
Text -- Hosea 4:15 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Commit like sins.

Wesley: Hos 4:15 - -- Gilgal was chosen by Jeroboam, or by succeeding idolaters for the solemn worship of their idols.
Gilgal was chosen by Jeroboam, or by succeeding idolaters for the solemn worship of their idols.

Wesley: Hos 4:15 - -- aven - Beth - el, where Jacob lodged, who called it Beth - el, the house of God; but when Jeroboam made it the place for his calf - worship, it became...
aven - Beth - el, where Jacob lodged, who called it Beth - el, the house of God; but when Jeroboam made it the place for his calf - worship, it became Beth - aven, the house of vanity or iniquity.

Wesley: Hos 4:15 - -- This is a part put for the whole worship of God, which the prophet warns them not to blend with their idolatries.
This is a part put for the whole worship of God, which the prophet warns them not to blend with their idolatries.
JFB: Hos 4:15 - -- Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do...
Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example.

JFB: Hos 4:15 - -- Situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Jos 5:10-15; 1Sa 10:8; 1Sa 15:21); afterwards desecrated...

JFB: Hos 4:15 - -- That is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Gen 28:17, Gen 28:19; Gen...
That is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Gen 28:17, Gen 28:19; Gen 35:7), but made by Jeroboam the seat of the worship of the calves (1Ki 12:28-33; 1Ki 13:1; Jer 48:13; Amo 3:14; Amo 7:13). "Go up" refers to the fact that Beth-el was on a hill (Jos 16:1).

JFB: Hos 4:15 - -- This formula of oath was appointed by God Himself (Deu 6:13; Deu 10:20; Jer 4:2). It is therefore here forbidden not absolutely, but in conjunction wi...
Clarke -> Hos 4:15
Clarke: Hos 4:15 - -- Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what...
Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry.
Calvin -> Hos 4:15
Calvin: Hos 4:15 - -- The Prophet here complains that Judah also was infected with superstitions, though the Lord had hitherto wonderfully kept them from pollutions of thi...
The Prophet here complains that Judah also was infected with superstitions, though the Lord had hitherto wonderfully kept them from pollutions of this kind. He compares Israel with Judah, as though he said, “It is no wonder that Israel plays the wanton; they had for a long time shaken off the yoke; their defection is well known: but it is not to be endured, that Judah also should begin to fall away into the same abominations.” We now then perceive the object of the comparison. From the time that Jeroboam led after him the ten tribes, the worship of God, we know, was corrupted; for the Israelites were forbidden to ascend to Jerusalem, and to offer sacrifices there to God according to the law. Altars were at the same time built, which were nothing but perversions of divine worship. This state of things had now continued for many years. The Prophet therefore says, that Israel was like a filthy strumpet, void of all shame; nor was this to be wondered at, for they had cast away the fear of God: but that Judah also should forsake God’s pure worship as well as Israel, — this the Prophet deplores, If then thou Israel playest the wanton, let not Judah at least offend
We here see first, how difficult it is for those to continue untouched without any stain, who come in contact with pollutions and defilements. This is the case with any one that is living among Papists; he can hardly keep himself entire for the Lord; for vicinity, as we find, brings contagion. The Israelites were separated from the Jews, and yet we see that the Jews were corrupted by their diseases and vices. There is, indeed, nothing we are so disposed to do as to forsake true religion; inasmuch as there is naturally in us a perverse lust for mixing with it some false and ungodly forms of worship; and every one in this respect is a teacher to himself: what then is likely to take place, when Satan on the other hand stimulates us? Let all then who are neighbors to idolaters beware, lest they contract any of their pollutions.
We further see, that the guilt of those who have been rightly taught is not to be extenuated when they associate with the blind and the unbelieving. Though the Israelites boasted of the name of God, they were yet then alienated from pure doctrine, and had been long sunk in the darkness of errors. There was no religion among them; nay, they had hardly a single pure spark of divine light. The Prophet now brings this charge against the Jews, that they differed not from the Israelites, and yet God had to that time carried before them the torch of light; for he suffered not sound doctrine to be extinguished at Jerusalem, nor throughout the whole of Judea. The Jews, by not profiting through this singular kindness of God, were doubly guilty. This is the reason why the Prophet now says, Though Israel is become wanton, yet let not Judah offend
Come ye not to Gilgal, he says, and ascend not into Beth- aven. Here again he points out the superstitions by which the Israelites had vitiated the pure worship of God; they had built altars for themselves in Bethel and Gilgal, where they pretended to worship God.
Gilgal, we know, was a celebrated place; for after passing through Jordan, they built there a pillar as a memorial of that miracle; and the people no doubt ever remembered so remarkable an instance of divine favor: and the place itself retained among the people its fame and honorable distinction. This in itself deserved no blame: but as men commonly pervert by abuse every good thing, so Jeroboam, or one of his successors, built a temple in Gilgal; for the minds almost of all were already possessed with some reverence for the place. Had there been no distinction belonging to the place, he could not have so easily inveigled the minds of the people; but as a notion already prevailed among them that the place was holy on account of the miraculous passing over of the people, Jeroboam found it easier to introduce there his perverted worship: for when one imagines that the place itself pleases God, he is already captivated by his own deceptions. The same also must be said of Bethel: its name was given it, we know, by the holy father Jacob, because God appeared there to him.
‘Terrible,’ he said, ‘is this place; it is the gate of heaven,’
(Gen 28:17.)
He hence called it Bethel, which means the house of God. Since Jacob sacrificed there to God, posterity thought this still allowable: for hypocrites weigh not what God enjoins, but catch only at the Fathers’ examples, and follow as their rule whatever they hear to have been done by the Fathers.
As then foolish men are content with bare examples, and attend not to what God requires, so the Prophet distinctly inveighs here against both places, even Bethel and Gilgal. “ Come not”, he says, to Gilgal, and ascend not into Beth-aven But we must observe the change of name made by the Prophet; for he calls not the place by its honorable name, Bethel, but calls it the house of iniquity. It is indeed true that God revealed himself there to his servant Jacob; but he intended not the place to be permanently fixed for himself, he intended not that there should be a perpetual altar there: the vision was only for a time. Had the people been confirmed in their faith, whenever the name of the place was heard, it would have been a commendable thing; but they departed from the true faith, for they despised the sure command of God, and preferred what had been done by an individual, and were indeed influenced by a foolish zeal. It is no wonder then that the Prophet turns praise into blame, and allows not the place to be, as formerly, the House of God, but the house of iniquity. We now see the Prophet’s real meaning.
I return to the reproof he gives to the Jews: he condemns them for leaving the legitimate altar and running to profane places, and coveting those strange modes of worship which had been invented by the will or fancy of men. “What have you to do,” he says, “with Gilgal or Bethel? Has not God appointed a sanctuary for you at Jerusalem? Why do ye not worship there, where he himself invites you?” We hence see that a comparison is to be understood here between Gilgal and Bethel on the one hand, and the temple, built by God’s command on mount Zion, in Jerusalem, on the other. Moreover, this reproof applies to many in our day. So to those who sagaciously consider the state of things in our age, the Papists appear to be like the Israelites; for their apostasy is notorious enough: there is nothing sound among them; the whole of their religion is rotten; every thing is depraved. But as the Lord has chosen us peculiarly to himself, we must beware, lest they should draw us to themselves, and entangle us: for, as we have said, we must ever fear contagion; inasmuch as nothing is more easy than to become infected with their vices, since our nature is to vices ever inclined.
We are further reminded how foolish and frivolous is the excuse of those who, being satisfied with the examples of the Fathers, pass by the word of God, and think themselves released from every command, when they follow the holy Fathers. Jacob was indeed, among others, worthy of imitation; and yet we learn from this place, that the pretence that his posterity made for worshipping God in Bethel was of no avail. Let us then know that we cannot be certain of being right, except when we obey the Lord’s command, and attempt nothing according to men’s fancy, but follow only what he bids. It must also be observed, that a fault is not extenuated when things, now perverted, have proceeded-from a good and approved origin. As for instance the Papists, when their superstitions are condemned, ever set up this shield, “O! this has arisen from a good source.” But what sort of thing is it? If indeed we judge of it by what it is now, we clearly see it to be an impious abomination, which they excuse by the plea that it had a good and holy beginning.
Thus in baptism we see how various and how many deprivations they have mixed together. Baptism has indeed its origin in the institution of Christ: but no permission has been given to men to deface it by so many additions. The origin then of baptism affords the Papists no excuse, but on the contrary renders double their sin; for they have, by a profane audacity, contaminated what the Son of God has appointed. But there is in their mass a much greater abomination: for the mass, as we know, is in no respect the same with the holy supper of our Lord. There are at least some things remaining in baptism; but the mass is in nothing like Christ’s holy supper: and yet the Papists boast that the mass is the supper. Be it so, that it had crept in, and that through the craft of Satan, and also through the wickedness or depravity of men: but whatever may have been its beginning, it does not wipe away the extreme infamy that belongs to the mass: for, as it is well known, they abolish by it the only true sacrifice of Christ; they ascribe to their own devices the expiation which was made by the death of the Son of God. And here we have not only to contend with the Papists, but also with those wicked triflers, who proudly call themselves Nicodemians. For these indeed deny that they come to the mass, because they have any regard for the Papistic figment; but because they say that there is set forth a commemoration of Christ’s supper and of his death. Since Bethel was formerly turned into Beth-aven, what else at this day is the mass? Let us then ever take heed, that whatever the Lord has instituted may remain in its own purity, and not degenerate; otherwise we shall be guilty, as it has been said, of the impious audacity of those who have changed the truth into a lie. We now understand the design of what the Prophet teaches, and to what purposes it may be applied.
He at last subjoins, And swear not, Jehovah liveth The Prophet seems here to condemn what in itself was right: for to swear is to profess religion, and to testify our profession of it; particularly when men swear honestly. But as this formula, which the Prophet mentions, was faultless, why did God forbid to swear by his name, and even in a holy manner? Because he would reign alone, and could not bear to be connected with idols; for
“what concord,’ says Paul, ‘has Christ with Belial? How can light agree with darkness?’ (2Co 6:15 :)
so God would allow of no concord with idols. This is expressed more fully by another Prophet, Zephaniah, when he says,
‘I will destroy those who swear by the living God,
and swear by their king,’ (Zep 1:5.)
God indeed expressly commands the faithful to swear by his name alone in Deu 6:0 20 and in other places: and further, when the true profession of religion is referred to, this formula is laid down,
‘They shall swear, The Lord liveth,’ (Jer 4:2.)
But when men associated the name of God with their own perverted devices, it was by no means to be endured. The Prophet then now condemns this perfidy, Swear not, Jehovah liveth; as though he said, “How dare these men take God’s name, when they abandon themselves to idols? for God allows his name only to his own people.” The faithful indeed take God’s name in oaths as it were by his leave. Except the Lord had granted this right, it would have certainly been a sacrilege. But we borrow God’s name by his permission: and it is right to do so, when we keep faith with him, when we continue in his service; but when we worship false gods, then we have nothing to do with him, and he takes away the privilege which he has given us. Then he says, ‘Ye shall not henceforth blend the name of the only true God with idols.’ For this he cannot endure, as he declares also in Ezekial,
Go ye, serve your idols; I reject all your worship.’
[Eze 20:39 ]
The Lord was thus grievously offended, even when sacrifices were offered to him. Why so? Because it was a kind of pollution, when the Jews professed to worship him, and then went after their ungodly superstitions. We now then perceive the meaning of this verse. It follows —
TSK -> Hos 4:15
TSK: Hos 4:15 - -- play : Hos 4:12; Jer 3:6-10; Eze 23:4-8
yet : Hos 11:12; 2Ki 17:18, 2Ki 17:19; Jer 3:10,Jer 3:11; Luk 12:47, Luk 12:48; Eph 5:11
Gilgal : Hos 9:15, Ho...
play : Hos 4:12; Jer 3:6-10; Eze 23:4-8
yet : Hos 11:12; 2Ki 17:18, 2Ki 17:19; Jer 3:10,Jer 3:11; Luk 12:47, Luk 12:48; Eph 5:11
Gilgal : Hos 9:15, Hos 12:11; Amo 4:4, Amo 5:5
Bethaven : Hos 5:8, Hos 10:5, Hos 10:8; 1Ki 12:28, 1Ki 12:29
nor : Isa 48:1; Jer 5:2; Eze 20:39; Amo 6:10, Amo 8:14; Zep 1:5, Zep 1:6

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Hos 4:15
Barnes: Hos 4:15 - -- Let not Judah offend - The sentence of Israel had been pronounced; she had been declared incorrigible. The prophet turns from her now to Judah....
Let not Judah offend - The sentence of Israel had been pronounced; she had been declared incorrigible. The prophet turns from her now to Judah. Israel had abandoned God’ s worship, rejected or corrupted His priests, given herself to the worship of the calves; no marvel what further excess of riot she run into! But Judah, who had the law and the temple and the service of God, let not her, (he would say,) involve herself in Israel’ s sin. If Israel, in willful blindness, had plunged herself in ruin, let not Judah involve herself in her sin and her ruin. He turns (as elsewhere) incidentally to Judah.
Come ye not unto Gilgal - Gilgal lay between Jericho and the Jordan. There, ten furlongs from the Jordan, first in all the promised land, the people encamped; there Joshua placed the monument of the miraculous passage of the Jordan; there he renewed the circumcision of the people which had been intermitted in the wilderness, and the feast of the passover; there the people returned, after all the victories by which God gave them possession of the land of promise Jos 4:19-20; Jos 5:9-10; Jos 9:6; Jos 10:6-9, Jos 10:43; Jos 14:6. There Samuel habitually sacrificed, and there, "before the Lord,"i. e., in His special covenanted presence, he publicly made Saul king 1Sa 10:8; 1Sa 11:14-15; 1Sa 13:4-9; 1Sa 15:21, 1Sa 15:33. It was part of the policy of Jeroboam to take hold of all these associations, as a sort of set-off against Jerusalem and the temple, from which he had separated his people. In opposition to this idolatry, Elisha for a time, established there one of the schools of the prophets 2Ki 4:38.
Neither go ye up to Bethaven - " Bethaven,"literally, "house of vanity,"was a city East of "Bethel"Jos 7:2, "the house of God."But since Jeroboam had set up the worship of the calves at Bethel, Bethel had ceased to be "the house of God,"and had become "a house or temple of vanity;"and so the prophet gave it no more its own name which was associated with the history of the faith of the patriarchs, but called it what it had become. In Bethel God had twice appeared to Jacob, when he left the land of promise Gen 28:10, Gen 28:19 a to go to Laban, and when he returned Gen 35:1, Gen 35:9. There also the ark of God was for a time in the days of the judges removed from Shiloh Jdg 20:26-27, near to which on the south Jdg 21:19 Bethel lay. It too Jeroboam profaned by setting up the calf there. To these places then, as being now places of the idolatry of Israel, Judah is forbidden to go, and then to "swear, the Lord liveth."For to swear by the Lord in a place of idolatry would be to associate the living God with idols Zep 1:5, which God expressly forbade.
Poole -> Hos 4:15
Poole: Hos 4:15 - -- This summeth up the sins, the idolatries of the ten tribes; and is a transition to what next follows; either by way of exhortation, or admonition, o...
This summeth up the sins, the idolatries of the ten tribes; and is a transition to what next follows; either by way of exhortation, or admonition, or prayer and wish, for the two tribes which stuck to the house of David, as to the temple.
Let not Judah offend commit like sins as Israel hath done, imitate none of their idolatry: possibly the prophet saw Judah inclined to backslide, or this might be preached in the beginning of Ahaz’ s reign.
Come not ye you of Judah, who have the temple and house of God with you, who have hitherto been preserved from Israelitish idolatry,
unto Gilgal a place near Jordan, where the twelve stones were pitched, Jos 4:9 , the camp was pitched, circumcision revived, the passover kept, Jos 5:2,10 ; there Joshua divided the land, Jos 14:6 , there the tabernacle was at first pitched after they came over Jordan, and there they sacrificed. There was in Ahab’ s time a college of prophets; and now, whether out of reverence to the place on these accounts, or for what other reasons, it matters not, but certain it is, this Gilgal was chosen out by Jeroboam, or by succeeding idolaters, for a place of public worship of their idols, and grew famous for it. Go not up to partake of their idolatry, or to learn it. It is a concise speech, which forbids all the sins committed at Gilgal.
Neither go ye up to Beth-aven which is Beth-el, where Jacob lodged, had a vision of angels, and a more comfortable vision of God, who appeared to Jacob, who for this gave name to the place, and called it Beth-el, house of God; but when Jeroboam made it the place of his calf worship, it became, and is called, Beth-avert, house of vanity or iniquity. Go not thither to worship. It is as the former, a prohibition of being of that religion which was in use at Beth-avert, and had been the established religion for two hundred years, or thereabouts, viz. ever since Jeroboam’ s time.
Nor swear, The Lord liveth this is in itself lawful oath, and may be used; but in the circumstances wherewith it is here attended it is forbidden, because many who went thither yet pretended there to sacrifice only to the true God, that they owned him the only living God, reverenced him, swore by him; though they went up to Beth-avert or Gilgal, yet they worshipped God there. This is a synecdoche, a part being put for the whole worship of God, which the prophet warns them not to blend and mix with idolatries, which yet was done before Josiah’ s time, Zep 1:5 , which see, with the annotations on it.
Haydock -> Hos 4:15
Haydock: Hos 4:15 - -- Offend. It was more culpable for Juda to commit idolatry (as they had the temple, &c., of the true God) than for Israel, whom Jeroboam hindered fro...
Offend. It was more culpable for Juda to commit idolatry (as they had the temple, &c., of the true God) than for Israel, whom Jeroboam hindered from going to Jerusalem, after he had set up his golden calves. (Worthington) ---
Galgal and Bethaven. Places where idols were worshipped. Bethel, which signifies the house of God, is called by the prophet Bethaven, that is the house of vanity, from Jeroboam's golden calf which was worshipped there. (Challoner) ---
Galgal was on the confines of the two kingdoms, and always venerated by the Jews. Idols had been there in ancient times, and probably a sort of oracle, Judges iii. 19. If Israel be thus abandoned, let not Juda imitate them. (Calmet) ---
Lord. Profane not this sacred name by giving it to idols. (Theodoret) ---
Use not this expression, since you do not worship me. (St. Jerome)
Gill -> Hos 4:15
Gill: Hos 4:15 - -- Though thou, Israel, play the harlot, yet let not Judah offend,.... That is, though the Israelites, the people of the ten tribes, committed adultery, ...
Though thou, Israel, play the harlot, yet let not Judah offend,.... That is, though the Israelites, the people of the ten tribes, committed adultery, both corporeal and spiritual, in their idolatrous worship, as before observed, to which they had been used ever since the times of Jeroboam the first, and were hardened therein, and from which there were little hopes of reforming them; yet let not the men of Judah be guilty of the same crimes, who have as yet retained the pure worship of God among them; where the house of God is, and the priests of the Lord officiate, and sacrifices are offered up to him according to his will, and all other parts of religious service are performed: or the whole seems to be directed to Israel, as an exhortation to them, that though they had given into such abominations, yet should be careful not to offend Judah, or cause them to stumble and fall, and become guilty of the same sins, and so be exposed to the same punishment; and which would be an aggravation of Israel's sin, to draw others into it with them:
and come not ye unto Gilgal, neither go ye up to Bethaven; to worship idols in those places; otherwise it might be lawful to go to them on any civil accounts: Gilgal was upon the borders of the ten tribes, between them and Judah, where Joshua circumcised the Israelites; kept the first passover in the land; and where the ark and tabernacle were for a time; and perhaps for these reasons was chosen for a place of idolatrous worship: Bethaven is the same with Bethel, the name Jacob gave it, signifying the house of God; but when Jeroboam set up one of his calves here, the prophets, by way of contempt, called it Bethaven, the house of iniquity, or the house of an idol; though there was a place called Bethaven near Bethel, and Ai, as Kimchi observes, and as appears from Jos 7:2, yet Bethel was sometimes so called, as it seems to be here, because of the idolatry in it; and so the Talmudists u say, the place called Bethel is now called Bethaven. Now the question is, whether Judah or Israel are here addressed; many interpreters carry it in the former sense, as if the men of Judah were dissuaded from going to these places for worship, when the temple, the proper place of worship, was in their own tribe; but the speech seems rather to be directed to the Israelites, to stop going to these places for worship; for being so near to Judah, they might be the means of ensnaring and drawing them into the same idolatrous practices:
nor swear, the Lord liveth; or swear by the living God, so long as they worshipped idols; for it was not well pleasing to God to have his name used by idolaters, or joined with their idols: especially as they meant their idol when they swore by the Lord.

expand allCommentary -- Verse Notes / Footnotes
NET Notes -> Hos 4:15
NET Notes: Hos 4:15 Beth Aven means “house of wickedness” in Hebrew; it is a polemic reference to “Bethel,” which means “house of God.”...
Geneva Bible -> Hos 4:15
Geneva Bible: Hos 4:15 Though thou, Israel, play the harlot, [yet] ( r ) let not Judah offend; and come not ye unto ( s ) Gilgal, neither go ye up to ( t ) Bethaven, nor swe...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Hos 4:1-19
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 prof...
MHCC -> Hos 4:12-19
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 sprea...
Matthew Henry -> Hos 4:12-19
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. Spiri...
Keil-Delitzsch -> Hos 4:15
Keil-Delitzsch: Hos 4:15 - --
A different turn is now given to the prophecy, viz., that if Israel would not desist from idolatry, Judah ought to beware of participating in the gu...
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 t...

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 o...

Constable: Hos 4:1-19 - --1. Yahweh's case against Israel ch. 4
This chapter exposes Israel's sins more particularly than ...
