15); therefore they are forbidden to enter into Gilgal, Amo 5:5. And for the same reason they must not go up to Bethel, here called the house of vanity, for so Bethaven signifies, not the house of God, as Bethel signifies. Note, Those that would be kept from sin, and not fall into the devil's hands, must studiously avoid the occasions of sin and not come upon the devil's ground. (2.) That they might not be guilty of idolatry they must take heed of profaneness, and not swear, The Lord liveth. They are commanded to swear, The Lord liveth in truth and righteousness (Jer 4:2); and therefore that which is here forbidden is swearing so in untruth and unrighteousness, swearing rashly and lightly, or falsely and with deceit, or swearing by the Lord and the idol, Zep 1:5. Note, Those that would be steady in their adherence to God must possess themselves with an awe and reverence of God, and always speak of him with solemnity and seriousness; for those that can make a jest of the true God will make a god of any thing.

Keil-Delitzsch: Hos 4:11-12

The allusion to whoredom leads to the description of the idolatrous conduct of the people in the third strophe, Hos 4:11-14, which is introduced with a general sentence. Hos 4:11. "Whoring and wine and new wine take away the heart ( the understanding") . Z^e nūth is licentiousness in the literal sense of the word, which is always connected with debauchery. What is true of this, namely, that it weakens the mental power, shows itself in the folly of idolatry into which the nation has fallen. Hos 4:12. "My nation asks its wood, and its stick prophesies to it: for a spirit of whoredom has seduced, and they go away whoring from under their God." שׁאל בּעצו is formed after בּיהוה , to ask for a divine revelation of the idols made of wood (Jer 10:3; Hab 2:19), namely, the teraphim (cf. Hos 3:4, and Eze 21:26). This reproof is strengthened by the antithesis my nation, i.e., the nation of Jehovah, the living God, and its wood, the wood made into idols by the people. The next clause, "and its stick is showing it,"sc. future events ( higgı̄d as in Isa 41:22-23, etc.), is supposed by Cyril of Alexandria to refer to the practice of rhabdomancy, which he calls an invention of the Chaldaeans, and describes as consisting in this, that two rods were held upright, and then allowed to fall while forms of incantation were being uttered; and the oracle was inferred from the way in which they fell, whether forwards or backwards, to the right or to the left. The course pursued was probably similar to that connected with the use of the wishing rods.

(Note: According to Herod. iv. 67, this kind of soothsaying was very common among the Scythians (see at Eze 21:26). Another description of rhabdomancy is described by Abarbanel, according to Maimonides and Moses Mikkoz: cf. Marck and Rosenmüller on this passage.)

The people do this because a spirit of whoredom has besotted them.

By rūăch z^e nūnı̄m the whoredom is represented as a demoniacal power, which has seized upon the nation. Z^e nūnı̄m probably includes both carnal and spiritual whoredom, since idolatry, especially the Asherah-worship, was connected with gross licentiousness. The missing object to התעה may easily be supplied from the context. זנה מתּחת אל , which differs from זנה מאחרי (Hos 1:2), signifies "to whore away from under God,"i.e., so as to withdraw from subjection to God.

Constable: Hos 4:1--6:4

IV. The third series of messages on judgment and restoration: widespread guilt 4:1--6:3

The remaining messages that Hosea recorded in this book continue to expound the themes introduced in the first two series (chs. 1-3). All five series of messages major on Israel's guilt and coming judgment, but all conclude on a positive note promising restoration in the future.

Constable: Hos 4:1--5:15

A. The judgment oracles chs. 4-5

Chapters 4 and 5 contain more messages of judgment. Chapter 4 focuses on the sins of the Northern Kingdom. Chapter 5 describes the guilt of all the Israelites in both the Northern and Southern Kingdoms and announces judgment on both groups.

Constable: Hos 4:1-19

1. Yahweh's case against Israel ch. 4

This chapter exposes Israel's sins more particularly than we have seen so far. The Northern Kingdom had broken covenant with Yahweh. Her priest's were particularly guilty, but the idolatrous citizens also deserved divine judgment, and they would receive it.

Constable: Hos 4:11-14

The guilt of Israel's idolatrous citizens 4:11-14

The following section is a general indictment of the people of Israel for their idolatry.

4:11 The practice of idolatry (spiritual harlotry), with its emphasis on drinking wine, had turned the heart of the Israelites from Yahweh. With their heart for God went their realistic understanding of what was best for them, which He had revealed.

4:12 God's people consulted wooden idols and sought revelations using a diviner's rod. Their spirit of harlotry led them astray from the true God and His Word. They behaved like harlots departing from the authority of their spiritual husband, Yahweh.

4:13 They worshipped their idols on the tops of hills and under trees because they enjoyed worshipping at their convenience (cf. 2 Kings 17:10-11). This was as bad as the daughters of the Israelites practicing harlotry and adultery with male cult prostitutes (cf. Deut. 23:17-18; 1 Kings 14:24).

4:14 However, Yahweh would not punish only the females in Israel, because the males were just as guilty. The females were unfaithful to their husbands, but their husbands were also engaging in immoral acts with pagan temple prostitutes.

"For homosexuals, homosexual prostitutes were provided (1 Kgs 14:24; 15:12; 22:46; 2 Kgs 23:7)."⁴¹

Thus this people marked by lack of understanding would come to ruin when God humbled them with punishment.

Guzik: Hos 4:1-19

Hosea 4 - Israel's Sin and God's Remedy

A. The charge against Israel.

1. (1-3) A statement of the charge: Israel's sin and God's remedy.

Hear the word of the LORD, you children of Israel, for the LORD brings a charge against the inhabitants of the land: "There is no truth or mercy or knowledge of God in the land. By swearing and lying, killing and stealing and committing adultery, they break all restraint, with bloodshed upon bloodshed. Therefore the land will mourn; and everyone who dwells there will waste away with the beasts of the field and the birds of the air; even the fish of the sea will be taken away."

a. Clarke on brings a charge: "What we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah."

b. There is no truth or mercy or knowledge of God in the land: Each of these three points is connected. When people forsake the knowledge of God, soon truth and mercy are both gone. Truth must be rooted in something more than personal opinion, and mercy means going beyond self-interest.

i. True wisdom and understanding always begin with the knowledge of God. Proverbs 9:10 says, The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is understanding.

ii. Alexander Pope, a famous writer, once wrote: "Know then thyself, presume not God to scan; the proper study of mankind is man." But an even more famous writer, Charles Spurgeon, responded to Pope's statement: "It has been said by someone that 'the proper study of mankind is man.' I will not oppose the idea, but I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father."

c. They break all restraint: It all connects back to leaving the knowledge of God. Soon, truth and mercy are things of the past, and people no longer practice restraint. When man will not or can not restrain himself, bloodshed and destruction follow.

i. Our modern age is completely set against the idea of restraint. You see it in modern advertising slogans:

· "To know no boundaries"

· "No rules, just right"

· "Just do it"

· "Break all the rules"

· "Peel off inhibitions. Find your own road"

· "Living without boundaries"

ii. The message is the same: You make your own rules. You answer to no one. You are the one that matters. Your universe revolves around you. You should only restrain yourself if you want to.

iii. The ultimate result is bloodshed after bloodshed. In the ancient Hebrew, this is literally "bloody deed touches bloody deed." "Apparently violent crimes had become so common that one seemed immediately to follow another, as if touching it." (Wood)

d. Everyone who dwells there will waste away: This is the tragic fruit of forsaking the knowledge of God, truth, mercy, and restraint. Satan sings sweetly to us, making us think or hope that casting these things away is a doorway to freedom - but it is only a path to destruction.

i. "Paul probably had Hosea's chapter in mind as he penned his own indictment of the gentile nations (cf. Hosea 4:6 with Romans 1:24, 26, 28; Hosea 4:7 with Romans 1:23; Hosea 4:11 with Romans 1:21, 22)." (Boice)

2. (4-8) The corrupt and ineffective leadership of the priests.

"Now let no man contend, or rebuke another; for your people are like those who contend with the priest. Therefore you shall stumble in the day; the prophet also shall stumble with you in the night; and I will destroy your mother. My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children. The more they increased, the more they sinned against Me; I will change their glory into shame. They eat up the sin of My people; they set their heart on their iniquity."

a. Your people are like those who contend with the priest: In passages like Deuteronomy 17:9-12, God clearly commanded His people to listen to and submit to the priests, who would lead and help the people with the Word of God. But because the people cast off the knowledge of God, truth, mercy, and restraint, they wouldn't listen to the priests, and contended with them instead.

i. This helps to explain the opening of the verse: Now let no man contend, or rebuke another. The idea is "They won't listen to the priest, but they contend with him instead. So don't waste your time trying to contend or rebuke them yourself."

b. Therefore you shall stumble in the day: It's bad enough to stumble in the night, but at least we can understand it. But when God's people cast off the knowledge of God, restraint, and guidance from leaders then they shall stumble even in the day.

c. The prophet also shall stumble with you in the night: God paints a picture so bleak that even the prophet is dragged down to the level of the people and stumbles. Perhaps the prophet thought he was safe or immune because of his spiritual standing or reputation, but he is not. The prophet also shall stumble with you.

d. My people are destroyed for lack of knowledge: When God's people are destroyed and waste away, it isn't because God has lost either His love or strength. It's because His people lack . . . knowledge.

i. It isn't that God says His people are completely ignorant. They have some knowledge, but not enough. They may have just enough to make them think they know it all.

ii. What kind of knowledge do they lack? In the context, the first answer must be they lack the knowledge of God (Hosea 4:1). They know God some - perhaps a little - but not enough. Perhaps they felt they knew God well enough already.

iii. The second kind of knowledge they lack is the knowledge of God's Word (you have forgotten the law of your God). They know the Word of God some - perhaps a little - but not enough. Perhaps they felt they knew God's Word well enough already.

iv. It should not surprise us that there is a connection between knowing God and knowing His Word. Some people think that Bible knowledge is boring and brainy and not necessary for a real walk with God. But God and His Word are vitally connected. Psalm 138:2 says, You have magnified Your word above all Your name. When God sought for a term to express His nature, He calls Himself "The Word" (John 1:1).

v. When we know God for who He really is, it affects our conduct. "Where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offences, such as stealing, adulteries, and so forth, will prevail." (Clarke)

e. Because you have rejected knowledge, I also will reject you from being priest for Me: Here we see who is responsible for the lack of knowledge among the people of God - the priests who rejected knowledge, the knowledge of God and His Word.

i. Teaching was an important duty of the priests (Deuteronomy 33:10, Ezekiel 44:23, Malachi 2:7). Their neglect of this demonstrates what an important place the minister, the pastor, the preacher has in presenting God and His Word to the people. If he neglects his duty to preach the word (2 Timothy 4:2), then he can't lead the people into the true knowledge of God, and will lead them into destruction.

ii. I will also forget your children: God will hold the unfaithful minister, pastor, or preacher accountable. They have much to answer for before God.

iii. Priest for Me reminds us that the priest didn't only serve on behalf of the people, but also on behalf of the LORD. The priest represented the people to God, but also represented - through the preaching of the word - God to the people.

f. The more they increased, the more they sinned against Me; I will change their glory into shame: God blessed the priests with increase, but they took God's blessing for granted and only sinned against God all the more. Blessing is a two-edged gift; it is obviously wonderful to be blessed, but it also brings more accountability and more opportunity for sin.

g. They eat up the sin of My people: "They did this by enjoying the benefits of the people's sins, such as taking bribes and eating the sin offerings. So the priests actually relished Israel's wickedness." (Wood)

3. (9-10) Judgment is promised.

"And it shall be: like people, like priest. So I will punish them for their ways, and reward them for their deeds. For they shall eat, but not have enough; they shall commit harlotry, but not increase; because they have ceased obeying the LORD."

a. Like people, like priest: The priests may have thought they would be immune from the judgment coming upon Israel. After all, they were priests! But God promises that when it comes to judgment, like people, like priest.

i. There is no doubt that the priesthood of Israel was corrupt. "Jeroboam I had made priests 'from all sorts of people' (1 Kings 12:31; 13:33). Therefore, large numbers of true priests - and doubtless true prophets, also - had left the northern kingdom (2 Chronicles 11:13-16)." (Wood)

ii. There is also another way to understand the phrase "like people, like priest." It also means that as the people go, so go the priests. Sometimes people expect their religious leaders to be holy for them or instead of them. But since the "priests" come from the people, if the people are backslidden then many backslidden men will seek to be "priests."

b. They shall eat, but not have enough: One aspect of the judgment God promises is that Israel will not be blessed with increase. They will have, but it will never seem to be enough, and they will never be satisfied.

4. (11-14) The adultery of idolatry.

"Harlotry, wine, and new wine enslave the heart. My people ask counsel from their wooden idols, and their staff informs them. For the spirit of harlotry has caused them to stray, and they have played the harlot against their God. They offer sacrifices on the mountaintops, and burn incense on the hills, under oaks, poplars, and terebinths, because their shade is good. Therefore your daughters commit harlotry, and your brides commit adultery. I will not punish your daughters when they commit harlotry, nor your brides when they commit adultery; for the men themselves go apart with harlots, and offer sacrifices with a ritual harlot. Therefore people who do not understand will be trampled."

a. The spirit of harlotry has caused them to stray: Israel's idolatry was like adultery against the LORD. Every sacrifice made to a pagan god was like an act of adultery.

i. The picture is striking when we consider what a faithful and good husband the LORD is to His people. Adultery is never excusable, but is even more heinous against a good, faithful, loving spouse.

ii. The picture is striking when we consider how Israel wanted to add pagan gods to their worship of the LORD. It isn't as if Israel officially said, "We want to leave the LORD, and now serve only pagan gods." Instead, Israel wanted to add the worship of pagan gods to their worship of the LORD. God received this the same way a husband would if his wife said, "I want you to still be my husband, I just want to take on a few more lovers also."

b. For the men themselves go apart with harlots, and offer sacrifices with a ritual harlot: Describing idolatry as spiritual adultery is especially appropriate when we understand that many pagan gods were "worshipped" by the hiring of a ritual harlot. This was far more enticing that just praying to a statue.

i. I will not punish your daughters: Because the men of Israel sinned this way, God would not single the women of Israel out for judgment when it came to this sin. God doesn't have a double standard for sexual conduct between men and women.

c. Therefore people who do not understand will be trampled: The idea of Hosea 4:6 is repeated (My people are destroyed for lack of knowledge). Without understanding God and His word, God's people are destined for destruction.

B. A warning to Judah.

1. (15) Judah is warned not to follow Israel's sinful ways.

"Though you, Israel, play the harlot, let not Judah offend. Do not come up to Gilgal, nor go up to Beth Aven, nor swear an oath, saying, 'As the LORD lives';"

a. Let not Judah offend: At this time, God's people were divided into two nations - Israel to the north, and Judah to the south. Israel's apostasy was far more ingrained, so Judah is cautioned that they must not follow her neighbor's sinful ways.

b. Do not come up to Gilgal: The cities of Gilgal and Beth Aven were centers of idolatry in Israel. For a citizen of Judah to travel there meant they shared in Israel's idolatry. When we get too close to sinful practices, they often rub off on us: Do not be deceived: "Evil company corrupts good habits." (1 Corinthians 15:33)

i. At one time, Gilgal was a place where prophets were trained under Elijah and Elisha (2 Kings 2:1; 4:38). But in Hosea's day it had become a center of false worship (Hosea 9:15; 12:11; Amos 4:4; 5:5).

ii. There is no city actually named Beth Aven. Hosea is twisting the name of the city of Bethel - meaning "House of God" - into the more fitting name Beth Aven, meaning "House of Deceit." Bethel was the southern center of calf worship established by Jeroboam I (1 Kings 12:28-29).

2. (16-19) A summary of the charge: Israel's sin and God's remedy.

"For Israel is stubborn like a stubborn calf; now the LORD will let them forage like a lamb in open country. Ephraim is joined to idols, let him alone. Their drink is rebellion, they commit harlotry continually. Her rulers dearly love dishonor. The wind has wrapped her up in its wings, and they shall be ashamed because of their sacrifices."

a. Israel is stubborn like a stubborn calf: Cattle can safely feed out on the open range, because they are not easy prey for predators. But a lamb in open country has strayed from the shepherd and is vulnerable. Hosea's point is plain: if you act like a stubborn cow, don't expect to be protected like an obedient sheep.

b. Ephraim is joined to idols: "Ephraim" was the largest tribe that made up the population of Israel. Therefore, the prophets often refer to Israel as "Ephraim."

c. Ephraim is joined to idols, let him alone: This is one way to express the judgment that is coming against Israel. God will simple leave Ephraim alone. When the mighty Assyrian army comes against them, they may fight for themselves - God will let him alone.

i. We don't want God to leave us alone because we need Him to protect us against our spiritual enemies. Satan wanted to sift Peter like wheat, but Jesus did not leave Peter alone to face the attack. Jesus prayed for Peter, and he emerged victorious (Luke 22:31-32).

ii. We don't want God to leave us alone because we need Him to protect us against ourselves. Left to ourselves, with our own sinful hearts, we will surely drift away from the LORD. All God must do to make certain a man goes to hell is simply let him alone. Our prayer should always be, "LORD, don't leave me alone. Keep working on me."

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Hosea (Book Introduction)

THE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Act 7:42 (in referring to Amo 5:27), quotes them as forming one collective body of writings, "the book of the prophets." So JEROME and MELITO, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [JEROME]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1Ki 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2Ki 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (Hos 1:1). Again, in Hos 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.

Hosea (Hos 11:1) is quoted in Mat 2:15; also Hos 6:6 in Mat 9:13; Mat 12:7; compare Rom 9:25-26, quoting Hos 1:10; Hos 2:1, Hos 2:23; 1Co 15:55, quoting Hos 13:14; 1Pe 2:10, quoting Hos 1:9-10; Hos 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Hos 1:10; Hos 3:5), clearly refer to the New Testament dispensation.

The first and third chapters are in prose, the rest of the book is rhythmical.

JFB: Hosea (Outline)

• INSCRIPTION. (Hos 1:1-11) Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.
• APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER. (Hos. 2:1-23) Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
• ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED. (Hos 3:1-5) The prophet is to take back his wife, though unfaithful, as foretold in Hos 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.
• HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS. (Hos. 4:1-19) In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Hos 4:2 bloodshed and other evils usual in a civil war are specified.
• GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS. (Hos 5:1-5) Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
• THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11) At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (2Ki 15:29).
• REPROOF OF ISRAEL. (Hos. 7:1-16) Probably delivered in the interreign and civil war at Pekah's death; for Hos 7:7, "all their kings . . . fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Hos 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [MAURER].
• PROPHECY OF THE IRRUPTION OF THE ASSYRIANS, IN PUNISHMENT FOR ISRAEL'S APOSTASY, IDOLATRY, AND SETTING UP OF KINGS WITHOUT GOD'S SANCTION. (Hos 8:1-14) In Hos 8:14, Judah is said to multiply fenced cities; and in Hos 8:7-9, Israel, to its great hurt, is said to have gone up to Assyria for help. This answers best to the reign of Menahem. For it was then that Uzziah of Judah, his contemporary, built fenced cities (2Ch 26:6, 2Ch 26:9-10). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (2Ki 15:19) [MAURER].
• WARNING AGAINST ISRAEL'S JOY AT PARTIAL RELIEF FROM THEIR TROUBLES: THEIR CROPS SHALL FAIL, AND THE PEOPLE LEAVE THE LORD'S LAND FOR EGYPT AND ASSYRIA, WHERE THEY CANNOT, IF SO INCLINED, SERVE GOD ACCORDING TO THE ANCIENT RITUAL: FOLLY OF THEIR FALSE PROPHETS. (Hos. 9:1-17)
• ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING. (Hos 10:1-15) The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Hos 10:14; also Hos 10:6, referring to Hoshea's calling So of Egypt to his aid; also Hos 10:4, Hos 10:13.
• REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hos 12:1-14) This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Hos 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
• EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16) This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; 2Ki 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.
• GOD'S PROMISE OF BLESSING, ON THEIR REPENTANCE: THEIR ABANDONMENT OF IDOLATRY FORETOLD: THE CONCLUSION OF THE WHOLE, THE JUST SHALL WALK IN GOD'S WAYS, BUT THE TRANSGRESSOR SHALL FALL THEREIN. (Hos 14:1-9)

TSK: Hosea 4 (Chapter Introduction)

Overview

Hos 4:1, God denounces judgments on Israel, for their aggravated impieties and iniquities; Hos 4:12, He exposes the ignorance and wickedness of the priests, and profligacy of the people, he will leave their wives and daughters to commit lewdness, without present punishment; Hos 4:15, He warns Judah, not to imitate Israel’s crimes, which are still further reproved.

Poole: Hosea (Book Introduction)

THE ARGUMENT

Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and Amos do sometimes, nor as Ezekiel and Zechariah do frequently, with visions; yet his sententious and concise style, peculiar to himself, renders it many times difficult to find out first, and to declare next the genuine and undoubted sense of his words. In expounding this prophet, the expositor needs the candour of his reader, and the reader owes his expositor thanks if he make some darker passages fairly intelligible, though he do not demonstrate his exposition to be the only sense of the place. This latter is not pretended to; the former it is hoped the reader will find in the most, if not in every obscure passage. It was a very debauched age our prophet did live in, and you will find him very sharp against the vices of the ten tribes, and very plain and open in his threats for their sins, which he saw punished; for he lived to see Samaria taken, and Hoshea made a prisoner, and the people carried captives. As it is not agreed when he began, so nor is it agreed how long he continued to prophesy.

The kings of Judah and of Israel, in whose time he first appeared a prophet, were of long reigns; the one forty-one, the other fifty-two; in which long space of time very different beginnings may be conjectured. All agree that he continued a prophet very long, seventy years at least, and some add more years, and make them up ninety. The sum of what he prophesied is here given us in short heads, rather than in a continued discourse. And as it was preached in Israel. (though we read not of the places where Hosea either lived, or died, or did preach, it is most likely within the hearing of the court,) so it doth more particularly refer to Israel or the ten tribes: declaring to them what were their sins; advising them to repent; promising them mercy upon sincere repentance; threatening grievous judgments on their impenitence; foretelling their rejection if they did not amend; and, for the comfort of the godly, predicting mercy to them; intermixing many promises of the future kingdom and coming of the Messiah, to whom many should be converted, and by him be saved, and especially many of the two tribes, who hear from our prophet a more comfortable message (viz. of returning to their own land) than Israel, which must not expect any such return, i.e. for the whole body of the people. And he closeth his whole prophecy either with a form of confession and supplication for the remnant returned, or a prediction in what manner they would return, confess, supplicate, and rely upon God alone; to which duty performed, he adjoineth sweet and excellent promises, containing both temporal and spiritual blessings, Ho 14 .

Poole: Hosea 4 (Chapter Introduction)

CHAPTER 4

God’ s judgments against the sins of the people, Hos 4:1-5 , and of the priests, Hos 4:6-11 , and against their idolatry, Hos 4:12-14 . Judah is exhorted to take warning by Israel’ s calamity, Hos 4:15-19 .

MHCC: Hosea (Book Introduction)

Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to detect, reprove, and convince the Jewish nation in general, and the Israelites in particular, of their many sins, particularly their idolatry: the corrupt state of the kingdom is also noticed. But he invites them to repentance, with promises of mercy, and gospel predictions of the future restoration of the Israelites and of the Jews, and their final conversion to Christianity.

MHCC: Hosea 4 (Chapter Introduction)

(Hos 4:1-5) God's judgments against the sins of the people.

(Hos 4:6-11) And of the priests.

(Hos 4:12-19) Idolatry is reproved, and Judah is admonished.

Matthew Henry: Hosea (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Hosea

I. We have now before us the twelve minor prophets, which some of the ancients, in reckoning up the books of the Old Testament, put all together, and reckon but as one book. They are called the minor prophets, not because their writings are of any less authority or usefulness than those of the greater prophets, or as if these prophets were less in God's account or might be so in ours than the other, but only because they are shorter, and less in bulk, than the other. We have reason to think that these prophets preached as much as the others, but that they did not write so much, nor is so much of their preaching kept upon record. Many excellent prophets wrote nothing, and others but little, who yet were very useful in their day. And so in the Christian church there have been many burning and shining lights, who are not known to posterity by their writings, and yet were no way inferior in gifts, and graces, and serviceableness to their own generation, than those who are; and some who have left but little behind them, and make no great figure among authors, were yet as valuable men as the more voluminous writers. These twelve small prophets, Josephus says, were put into one volume by the men of the great synagogue in Ezra's time, of which learned and pious body of men the last three of these twelve prophets are supposed to have been themselves members. These are what remained of the scattered pieces of inspired writing. Antiquaries value the fragmenta veterum - the fragments of antiquity; these are the fragments of prophecy, which are carefully gathered up by the divine Providence and the care of the church, that nothing might be lost, as St. Paul's short epistles after his long ones. The son of Sirach speaks of these twelve prophets with honour, as men that strengthened Jacob, Ecclus. 49:10. Nine of these prophets prophesied before the captivity, and the last three after the return of the Jews to their own land. Some difference there is in the order of these books. We place them as the ancient Hebrew did; and all agree to put Hosea first; but the ancient thing is not material. And, if we covet to place them according to their seniority, as to some of them we shall find no certainty.

II. We have before us the prophecy of Hosea, who was the first of all the writing prophets, being raised up somewhat before the time of Isaiah. The ancients say, He was of Bethshemesh, and of the tribe of Issachar. He continued very long a prophet; the Jews reckoned that he prophesied nearly fourscore and ten years; so that, as Jerome observes, he prophesied of the destruction of the kingdom of the ten tribes when it was at a great distance, and lived himself to see and lament it, and to improve it when it was over, for warning to its sister kingdom. The scope of his prophecy is to discover sin, and to denounce the judgments of God against a people that would not be reformed. The style is very concise and sententious, above any of the prophets; and in some places it seems to be like the book of Proverbs, without connexion, and rather to be called Hosea's sayings than Hosea's sermons. And a weighty adage may sometimes do more service than a laboured discourse. Huetius observes that many passages in the prophecies of Jeremiah and Ezekiel seem to refer to, and to be borrowed from, the prophet Hosea, who wrote a good while before them. As Jer 7:34; Jer 16:9; Jer 25:10; and Eze 26:13, speak the same with Hos 2:11; so Eze 16:16, etc., is taken from Hos 2:8. And that promise of serving the Lord their God, and David their king, Jer 30:8, Jer 30:9. Eze 34:23, Hosea had before, Hos 3:5. And Eze 19:12 is taken from Hos 13:15. Thus one prophet confirms and corroborates another; and all these worketh that one and the self-same Spirit.

Matthew Henry: Hosea 4 (Chapter Introduction)

Prophets were sent to be reprovers, to tell people of their faults, and to warn them of the judgments of God, to which by sin they exposed themselves; so the prophet is employed in this and the following chapters. He is here, as counsel for the King of kings, opening an indictment against the people of Israel, and labouring to convince them of sin, and of their misery and danger because of sin, that he might prevail with them to repent and reform. I. He shows them what were the grounds of God's controversy with them, a general prevalency of vice and profaneness (Hos 4:1, Hos 4:2), ignorance and forgetfulness of God (Hos 4:6, Hos 4:7), the worldly-mindedness of the priests (Hos 4:8), drunkenness and uncleanness (Hos 4:11), using divination and witchcraft (Hos 4:12), offering sacrifice in the high places (Hos 4:13), whoredoms (Hos 4:14, Hos 4:18), and bribery among magistrates (Hos 4:18). II. He shows them what would be the consequences of God's controversy. God would punish them for these things (Hos 4:9). The whole land should be laid waste (Hos 4:3), all sorts of people cut off (Hos 4:5), their honour lost (Hos 4:7), their creature-comforts unsatisfying (Hos 4:10), and themselves made ashamed (Hos 4:19). And, which is several times mentioned here as the sorest judgment of all, they should be let alone in their sins (Hos 4:17), they shall not reprove one another (Hos 4:4), God will not punish them (Hos 4:14), nay, he will let them prosper (Hos 4:16). III. He gives warning to Judah not to tread in the steps of Israel, because they saw their steps went down to hell (Hos 4:15).

Constable: Hosea (Book Introduction)

Introduction

Title and Writer

The prophet's name is the title of the book. The book claims to be the word of the Lord that Hosea received (1:1). Thus he appears to have been the writer.

Unity

Historically almost all Jewish and Christian scholars have regarded the whole book as the product of Hosea. Some critics, however, believe later editors (redactors) added the prophecies concerning Judah (e.g., 4:15; 5:5, 10, 12-14; 6:4, 11; et al.), since most of the book contains prophecies against Israel, the Northern Kingdom.¹ Yet there is no good reason to deny Hosea the Judean prophecies.² All the other eighth-century prophets also spoke about Judah, including Amos, who ministered to the Northern Kingdom at this time. Some critics say the salvation passages in Hosea (e.g., 11:8-11; 14:2-9) are so different from the judgment passages that someone else must have written them. However, the mixing of judgment and salvation messages is very common in all the prophets.

Date

Hosea's ministry spanned the reigns of four Judean kings (Uzziah, Jotham, Ahaz, and Hezekiah; cf. Isa. 1:1) and one Israelite king (Jeroboam II; 1:1). King Uzziah (Azariah) of Judah began reigning in 792 B.C., and King Hezekiah of Judah stopped reigning in 686 B.C., spanning a period of 107 years. Probably Hosea's ministry began near the end of Jeroboam II's (793-753 B.C.) and Uzziah's (792-740 B.C.) reigns and ended in the early years of Hezekiah's reign (715-686 B.C.). This would mean that the prophet's ministry lasted perhaps 45 years (ca. 760-715 B.C.).³ It also means that Hosea's ministry extended beyond the fall of Samaria in 722 B.C. since Hezekiah began ruling in 715 B.C. Hosea did not date any of his prophecies.

There were six other kings of Israel who followed Jeroboam II that Hosea did not mention in 1:1 that ruled during the reigns of the four Judean kings he named. They were Zechariah (753 B.C.), Shallum (752 B.C.), Menahem (752-742 B.C.), Pekah (752-732 B.C.), Pekahiah (742-740 B.C.), and Hoshea (732-723 B.C.). Hosea evidently prophesied during the reigns of more kings of Israel and Judah than any other prophet, probably eleven. It seems unusual that Hosea would mention four Judean kings and only one Israelite king, especially since he ministered primarily to the Northern Kingdom. He may have done this because the six Israelite kings named above were less significant in Israel's history than the other kings Hosea did mention. Another possibility is that Hosea did this because he regarded the Judean kings as Israel's legitimate kings in contrast to those of the North. He may have mentioned Jeroboam II because he was the primary king of the Northern Kingdom during his ministry or because he was the strongest king of that kingdom during that period.

Historical Background

Hosea began ministering near the end of an era of great material prosperity and military success for both Israel and Judah (cf. 2 Kings 14:25-28; 2 Chron. 26:2, 6-15). In the first half of the eighth-century B.C. Assyrian influence in the West had declined temporarily allowing both Jeroboam II and Uzziah to flourish. However, under Tiglath-Pileser III (745-727 B.C) Assyria began to grow stronger and to expand westward again. In 734 B.C. the Northern Kingdom became a puppet nation within the Assyrian Empire (2 Kings 15:29). After Israel tried to revolt, Assyria defeated Samaria, the capital of the Northern Kingdom, in 722 B.C. and deported the people of Israel into captivity (2 Kings 17:1-6; 18:10-12). Judah also became a vassal state in the Assyrian Empire during Hosea's ministry (2 Kings 16:5-10).

Hosea's prophecy reflects conditions of economic prosperity, religious formalism and apostasy, and political stability that marked Jeroboam II's reign. The historical background of the Book of Amos is almost identical.

Place of Composition

Beside the fact that Hosea ministered to the Northern Kingdom, his reference to the king of Samaria as "our king" (7:5) seems to make his residence in Israel certain. The book never states the location of any of his preaching, however.

Audience and Purpose

Hosea, like Amos, addressed the Northern Kingdom of Israel primarily.⁴ His purpose was to announce that because the nation had broken Yahweh's covenant (the Mosaic Covenant) judgment was coming (cf. Deut. 28:15-68). The people needed to repent and to return to the Lord and to His covenant. If they did, they might avoid His judgment. However, the prophet announced that the nation as a whole would not repent, though individuals could, so judgment was coming. Hosea also reaffirmed God's promise to bless His people Israel eventually, in the distant future (cf. Deut. 30:1-10).

"Understanding the message of the book of Hosea depends upon understanding the Sinai covenant. The book contains a series of blessings and curses announced for Israel by God through Hosea. Each blessing or curse is based upon a corresponding type in the Mosaic law."⁵

Theology

The major biblical doctrines that Hosea stressed were sin, judgment, salvation, and the loyal love of God.

Regarding sin, the prophet stressed the idolatry of the Israelites, which he compared to spiritual adultery. Israel had turned from Yahweh to worship Baal, the Canaanite god of fertility. The Lord told Hosea to marry a woman who would prove to be unfaithful to him so he could appreciate and communicate how the Lord felt about His wife's (Israel's) unfaithfulness to Him. Hosea also pointed out other sins that the Israelites needed to forsake: violent crimes (4:2; 6:9; 12:1), political revolt (7:3-7), foreign alliances (7:11; 8:9), spiritual ingratitude (7:15), social injustice (12:7), and selfish arrogance (13:6).

Hosea called for repentance, but he was not hopeful of a positive response because most of the people did not want to change. God's judgment would, therefore, descend in the form of infertility, military invasion, and exile. Hosea stressed the fact that God was just in sending judgment on the Israelites. He would do it by making their punishments match their crimes.

The prophet assured the Israelites that God would not abandon them completely. After judgment would come salvation. Eventually the people would return to Yahweh, as Hosea's wayward wife returned to him. In Hosea passages on salvation follow sections announcing judgment, though there are more predictions of punishment than promises of deliverance.

Judgment	Restoration
1:2-9	1:10-2:1
2:2-13	2:14-3:5
4:1-5:14	5:15-6:3
6:4-11:7	11:8-11
11:12-13:16	ch. 14

The outstanding revelation concerning God that this book contributes is the loyal love of Yahweh for His own. The great illustration of how committed God is to His people is how He instructed Hosea to relate to his unfaithful wife. The Lord will not forsake those with whom He has joined in covenant commitment even if they become unfaithful to Him repeatedly. He will be patient with them and will eventually save them (cf. 11:1-4; 14).⁶

"The Lord's covenantal relationship with His people Israel is central to the messages of the eighth-century prophets Hosea, Amos, and Micah. Each of these prophets accused God's people of violating the obligations of the Mosaic Covenant and warned that judgment was impending. Despite painting such a bleak picture of the immediate future, these prophets also saw a bright light at the end of the dark tunnel of punishment and exile. Each anticipated a time when the Lord, on the basis of His eternal covenantal promises to Abraham and David, would restore Israel to a position of favor and blessing. In fact, the coming judgment would purify God's people and thus prepare the way for a glorious new era in Israel's history."⁷

Message⁸

The book of Hosea is an unusually powerful book because the prophet ministered out of his deep personal emotions. His intellectual appeals to the Israelites in his day, and to us in ours, arose out of great personal tragedy in his own life. We might say that he cried out as he bled. Hosea appreciated the pain that God felt over His people's apostasy, as no other prophet did, because he felt the intense pain of his wife's unfaithfulness. Hosea could speak of the deepest things in the economy of God because he entered into fellowship with God in God's sufferings (cf. Phil. 3:10). That is the reason this book is so appealing and so powerful.

The permanent values of this book are its revelations of sin, judgment, and love. Hosea reveals what sin is at its worst. It also reveals the nature of judgment. Third, it reveals the unconquerable force of true love.

With regard to sin, Hosea reveals the very nature of sin, what makes it so appalling, not just the various forms of sin. Hosea was able to penetrate to the very heart of sin.

What made the sin of the Israelites so great was the fact that they had sinned against light and love.

The more light (revelation from God) that people have, the greater is their responsibility (cf. Rom. 1-3). What made Israel's sin so bad was that they were the Chosen People of God, the people of all peoples on earth who enjoyed the most revelation of the gracious person and the loving plans of Yahweh for their blessing. They had the Law, they had God's presence among them, and they had God's covenant promises (cf. Rom. 9). Yet they rebelled against Him and chose to walk in darkness rather than light.

Furthermore, they had sinned against God's love. They had experienced Yahweh's election, His provisions, His protection, and more of His blessings than any other people on the earth, but they walked away from Him and spent His gifts to them to satisfy their lewd desires. They had not only committed spiritual adultery, but they had become spiritual prostitutes. They had sinned against His love as well as against His light.

In some respects all sins are equally bad in that they are all offenses against God. But in another sense some sins are worse than others because people who have experienced much of the light and love of God have greater responsibility to respond to that light and love than people who have fewer of these blessings. In Romans 2 Paul explained that God will judge people according to the light that they had. The Israelites had much light and they had experienced much love. This made their sin especially heinous.

Hosea declared that the human marriage relationship symbolized the relationship that existed between Yahweh and His people. Israel had become unfaithful to God. God taught Hosea the seriousness of this unfaithfulness and how He felt about it through the prophet's own marriage relationship. Hosea experienced the tragedy and heartbreak of an unfaithful wife, not just an adulteress, which is bad enough, but an adulteress turned prostitute, which enabled him to enter into the fellowship of God's sufferings over the behavior of His wife, Israel. Hosea's heart was broken, and he felt the most unutterable sorrow that a man can feel when he feels his wife abandon him. He learned how God felt, and he denounced kings, priests, and people out of that broken heart that mirrored the broken heart of God. Hosea, then, revealed the deepest nature of sin, namely infidelity to the elective grace of God. The worst thing in the realm of sin is apathy to the love of God.

Hosea also revealed the nature of judgment. In view of the essential nature of sin, namely violation of covenant love, judgment will inevitably fall, unless there is genuine repentance. In view of their sin, the Israelites had no basis for hoping that God would pardon them. Hosea referred to the past love of God for Israel, His present love, and His future love for His Chosen People. Interspersed between these reminders of God's love through the book we have Hosea's tracing of Israel's history downward to the place where judgment was inevitable. Such great sinners against God's light and love had no reason to expect divine mercy. No one can see this as clearly or feel it so intensely as the man who has been sinned against so long and persistently as Hosea had been. Hosea felt the divine justice in God's action, and so he could announce it in the clearest and most forceful terms, as this book shows.

Nevertheless, in spite of the great revelations of sin and judgment that this book contains, its greatest revelation is that of love, divine love. In the midst of Hosea's personal overwhelming sorrow because of Gomer's actions, God told him to seek out his sinning wife, to go after her and bring her back, first into a wilderness seclusion for a while, but then back into a place of love and privilege at his own side. Through his wife's unfaithfulness Hosea learned the awfulness of sin, and in obedience to God's command to seek out and accept his traitorous wife, he learned God's love in spite of sin.

These three great revelations, sin, judgment, and love, constitute the living message of the Book of Hosea. These are the great lessons that we must apply to ourselves and to those to whom we minister. We need a constant reemphasis of each of these truths because we tend to get away from them individually and corporately, as the church. We fail to appreciate the love of God because we fail to appreciate the essential nature of our sin and that it makes judgment inevitable.

Hosea teaches that the most heinous and damnable sin of which people are capable is infidelity to love. This is the sin that damns unbelievers; they fail to respond to the love of God in reaching out to them. It is also the sin that will bring judgment on believers who are apathetic to the love of their Savior. Apathy toward divine love will inevitably lead to spiritual adultery. Compared to this the animalism and violence of the heathen are as nothing. It would be better not to have the light or to have known divine love than to have them and then to be unfaithful to them (cf. 2 Pet. 2:21).

Hosea also teaches that divine judgment is the fruit of sin. Infidelity to love can lead only to degradation. Israel thought she was repenting, but this prophet pointed out that her repentance was only superficial (6:4; 13:3). Just as faithfulness to the covenant brought blessing, so unfaithfulness brought discipline, and discipline in proportion to the light and love violated.

Hosea teaches too that true love will triumph over unfaithfulness. Though unfaithfulness inevitably results in chastening, and unfaithfulness to divine light and love leads unquestionably to the worst kind of misery, true love does not forsake the one loved. In fact, true love bears the judgment, the heartache and suffering, that the unfaithful lover causes. It takes this judgment on itself so that final restoration can be possible. This book closes with the Lord saying at last, "I will heal their apostasy, I will love them freely" (14:4). God will not cast off those who sin against Him even in the most heinous way. He will disciple them, but He will not cast them away from His presence but will give them a new heart of faithfulness to Himself (Jer. 32:39).

The application of the message of Hosea to our generation touches the church and the Christian. It is a message to God's people, not to unbelievers, primarily. It is a message to those who walk in great light and enjoy great love, to those who are married to God.

Like Israel of old, the modern church has become apathetic to the love of God and has wandered away from Him, has become unfaithful to Him, and has even prostituted herself to the world to find satisfaction and approval. The evidence of spiritual adultery in our time is worldliness, the paganism of our day that is part of church life. The church is going after the things that the world values at the expense of faithfulness to the Word and will of God. This is due ultimately to our dissatisfaction with the love of God. We take the resources that God has given us and spend them to satisfy unworthy ambitions and pleasures. We are enflaming ourselves with carnality under every green tree as Israel did. Consequently, we are failing to bear the testimony to the light and love of God that we should be proclaiming, and unbelievers are not taking God seriously.

Hosea spoke of God's judgment coming on His people in three figures.

He said He would weaken His people's strength, as a moth and rottenness weakens clothing (5:12). That judgment is evident in the church today. We see it in the church's lack of influence in the world, the lack of conversions as the gospel is preached, and the world's indifference to the church's testimony, for example. This is because the church has turned to other sources of strength beside the Lord, as Israel did to Egypt and Assyria. The church, like Israel, has only repented superficially. This judgment is already in effect.

Second, Hosea said judgment would come like a young lion and a bear (11:10; 13:7-8). This is a manifestation of the fiercer anger of the Lord. This form of judgment is also evident in some churches. They have lost their testimony completely. They have no spiritual impact because they have abandoned the Lord. They have rejected His Word and His will and pursue other interests, like a prostitute.

The third form of judgment is God's withdrawal from His own people (5:6). When they call on Him, He does not answer them because they have refused to listen to Him for so long. His presence and blessing have departed from them so there is no more indication that they even belong to Him. Of course, God will not fully abandon His own, but He will remove His presence from them to such an extent that they are without His help. God did this to Israel when He allowed them to go into captivity.

Nevertheless, after all the failure, heartbreak, and desolation caused by the unfaithfulness of God's people, He will gather them to Himself. As He promised to restore and revive Israel's love for Himself, so He has promised to take the church to abide forever with Himself one day. What God will do for Israel at the Second Coming, He will do for the church at the Rapture. These restorations are in spite of, not because of, His people's responses to His light and love. They are due to the love of God, a love that remains committed to those whom He has chosen regardless of their faithful commitment to Him. May His love for us move us to remain faithful to Him and to practice that kind of love with those who have been unfaithful to us as well.

Constable: Hosea (Outline)

Outline

I. Introduction 1:1

II. The first series of messages of judgment and restoration: Hosea's family 1:2-2:1

A. Signs of coming judgment 1:2-9

B. A promise of restoration 1:10-2:1

III. The second series of messages of judgment and restoration: marital unfaithfulness 2:2-3:5

A. Oracles of judgment 2:2-13

1. Judgment on Gomer as a figure of Israel 2:2-7

2. Judgment on Israel 2:8-13

B. Promises of restoration 2:14-3:5

1. Renewed love and restored marriage 2:14-20

2. Renewed fertility and restored favor 2:21-23

3. The restoration of Hosea's and Yahweh's wives ch. 3

IV. The third series of messages on judgment and restoration: widespread guilt 4:1-6:3

A. The judgment oracles chs. 4-5

1. Yahweh's case against Israel ch. 4

2. The guilt of both Israel and Judah ch. 5

B. The restoration promises 6:1-3

V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4-11:11

A. More messages on coming judgment 6:4-11:7

1. Israel's ingratitude and rebellion 6:4-8:14

2. Israel's inevitable judgment 9:1-11:7

B. Another assurance of restoration 11:8-11

VI. The fifth series of messages on judgment and restoration: historical unfaithfulness 11:12-14:9

A. Judgment for unfaithfulness 11:12-13:16

1. The deceitfulness of Israel 11:12-12:14

2. Israel's impending doom ch. 13

B. Restoration in spite of unfaithfulness 14:1-8

VII. Conclusion 14:9

Constable: Hosea

Hosea

Bibliography

Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Commentary. Anchor Bible commentary series. Garden City, N.Y.: Doubleday & Co., 1980.

Chisholm, Robert B., Jr. "Hosea." In The Bible Knowledge Commentary: Old Testament, pp. 1377-1407. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Harper, William Rainey. A Critical and Exegetical Commentery on Amos and Hosea. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1905.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hillers, D. Treaty Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Kidner, Derek. Love to the Loveless: The Message of Hosea. The Bible Speaks Today series. Downers Grove, Ill.: InterVarsity Press, 1981.

Mays, James Luther. Hosea: A Commentary. The Old Testament Library series. Philadelphia: Westminster Press, 1969.

Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

Wolff, Hans Walter. Hosea. Translated by Gary Stansell. Philadelphia: Fortress Press, 1974.

Wood, Leon J. "Hosea." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Hosea (Book Introduction)

THE PROPHECY OF OSEE.

INTRODUCTION.

Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. (Challoner) --- The chronological order is not observed in any edition. The Septuagint very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock) --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esdras i. 39., specifies them as they are found in the Septuagint: Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c., as in the Vulgate. (Calmet) --- Many other prophets appeared before these, (Worthington) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. (Calmet) --- The style of Osee is sententious and very hard to be understood, (St. Jerome) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. (Calmet) --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. (Worthington) --- Then all distinction of this nature was at an end. (Haydock)

Gill: Hosea (Book Introduction)

INTRODUCTION TO HOSEA

This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate Latin and Arabic versions, "the Prophecy of Hoses": and, in the Syriac version, "the Prophecy of Hoses the Prophet". It is the first of the twelve lesser prophets, so called, not because they were of less value, credit, and authority, than the other prophets; but because of their smallness in bulk; and which, as Kimchi says, upon the authority of their Rabbins, were put together in one book, that no one of them might be lost, because of their smallness; and Josephus ^a reckons them but as one book; and they are quoted in the New Testament under the name of the Book of the Prophets ^b. This prophet was one of them, and therefore placed here; though, as Kimchi, in his preface to this book, and R. David Ganz ^c, observe, his prophecy was before the prophecy of Isaiah; and yet he was not the first of these minor prophets, as to order of time; not only Jonah, but Joel and Amos, were before him; and so they are placed by some writers; according to Mr. Whiston ^d, he began to prophesy about the year of the world 3196 A.M. and 808 B.C. Mr. Bedford ^e places him in 804 B.C. His name is the same with Joshua and Jesus, and signifies a saviour; and he was not only, as all the true prophets of the Lord and faithful ministers of the word are, the means and instruments in the hand of God of saving people; but he was a type of Christ the Saviour, as well as prophesied concerning him, and salvation by him. Of his parentage, and the time of his prophesying, see Hos 1:1, by which it appears that he lived in several reigns, and to a very great age. He chiefly prophesied against the ten tribes of Israel; reproved them for their sins; exhorted them to repentance; threatened them with destruction in case of impenitence; and comforted the truly godly with the promise of the Messiah, and of the happy state of the church in the latter day. His style, is short and concise; in some places sententious, and without connection, obscure and difficult of interpretation; and in others very pathetic and moving. Of the divine inspiration and authority of this book there is no room to doubt; since passages out of it are quoted and referred to by Christ and his apostles; by Christ himself, Mat 9:13 1Pe 2:10 There are some things said of the descent, death, and burial of this prophet, not to be depended on. Pseudo Epiphanius ^f and Isidorus ^g say he was of the tribe of Issachar, and born in Belomoth or Bethlemoth; and that he died in peace, and was buried in his own country; but, according to a tradition of the Jews ^h, he died in Babylon, and was buried in Tzapheth, a city in upper Galilee; but all this is uncertain, and not very probable, and is of no importance to be known.

Gill: Hosea 4 (Chapter Introduction)

INTRODUCTION TO HOSEA 4

This chapter contains a new sermon or prophecy, delivered in proper and express words, without types and figures, as before; in which the people of Israel are summoned to appear at the tribunal of God, to hear the charge brought against them, and the sentence to be pronounced upon them, and which would be executed. They are charged with sins of omission and commission; with want of truth and mercy to men, and with ignorance of God; with swearing, lying, murder, theft, and adultery, Hos 4:1, the punishment threatened is the sword, famine, and pestilence; which should affect the whole land, and all creatures in it, men, beasts, fowls, and fishes, Hos 4:3, then the priests and false prophets are threatened with falling into calamities along with the people, and with rejection from their office, and forgetfulness of their posterity, and a taking away their glory from them, because of their striving with the true prophets; their rejection of knowledge; forgetfulness of the law of God; covetousness, adultery, and drunkenness, Hos 4:4, then the discourse is turned to the people again, who are charged with divination and idolatry, which is spiritual adultery; and therefore, by way of retaliation, their wives and daughters would be left to commit adultery and fornication, Hos 4:12, and the chapter is concluded with advice to Israel not to tempt Judah to sin; or to Judah not to do the like, after the example of Israel, who were backsliders, idolaters, left of God and alone; guilty of bribery, and the like shameful things, and would be suddenly filled with shame, Hos 4:15.