Text -- Hosea 6:4 (NET)

Transitory Faithfulness and Imminent Judgment

6:4 What am I going to do with you, O Ephraim? What am I going to do with you, O Judah? For your faithfulness is as fleeting as the morning mist; it disappears as quickly as dawn’s dew!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 6:4

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

JFB: Hos 6:4

To bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Isa 5:4)? At this verse a new discourse begins, resuming the threats (Hos 5:14). See opening remarks on this chapter.

JFB: Hos 6:4

Godliness.

JFB: Hos 6:4

Soon dispersed by the sun (Hos 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Hos 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."

Clarke: Hos 6:4

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

Calvin: Hos 6:4

Some so expound this passage as that God would not once irrigate his people, but would continue this favor; as though he said, “He is deceived, who thinks that the redemption, which I bid you to hope from me, will be momentary, for I will, by a continued progress, lead my people to a full fruition of salvation.” But this sense is altogether foreign. The Prophet then, no doubt, introduces God here as speaking thus, “What shall I do to you? because ye cannot receive my favor, so great is your depravity.” The context seems indeed to be in this way broken off; but we must remember this canon, that whenever the Prophets make known the grace of God, they at the same time add an exception, lest hypocrites falsely apply to themselves what is offered to the faithful alone. The Prophets, we know, never threatened ruin to the people, but that they added some promise, lest the faithful should despair, which must have been the case, except some mitigation had been made known to them. Hence the Prophets do this in common, — they moderate their threatening and severity by adding a hope of God’s favor. But at the same time, as hypocrites ever draw to themselves what belongs only to the faithful, and thus heedlessly deride God, the Prophets add another exception, by which they signify, that God’s promise of being gracious and merciful to his people is not to be deemed universal, and as appertaining to all indiscriminately.

I will more fully repeat this again: The Prophets had to do with the whole people; they had to do with the few faithful, for there was a small number of godly people among the Israelites as well as among the Jews. When therefore the Prophets reproved the people, they addressed the whole body: but at the same time, as there was some remnant seed, they mingled, as I have said, consolations, and mingled them, that the elect of God might ever recumb on his mercy, and thus patiently submit to his rod, and continue in his fear, knowing that there is in him a sure salvation. Hence the promises which we see inserted by the Prophets among threats and chidings, ought not to be referred in common to all, or indiscriminately to the people, but only, as we have said, to the faithful, who were then but few in number. This then is the reason why the prophets shook off self-complacencies from the wicked despisers of God, when they added, “Ye ought not to hope any salvation from the promise I set forth to God’s children; for God throws not to dogs the bread which he has destined for his children alone.” In the same strain we find another Prophet speaking,

‘To what end is the day of the Lord to you? It is a day of darkness, and not of light, a day of death, and not of life,’ (Amo 5:18.)

For as often as they heard of the covenant which God made with Abraham, that it would not be void, they thus vaunted, “We are now indeed severely treated, but in a little while God will rescue us from our evils; for he is our Father, he has not in vain adopted us, he has not in vain redeemed and chosen our race, we are his peculiar possession and heritage.” Thus then the presumptuous flatter themselves; and this indeed they seem to have in common with the faithful; for the faithful also, though in the deepest abyss of death, yet behold the light of life; for by faith, as we have said, they penetrate beyond this world. But at the same time they approach God in real penitence, while the ungodly remain in their perverseness, and vainly flatter themselves, thinking that whatever God promises belongs to them.

Let us now then return to our Prophet. He had said, “In their tribulation they will seek me:” he had afterwards, in the words used by the people, explained how the faithful would turn themselves to God, and what true repentance would bring with it. It now follows, What shall I do to thee, Ephraim? what shall I do to thee, Judah? that is, “What shall I do to all of you?” The people was now divided into two kingdoms: the kingdom of Judah had its own name; the ten tribes had, as it has been said, the common name of Israel. Then after the Prophet gave hope of pardon to the children of God, he turns himself to the whole body of the people, which was corrupt, and says, “What shall I do now to you, both Jews and Israelites?” Now God, by these words, intimates that he had tried all remedies, and found them useless: “What more then,” he says, “shall I do to you? Ye are wholly incurable, ye are inexcusable, and altogether past hope; for no means have been omitted by me, by which I could promote your salvation; but I have lost all my labour; as I have effected nothing by punishments and chastisements, as my favor also has had no account among you, what now remains, but that I must wholly cast you away?”

We now then see how varied is the mode of speaking adopted by the Prophets; for they had to do, not with one class of men, but with the children of God, and also with the wicked, who continued obstinately in their vices. Hence then it was, that they changed their language, and so necessarily. Alike is the complaint we read in Isaiah chapter 1, ³⁰ except that there mention is only made of punishments, ‘Why should I strike you more? for I have hitherto effected nothing: from the sole of the foot to the top of the head there is no soundness; and yet ye remain like yourselves.’ In chapter 5 ³¹ he speaks of God’s favors, ‘What could have been done more to my vineyard than what I have done?’ In these two places the Prophet shows that the people were so lost, that they could not be brought into a sane mind; for God had in various ways tried to heal them, and their diseases remained incurable.

Let us now return to the words of Hosea, What shall I do to thee, Ephraim? What shall I do to thee Judah? “I indeed offer pardon to all, but ye still continue obstinately in your sins; nay, my favor is by you scorned: I do not therefore now contend with you; but declare to you that the door of salvation is closed.” Why? “Because I have hitherto in various ways tried in vain to heal you.”

He afterwards says that their goodness was like the morning dew, Your goodness, he says, is as the dew of the morning.” Some take חסד , chesad, for the kindness which God had exercised towards both the Israelites and the Jews. Then it is, “Your kindness,” that is, the mercy which I have hitherto exhibited to you, is as the morning dew, as the cloud which passes away early in the morning, that is, “Ye immediately dry up my favor;” and this seems not unsuitable, for we see that the unbelieving by their wickedness absorb the mercy of God, so that it produces no good, as when rain flows over a rock or a stone, while the stone within, on account of its hardness, remains dry. As then the moisture of rain does not penetrate into stones, so also the grace of God is spent in vain and without advantage on the unbelieving.

But the Prophet speaks rather of their goodness, that they made a show of feigned excellency, which vanished like the morning dew; for as soon as the sun rises, it draws the dew upwards, so that it appears no more; the clouds also pass away. The Prophet says that the Jews and the Israelites were like the morning clouds and the dew, because there was in them no solid or inward goodness, but it was only of an evanescent kind; they had, as they say, only the appearance of goodness.

We now then perceive the meaning of the Prophet, that God here complains that he had to do with hypocrites. Faith, we know, is regarded by him; there is nothing that pleases God more than sincerity of heart. We know further, that doctrine is spread in vain, except it be received in a serious manner. Then, as hypocrites transform themselves in various ways, and make a display of some guises of goodness, while they have nothing solid in them, God complains that he loses all his labour: and he says at length that he will no longer spend labour in vain on hypocritical men, who have nothing but falsehood and dissimulation; and this is what he means, when he intimates that he should do nothing more to the Israelites and the Jews.

TSK: Hos 6:4

what : Hos 11:8; Isa 5:3, Isa 5:4; Jer 3:19, Jer 5:7, Jer 5:9, Jer 5:23, Jer 9:7; Luk 13:7-9, Luk 19:41, Luk 19:42

for : Jdg 2:18, Jdg 2:19; Psa 78:34-37, Psa 106:12, Psa 106:13; Jer 3:10, Jer 34:15; Mat 13:21; 2Pe 2:20-22

goodness : or, mercy, or, kindness

as a : Hos 13:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 6:4

O Ephraim, what shall I do unto thee? - It is common with the prophets, first to set forth the fullness of the riches of God’ s mercies in Christ, and then to turn to their own generation, and upbraid them for the sins which withheld the mercies of God from "them,"and were hurrying them to their destruction. In like way Isaiah, Isa. 2, having prophesied that the Gospel should go forth from Zion, turns to upbraid the avarice, idolatry, and pride, through which the judgment of God should come upon them.

The promises of God were to those who should turn with true repentance, and seek Him early and earnestly. Whatever of good there was, either in Ephraim or Judah, was but a mere empty show, which held out hope, only to disappoint it. God, who "willeth not that any should perish, but that all should come to repentance"appeals to His whole people, "What shall I do unto thee?"He had shown them adundance of mercies; He had reproved them by His prophets; He had chastened them; and all in vain. As he says in Isaiah, "What could have been done more to My vineyard, that I have not done in it?"Isa. 5. Here He asks them Himself, what He could do to convert and to save them, which He had not done. He would take them on their own terms, and whatever they would prescribe to His Almightiness and Wisdom, as means for their conversion, "that"He would use, so that they would but turn to Him. "What means shall I use to save thee, who wilt not be saved?"It has been a bold saying, to describe the "love of Christ which passeth knowledge,""Christ so loveth souls, that He would rather be crucified again, than allow anyone (as far as in Him lies) to be damned."

For your goodness is as a morning cloud - " Mercy"or "loving-kindness,"(which the English margin suggests as the first meaning of the word) stands for all virtue and goodness toward God or man. For love to God or man is one indivisible virtue, issuing from one principle of grace. Whence it is said, "love is the fulfilling of the law. He that loveth another hath fulfilled the law"Rom 13:10, Rom 13:8. And, "Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God"1Jo 4:7. Of this their goodness, he says the character was, that it never lasted. The "morning cloud"is full of brilliancy with the rays of the rising sun, yet quickly disappears through the heat of that sun, which gave it its rich hues. The "morning dew"glitters in that same sun, yet vanishes almost as soon as it appears. Generated by the cold of the night, it appears with the dawn; yet appears, only to disappear. So it was with the whole Jewish people; so it ever is with the most hopeless class of sinners; ever beginning anew, ever relapsing; ever making a show of leaves, good feelings, good aspirations, but yielding no fruit. "There was nothing of sound, sincere, real, lasting goodness in them;"no reality, but all show; quickly assumed, quickly disused.

Poole: Hos 6:4

The Lord now enters a debate with both Israel (here called

Ephraim) and the two tribes, with all that were his, people anciently; much after the manner of men, who having to do with froward and ungovernable children, or servants, whom they pity, and would not cast off, after much kindness and patience showed to them, and abused by them, at last seem at a stand what more to do, or appeal to by-standers whether more might be done, or demand of the untractable ones what they can desire more to be done. So Isa 5:3-6 Mic 6:3,5 . What is it I may do becoming my holy, just, and wise procedures, with my reasonable creatures? What should I do more to save you from ruin, and salve my own honour, truth, add justice? Would you of the ten tribes, and you of the two tribes, have me cease to be God, and resign to your idols? or repeal my own laws, and subscribe to your idols’ rites? Or would you have Satan the wicked one, who hath seduced your kings, prophets, priests, and people, whom you worship in your idols, would you that he should still retain your love and service, and I maintain you in it? I would do, as appears by what I have done, any thing that may be done to reduce, reclaim, and reform you, who are as impudent adulteresses, that will not be sincere and faithful to their reconciled husband.

Your goodness or your kindness, your love to me, my law, worship, and honour, your promises of love and loyalty,

is as a morning cloud, and as the early dew vanisheth without effect, it is deceitful; you are hypocrites, nothing but short and empty signs of goodness, piety, and amendment. Their hypocrisy and unconstancy, elegantly expressed in this double allusion, renders them uncapable of further gentleness.

Haydock: Hos 6:4

Mercy. Hebrew chesed, (Haydock) "piety," &c., (Grotius) whence the word Assideans is derived, 1 Machabees ii. 42. The captives flattered themselves, that as soon as they began to entertain sentiments of repentance, God would relieve them. But he answers that their virtue is inconstant, and that they must suffer in proportion to their crimes.

Gill: Hos 6:4

O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?.... Or, "for thee" ^x? The Lord having observed the effect and consequence of his going and returning to his place, of his leaving his people for a long time under afflictions and in distress; namely, their thorough conversion to him in the latter day, and the blessings attending it; returns to the then present times again, and to the state and condition in which Ephraim and Judah, the ten and two tribes, were; and speaks as one at a loss, and under difficulties, to know what to do with them and for them; how as it were to give them up to ruin and destruction; and yet, having tried all ways with them, and in vain, asks what further was to be done, or could be done, to bring them to a sense of their sins, to reform them, and cause them to return to him;

for your goodness is as a morning cloud, and as the early dew it goeth way; meaning not the goodness of God bestowed upon them, and the mercy he showed to them; but the goodness that appeared in them, and all the good things done by them, their repentance, reformation, holiness, and righteousness; these, which were only in show, did not last long, came to nothing, and disappeared; like a light cloud in the morning, which vanishes away when the sun rises; or like the dew that falls in the night, which is quickly dried up and gone, after the sun has been up a small time. Thus it was with Ephraim, or the ten tribes, in the time of Jehu; there was a show of zeal for religion, and a reformation from idolatry; but it did not go on, nor last long; and with the two tribes of Judah and Benjamin in the times of Hezekiah and Josiah, who did that which was right in the eyes of the Lord; but then the Jews, in the times of their successors, returned to their former evil ways. And so the best works, holiness and righteousness of men, can no more stand before the justice of God, and the strict examination of it, than a thin light morning cloud, or the small drops of dew, before the light, force, and heat of the sun; nor do formal and carnal professors continue in these things; they may run well for a while, and then drop their profession and religion, and turn from the holy commandment. And this being the case, what can they expect from the Lord?

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 6:4

¹ tn The vav prefixed to וְחַסְדְּכֶם (vÿkhasdÿkhem, “your faithfulness”) functions in an explanatory sense (“For”).

² tn Heb “your faithfulness [so NCV; NASB “your loyalty”; NIV, NRSV, NLT “your love”] is like a morning cloud” (וְחַסְדְּכֶם כַּעֲנַן־בֹּקֶר, vÿkhasdÿkhem ka’anan-boqer).

sn The Hebrew poets and prophets frequently refer to the morning clouds as a simile for transitoriness (e.g., Job 7:9; Isa 44:22; Hos 6:4; 13:3; BDB 778 s.v. עָנָן 1.c). For discussion of this phenomena in Palestine, see Chaplin, PEQ (1883): 19.

³ tn Heb “the dew departing early” (BDB 1014 s.v. שָׁכַם); cf. NRSV “the dew that goes away early.” The Hiphil participle מַשְׁכִּים (mashkim) means “to depart early” (Gen 19:27; Josh 8:14; Judg 19:9). The idiom means “early morning” (1 Sam 17:16).

Geneva Bible: Hos 6:4

O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for ^{( c )} your goodness [is] as a morning cloud, and as the early dew it goeth away.

^{( c )} You seem to have a certain holiness and repentance, but it is very sudden, and as a morning cloud.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 6:1-11

1 Exhortations to repent and hope in God.

4 A lamentation over those who had sinned after conviction.

5 Reproofs of obstinate sinners, and threatenings against them.

MHCC: Hos 6:4-11

Sometimes Israel and Judah seemed disposed to repent under their sufferings, but their goodness vanished like the empty morning cloud, and the early dew, and they were as vile as ever. Therefore the Lord sent awful messages by the prophets. The word of God will be the death either of the sin or of the sinner. God desired mercy rather than sacrifice, and that knowledge of him which produces holy fear and love. This exposes the folly of those who trust in outward observances, to make up for their want of love to God and man. As Adam broke the covenant of God in paradise, so Israel had broken his national covenant, notwithstanding all the favours they received. Judah also was ripe for Divine judgments. May the Lord put his fear into our hearts, and set up his kingdom within us, and never leave us to ourselves, nor suffer us to be overcome by temptation.

Matthew Henry: Hos 6:4-11

Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of: -

I. That they were not firm to their own convictions, but were unsteady, unstable as water, Hos 6:4, Hos 6:5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them ( What could have been done more to his vineyard than he had done? Isa 5:4), and very loth he was to let things go to extremity; he reasons with himself (as Hos 11:9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: " What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?"Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jud 1:12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat - that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (Hos 6:5): " Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth. "What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (Hos 6:4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Eze 43:3. And God accomplished that which was foretold: " I have slain them by my judgments, according to the words of my mouth."Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, " I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives."Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Mat 11:17-19.

II. That they were not faithful to God's covenant with them, Hos 6:6, Hos 6:7. Here observe,

1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (Hos 6:6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in Hos 6:4 is rendered goodness - chesed - piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer 7:22, Jer 7:23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic 6:6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mar 12:33; Psa 51:16, Psa 51:17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa 1:10, Isa 1:11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices ( I will not reprove thee for them, Psa 50:8), but because there was no justice, nor mercy, nor knowledge of God, among them (Hos 4:1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Mat 9:13; Mat 12:7.

2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it.

(1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (Hos 6:7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. " There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie. "[2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Psa 14:2, Psa 14:3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree ); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom 5:14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal 3:15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart.

(2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, Hos 6:8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (Hos 6:9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Gen. 34), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (Hos 6:10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (Hos 6:11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Mat 13:39), so are particular judgments, Joe 3:13; Rev 14:15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, 2Ch 28:8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.

Keil-Delitzsch: Hos 6:4

The prophet's address commences afresh, as in Hos 2:4, without any introduction, with the denunciation of the incurability of the Israelites. Hos 6:4-11 form the first strophe. Hos 6:4. "What shall I do to thee, Ephraim? what shall I do to thee, Judah? for your love is like the morning cloud, and like the dew which quickly passes away." That this verse is not to be taken in connection with the preceding one, as it has been by Luther ("how shall I do such good to thee?") and by many of the earlier expositors, is evident from the substance of the verse itself. For ‛âsâh , in the sense of doing good, is neither possible in itself, nor reconcilable with the explanatory clause which follows. The chesed , which is like the morning cloud, cannot be the grace of God; for a morning cloud that quickly vanishes away, is, according to Hos 13:3, a figurative representation of that which is evanescent and perishable. The verse does not contain an answer from Jehovah, "who neither receives nor repels the penitent, because though they love God it is only with fickleness,"as Hitzig supposes; but rather the thought, that God has already tried all kinds of punishment to bring the people back to fidelity to Himself, but all in vain (cf. Isa 1:5-6), because the piety of Israel is as evanescent and transient as a morning cloud, which is dispersed by the rising sun. Judging from the chesed in Hos 6:6, chasdekhem is to be understood as referring to good-will towards other men flowing out of love to God (see at Hos 4:1).

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 6:4--11:12

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

This section of the book contains another series of messages that deal, first, with the judgment coming on Israel and, second, the restoration that will follow. There are three major addresses in this section each introduced by a direct address (6:4; 9:1; 11:8).

Constable: Hos 6:4--11:8

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

The subject of Israel's ingratitude is particularly prominent in these messages. Each of the two major messages of judgment ends with a reference to Israel returning to Egypt (8:13; 11:5). The message on restoration that follows these two (11:8-11) refers to the Israelites returning from Egypt (11:11).

Constable: Hos 6:4--9:1

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

Two oracles of judgment compose this section. Each one begins by referring to Israel's breach of covenant (6:7; 8:1), and each one contains a reference to Egypt near the end (7:17; 8:13).

Constable: Hos 6:4--8:1

Accusations involving ingratitude 6:4-7:16

The Lord accused the Israelites of being ungrateful for His many blessings in the past and therefore being disloyal to Him and His covenant with them. The section primarily enumerates and illustrates these accusations, but it closes with an announcement of coming judgment (7:12-13, 16).

Constable: Hos 6:4-11

Lack of loyalty 6:4-11

This section stresses Israel's covenant disloyalty to Yahweh.

6:4 The Lord twice asked rhetorically what He would do with Ephraim and Judah. The questions express frustration, helplessness, and despair more than inquiry. The loyal love (Heb. hesed, cf. 2:19; 4:1) of these elect nations, expressed in their obedience to Yahweh's covenant, was as short-lived as the morning fog or as dew. Both disappear quickly especially in the hot Palestinian sun.

6:5 Therefore the Lord had sent messages of condemnation through His prophets that had the effect of mowing His people down. These messages had been as destructive as lightning bolts (cf. Amos 4:6-11).

6:6 God's preference is that His people love Him faithfully more than that they offer Him other types of sacrifices. He wanted the Israelites to acknowledge (know) Him rather than bringing burnt offerings to their altars (cf. 2:20; 4:1, 6). Sacrifices were meaningless, even offensive, unless offered out of a heart of love that demonstrated obedience to God's Word (cf. 1 Sam. 15:22; Isa. 1:11-17; Amos 5:21-24; Mic. 6:6-8; Matt. 9:13; 12:7).

6:7 Like Adam, the first and typical man in an endless stream of human beings, the Israelites had violated God's loving directions even though His blessings had been abundant.⁵⁰ The covenant that Adam transgressed was not the Mosaic Covenant, which the Israelites and Judahites had violated. It was the arrangement with Adam that God had specified for life within the Garden of Eden, the Adamic Covenant (Gen. 2:16-17). Ever since Adam, all people, including God's people, have dealt treacherously with Him by trying to seize the sovereignty from God because they doubted His love for them.

6:8 The Lord viewed Gilead, the region of Israel east of the Jordan River, as a city. Perhaps He meant that the whole area was similar to a city in which violence and murder were so widespread that one could see bloody footprints in the streets. He may have been referring to a particular city named Gilead (Ramoth-Gilead?) in Gilead where those conditions prevailed (cf. Gen. 31:47-48; Judg. 10:17). In any case, the point is clear. Evidence of gross violence against one's neighbors demonstrated lack of love for Yahweh and lack of respect for His covenant.

6:9 Whether priests were really murdering travelers as they approached the Israelite town of Shechem is uncertain. Perhaps they were. Shechem was a major religious and political center in Israel. On the other hand, this may simply be another way of describing the perverse behavior of even those who should have been closest to God. Shechem and Ramoth-Gilead were cities of refuge where people could supposedly flee for safety (cf. Josh. 20:1-2, 7-8). Shechem stood on the route between Samaria and Bethel, so many pilgrims traveled through Shechem. The Hebrew word translated "crime," (zimmah) refers to the vilest sexual sins elsewhere (e.g., Lev. 18:17; 19:29; Judg. 20:5-6; Job 31:9-11). Such behavior by priests, who should have been serving the people by leading them to Yahweh, was vile to God.

6:10 The Lord had observed a horrible thing. The Israelites as a whole had practiced harlotry by going after pagan gods and had thus made themselves unclean. Religious apostasy involved sexual immorality, so both forms of harlotry are doubtless in view.

6:11 Judah also had sinned horribly and could anticipate a harvest of judgment. This would come when the Lord paid back His people for their sins. Yet the hope of eventual restoration was clear. This would be another type of harvest, a harvest marked by blessing and restoration, and that is the one primarily in view here. Reference to restoration concludes this brief message as it does the major series of messages on judgment.

The mention of Judah at the beginning and at the end of this message proves again that both kingdoms were guilty of disloyalty to God, though Israel was the worse offender.

Guzik: Hos 6:1-11

Hosea 6 - "Come, Let Us Return to the Lord"

A. A call to return to the LORD.

1. (1-2) Israel should trust in the God who chastened her.

Come, and let us return to the LORD; for He has torn, but He will heal us; He has stricken, but He will bind us up. After two days He will revive us; on the third day He will raise us up, that we may live in His sight.

a. He has torn, but He will heal us: Hosea prays with the right heart in response to the chastening hand of God. Instead of arguing with God, or resenting His correction, Hosea leads Israel in humble prayer.

i. This is a prayer that trusts the love of God, and sees His loving hand even in correction. Often, a rebellious child will complain that their parents do not love them. Of course, the parents do love the child, but in their rebellion and lack of submission, they can't receive or respond to that love. Hosea prays with a different heart.

b. After two days He will revive us; on the third day He will raise us up: Hosea prayed this full of confidence in God's love and power to restore. In the prayer, there is a shadowy prophecy of Jesus' resurrection on the third day. The context supports this wonderfully; on the cross Jesus was torn and stricken for our sake, yet He was also gloriously raised up on the third day.

2. (3) Walking in confidence.

Let us know, let us pursue the knowledge of the LORD. His going forth is established as the morning; He will come to us like the rain, like the latter and former rain to the earth.

a. Let us pursue the knowledge of the LORD: Israel's problem was described back in Hosea 4:6 (My people are destroyed for lack of knowledge). Hosea leads the nation in a repentant correction of this problem.

i. We should also know that when we pursue the knowledge of the Lord, He blesses it. It must be more than superficial, it must be a pursuit. But when we endeavor to know the Lord, especially through His word, He reveals Himself to us. He who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. (Hebrews 11:6)

b. He will come to us like the rain, like the latter and former rain: In Israel, the only way crops were watered was by rain. So farmer waited for the rain with great anticipation. When we anticipate and wait for God with this kind of earnest expectation, He answers and will come to us.

i. Clarke on the latter and former rain to the earth: "The first, to prepare the earth for seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring."

ii. "Notice, again, it is a repeated gift. He shall give the former rain and the latter rain. If you have had grace once the Lord has more for you. Did you have happy times when old Dr. So-and-so was your pastor? Well, the doctor is dead, but God is not. Were you very much delighted when you used to sit in such-and-such a church, in years gone by, and have you moved into the country now? Yes, but God has not moved. He is in the country as well as in the town. You tell me you had such happy times when you were young. Yes, but God is neither younger nor older. Go to him, for he is the same yesterday, to-day, and for ever. Do you suppose that, because he gave you the former rain, he has emptied the bottles of heaven?" (Spurgeon)

c. He will come to us like the rain, like the latter and former rain to the earth: This passage along with others (Deuteronomy 11:14, Joel 2:23) were taken to give the name of the "Latter Rain Movement" starting in 1948.

i. In 1948, a Oneness Pentecostal minister named William Branham held meetings at an orphanage and school founded by a Foursquare Church in North Battleford, Saskatchewan. Those attending the meeting were so impressed by the supernatural works - healing, prophecy, word of knowledge, and strange phenomenon - that they considered it a beginning of a new work of God on earth. In their newsletter, this is how they described it:

"All the great outpourings of the past have had their outstanding truths. Luther's truth was Justification by Faith. Wesley's was Sanctification. The Baptists taught the premillenial coming of Christ. The Missionary Alliance taught Divine Healing. The Pentecostal outpouring has restored the Baptism of the Holy Ghost to its rightful place. But the next great outpouring is going to be marked by all these other truths plus such a demonstration of the nine gifts of the Spirit as the world, not even the Apostolic world, has ever witnessed before. This revival will be short and will be the last before the Rapture of the Church."

ii. They felt that the Pentecostal denominations of their day were "dead" and "dry," and needed the blessing of the "Latter Rain," which would especially be marked by miraculous signs and supernatural works. The Pentecostal denominations - notably the Assemblies of God and the Foursquare Church denounced the Branham and the Latter Rain movement for both their teaching and practices.

iii. William Branham continued, drawing large crowds to his prophecy and healing crusades. He and a young evangelist named Oral Roberts led the Latter Rain Movement for several years. Branham's doctrine became more and more aberrant. Branham believed that the word of God was given in three forms: the Zodiac, the Egyptian pyramids, and the written scriptures. He also taught the "serpent seed" doctrine, which was based on his interpretation of Genesis 3:13, saying that Eve had sexual relations with the serpent in the Garden of Eden.

iv. The Latter Rain Movement, as led by William Branham and Oral Roberts eventually faded from prominence. Branham himself died in a traffic collision with a drunk driver in 1965. He died on Christmas Eve, and his faithful followers believed that he would rise from the dead, so they delayed his burial for several days. But the influence of the Latter Rain movement lived on. The Latter Rain popularized many attitudes and doctrines popular in revival movements today:

· The "five-fold ministry" and "restoration of apostle and prophets"

· The "foundational truths" of Hebrews 6:1-2

· An emphasis on signs and wonders as marks of true revival

· A strong emphasis on unity

· Replacement theology, replacing Israel with the church

· Dominion theology, saying the church will conquer and rule the world

· An elitist attitude, promoting the idea of a group of "superchristians"

v. Many researchers - and many within these modern groups today - believe that many modern "revival" movements are really just a continuation of the Latter Rain movement. Movements such as "Joel's Army," the Manifest Sons of God, the Dominion Movement, the Kansas City Prophets, the Toronto Blessing, the Pensacola Revival are connected in some way to the Latter Rain movement. For example, Paul Cain - later to re-emerge as head of the Kansas City Prophets in 1989 - traveled with William Branham and called him "the greatest prophet that ever lived."

vi. The modern Latter Rain movement believes: "The Latter Rain is God's great end-time ministry. This concept as revealed in the Bible, comprises the restitution of the church to it's rightful place, the enormous last day revival and the harvest of souls before the great and terrible Day of the Lord. It is the outpouring of the Holy Spirit upon all flesh promised to us in the last days and the restoration of apostolic and prophetic gifts." (From latter-rain.com)

B. The sin of Israel and Judah.

1. (4-6) How God's people missed God's heart.

"O Ephraim, what shall I do to you? O Judah, what shall I do to you? For your faithfulness is like a morning cloud, and like the early dew it goes away. Therefore I have hewn them by the prophets, I have slain them by the words of My mouth; and your judgments are like light that goes forth. For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings."

a. Your faithfulness is like a morning cloud: It wasn't that there was no faithfulness among the people of God. It's just that whatever there was quickly dissipated like the early dew.

b. For I desire mercy and not sacrifice: At this time, God's people were still good at bringing sacrifice (Hosea 5:6). But they had forsaken mercy, and they abandoned mercy because they gave up the knowledge of God and truth (Hosea 4:1). God would rather have right hearts, full of truth and mercy than sacrifice.

i. Jesus twice quoted this passage of Hosea to the religious leaders of His day (Matthew 9:13 and 12:7). They also missed the heart of God, focusing on the wrong and superficial things.

c. And the knowledge of God more than burnt offerings: Israel brought animals for sacrifice, but they never brought themselves as a living sacrifice (Romans 12:1). They missed what God really wants: a deep, close relationship with Him.

2. (7-11) The transgression of idolatry.

"But like men they transgressed the covenant; there they dealt treacherously with Me. Gilead is a city of evildoers, and defiled with blood. As bands of robbers lie in wait for a man, so the company of priests murder on the way to Shechem; surely they commit lewdness. I have seen a horrible thing in the house of Israel: There is the harlotry of Ephraim; Israel is defiled. Also, O Judah, a harvest is appointed for you, when I return the captives of My people."

a. As bands of robbers lie in wait for a man, so the company of priests murder: When the priests when to places of pagan sacrifice, it was a thieving, killing sin.

b. Judah, a harvest is appointed for you, when I return the captives: When the people of God came back into the land after the Babylonian exile, they mainly settled in the area of Judah. The harvest of returned exiles was mainly for Judah, not for Israel.

© 2006 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 6 (Chapter Introduction)

Overview

Hos 6:1, Exhortations to repent and hope in God; Hos 6:4, A lamentation over those who had sinned after conviction; Hos 6:5, Reproofs of obstinate sinners, and threatenings against them.

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 6 (Chapter Introduction)

CHAPTER 6

An exhortation to repentance, Hos 6:1-3 . A complaint against Israel and Judah for persisting still in their wickedness, Hos 6:4-11 .

The former chapter ended with a declaration of God’ s resolution to bring his own chosen ones, true Israelites, by deep distresses to repentance, and to seek him whom they had forsaken; this chapter begins with a declaration of the success of this project. The prophet therefore brings them in exhorting and calling upon one another, and encouraging each other; the phrase you have Isa 2:3 Mic 4:2 , &c.

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 6 (Chapter Introduction)

(Hos 6:1-3) An exhortation to repentance.

(Hos 6:4-11) Israel's instability and breach of the covenant.

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 6 (Chapter Introduction)

The closing words of the foregoing chapter gave us some hopes that God and his Israel, notwithstanding their sins and his wrath, might yet be happily brought together again, that they would seek him and he would be found of them; now this chapter carries that matter further, and some join the beginning of this chapter with the end of that, " They will seek me early," saying, " Come and let us return." But God doth again complain of the wickedness of this people; for, though some did repent and reform, the greater part continued obstinate. Observe, I. Their resolution to return to God, and the comforts wherewith they encourage themselves in their return (Hos 6:1-3). II. The instability of many of them in their professions and promises of repentance, and the severe course which God therefore took with them (Hos 6:4, Hos 6:5). III. The covenant God made with them, and his expectations from them (Hos 6:6); their violation of that covenant and frustrating those expectations (Hos 6:7-11).

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 6 (Chapter Introduction)

INTRODUCTION TO HOSEA 6

This chapter gives an account of some who were truly penitent, and stirred up one another to return to the Lord, encouraged by his power, grace, and goodness, Hos 6:1; and of others, who had only a form of religion, were very unstable in it; regarded more the ceremonial law, and the external sacrifices of it, than the moral law; either that part of it which respects the love of the neighbour, or that which concerns the knowledge of God; and dealt treacherously with the Lord, transgressing the covenant, Hos 6:4; particularly the city of Gilead is represented as full of the workers of iniquity, and is charged with bloodshed, Hos 6:8; yea, even the priests were guilty of murder and lewdness, Hos 6:9; and Israel, or the ten tribes in general, are accused of whoredom, both corporeal and spiritual, with which they were defiled, Hos 6:10; nor was Judah clear of these crimes, and therefore a reckoning day is set for them, Hos 6:11.