Text -- Hosea 4:1-8 (NET)

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! For the Lord has a covenant lawsuit against the people of Israel. For there is neither faithfulness nor loyalty in the land, nor do they acknowledge God. 4:2 There is only cursing, lying, murder, stealing, and adultery. They resort to violence and bloodshed. 4:3 Therefore the land will mourn, and all its inhabitants will perish. The wild animals, the birds of the sky, and even the fish in the sea will perish.

The Lord’s Dispute against the Sinful Priesthood

4:4 Do not let anyone accuse or contend against anyone else: for my case is against you priests! 4:5 You stumble day and night, and the false prophets stumble with you; You have destroyed your own people! 4:6 You have destroyed my people by failing to acknowledge me! Because you refuse to acknowledge me, I will reject you as my priests. Because you reject the law of your God, I will reject your descendants. 4:7 The more the priests increased in numbers, the more they rebelled against me. They have turned their glorious calling into a shameful disgrace! 4:8 They feed on the sin offerings of my people; their appetites long for their iniquity!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 4:2

As waters that swell above all banks.

Wesley: Hos 4:2

Slaughters are multiplied; so that the end of one is the beginning of another.

Wesley: Hos 4:3

Shall pine away.

Wesley: Hos 4:3

God punishes man in cutting off what was made for man's benefit; and 'tis probable the tamer cattle were starved for want of grass or fodder, all being consumed by the wasting armies. The tamer either were killed by enemies, or offended with stench, forsook the country, or were devoured by birds of prey.

Wesley: Hos 4:3

Whether by drying up the waters, or by corrupting them with blood and carcasses.

Wesley: Hos 4:4

They are so hardened, it is to no purpose to warn them any more.

Wesley: Hos 4:4

There is no modesty, or fear of God or man left among them, they will contend with their teachers, reprovers, and counsellors.

Wesley: Hos 4:5

The prophet turns his speech to the people, thou O Israel; he speaks to them as to one person.

Wesley: Hos 4:5

Stumble, and fall, and be broken.

Wesley: Hos 4:5

Very suddenly; your fall shall be no longer delayed.

Wesley: Hos 4:5

Prophesied lies.

Wesley: Hos 4:5

In the darkest calamities.

Wesley: Hos 4:5

Both the state, or kingdom; and the synagogues, or churches: the publick is as a mother to private persons, so all shall be destroyed.

Wesley: Hos 4:6

Many were already cut off by Pul king of Assyria, and many destroyed by the bloody tyranny of Menahem.

Wesley: Hos 4:6

Of God, his law, his providence, his holy nature, his hatred of sin and power to punish it.

Wesley: Hos 4:6

The prophet now turns from the people to the priests, to whom he speaks as to one person.

Wesley: Hos 4:6

Art and wilt be ignorant.

Wesley: Hos 4:6

O Israel, and you O priests, you have broken all the precepts of it.

Wesley: Hos 4:6

The people of Israel, the whole kingdom of the ten tribes.

Wesley: Hos 4:7

Kings, priests, and people.

Wesley: Hos 4:7

In number, in riches, and honour.

Wesley: Hos 4:7

Sin grew with their wealth and honour.

Wesley: Hos 4:7

They turned all that in which they might glory above others, into sin. I will turn it into their dishonour.

Wesley: Hos 4:8

The priests who minister to the idols.

Wesley: Hos 4:8

Probably by sin is meant sin-offering, in which the priest had his share.

Wesley: Hos 4:8

Covetous, luxurious, idolatrous priests.

JFB: Hos 4:1

The ten tribes.

JFB: Hos 4:1

Judicial ground of complaint (Isa 1:18; Jer 25:31; Mic 6:2).

JFB: Hos 4:1

Exhibited in practice (Jer 22:16).

JFB: Hos 4:2

Bursting through every restraint.

JFB: Hos 4:2

Literally, "bloods." One act of bloodshed follows another without any interval between (see 2Ki 15:8-16, 2Ki 15:25; Mic 7:2).

JFB: Hos 4:3

(Isa 19:8; Isa 24:4; Joe 1:10, Joe 1:12).

JFB: Hos 4:3

Including all bodies of water, as pools and even rivers (see on Isa 19:5). A general drought, the greatest calamity in the East, is threatened.

JFB: Hos 4:4

Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (Deu 17:12). They rush on to their own destruction as wilfully as such a one.

JFB: Hos 4:4

The ten tribes of Israel; distinct from Judah (Hos 4:1).

JFB: Hos 4:5

In broad daylight, a time when an attack would not be expected (see on Jer 6:4-5; Jer 15:8).

JFB: Hos 4:5

No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets.

JFB: Hos 4:5

The Israelitish state, of which the citizens are the children (Hos 2:2).

JFB: Hos 4:6

"of God" (Hos 4:1), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God.

JFB: Hos 4:6

O priest, so-called. Not regularly constituted, but still bearing the name, while confounding the worship of Jehovah and of the calves in Beth-el (1Ki 12:29, 1Ki 12:31).

JFB: Hos 4:6

Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.

JFB: Hos 4:7

In numbers and power. Compare Hos 4:6, "thy children," to which their "increase" in numbers refers.

JFB: Hos 4:7

(Compare Hos 10:1 and Hos 13:6).

JFB: Hos 4:7

That is, I will strip them of all they now glory in (their numbers and power), and give them shame instead. A just retribution: as they changed their glory into shame, by idolatry (Psa 106:20; Jer 2:11; Rom 1:23; Phi 3:19).

JFB: Hos 4:8

That is, the sin offerings (Lev 6:26; Lev 10:17). The priests greedily devoured them.

JFB: Hos 4:8

Literally "lift up the animal soul to lust after," or strongly desire. Compare Deu 24:15, Margin; Psa 24:4; Jer 22:27. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned, the more sacrificial victims in atonement for sin the priests gained.

Clarke: Hos 4:1

The Lord hath a controversy - ריב rib , what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah

But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,

Clarke: Hos 4:2

By swearing, and lying - Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, etc., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con . render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery

Clarke: Hos 4:2

Blood toucheth blood - Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honor, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbor, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God’ s curse upon any land. And how does God show his displeasure? See the following verse.

Clarke: Hos 4:3

Therefore shall the land mourn - Fruitful seasons shall be denied

Clarke: Hos 4:3

That dwelleth therein shall languish - Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters

Clarke: Hos 4:3

The beasts of the field, and with the fowls - There is a death of cattle and domestic animals, in consequence of the badness of the season

Clarke: Hos 4:3

The fishes of the sea also shall be taken away - Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, etc.; and so this source of supply and wealth has been shut up, because of the iniquities of the land.

Clarke: Hos 4:4

Yet let no man strive - Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye,"because he knows that "there is a beam in his own.

Clarke: Hos 4:4

For thy people are - The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people."The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen , "and thy people as the rebellions of the priest."But one of my oldest MSS. omits כהן cohen , "priest;"and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand.

Clarke: Hos 4:5

Therefore shalt thou fall in the day - In the most open and public manner, without snare or ambush

Clarke: Hos 4:5

And the prophet also shall fall - in the night - The false prophet, when employed in taking prognostications from stars, meteors, etc

Clarke: Hos 4:5

And I will destroy thy mother - The metropolis or mother city. Jerusalem or Samaria is meant.

Clarke: Hos 4:6

My people are destroyed for lack of knowledge - They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish

Clarke: Hos 4:6

Because thou hast rejected knowledge - So they might have become wise, had they not rejected the means of improvement

Clarke: Hos 4:6

Thou shalt be no priest to me - If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam’ s calves.

Clarke: Hos 4:7

Will I change their glory into shame - As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, (Rom 1:23), so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.

Clarke: Hos 4:8

They eat up the sin of my people - חטאת chattath , the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.

Calvin: Hos 4:1

This is a new discourse by the Prophet, separate from his former discourses. We must bear in mind that the Prophets did not literally write what they delivered to the people, nor did they treat only once of those things which are now extant with us; but we have in their books collected summaries and heads of those matters which they were wont to address to the people. Hosea, no doubt, very often descanted on the exile and the restoration of the people, forasmuch as he dwelt much on all the things which we have hitherto noticed. Indeed, the slowness and dullness of the people were such, that the same things were repeated daily. But it was enough for the Prophets to make and to write down a brief summary of what they taught in their discourses.

Hosea now relates how vehemently he reproved the people, because every kind of corruption so commonly prevailed, that there was no sound part in the whole community. We hence see what the Prophet treats of now; and this ought to be observed, for hypocrites wish ever to be flattered; and when the mercy of God is offered to them, they seek to be freed from every fear. It is therefore a bitter thing to them, when threatening are mingled, when God sharply chides them. “What! we heard yesterday a discourse on God’s mercy, and now he fulminates against us. He is then changeable; if he were consistent, would not his manner of teaching be alike and the same today?” But men must be often awakened, for forgetfulness of God often creeps over them; they indulge themselves, and nothing is more difficult than to lead them to God; nay, when they have made some advances, they soon turn aside to some other course.

We hence see that men cannot be taught, except God reproves their sins by his word; and then, lest they despond, gives them a hope of mercy; and except he again returns to reproofs and threatening. This is the mode of address which we find in all the Prophets.

I now come to the Prophet’s words: Hear, he says, the word of Jehovah, ye children of Israel, the Lord has a dispute, etc. The Prophet, by saying that the Lord had a dispute with the inhabitants of the land, intimates that men in vain flatter themselves, when they have God against them, and that they shall soon find him to be their Judge, except they in time anticipate his vengeance. But he also reminds the Israelites that God had a dispute with them, that they might not have to feel the severity of justice, but reconcile themselves to God, while a seasonable opportunity was given them. Then the Prophet’s introduction had this object in view — to make the Israelites to know that God would be adverse to them, except they sought, without delay, to regain his favor. The Lord then, since he declared that he would contend with them, shows that he was not willing to do so. for had God determined to punish the people, what need was there of this warning? Could he not instantly execute judgment on them? Since, then, the Prophet was sent to the children of Israel to warn them of a great and fatal danger, God had still a regard for their safety: and doubtless this warning prevailed with many; for those who were alarmed by this denunciation humbled themselves before God, and hardened not themselves in wickedness: and the reprobate, though not amended, were yet rendered twice less excusable.

The same is the case among us, whenever God threatens us with judgment: they who are not altogether intractable or unhealable, confess their guilt, and deprecate God’s wrath; and others, though they harden their hearts in wickedness, cannot yet quench the power of truth; for the Lord takes from them every pretext for ignorance, and conscience wounds them more deeply, after they have been thus warned

We now then understand what the Prophet meant by saying, that God had a dispute with the inhabitants of the land. But that the Prophet’s intention may be more clear to us, we must bear in mind, that he and other faithful teachers were wearied with crying, and that in the meantime no fruit appeared. He saw that his warnings were heedlessly despised, and that hence his last resort was to summon men to God’s tribunal. We also are constrained, when we prevail nothing, to follow the same course: “God will judge you; for no one will bear to be judged by his word: whatever we announce to you in his name, is counted a matter of sport: he himself at length will show that he has to do with you.” In a similar strain does Zechariah speak,

‘They shall look on him whom they have pierced,’
(Zec 12:10 :)

and to the same purpose does Isaiah say, that the Spirit of the Lord was made sad.

‘Is it not enough,’ he says, ‘that ye should be vexatious to men, except ye be so also to my God?’ (Isa 7:13.)

The Prophet joined himself with God; for the ungodly king Ahab, by tempting God, did at the same time trifle with his Prophets.

There is then here an implied contrast between the dispute which God announces respecting the Israelites, and the daily strifes he had with them by his Prophets. For this reason also the Lord said,

‘My Spirit shall no more strive with man, for he is flesh,’
(Gen 6:3.)

God indeed says there, that he had waited in vain for men to return to the right way; for they were refractory beyond any hope of repentance: he therefore declared, that he would presently punish them. So also in this place, ‘“The Lord has a trial at law”; he will now himself plead his own cause: he has hitherto long exercised his Prophets in contending with you; yea, he has wearied them with much and continual labour; ye remain ever like yourselves; he will therefore begin now to plead effectually his own cause with you: he will no more speak to you by the mouth, but by his power, show himself a judge.’ The Prophet, however, designedly laid down the word, dispute, that the Israelites might know that God would severely treat them, not without cause, nor unjustly, as though he said, “God will so punish you as to show at the same time that he will do so for the best reason: ye elude all threatenings; ye think that you can make yourselves safe by your shifts: there are no evasions by which you can possibly hope to attain any thing; for God will at length uncover all your wickedness.” In short, the Prophet here joins punishment with God’s justice, or he points out by one word, a real (so to speak) or an effectual contention, by which the Lord not only reproves men in words, but also visits with judgment their sins.

It follows, Because there is no truth, no kindness, no knowledge of God. The dispute, he said, was to be with the inhabitants of the land: by the inhabitants of the land, he means the whole body of the people; as though he said, “Not a few men have become corrupt, but all kinds of wickedness prevail everywhere.” And for the same reason he adds, that there was no truth”, etc. in the land; as though he said, “They who sin hide not themselves now in lurking-places; they seek no recesses, like those who are ashamed; but so much licentiousness is everywhere dominant, that the whole land is filled with the contempt of God and with crimes.” This was a severe reproof to proud men. How much the Israelites flattered themselves, we know; it was therefore necessary for the Prophet to speak thus sharply to a refractory people; for a gentle and kind warning proves effectual only to the meek and teachable. When the world grows hardened against God, such a rigorous treatment as the words of the Prophet disclose must be used. Let those then, to whom is intrusted the charge of teaching, see that they do not gently warn men, when hardened in their vices; but let them follow this vehemence of the Prophet.

We said at the beginning, that the Prophet had a good reason for being so warm in his indignation: he was not at the moment foolishly carried away by the heat of zeal; but he knew that he had to do with men so perverse, that they could not be handled in any other way. The Prophet now reproves not only one kind of evil, but brings together every sort of crimes; as though he said, that the Israelites were in every way corrupt and perverted. He says first, that there was among them no faithfulness, and no kindness. He speaks here of their contempt of the second table of the law; for by this the impiety of men is sooner found out, that is, when an examination is made of their life: for hypocrites vauntingly profess the name of God, and confidently ( plenis buccis — with full cheeks) arrogate faith to themselves; and then they cover their vices with the external show of divine worship, and frigid acts of devotion: nay, the very thing mentioned by Jeremiah is too commonly the case, that

‘the house of God is made a den of thieves,’
(Jer 7:11.)

Hence the Prophets, that they might drag the ungodly to the light, examine their conduct according to the duties of love: “Ye are right worshipers of God, ye are most holy; but in the meantime, where is truth, where is mutual faithfulness, where is kindness? If ye are not men, how can ye be angels? Ye are given to avarice, ye are perfidious, ye are cruel: what more can be said of you, except that each of you condemns all the rest before God, and that your life is also condemned by all?’

By saying that truth or faithfulness was extinct, he makes them to be like foxes, who are ever deceitful: by saying that there was no kindness, he accuses them of cruelty, as though he said, that they were like lions and wild beasts. But the fountain of all these vices he points out in the third clause, when he says, that they had no knowledge of God: and the knowledge of God he takes for the fear of God which proceeds from the knowledge of him; as though he said, “In a word, men go on as licentiously, as if they did not think that there is a God in heaven, as if all religion was effaced from their hearts.” For as long as any knowledge of God remains in us, it is like a bridle to restrain us: but when men become wanton, and allow themselves every liberty, it is certain that they have forgotten God, and that there is in them now no knowledge of God. Hence the complaints in the Psalms,

‘The ungodly have said in their heart, There is no God,’
(Psa 14:1 :)

‘Impiety speaks in my heart, There is no God.’ Men cannot run headlong into brutal stupidity, while a spark of the true knowledge of God shines or twinkles in their minds. We now then perceive the real meaning of the Prophet.

Calvin: Hos 4:2

But after having said that they were full of perfidiousness and cruelty, he adds, By cursing, and lying, and killing, etc. , אלה , ale, means to swear: some explain it in this place as signifying to forswear; and others read the two together, אלה וכחש , ale ucachesh, to swear and lie, that is to deceive by swearing. But as אלה “alah” means often to curse, the Prophet here, I doubt not, condemns the practice of cursing, which was become frequent and common among the people.

But he enumerates particulars in order more effectually to check the fierceness of the people; for the wicked, we know, do not easily bend their neck: they first murmur, then they clamour against wholesome instruction, and at last they rage with open fury, and break out into violence, when they cannot otherwise stop the progress of sound doctrine. How ever this may be, we see that they are not easily led to own their sins. This is the reason why the Prophet shows here, by stating particulars, in how many ways they provoked God’s wrath: ‘Lo,’ he says ‘cursings, lyings, murder, thefts, adulteries, abound among you.’ And the Prophet seems here to allude to the precepts of the law; as though he said, “If any one compares your life with the law of God, he will find that you avowedly and designedly lead such a life, as proves that you fight against God, that you violate every part of his law.”

But it must be here observed, that he speaks not of such thieves or murderers as are led in our day to the gallows, or are otherwise punished. On the contrary, he calls them thieves and murderers and adulterers, who were in high esteem, and eminent in honor and wealth, and who, in short, were alone illustrious among the people of Israel: such did the Prophet brand with these disgraceful names, calling them murderers and thieves. So also does Isaiah speak of them, ‘Thy princes are robbers and companions of thieves,’ (Isa 1:23.) And we already reminded you, that the Prophet addresses not his discourses to few men, but to the whole people; for all, from the least to the greatest, had fallen away.

He afterwards says, They have broken out. The expression no doubt is to be taken metaphorically, as though he said, “There are now no bonds, no barriers.” For the people so raged against God, that no modesty, no shame on account of the law, no religion, no fear, prevailed among them, or checked their intractable spirit. Hence they broke out. By the word, breaking out, the Prophet sets forth the furious wantonness seen in the reprobate; when freed from the fear of God, they abandon themselves to what is sinful, without any moderation, without any restraint.

And to the same purpose he subjoins, Bloods are contiguous to bloods. By bloods he means all the worst crimes: and he says that bloods were close to bloods, because they joined crimes together, and as Isaiah says, that iniquity was as it were a train; so our Prophet says here, that such was the common liberty they took to sin, that wherever he turned his eyes, he could see no part free from wickedness. Then bloods are contiguous to bloods, that is, everywhere is seen the horrible spectacle of crimes. This is the meaning. It now follows —

Calvin: Hos 4:3

The Prophet now expresses more clearly the dispute which he mentions in the first verse; and it now evidently appears, that it was not a judgment expressed in words, for God had in vain tried to bring the people to the right way by threats and reproofs: he had contended enough with then; they remained refractory; hence he adds, “Now mourn shall the whole land”; that is, God has now resolved to execute his judgment: there is therefore no use for you any more to contrive any evasion, as you have been hitherto wont to do; for God stretches forth his hand for your ultimate destruction. Mourn, therefore, shall the land, and cut off shall be every one that dwells in it, as I prefer to render it; unless the Prophet, it may be, means, that though God should for a time suspend the last judgment, yet the Israelites would gain nothing, seeing that they would, by continual languor, pine away. But as he mentions mourning in the first place, the former meaning, that God would destroy all the inhabitants, seems more appropriate. He adds, gathered shall they be all, or destroyed, (for either may suit the place,) from the beast of the field, and the bird of heaven, to the fishes of the sea. The Prophet here enlarges on the greatness of God’s wrath; for he includes even the innocent beasts and the birds of heaven, yea, the fishes of the sea. When Godly vengeance extends to brute animals, what will become of men?

But some one may here object and say, that it is unworthy of God to be angry with miserable creatures, which deserve no such treatment: for why should God be angry with fishes and beasts? But an answer may be easily given: As beasts, and birds, and fishes, and, in a word, all other things, have been created for the use of men, it is no wonder that God should extend the tokens of his curse to all creatures, above and below, when his purpose is to punish men. We seek, indeed, for the most part, some vain comforts to delight us, or to moderate our sorrows when God shows himself angry with us: but when God curses innocent animals for our sake, we then dread the more, except, indeed, we be under the influence of extreme stupor.

We now then understand why God here denounces destruction on brute animals as well as on birds and fishes of the sea; it is, that men may know themselves to be deprived of all his gifts; as when a person, in order to expose a wicked man to shame, pulls down his house and burns his whole furniture: so also does God do, who has adorned the world with so much and such varied wealth for our sake, when he reduces all things to a waste: He thereby shows how grievously offended he is with us, and thus constrains us to become humble. This then is the Prophet’s meaning.

Calvin: Hos 4:4

The Prophet here deplores the extreme wickedness of the people, that they would bear no admonitions, like those who, being past hope, reject every advice, admit no physicians, and dislike all remedies: and it is a proof of irreclaimable wickedness, when men close their ears and harden their hearts against all salutary counsels. Hence the Prophet intimates, that, together with their great and many corruptions, there was such waywardness, that no one dared to reprove the public vices.

He adds this reason, For the people are as chiders of the priest, or, they really contend with the priest: for some take כ , caph, in this place, not as expressive of likeness, but as explaining and affirming what is said, ‘They altogether strive with the priest.’ But I prefer the former sense, which is, that the Prophet calls all the people the censors of their pastors: and we see that froward men become thus insolent when they are reproved; for instantly such an objection as this is made by them, “Am I to be treated like a child? Have I not attained sufficient knowledge to understand how I ought to live?” We daily meet with many such men, who proudly boast of their knowledge, as though they were superior to all Prophets and teachers. And no doubt the ungodly make a show of wit and acuteness in opposing sound doctrine: and then it appears that they have learnt more than what one would have thought, — for what end? only that they may contend with God.

Let us now return to the Prophet’s words. But, he says: אך , ak is not to be taken here as in many places for “verily:” but it denotes exception, “In the meantime”. But, or, in the meantime, let no one chide and reprove another. In a word, the Prophet complains, that while all kinds of wickedness abounded among the people, there was no liberty to teach and to admonish, but that all were so refractory, that they would not bear to hear the word; and that as soon as any one touched their vices, there were great doctors, as they say, ready to reply.

And he enlarges on the subject by saying, that they were as chiders of the priest; for he declares, that they who, with impunity, conducted themselves so wantonly against God, were not yet content in being so wayward as to repel all reproofs, but also willfully rose up against their own teachers: and, as I have already said, common observation sufficiently proves, that all profane despisers of God are inflated with such confidence, that they dare to attack others. Some conjecture, in this instance, that the priest was so base, as to become liable to universal reprobation; but this conjecture is of no weight, and frigid: for the Prophet here did not draw his pen against a single individual, but, on the contrary, sharply reproved, as we have said, the perverseness of the people, that no one would hearken to a reprover. Let us then know that their diseases were then incurable, when the people became hardened against salutary counsels, and could not bear to be any more reproved. It follows —

Calvin: Hos 4:5

The copulative is to be taken here for an illative, Fall, therefore, shalt thou. Here God denounces vengeance on refractory men; as though he said, “As ye pay no regard to my authority, when by words I reprove you, I will not now deal with you in this way; but I will visit you for this contempt of my word.” And thus God is wont to do: he first tries men, or he makes the trial, whether they can be brought to repentance; he severely reproves them, and expostulates with them: but having tried all means by words, he then comes to the last remedy, by exercising his power; for, as it has been said, he deigns no longer to contend with men. Hence the Lord, when he saw that his Prophets were despised, and that their whole teaching was a matter of sport, determined, as it appears from this passage, that the people should shortly be destroyed.

Some render היום , eium, to-day, and think that a short time is denoted: but as the Prophet immediately subjoins, And fall together shall the Prophet with thee”, לילה , lile, in the night, I explain it thus, — that the people would be destroyed together, and then that the Prophets, even those who, in a great measure, brought such vengeance on the people, would be drawn also into the same ruin. Fall shalt thou then in the day, and fall in the night shall the Prophet, that is, “The same destruction shall at the same time include all: but if ruin should not immediately take away the Prophets, they shall not yet escape my hand; they shall follow in their turn.” Hence the Prophet joins day and night together in a continued order; as though he said, “I will destroy them all from the first to the last, and no one shall rescue himself from punishment; and if they think that those shall be unpunished who shall be later led to vengeance, they are mistaken; for as the night follows the day, so also some will draw others after them into the same ruin.” Yet at the same time the Prophet, I doubt not, means by this metaphor, the day, that tranquil and joyous time during which the people indulged their pride. He then means that the punishment he predicted would be sudden: for except the ungodly see the hand of God near, they ever, as it has been observed before, laugh to scorn all threatening. God then says that he would punish the people in the day, even at mid-day, while the sun was shining; and that when the dusk should come, the Prophets would also follow in their turn.

It is evident enough that Hosea speaks not here of God’s true and faithful ministers, but of impostors, who deceived the people by their blandishments, as it is usually the case: for as soon as any Prophet sincerely wished to discharge his office for God, there came forth flatterers before the public, — “This man is too rigid, and makes a wrong use of God’s name, by denouncing so grievous a punishment; we are God’s people.” Such, then, were the Prophets, we must remember, who are here referred to; for few were those who then faithfully discharged their office; and there was a great number of those who were indulgent to the people and to their vices.

It is afterwards added, I will also consume thy mother. The term, mother, is to be taken here for the Church, on account of which the Israelites, we know, were wont to exult against God; as the Papists do at this day, who boast of their mother church, which, as they say, is their shield of Ajax. When any one points out their corruptions, they instantly flee to this protection, — “What! Are we not the Church of God?” Hence when the Prophet saw that the Israelites made a wrong use of this falsely-assumed title, he said, ‘I will also destroy your mother,’ that is, “This your boasting, and the dignity of Abraham’s race, and the sacred name of Church, will not prevent God from taking dreadful vengeance on you all; for he will tear from the roots and abolish the very name of your mother; he will disperse that smoke of which you boast, inasmuch as you hide your crimes under the title of Church.” It follows —

Calvin: Hos 4:6

Here the Prophet distinctly touches on the idleness of the priests, whom the Lord, as it is well known, had set over the people. For though it could not have availed to excuse the people, or to extenuate their fault, that the priests were idle; yet the Prophet justly inveighs against them for not having performed the duty allotted to them by God. But what is said applies not to the priests only; for God, at the same time, indirectly blames the voluntary blindness of the people. For how came it, that pure instruction prevailed not among the Israelites, except that the people especially wished that it should not? Their ignorance, then, as they say, was gross; as is the case with many ungodly men at this day, who not only love darkness, but also draw it around them on every side, that they may have some excuse for their ignorance.

God then does here, in the first place, attack the priests, but he includes also the whole people; for teaching prevailed not, as it ought to have done, among them. The Lord also reproaches the Israelites for their ingratitude; for he had kindled among them the light of celestial wisdom; inasmuch as the law, as it is well known, must have been sufficient to direct men in the right way. It was then as though God himself did shine forth from heaven, when he gave them his law. How, then, did the Israelites perish through ignorance? Even because they closed their eyes against the celestial light, because they deigned not to become teachable, so as to learn the wisdom of the eternal Father. We hence see that the guilt of the people, as it has been said, is not here extenuated, but that God, on the contrary, complains, that they had malignantly suppressed the teaching of the law: for the law was fit to guide them. The people perished without knowledge, because they would perish.

But the Prophet denounces vengeance on the priests, as well as on the whole people, Because knowledge hast thou rejected, he says, I also will thee reject, so that the priesthood thou shalt not discharge for me. This is specifically addressed to the priests: the Lord accuses them of having rejected knowledge. But knowledge, as Malachi says, was to be sought from their lips, (Mal 2:7) and Moses also touches on the same point in Deu 33:10. It was then an extreme wickedness in the priests, as though they wished to subvert God’s sacred order, when they sought the honor and the dignity of the office without the office itself: and such is the case with the Papists of the present day; they are satisfied with its dignity and its wealth. Mitred bishops are prelates, are chief priests; they vauntingly boast that they are the heads of the Church, and would be deemed equal with the Apostles: at the same time, who of them attends to his office? nay, they think that it would be in a manner a disgrace to give attention to their office and to God’s call.

We now then see what the Prophet meant by saying, Because thou hast knowledge rejected, I also will thee reject, so that thou shalt not discharge for me the priesthood. In a word, he shows that the divorce, which the priests attempted to make, was absurd, and contrary to the nature of things, that it was monstrous, and in short impossible. Why? Because they wished to retain the title and its wealth, they wished to be deemed prelates of the Church, without knowledge: God allows not things joined together by a sacred knot to be thus torn asunder. “Dost thou then,” he says, “take to thyself the office without knowledge? Nay, as thou hast rejected knowledge, I will also take to myself the honor of the priesthood, which I previously conferred on thee.”

This is a remarkable passage, and by it we can check the furious boasting of the Papists, when they haughtily force upon us their hierarchy and the order, as they call it, of their clergy, that is, of their corrupt dregs: for God declares by his word, that it is impossible that there should be any priest without knowledge. And further, he would not have priests to be endued with knowledge only, and to be as it were mute; for he would have the treasure deposited with them to be communicated to the whole Church. God then, in speaking of sacerdotal knowledge, includes also preaching. Though one indeed be a literate, as there have been some in our age among the bishops and cardinals, — though then there be such he is not yet to be classed among the learned; for, as it has been said, sacerdotal learning is the treasure of the whole Church. When therefore a boast is made of the priesthood, with no regard to the ministration of the word, it is a mere mockery; for teacher and priest are, as they say, almost convertible terms. We now perceive the meaning of the first clause.

It then follows, Because thou hast forgotten the law of thy God, I will also forget thy children. Some confine this latter clause to the priests, and think that it forms a part of the same context: but when any one weighs more fully the Prophet’s words, he will find that this refers to the body of the people.

This Prophet is in his sentences often concise, and so his transitions are various and obscure: now he speaks in his own person, then he assumes the person of God; now he turns his discourse to the people, then he speaks in the third person; now he reproves the priests, then immediately he addresses the whole people. There seemed to be first a common denunciation, ‘Thou shalt fall in the day, the Prophet in the night shall follow, and your mother shall perish.’ The Prophet now, I doubt not, confirms the same judgment in other words: and, in the first place, he advances this proposition, that the priests were idle, and that the people quenched the light of celestial instruction; afterwards he denounces on the priests the judgment they deserved, ‘I will cast thee away,’ he says, ‘from the priesthood;’ now he comes to all the Israelites, and says, Thou hast forgotten the law of thy God, I will also forget thy children. Now this fault was doubtless what belonged to the whole people; there was no one exempt from this sin; and this forgetfulness was fitly ascribed to the whole people. For how it happened, that the priests had carelessly shaken off from their shoulders the burden of teaching the people? Even because the people were unwilling to have their ears annoyed: for the ungodly complain that God’s servants are troublesome, when they daily cry against their vices. Hence the people gladly entered into a truce with their teachers, that they might not perform their office: thus the oblivion of God’s law crept in.

As then the Prophet had denounced on the priests their punishment, so he now assures the whole people that God would bring a dreadful judgment on them all, that he would even blot out the whole race of Abraham, I will forget, he says, thy children. Why was this? The Lord had made a covenant with Abraham, which was to continue, and to be confirmed to his posterity: they departed from the true faith, they became spurious children; then God rightly testifies here, that he had a just cause why he should no longer count this degenerate people among the children of Abraham. How so? “For ye have forgotten my law,” he says: “had you remembered the law, I would also have kept my covenant with you: but I will no more remember my covenant, for you have violated it. Your children, therefore, deserve not to be under finch a covenant, inasmuch as ye are such a people.” It follows —

Calvin: Hos 4:7

Here the Prophet amplifies the wickedness and impiety of the people, by adding this circumstance, that they the more perversely wantoned against God, the more bountiful he was to them, yea, when he poured upon them riches in full exuberance. Such a complaint we have before noticed: but the Prophets, we know, did not speak only once of the same thing; when they saw that they effected nothing, that the contempt of God still prevailed, they found it necessary to repeat often what they had previously said. Here then the Prophet accuses the Israelites of having shamefully abused the indulgence of God, of having allowed themselves greater liberty in sinning, when God so kindly and liberally dealt with them.

Some confine this to the priests, and think the meaning to be, that they sinned more against God since he increased the Levitical tribe and added to their wealth: but the Prophet, I doubt not, meant to include the whole people. He, indeed, in the last verse, separated the crimes of the priests from those of the people, though in the beginning he advanced a general propositions: he now returns to that statement, which is, that all, from the highest to the lowest, acted impiously and wickedly against God. Now we know that the Israelites had increased in number as well as in wealth; for they were prosperous, as it has been stated, under the second Jeroboam; and thought themselves then extremely happy, because they were filled with every abundance. Hence God shows now that they had become worse and less excusable, for they were grown thus wanton, like a horse well-fed, when he kicks against his own master, — a comparison which even Moses uses in his song, (Deu 32:15.) We now see what the Prophet means. Hence, when he says כרובם , carubem, according to their multiplying, I explain this not simply of men nor of wealth, but of every kind of blessing: for the Lord here, in a word, accuses the people of ingratitude, because the more kind and liberal he was to them, the more obstinately bent they were on sinning.

He afterwards subjoins, Their glory will I turn to shame. He here denounces God’s judgment on proud men, which they feared not: for men, we know, are blinded by prosperity. And it is the worst kind of drunkenness, when we seem to ourselves to be happy; for then we allow ourselves every thing that is contrary to God, and are deaf to all instruction, and are, in short, wholly intractable. But the Prophet says, I will commute this glory into shame, which means, “There is no reason for them to trust in themselves, and foolishly to impose on themselves, by fixing their eyes on their present splendor; for it is in my power,” the Lord says, “to change their glory.” We then see that the Prophet meant here to shake off from the Israelites their vain confidence; for they were wont to set up against God their riches, their glory, their power, their horses and chariots. “This is your glorying; but in my hand and power is adversity and prosperity; yea,” the Lord says, “on me alone depends the changing of glory into shame.” But at the same time, the Prophet intimates, that it could not be that God would thus prostitute his blessings to unworthy men as to swine: for it is a kind of profanation, when men are thus proud against God, while he bears with them, while he spares them. This combination then applies to all who abuse God’s kindness; for the Lord intends not that his favor should be thus profaned. It follows —

Calvin: Hos 4:8

This verse has given occasion to many interpreters to think that all the particulars we have noticed ought to be restricted to the priests alone: but there is no sufficient reason for this. We have already said, that the Prophet is wont frequently to pass from the people to the priests: but as a heavier guilt belonged to the priests, he very often inveighs against them, as he does in this place, They eat, he says, the sin of my people, and lift up to their iniquity his soul, that is, ‘every one lifts up his own soul,’ or, ‘they lift up the soul of the sinner by iniquity;’ for the pronoun applies to the priests as well as to the people. The number is changed: for he says, יאכלו , iacalu and ישאו ishau, ¹⁴ in the plural number, They will eat the sin, and will lift up, etc. , in the third person; and then his soul it may be, their own; it is, however, a pronoun in the singular number: hence a change of number is necessary. We are then at liberty to choose ¹⁵, whether the Prophet says this of the people or of the priests: and as we have said, it may apply to both, but in a different sense.

We may understand him as saying, that the priests lifted up their souls to the iniquity of the people, because they anxiously wished the people to be given to many vices, for they hoped thereby to gain much prey, as the case is, when any one expects a reward from robbers: he is glad to hear that they become rich, for he considers their riches to be for his gain. So it was with the priests, who gaped for lucre; they thought that they were going on well, when the people brought many sacrifices. And this is usually the case, when the doctrine of the law is adulterated, and when the ungodly think that this alone remains for them, — to satisfy God with sacrifices, and similar expiations. Then, if we apply the passage to the priests, the lifting up of the soul is the lust for gain. But if we prefer to apply the words to sinners themselves, the sense is, ‘Upon their iniquity they lift up their soul,’ that is, the guilty raise up themselves by false comforts, and extenuate their vices; or, by their own flatteries, bury and entirely smother every remnant of God’s fear. Then, according to this second sense, to lift up the soul is to deceive, and to take away all doubts by vain comforts, or to remove every sorrow, and to erase every guilt by a false notion.

I come now to the meaning of the whole. Though the Prophet here accuses the priests, yet he involves, no doubt, the whole people, and deservedly, in the same guilt: for how was it that the priests expected gain from sacrifices? Even because the doctrine of the law was subverted. God had instituted sacrifices for this end, that whosoever sinned, being reminded of his guilt, might mourn for his sin, and further, that by witnessing that sad spectacle, his conscience might be more wounded: when he saw the innocent animal slain at the altar, he ought to have dreaded God’s judgment. Besides, God also intended to exercise the faith of all, in order that they might flee to the expiation which was to be made by the promised Mediator. And at the same time, the penalty which God then laid on sinners, ought to have been as a bridle to restrain them. In a word, the sacrifices had, in every way, this as their object, — to keep the people from being so ready or so prone to sin. But what did the ungodly do? They even mocked God, and thought that they had fully done their duty, when they offered an ox or a lamb; and afterwards they freely indulged themselves in their sins.

So gross a folly has been even laughed to scorn by heathen writers. Even Plato has so spoken of such sacrifices, as to show that those who would by such trifles make a bargain with God, are altogether ungodly: and certainly he so speaks in his second book on the Commonwealth, as though he meant to describe the Papacy. For he speaks of purgatory, he speaks of satisfactions; and every thing the Papists of this day bring forward, Plato in that book distinctly sets forth as being altogether sottish and absurd. But yet in all ages this assurance has prevailed, that men have thought themselves delivered from God’s hand, when they offered some sacrifice: it is, as they imagine, a compensation.

Hence the Prophet now complains of this perversion, They eat, he says, (for he speaks of a continued act,) the sins of my people, and to iniquity they lift up the heart of each; that is, When all sin, one after the other, each one is readily absolved, because he brings a gift to the priests. It is the same thing as though the Prophet said, “There is a collusion between them, between the priests and the people.” How so? Because the priests were the associates of robbers, and gladly seized on what was brought: and so they carried on no war, as they ought to have done, with vices, but on the contrary urged only the necessity of sacrifices: and it was enough, if men brought things plentifully to the temple. The people also themselves showed their contempt of God; for they imagined, that provided they made satisfaction by their ceremonial performances, they would be exempt from punishment. Thus then there was an ungodly compact between the priests and the people: the Lord was mocked in the midst of them. We now then understand the real meaning of the Prophet: and thus I prefer the latter exposition as to ‘the lifting up of the soul,’ which is, that the priests lifted up the soul of each, by relieving their consciences, by soothing words of flattery, and by promising life, as Ezekiel says, to souls doomed to die, (Eze 13:19.) It now follows —

 

Defender: Hos 4:6

When people lack the knowledge of God, it is because they have rejected the knowledge already received, which could have led them to God. "Unto you that hear shall more be given" (Mar 4:24)."

TSK: Hos 4:1

Cir, am 3224, bc 780

Hear : 1Ki 22:19; Isa 1:10, Isa 28:14, Isa 34:1, Isa 66:5; Jer 2:4, Jer 7:2, Jer 9:20, Jer 19:3, Jer 34:4; Amo 7:16; Rev 2:11, Rev 2:29

for : Hos 12:2; Isa 1:18, Isa 3:13, Isa 3:14, Isa 5:3, Isa 34:8; Jer 25:31; Mic 6:2

no truth : Isa 59:13-15; Jer 6:13, Jer 7:3-6; Mic 7:2-5

nor knowledge : Jer 4:22, Jer 4:28, Jer 5:4; Joh 8:55; Rom 1:28; 1Co 15:34

TSK: Hos 4:2

swearing : Isa 24:5, Isa 48:1, Isa 59:2-8, Isa 59:12-15; Jer 5:1, Jer 5:2, Jer 5:7-9, Jer 5:26, Jer 5:27, Jer 6:7, Jer 7:6-10; Jer 9:2-8, Jer 23:10-14; Eze 22:2-13, Eze 22:25-30; Mic 2:1-3, Mic 3:2, Mic 3:9, Mic 6:10, Mic 7:2; Zep 3:1; Zec 5:3, Zec 7:9

blood : Heb. bloods

toucheth : Hos 5:2, Hos 6:9; Lam 4:13; Mat 23:35; Act 7:52; 1Th 2:15; Rev 17:6

TSK: Hos 4:3

the land : Isa 24:4-12; Jer 4:27; Joe 1:10-13; Amo 1:2, Amo 5:16, Amo 8:8; Nah 1:4

with the beasts : Jer 4:25, Jer 12:4; Eze 38:20; Zep 1:3

TSK: Hos 4:4

let : Hos 4:17; Amo 5:13, Amo 6:10; Mat 7:3-6

as : Deu 17:12; Jer 18:18

TSK: Hos 4:5

and the prophet : Hos 9:7, Hos 9:8; Isa 9:13-17; Jer 6:4, Jer 6:5, Jer 6:12-15, Jer 8:10-12, Jer 14:15, Jer 14:16; Jer 15:8, Jer 23:9; Eze 13:9-16, Eze 14:8-10; Mic 3:5-7; Zec 11:8, Zec 13:2

destroy : Heb. cut off

thy : Hos 2:2; Isa 50:1; Jer 15:8, Jer 50:12; Eze 16:44, Eze 16:45; Gal 4:26

TSK: Hos 4:6

My people : Hos 4:12; Isa 1:3, Isa 3:12, Isa 5:13; Jer 4:22, Jer 8:7

destroyed : Heb. cut off

for : Hos 4:1, Hos 6:6; 2Ch 15:3; Job 36:12; Pro 19:2; Isa 27:11, Isa 45:20; Jer 5:3, Jer 5:4, Jer 5:21; Mat 15:14; 2Co 4:3-6

because : 1Sa 2:12; Pro 1:30-32; Isa 28:7, Isa 56:10-12; Jer 2:8, Jer 8:8, Jer 8:9; Mal 2:7, Mal 2:8; Mat 23:16-26

I will also reject : Zec 11:8, Zec 11:9, Zec 11:15-17; Mal 2:1-3, Mal 2:9; Mat 21:41-45; Mar 12:8, Mar 12:9; Luk 20:16-18

seeing : Hos 8:14, Hos 13:6; 2Ki 17:16-20; Psa 119:61, Psa 119:139; Isa 17:10; Mat 15:3-6

I will also : Hos 1:6; 1Sa 2:28-36, 1Sa 3:12-15

TSK: Hos 4:7

they were : Hos 4:10, Hos 5:1, Hos 6:9, Hos 13:6, Hos 13:14; Ezr 9:7

therefore : 1Sa 2:30; Jer 2:26, Jer 2:27; Mal 2:9; Phi 3:19

TSK: Hos 4:8

eat : Lev 6:26, Lev 7:6, Lev 7:7

set their heart on their iniquity : Heb. lift up their soul to their iniquity, 1Sa 2:29; Psa 24:4, Psa 25:1; Isa 56:11; Eze 14:3, Eze 14:7; Mic 3:11; Mal 1:10; Rom 16:18; Tit 1:11; 2Pe 2:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 4:1

Hear the word of the Lord, ye children of Israel - The prophet begins here, in a series of pictures as it were, to exhibit the people of Israel to themselves, that they might know that God did not do without cause all this which He denounced against them. Here, at the outset, He summons, the whole people, their prophets and priests, before the judgment seat of God, where God would condescend, Himself to implead them, and hear, if they had ought in their defense. The title "children of Israel"is, in itself, an appeal to their gratitude and their conscience, as the title "Christian"among us is an appeal to us, by Him whose name we bear. Our Lord says, "If ye were Abraham’ s children, ye would do the work’ s of Abraham"Joh 8:39; and Paul, "let every one that nameth the name of Christ, depart from iniquity"2Ti 2:19.

For the Lord hath a controversy - God wills, in all His dealings with us His creatures, to prove even to our own consciences, the righteousness of His judgments, so as to leave us without excuse. Now, through His servants, He shows people their unrighteousness and His justice; hereafter our Lord, the righteous Judge, will show it through the book of people’ s own consciences.

With the inhabitants of the land - God had given the land to the children of Israel, on account of the wickedness of these whom He drave out before them. He gave it to them "that they might observe His statutes and keep His laws"(Ps. 105 ult.). He had promised that His "Eyes should always be upon it from the beginning of the year unto the end of the year"Deu 11:12. This land, the scene of those former judgments, given to them on those conditions (see Deu 4:1, Deu 4:40; Deu 6:21-25, etc.), the land which God had given to them as their God, they had filled with iniquity.

Because there is no truth, nor mercy - " Truth and mercy"are often spoken of, as to Almighty God. Truth takes in all which is right, and to which God has bound Himself; mercy, all beyond, which God does out of His boundless love. When God says of Israel, "there is no truth nor mercy,"He says that there is absolutely none of those two great qualities, under which He comprises all His own Goodness. "There is no truth,"none whatever, "no regard for known truth; no conscience, no sincerity, no uprightness; no truth of words; no truth of promises; no truth in witnessing; no making good in deeds what they said in words."

Nor mercy - The word has a wide meaning; it includes all love of one to another, a love issuing in acts. It includes loving-kindness, piety to parents, natural affection, forgiveness, tenderness, beneficence, mercy, goodness. The prophet, in declaring the absence of this grace, declares the absence of all included under it. Whatever could be comprised under love, whatever feelings are influenced by love, of that there was nothing.

Nor knowledge of God - The union of right knowledge and wrong practice is hideous in itself; and it must be especially offensive to Almighty God, that His creatures should know whom they offend, how they offend Him, and yet, amid and against their knowledge, choose that which displeases Him. And, on that ground, perhaps, He has so created us, that when our acts are wrong, our knowledge becomes darkened Rom 1:21. The "knowledge of God"is not merely to know some things of God, as that He is the Creator and Preserver of the world and of ourselves. To know things of God is not to know God Himself. We cannot know God in any respect, unless we are so far made like unto Him. "Hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar and the truth is not in him. Every one that loveth is born of’ God, and knoweth God. He that loveth not, knoweth not God, for God is love"1Jo 2:3-4; 1Jo 4:7-8.

Knowledge of God being the gift of the Holy Spirit, he who hath not grace, cannot have that knowledge. A certain degree of speculative knowledge of God, a bad man may have, as Balaam had by inspiration, and the Pagan who, "when they knew God, glorified Him not as God."But even this knowledge is not retained without love. Those who "held the truth in unrighteousness"ended (Paul says Rom 1:21, Rom 1:18, Rom 1:28) by corrupting it. "They did not like to retain God in their knowledge, and so God gave them over to a reprobate,"or undistinguishing mind, that they could not. Certainly, the speculative and practical knowledge are bound up together, through the oneness of the relation of the soul to God, whether in its thoughts of Him, or its acts toward Him. Wrong practice corrupts belief, as misbelief corrupts practice. The prophet then probably denies that there was any true knowledge of God, of any sort, whether of life or faith or understanding or love. Ignorance of God, then, is a great evil, a source of all other evils.

Barnes: Hos 4:2

By swearing, and lying ... - Literally, "swearing or cursing", "and lying, and killing, and stealing, and committing adultery!"The words in Hebrew are nouns of action. The Hebrew form is very vivid and solemn. It is far more forcible than if he had said, "They swear, lie, kill, and steal."It expresses that these sins were continual, that nothing else (so to speak) was going on; that it was all one scene of such sins, one course of them, and of nothing besides; as we say more familiarly, "It was all, swearing, lying, killing, stealing, committing adultery."It is as if the prophet, seeing with a sight above nature, a vision from God, saw, as in a picture, what was going on, all around, within and without, and summed up in this brief picture, all which he saw. This it was and nothing but this, which met his eyes, wherever he looked, whatever he heard, "swearing, lying, killing, stealing, committing adultery."The prophet had before said, that the ten tribes were utterly lacking in all truth, all love, all knowledge of God. But where there are none of these, "there,"in all activity, will be the contrary vices. When the land or the soul is empty of the good, it will be full of the evil. "They break out,"i. e., burst through all bounds, set to restrain them, as a river bursts its banks and overspreads all things or sweeps all before it. "And blood toucheth blood,"literally, "bloods touch bloods". The blood was poured so continuously and in such torrents, that it flowed on, until stream met stream and formed one wide inundation of blood.

Barnes: Hos 4:3

Therefore shall the land mourn - Dumb inanimate nature seems to rejoice and to be in unison with our sense of joy, when bedewed and fresh through rain and radiant with light; and, again, to mourn, when smitten with drought or blight or disease, or devoured by the creatures which God employs to lay it waste for man’ s sins. Dumb nature is, as it were, in sympathy with man, cursed in Adam, smitten amid man’ s offences, its outward show responding to man’ s inward heart, wasted, parched, desolate, when man himself was marred and wasted by his sins.

With the beasts of the field - Literally, "in the beasts,"etc. God included "the fowl and the cattle and every beast of the field"in His covenant with man. So here, in this sentence of woe, He includes them in the inhabitants of the land, and orders that, since man would not serve God, the creatures made to serve him, should be withdrawn from him. "General iniquity is punished by general desolation."

Yea, the fishes of the sea also - Inland seas or lakes are called by this same name, as the Sea of Tiberias and the Dead Sea. Yet here the prophet probably alludes to the history of man’ s creation, when God gave him dominion "over the fish of the sea, and over the fowl of the heaven, and over every living thing (chaiah)"Gen 1:28, in just the inverse order, in which he here declares that they shall be taken away. There God gives dominion over all, from lowest to highest; here God denounces that He will take away all, down to those which are least affected by any changes. Yet from time to time God has, in chastisement, directed that the shoals of fishes should not come to their usual haunts. This is well known in the history of seacoasts; and conscience has acknowledged the hand of God and seen the ground of His visitation. Of the fulfillment Jerome writes: "Whose believeth not that this befell the people of Israel, let him survey Illyricum, let him survey the Thraces, Macedonia, the Pannonias, and the whole land which stretches from the Propontis and Bosphorus to the Julian Alps, and he will experience that, together with man, all the creatures also fail, which afore were nourished by the Creator for the service of man."

Barnes: Hos 4:4

Yet let no man strive, nor reprove another - Literally, "Only man let him, not strive, and let not man reprove."God had taken the controversy with His people into His own hands; the Lord, He said , "hath a controversy (rib) with the inhabitants of the land"Hos 4:1. Here He forbids man to intermeddle; man let him not strive. He again uses the same word . The people were obstinate and would not hear; warning and reproof, being neglected, only aggravated their guilt: so God bids man to cease to speak in His Name. He Himself alone will implead them, whose pleading none could evade or contradict. Subordinately, God, teaches us, amid His judgments, not to strive or throw the blame on each other, but each to look to his own sins, not to the sins of others.

For thy people are as they that strive with the priest - God had made it a part of the office of the priest, to "keep knowledge"Mal 2:7. He had bidden, that all hard causes should be taken "to Deu 17:8-12 the priest who stood to minister there before the Lord their God;"and whose refused the priest’ s sentence was to be put to death. The priest was then to judge in God’ s Name. As speaking in His Name, in His stead, with His authority, taught by Himself, they were called by that Name, in Which they spoke, אלהים 'elohı̂ym Exo 21:6; Exo 22:8-9, "God,"not in regard to themselves but as representing Him. To "strive"then "with the priest"was the highest contumacy; and such was their whole life and conduct. It was the character of the whole kingdom of "Israel."For they had thrown off the authority of the family of Aaron, which God had appointed. Their political existence was based upon the rejection of that authority. The national character influences the individual. When the whole polity is formed on disobedience and revolt, individuals will not tolerate interference. As they had rejected the priest, so would and did they reject the prophets. He says not, they were "priest-strivers,"(for they had no lawful priests, against whom to strive,) but they were like priest-strivers, persons whose habit it was to strive with those who spoke in God’ s Name. He says in fact, let not man strive with those who strive with God. The uselessness of such reproof is often repeated. He "that reproveth a scorner getteth to himself shame, and he that rebuketh a wicked man getteth himself a blot"Pro 9:7-8. "Reprove not a scorner, lest he hate thee"Pro 23:9. Speak not in the ears of a fool, for he will despise the wisdom of thy words."Stephen gives it as a characteristic of the Jews, "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Spirit; as your fathers did, so do ye"Act 7:51.

Barnes: Hos 4:5

Therefore shalt thou fall - The two parts of the verse fill up each other. "By day and by night shall they fall, people and prophets together."Their calamities should come upon them successively, day and night. They should stumble by day, when there is least fear of stumbling Joh 11:9-10; and night should not by its darkness protect them. Evil should come "at noon-day"Jer 15:8 upon them, seeing it, but unable to repel it; as Isaiah speaks of it as an aggravation of trouble, "thy land strangers devour it in thy presence"Isa 1:7; and the false prophets, who saw their visions in the night, should themselves be overwhelmed in the darkness, blinded by moral, perishing in actual, darkness.

And I will destroy thy mother - Individuals are spoken of as the children; the whole nation, as the mother. He denounces then the destruction of all, collectively and individually. They were to be cut off, root and branch. They were to lose their collective existence as a nation; and, lest private persons should flatter themselves with hope of escape, it is said to them, as if one by one, "thou shalt fall."

Barnes: Hos 4:6

My people are destroyed for lack of knowledge - " My people are,"not, "is."This accurately represents the Hebrew . The word "people"speaks of them as a whole; are, relates to the individuals of whom that whole is composed. Together, the words express the utter destruction of the whole, one and all. They are destroyed "for lack of knowledge,"literally, "of the knowledge,"i. e., the only knowledge, which in the creature is real knowledge, that knowledge, of the want of which he had before complained, the knowledge of the Creator. So Isaiah mourns in the same words , "therefore my people are gone into captivity, because they have no knowledge"Isa 6:13. They are destroyed for lack of it, for the true knowledge of God is the life of the soul, true life, eternal life, as our Saviour saith, "This is life eternal, that they should know Thee, the only true God, and Jesus Christ whom Thou has sent."The source of this lack of knowledge, so fatal to the people, was the willful rejection of that knowledge by the priest;

Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me - God marks the relation between the sin and the punishment, by retorting on them, as it were, their own acts; and that with great emphasis, "I will utterly reject thee . Those, thus addressed, must have been true priests, scattered up and down in Israel, who, in an irregular way, offered sacrifices for them, and connived at their sins. For God’ s sentence on them is, "thou shalt be no priest to me."But the priests whom Jeroboam consecrated out of other tribes than Levi, were priests not to God, but to the calves. Those then, originally true priests to God, had probably a precarious livelihood, when the true worship of God was deformed by the mixture of the calf-worship, and the people "halted between two opinions;"and so were tempted by poverty also, to withhold from the people unpalatable truth. They shared, then, in the rejection of God’ s truth which they dissembled, and made themselves partakers in its suppression. And now, they "despised, were disgusted"with the knowledge of God, as all do in fact despise and dislike it, who prefer ought besides to it. So God repaid their contempt to them, and took away the office, which, by their sinful connivances, they had hoped to retain.

Seeing thou hast forgotten the law of thy God - This seems to have been the sin of the people. For the same persons could not, at least in the same stage of sin, despise and forget. They who despise or "reject,"must have before their mind that which they "reject."To reject is willful, conscious, deliberate sin, with a high hand; to "forget,"an act of negligence. The rejection of God’ s law was the act of the understanding and will, forgetfulness of it comes from the neglect to look into it; and this, from the distaste of the natural mind for spiritual things, from being absorbed in things of this world, from inattention to the duties prescribed by it, or shrinking from seeing "that"condemned, which is agreeable to the flesh. The priests knew God’ s law and "despised"it; the people "forgat"it. In an advanced stage of sin, however, man may come to forget what he once despised; and this is the condition of the hardened sinner.

I will also forget thy children - Literally, "I will forget thy children, I too."God would mark the more, that His act followed on their’ s; they, first; then, He saith, "I too."He would requite them, and do what it belonged not to His Goodness to do first. Parents who are careless as to themselves, as to their own lives, even as to their own shame, still long that their children should not be as themselves. God tries to touch their hearts, where they are least steeled against Him. He says not, "I will forget thee,"but I will forget those nearest thy heart, "thy children."God is said to forget, when He acts, as if His creatures were no longer in His mind, no more. the objects of His providence and love.

Barnes: Hos 4:7

As they were increased, so they sinned against Me - The "increase"may be, either in actual number or in wealth, power or dignity. The text includes both. In both kinds of increase, the bad abuse God’ s gifts against Himself, and take occasion of them to offend Him. The more they were increased in number, the more there were to sin, the more they were who sinned. God promised to make Abraham’ s seed, "as the stars of heaven."They were to shine in the world through the light of the law, and the glory which God gave them while obeying Him. "Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee like the stars of heaven for multitude. Therefore thou shalt love the Lord thy God, and keep His charge, and His statutes, and his judgments and His commandments alway"Deu 10:22; Deu 10:1. God multiplied them, that there might be the more to adore Him. But instead of multiplying subjects, He multiplied apostates. "As many men as Israel had, so many altars did it build to daemons, in the sacrifices to whom it sinned against Me.""The more sons God gave to Israel, the more enemies He made to Himself, for Israel brought them up in hatred to God, and in the love and worship of idols.""As too among the devout, one provokes another, by word and deed, to good works, so, in the congregation of evil doers, one incites another to sins."Again, worldlings make all God’ s gifts minister to pride, and so to all the sins, which are the daughters of pride. "Jeshurun, God says, waxed fat and kicked; then he forsook God which made him, and lightly esteemed the Rock of his salvation"Deu 32:15. In this way too, the increase of wealth which God gives to those who forget Him, increases the occasions of ingratitude and sins.

I will turn their glory into shame - Such is the course of sin and chastisement. God bestows on man, gifts, which may be to him matter of praise and glory, if only ordered aright to their highest and only true end, the glory of God; man perverts them to vain-glory and thereby to sin; God turns the gifts, so abused, to shame. He not only gives them shame instead of their glory; He makes the glory itself the means and occasion of their shame. Beauty becomes the occasion of degradation; pride is proverbially near a fall; "vaulting ambition overleaps itself, and falls on th’ other side;"riches and abundance of population tempt nations to wars, which become their destruction, or they invite other and stronger nations to prey upon them. "Thou hast indeed smitten Edom,"was the message of Jehoash to Amaziah, "and thine heart hath lifted thee up; glory of this, and tarry at home, for why shouldest thou to thy hurt, that thou shouldest fall, even thou and Judah with thee? But Amaziah would not hear"2Ki 14:10-11. He lost his own wealth, wasted the treasures in God’ s house; and the walls of Jerusalem were broken down.

Barnes: Hos 4:8

They eat up the sin of My people - The priests made a gain of the sins of the people, lived upon them and by them, conniving at or upholding the idolatries of the people, partaking in their idol-sacrifices and idolatrous rites, which, as involving the desertion of God, were "the sin of the people,"and the root of all their other sins. This the priests did knowingly. True or false, apostate or irregularly appointed, they knew that there was no truth in the golden calves; but they withheld the truth, they held it down in unrighteousness, and preached Jeroboam’ s false-hood, "these be thy gods, O Israel."The reputation, station, maintenance of the false priests depended upon it. Not being of the line of Aaron, they could be no priests except to the calves, and so they upheld the sin whereby they lived, and, that they might themselves be accounted priests of God, taught them to worship the calves, as representatives of God.

The word, "sin,"may include indirectly the sin-offerings of the people, as if they loved the sin or encouraged it, in order that they might partake of the outward expiations for it.

And they set their heart on their iniquity - , as the source of temporal profit to themselves. "Benefited by the people, they reproved them not in their sinful doings, but charged themselves with their souls, saying, on us be the judgment, as those who said to Pilate, His blood be upon us."That which was, above all, "their iniquity,"the source of all the rest, was their departure from God and from His ordained worship. On this they "set their hearts;"in this they kept them secure by their lies; they feared any misgivings, which might rend the people from them, and restore them to the true worship of God. But what else is it, to extenuate or flatter sin now, to dissemble it, not to see it, not openly to denounce it, lest we lose our popularity, or alienate those who commit it? What else is it to speak smooth words to the great and wealthy, not to warn them, even in general terms, of the danger of making Mammon their god; of the peril of riches, of parade, of luxury, of immoral dressing, and, amid boundless extravagance, neglect of the poor; encouraging the rich, not only in the neglect of Lazarus, but in pampering the dogs, while they neglect him? hat is the praise of some petty dole to the poor, but connivance at the withholding from God His due in them? "We see now,"says an old writer , "how many prelates live on the oblations and revenues of the laity, and yet, whereas they are bound, by words, by prayers, by exemplary life, to turn them away from sin, and to lead them to amendment, they, in various ways, scandalize, corrupt, infect them, by ungodly conversation, flattery, connivance, cooperation, and neglect of due pastoral care. Whence Jeremiah says, "My people hath been lost sheep: their shepherds have caused them to go astray."O how horrible and exceeding great will be their damnation, who shall be tormented for each of those under their care, who perish through their negligence"Jer 50:6.

Poole: Hos 4:1

Hear attend, consider, and duly weigh: it is the hearing of the mind, as well as of the ear, is here required.

The word of the Lord he that speaks is the great God, though the messenger be a man; the message is not man’ s, but it is the word, the message of the sovereign, holy; just, and mighty Jehovah, who ever speaks most important things, things that respect our duty and safety.

Ye children of Israel you of the ten tribes, with whose ancestors my covenant was made, who received the law by the disposition of angels, but have not kept it, you that have turned aside from your God to idols.

The Lord who knoweth your sins, who hateth, threateneth, and will judge, and punish unless you repent, it is he that speaketh, and summoneth you to plead with him.

Hath a controversy just matter of debate or arguing against you; you have wronged him, and he will right himself, yet so that he will be clear in his judgment, all shall see that the just Lord doth justly, and that this people’ s sins are the cause of all their sufferings, that God doth not delight to afflict the children of men.

With the inhabitants of the land who dwell in the cities and towns of Israel, divided from the house of David, and from the house of God; ye that dwell with idolatrous neighbours: it is not a few, but the generality of the inhabitants; it is the whole land I have an action against.

There is no truth no faithfulness, in their minds, words, or works; they cover falsehood with fair words, till they may fitly execute their designed frauds. There is neither plain-heartedness nor constancy in their purposes and words.

Nor mercy kindness or gentleness of mind; all are hardened, and restrain their bowels, which should be opened toward the indigent and necessitous. There is neither compassion nor beneficence among them, they pity not, nor relieve any.

Nor knowledge of God all generally are ignorant, know not what God hath done for them, or what God is in himself, or what candour and truth, or what tenderness and beneficence, he requires in his word; if they have a slight knowledge of those things, yet they consider them not. They have rased the knowledge of God out of their minds.

In the land: this speaks the universal ignorance, mercilessness, and unfaithfulness of that age.

Poole: Hos 4:2

By swearing either falsely or profanely, or cursing and wishing evil to one; instead of truth here is perjury; instead of compassion here is execration and evil-speaking.

Lying of all kinds affirming of falsehoods, denying of truths, defrauding, lessening good, and representing it what it is not, greatening what is in others ill, and so flattering in some cases, and defaming in other cases, &c.

Killing: though God hath forbidden all kinds and degrees of murder, this people, through ignorance of God, do fill the land with murders, either open or secret; by cruelty withholding relief from some, by violence and falsehood cutting off others: the temper of this people was toward killing, their designs laid for it, &c.

Stealing injuring one another, either by taking away what was another’ s, or detaining what should have been his, or giving less to another than was his due: every one inclined to frauds, many addicted to secret thefts, and some openly practicing it.

Committing adultery which was a sin grown high among them, a sin directly against the truth and mercy which should have been among them. Under this, all degrees of adultery, unchaste thoughts, words, and gestures are included.

They break out as waters that swell above all banks, or as unruly beasts that break over all hedges, so you, O Israelites, have broken down the hedge of the law, which expressly forbids what you daily practise.

Blood toucheth blood slaughters are multiplied: by blood the Scripture understandeth slaughter, Gen 4:10 , &c.; Psa 58:10 . Possibly the wrong done by the adulterer was (as Ammon’ s) revenged with the slaughter of the adulterer; or possibly it may refer to murders committed in the very court of the temple; so the blood of the murdered touched the blood of sacrifices. It is too particular to refer it to the blood of Zechariah slain between the porch and the altar, and which (some say) ran down to the altar and touched the blood of the sacrifice. Or what if this should refer to what will be ere long, when Jeroboam is dead, when Zachariah is murdered by Shallum, 2Ki 15:10 ; Menahem slew Shallum, 2Ki 15:14 , and ripped up women with child in Tiphsah, 2Ki 15:16 ; when Pekah slew Pekahiah, and Hoshea slew him? These kings being thus slain, no doubt much blood was spilt; all which happened in less than forty years; for from Zechariah to Pekah’ s usurpation are but fourteen years, from Pekah’ s entrance on the throne to Hoshea’ s conspiracy are twenty years.

Poole: Hos 4:3

Therefore since their sins are so many and so great, for those very sins already mentioned in the 1st and 2nd verses,

shall the land which the ten tribes did now inhabit, mourn: it is a metaphorical expression, for properly it cannot be spoken of the senseless and inanimate creatures; but as men and women mourn under the loss of their comforts and joys, as they neglect themselves in their habits, and go less neat, so when the sins of the people shall bring an enemy upon the land, when war shall first spoil their cities, towns, vineyards, and oliveyards, and finally shall carry the people captive, all shall run into horrid and saddest state, and into doleful plight. The same expression see in Isa 24:4 , and much like Amo 1:2 .

Every one that dwelleth therein no sort of men but had provoked God and sinned, no sort but should be punished; all that continue in the land till these threatened judgments overtake them.

Shall languish shall with grief and vexation pine away; what they see with their eye shall make their heart ache, and faint with greatest dejectedness and despair, as the word imports, Isa 16:8 Joe 1:12 .

With the beasts of the field: these are elsewhere menaced, Zep 1:2 , which see. God punisheth man in cutting off what was made for man’ s benefit and comfort; and it is probable that the tamer cattle were starved for want of grass or fodder, all being eaten up and consumed by the wasting armies.

With the fowls of heaven the tamer and innocent either killed by enemies, or, offended with stench and noxious air, die or forsake the country, or are devoured by eagles and birds of prey, which in those countries wait on armies.

Yea, the fishes of the sea also shall be taken away whether by drying up the waters of rivers, lakes, and ponds, or by corrupting them with blood and carcasses, or by what other way we know not, he can do it, who saith he will; and we are sure it speaks the greatness of the threatened desolation.

Poole: Hos 4:4

Yet though judgments great and wasting are so sure, though the approaching calamities will lay all utterly waste.

Let no man none of private capacity, no priest or prophet, any more open their mouths to reason and debate with this people; let all know they are so obstinate and hardened it is to no purpose to warn any more.

Strive contend, as in causes pleaded before a judge; lay not the law before them, who have so often refused to hear it.

Nor reprove no more chide, or sharply inveigh against their sins and ways. Or this whole passage may be thus read,

Yet certainly there is none that may or can strive & c. All are so corrupted, that there is none free who may with confidence argue against others. But our version is better of the two.

Thy people thy countrymen, Hosea, if the former words be the words of God to the prophet. Or else, if they be the words of the prophet to the people, then he speaks to them of the temper of their neighbours and people with whom they dwelt. It is much one which we take, for Hosea was now among them; and whether his people or no, they are still the same persons spoken of.

Are as they that strive with the priest there is no ingenuity, modesty, or fear of God or man left among them, they will contend with their teachers, reprovers, and counsellors; they will justify themselves, and contemn all reproof; they will adhere to sin, and reject all better advice, just as they Mal 1:2,7 2:14 . This doth not suppose, much less assert, the priests of Baal and the calves to be true priests; but were they as true as they are false, yet such is the temper of the people, they would not hear, consider, and amend, whoever contested with them. Let them alone therefore to perish with obstinate sinners.

Poole: Hos 4:5

Therefore because thy sins are so many and so great, and thou art incorrigible in them,

shalt thou fall the prophet turns his speech to the people, thou, O Israel; he speaks to them as to one person, they were all of one piece in sin, and should be so one in punishment. Fall; stumble, and fall, and be broken.

In the day or this day, i.e. very suddenly, your fall shall be presently effected by your enemies’ power, vigilance, and successes; it shall be no longer delayed.

The prophet who spake smooth things, who prophesied lies; the false prophets of Baal and the groves, Jer 14:13-16 23:15 .

Shall fall be in as sad calamitous condition as any.

With thee either the prophet that is with thee, that lived with and prophesied to this people; or, as we read it, when the people are ruined and captivated, with them the false prophet shall be likewise ruined and captivated.

In the night either proverbially taken, people and prophet shall continually fall; or allusively, both shall fall as a man that falls in the night. Or else, the prophet shall fall in the darkest calamities, he shall be covered with thickest clouds, who falsely foretold and promised light unto such people.

And I the Lord, against whom thou hast sinned, will destroy, cut off, or make to cease or be silent for ever: see Hos 1:4 .

Thy mother both the state, or kingdom, and the synagogues, or mock churches: the public is as a mother to private persons: so all shall be destroyed; which also came to pass before the prophet Hosea died, he lived to see his threats fulfilled.

Poole: Hos 4:6

My people: the divorce was not yet issued out, the ten tribes yet were in some sense Ammi. Are destroyed ; not only in the prophetic style, are, because ere long they shall most certainly be destroyed, but in the course of the history it is plain in matter of fact; many of them were cut off by Pul king of Assyria, 2Ki 15 , and many were destroyed by the bloody and cruel tyranny of Menahem, and more were ruined in their estates by exactions and impositions. The civil wars, the seditions, the usurpations of some and the deposing of others, were things the prophet Hosea lived to see, and I believe speaks of here as things that had already destroyed many.

For lack of knowledge of God, his law, his menaces, his providences, and government of the world. Had they known his holy nature, his jealousy for his own glory, his hatred of sin and his power to punish it, had they known their God, they would either have forborne to sin, or repented of what sins they had committed, and so prevented his wrath. Because thou : the prophet now turns his words from the people to the priests among them. The people’ s ignorance was much from the ignorance and profane humour of their priests, and this the prophet doth tacitly charge on the priests, to whom he speaks as to one particular person:

Thou who callest thyself, art accounted by the people, and goest under the name of a priest.

Hast rejected knowledge: strange perverseness! they who should direct others, who should be teachers, are and will be ignorant, will not know, reject knowledge; detestest to know, as the Chaldee paraphrase.

I will also reject thee with equal dislike I will reject time, I will destroy your church constitution, and with that I will destroy your priesthood; and I will do this with detestation and abhorrence too.

Thou hast forgotten the law of thy God: O Israel, and you, O priests, you have all sinned together, slighted and disrespected the law, broken all the precepts of it, set up other gods, other worship, other priests than the law directs.

I will also forget I will pay thee in thy own coin, I will forget, i. e. slight and disregard.

Thy children the people of Israel, the whole kingdom of the ten tribes; both those pretended priests and their ghostly children with them.

Poole: Hos 4:7

As they kings, priests, and people of that age, that is, Jeroboam the Second, great-grandson of Jehu, who raised the kingdom to its highest pitch and glory.

Were increased both multiplied for number, and grew great in riches, power, and honour. Such temper were they of, Isa 1:2 .

So they sinned against me: sin grew with their wealth and honour; God who raised them was by them provoked the more, they turned his bounty into sin: too usual a return from sinners to God.

I will change turn by a just retaliation,

their glory into shame: they turned their glory, all that in which they might glory above others, into sin; I will turn it into shame; that shall be their dishonour which, had it been well used, might have been their honour. I will degrade their priests, impoverish the people, captivate both.

Poole: Hos 4:8

They the priests who minister to the idols,

eat up the sin of my people live upon with delight, maintain themselves and theirs; either by conniving at their sins, not reproving as they deserve, lest thereby they should disoblige persons, and lessen their bounty to them; or leave them to sin first, and next look for sacrifices for those sins, like some that make gain by the sins of people with whom they dispense. Or more plainly, by

sin is meant sin-offering, in which the priest had his share.

My people: see Hos 4:6 .

And they covetous, luxurious, idolatrous priests, the priests of Baal and the calves,

set their heart on their iniquity watch to, and earnestly desire, hope, and expect the people will sin, and bring offerings for sin, which is the iniquity as well as gain of these priests.

Haydock: Hos 4:1

Prophet, both true and false. ---

Night of tribulation. Hebrew and Septuagint, "I have compared thy mother to the night."

Haydock: Hos 4:1

Israel. They are chiefly addressed, (Chaldean; St. Jerome; Calmet) or what follows to ver. 15, regards all. (Worthington) ---

Judgment. Hebrew, "a trial." ---

Mercy. The want of humanity and of practical knowledge is urged. (Calmet) ---

The knowledge of God includes the observance of the commandments, 1 John ii. 4. (Worthington) ---

This science alone is requisite, Jeremias ix. 3., and Isaias v. 13. Blind leaders prove their own and other's ruin.

Haydock: Hos 4:2

Blood. The successors of Jeroboam II were mostly murdered. (Calmet) ---

Incestuous marriages take place. (Haydock)

Haydock: Hos 4:3

Together. The waters shall be dried up, or infected. (Calmet) ---

When the people are taken away, beasts will not long remain, Jeremias ix. 10., and Sophonias i. 2. (Haydock)

Haydock: Hos 4:4

Judge, &c. As if he would say: It is in vain to strive with them, or reprove them, they are so obstinate in evil. (Challoner) ---

Priest. Such must be slain, Deuteronomy xvii. 12. (Calmet) ---

Septuagint, "my people are like a priest contradicted," (Haydock) or degraded. (Theodoret)

Haydock: Hos 4:6

Silent. Septuagint, "like those who had," &c. ---

Knowledge. Jeroboam I had appointed unlawful priests, and some of the house of Aaron went over to him, and were excluded from officiating at Jerusalem, after the captivity, 1 Kings xii. 31., and Ezechiel xliv. 10. Knowledge is always expected of priests, Deuteronomy xvii. 8., and Malachias ii. 7. (Gratian. dist. 38. c. omnes. ) (Calmet) ---

When the power of sacrificing is withdrawn, all spiritual functions cease, as sacrifice belongs properly to a priest. (Worthington)

Haydock: Hos 4:7

Me. A father rejoices in a numerous offspring. But my people take occasion to offend me the more they increase. (Calmet)

Haydock: Hos 4:8

Sins: victims. (Worthington) ---

Iniquity; or "they seek for support in their propitiatory offerings," and lull the people asleep in their sins. The priests of the golden calf imitated the sacred rites of Moses. It would have been too difficult to make the people change altogether.

Gill: Hos 4:1

Hear the word of the Lord, ye children of Israel,.... The people of the ten tribes, as distinct from Judah, Hos 4:15, the prophet having finished his parables he was ordered to take up and deliver, and his explanations of them, and concluded with a gracious promise of the conversion of the Jews in the latter day, enters upon a new discourse, which begins with reproof for various sins; since what had been delivered in parables and types had had no effect upon them, they are called upon to hear what the Lord would say to them by the prophet, in more clear and express terms; silence is ordered, and attention required to what follows:

for the Lord hath a controversy with the inhabitants of the land; the land of Israel; against him they had sinned, before him they stood guilty; he had something, yea, many things, against them; a charge is brought into open court, the indictment is read, an answer must be made: God is the antagonist, that moves and brings on the controversy in a judicial way, and who can answer him for one of a thousand? or stand before him, or in court with him, when he marks iniquity? the charge is as follows,

because there is no truth; none that do or speak truth; that are true and faithful men, true to their word, and faithful to their trust; no truth of grace in them, nor truth of doctrine held and received by them; truth failed from among them, and none were valiant for it; no truth or civil faith with respect to men, nor any truth of word or worship with respect to God:

nor mercy: to poor and indigent creatures; no compassion shown them; no offices of humanity or acts of beneficence exercised towards them; though these are more desirable by the Lord than, and are preferred by him to, all ceremonial sacrifices, Hos 6:6, or no piety, religion, godliness, powerful godliness, which has the promise of this life, and that to come:

nor knowledge of God in the land; in the land of Israel, where God was used to be known; where he had been worshipped; were his word had been dispensed, and his prophets had been sent, and his saints that knew him, and his mind and will, formerly had dwelt; but now a company of atheists, at least that lived as such, and had no true spiritual saving knowledge of God, and communion with him; they had not true love to him, nor a godly reverence of him, which this implies; and that was the source of all the wickedness committed by them, afterwards expressed. The Targum is,

"there are none that do truth, nor dispense mercy, nor walk in the fear of the Lord, in the land.''

Gill: Hos 4:2

By swearing, and lying,.... Which some join together, and make but one sin of it, false swearing, so Jarchi and Kimchi; but that swearing itself signifies, as the Targum interprets it; for it not only takes in all cursing and imprecations, profane oaths, and taking the name of God in vain, and swearing by the creatures, but may chiefly design perjury; which, though one kind of "lying", may be distinguished from it here; the latter intending "lying" in common, which the devil is the father of, mankind are incident unto, and which is abominable to God, whether in civil or in religious things: "and killing, and stealing and committing adultery"; murders, thefts, and adulteries, were very common with them; sins against the sixth, eighth, and seventh commandments:

they break out; through all the restraints of the laws of God and man, like an unruly horse that breaks his bridle and runs away; or like wild beasts, that break down the fences and enclosures about them, and break out, and get away; or like a torrent of water, that breaks down its dams and banks, and overflows the meadows and plains; such a flood and deluge of sin abounded in the nation. Some render it, "they thieve" ^o; or act the part of thieves and robbers: and the Targum,

"they beget sons of their neighbours' wives;''

and so Abarbinel interprets it of breaking through the hedge of another man's wife; but these sins are observed before:

and blood toucheth blood; which some understand of sins in general, so called, because filthy and abominable; and of the addition and multiplication of them, there being as it were heaps of them, or rather a chain of them linked together. So the Targum,

"and they add sins to sins.''

Others interpret it of impure mixtures, of incestuous lusts, or marriages contrary to the ties of blood, and laws of consanguinity, Lev 18:6, or rather it is to be understood of the great effusion of blood, and frequency of murders; so that there was scarce any interval between them, but a continued series of them. Some think respect is had to the frequent slaughter of their kings; Zachariah the son of Jeroboam was slain by Shallum, when he had reigned but six months; and Shallum was slain by Menahem when he had reigned but one month; and this Menahem was a murderer of many, smote many places, and ripped up the women with child; Pekahiah his son was killed by Pekah the son of Remaliah, and he again by Hoshea, 2Ki 15:8.

Gill: Hos 4:3

Therefore shall the land mourn,.... Because of the calamities on it, the devastations made in it; nothing growing upon it, through a violent drought; or the grass and corn being trodden down, or eaten up, by a foreign army:

and everyone that dwelleth therein shall languish; that is, every man, an inhabitant thereof, shall become weak, languish away, and die through wounds received by the enemy; or for want of food, or being infected with the wasting and destroying pestilence:

with the beasts of the field, and with the fowls of heaven; the one shall die in the field for want of grass to eat, and the other shall drop to the earth through the infection of the air:

yea, the fishes of the sea also shall be taken away; or "gathered" ^p; to some other place, so as to disappear; or they shall be consumed and die, as Kimchi interprets it; and as all these creatures are for the good of men, for sustenance, comfort, and delight, when they are taken away, it is by way of punishment for their sins. So the Targum,

"the fishes of the sea shall be lessened for their sins.''

Gill: Hos 4:4

Yet, let no man strive, nor reprove another,.... Or rather, "let no man strive, nor any man reprove us" ^q; and are either the words of the people, forbidding the prophet, or any other man, to contend with them, or reprove them for their sins, though guilty of so many, and their land in so much danger on that account: so the Targum,

"but yet they say, let not the scribe teach, nor the prophet reprove:''

or else they are the words of God to the prophet, restraining him from striving with and reproving such a people, that were incorrigible, and despised all reproof; see Eze 3:26 or of the prophet to other good men, to forbear anything of this kind, since it was all to no purpose; it was but casting pearls before swine; it was all labour lost, and in vain:

for thy people are as they that strive with the priest; they are so far from receiving correction and reproof kindly from any good men that they will rise up against, and strive with the priests, to whom not to hearken was a capital crime, Deu 17:12. Abarbinel interprets it, and some in Abendana, like the company of Korah, that contended with Aaron; suggesting that this people were as impudent and wicked as they, and there was no dealing with them. So the Targum,

"but thy people contend with their teachers;''

and will submit to no correction, and therefore it is in vain to give it them. Though some think the sense is, that all sorts of men were so corrupt, that there were none fit to be reprovers; the people were like the priests, and the priests like the people, Hos 4:9, so that when the priests reproved them, they contended with them, and said, physician, heal thyself; take the beam out of your own eye; look to yourselves, and your own sins, and do not reprove us.

Gill: Hos 4:5

Therefore shall thou fall in the day,.... Either, O ye people, everyone of you, being so refractory and incorrigible; or, O thou priest, being as bad as the people; for both, on account of their sins, should fall from their present prosperity and happiness into great evils and calamities; particularly into the hands of their enemies, and be carried captive into another land: and this should be "in the day", or "today" ^r; immediately, quickly, in a very short time; or in the daytime, openly, publicly, in the sight of all, of all the nations round about, who shall rejoice at it; or in the day of prosperity, while things go well, amidst great plenty of all good things, and when such a fall was least expected:

and the prophet also shall fall with thee in the night: or the false prophets that are with you, as the Targum, and so Jarchi; either with you, O people, that dwell with you, teach you, and cause you to err; or with thee, O priest, being of the same family, as the prophets, many of them, were priests; now these should fall likewise into the same calamities, as it was but just they should, being the occasion of them: and this should be in the night; in the night of adversity and affliction, in the common calamity; or in the night of darkness, when they could not see at what they stumbled and fell, and so the more uncomfortable to them; or as the one falls in the day, the other falls in the night; as certainly as the one falls, so shall the other, and that very quickly, immediately, as the night follows the day:

and I will destroy thy mother; either Samaria, the metropolis of the nation; or the whole body of the people, the congregation, as the Targum, and Kimchi, and Ben Melech, being as a mother with respect to individuals; and are threatened with destruction because the corruption was general among prophets, priests, and people, and therefore none could hope to escape.

Gill: Hos 4:6

My people are destroyed for lack of knowledge,.... This is not to be understood of those who are the Lord's people by special grace; for they cannot he destroyed, at least with everlasting destruction; God's love to them, his choice of them, covenant with them, the redemption of them by Christ, and the grace of God in them, secure them from such destruction: nor can they perish through want of knowledge; for though they are by nature as ignorant as others, yet it is the determinate will of God to bring them to the knowledge of the truth, in order to salvation; and that same decree which fixes salvation as the end, secures the belief of the truth as the means; and the covenant of grace provides for their knowledge of spiritual things, as well as other spiritual blessings; in consequence of which their minds are enlightened by the Spirit of wisdom and understanding, and they have the knowledge of God and Christ given them, which is life eternal. But this is to he understood of the people of the ten tribes of Israel, who were nationally and nominally the people of God, were so by profession; they called themselves the people of God; and though they were idolaters, yet they professed to worship God in their idols; and as yet God's "loammi" had not taken place upon them; he still sent his prophets among them, to reprove and reform them, and they were not as yet finally rejected by him, and cast out of their land. These may be said to be "destroyed", because they were threatened with destruction, and it was near at hand, they were just upon the brink of it; and because of the certainty of it, and this "through the lack of knowledge": either in the people, who were ignorant of God, his mind, and will, and worship, and without fear and reverence of him, which was the cause of all the abominations they ran into, for which they were threatened with ruin; or in the priests, whose business it was to teach and instruct the people; but instead of teaching them true doctrine, and the true, manner of worship, taught them false doctrine, and led them into superstition and idolatry; and so they perished through the default of the priests in performing their office; which sense is confirmed by what follows:

because thou hast rejected knowledge, I will also reject thee, that thou shall be no priest to me; the priests that Jeroboam made were of the lowest of the people, ignorant and illiterate men, 1Ki 12:31 and they chose to continue such; they rejected with contempt and abhorrence, as the word signifies, the knowledge of God, and of all divine things; of the law of God, concerning what was to be done, or not to be done, by the people; and of all statutes and ordinances relating to divine worship, and the performance of the priestly office: and though there might be some of Aaron's line that continued in the land of Israel, and in their office; yet these affected the same ignorance, and therefore the Lord threatens them with a rejection from the priesthood; or, however, that they should be no priests to him, or in his account, but should be had in the utmost abhorrence and contempt, The word here used has a letter in it more than usual ^s, which may signify the utter rejection of them, and the great contempt they were had in by the Lord; this was to take place, and did, at the captivity by Shalmaneser.

Seeing thou hast forgotten the law of thy God: which he had given them, who was their God by profession; and which they had forgot as if they never had read or learnt it; and so as not to observe and keep it themselves, nor teach and instruct others in it:

I will also forget thy children; have no regard to them, take no notice and care of them, as if they were never known by him; meaning either the people in general, their disciples and spiritual children; or else their natural children, who should be cut off, and not succeed them in the priesthood. The words are very emphatic, "I will forget them, even I" ^t; which expresses the certainty of it more fully, as well as more clearly points at the justness of the retaliation.

Gill: Hos 4:7

As they were increased, so they sinned against me,.... As the children of the priests increased and grew up, they sinned against the Lord, imitating their parents; they were as many sinners as they were persons, not one to be excepted: this expresses their universal depravity and corruption. Some understand it of their increase, as in number, so in riches, wealth, honour, dignity, and authority, and yet they sinned more and more; which shows their ingratitude. So the Targum,

"as I have multiplied fruits unto them, &c.''

Therefore will I change their glory into shame, take away their priesthood from them, so that they shall be no more priests, and as if they never had been; and reduce them to a state of poverty, meanness, and disgrace; and cause them to go into captivity with the meanest of the people; and be in no more honour, but subject to as much scorn and contempt as they.

Gill: Hos 4:8

They eat up the sin of my people,.... That is, the priests did so, as the Targum, the priests of Jeroboam; they ate up the sacrifices which the people brought for their sins: and their fault was, either that they ate that which belonged to the true priests of the Lord, so Jarchi; or they did that, and had no concern to instruct the people in the right way; all that they regarded were good eating and drinking, and living voluptuously; and were altogether careless about instructing the people in the nature of sacrifices, and in the way of their duty: or this may regard the Bacchanalian feasts, as some think, which the people made in the temples of idols, and so sinned; and of which the priests greatly partook, and encouraged them in, and so were partakers not only of their banquets, but of their sins.

They set their heart on their iniquity: either their offerings for their iniquity, or their iniquity itself: or, "lift up their soul" ^u to it; diligently looking after it, not caring how much they committed; since the more sin offerings would be brought which would be to their advantage. Though some think the sin of whoredom, frequently and impudently committed at these idol feasts, is meant, which the priests were much addicted to, and very greedy of; they committed cleanness with greediness, Eph 4:19.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 4:1

¹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

² tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

³ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

⁴ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

NET Notes: Hos 4:2

¹ tn Heb “they break out and bloodshed touches bloodshed.” The Hebrew term פָּרַץ (parats, “to break out”) refers to violent and wicked actions (BDB 829 s.v. פָּרַץ 7; HALOT 972 s.v. פרץ 6.c). It is used elsewhere in a concrete sense to describe breaking through physical barriers. Here it is used figuratively to describe breaking moral barriers and restraints (cf. TEV “Crimes increase, and there is one murder after another”).

NET Notes: Hos 4:3

¹ tn Or “languish” (so KJV, NRSV); NIV “waste away.”

² tn Heb “the beasts of the field” (so NAB, NIV).

NET Notes: Hos 4:4

¹ tn Or “Let no one contend or accuse.”

² tc The MT reads וְעַמְּךָ כִּמְרִיבֵי כֹהֵן (vÿ’ammÿkha kimrive khohen): “And your people [are] like those who contend against the priest.” This is reflected in the LXX and the versions; however, it is syntactically awkward and makes little sense in context. Several textual critics suggest emending the text to read וְעִמְּךָ רִיבִי כֹהֵן (vÿ’immÿkha rivi khohen): “My contention is with/against you, O priest!” This involves (1) the revocalization of עַמְּךָ (“your people”) to עִמְּךָ (“with/against you”) and (2) positing dittography (a letter written twice instead of once) of כְּ (kaf) between original וְעַמְּךָ רִיבִי to create וְעַמְּךָ כִּרִיבִי (MT). The BHS editors suggest that the MT is corrupt and should be emended. However, the editors of the Hebrew Old Testament Text Project retain the MT reading with a “B” rating. Likewise, the English translations are split: (1) KJV “for thy people are as they that strive with the priest”; NASB “for your people are like those who contend with the priest”; NIV “for your people are like those who bring charges against a priest”; (2) RSV “for with you is my contention, O priest”; NJPS “for this your people has a grievance against [you], O priest!”; TEV “my complaint is against you priests”; CEV “My case is against you, the priests!”

tn The singular noun כֹּהֵן (cohen, “priest”) may be understood as a singular of number (so KJV, NASB, NRSV), referring to a singular individual (perhaps the high priest); however, it is more likely that it functions as a collective singular, referring to the priesthood as a whole (e.g., 4:7-10, so NAB, NCV, TEV, NLT, CEV). Collective singular forms alternate with plural forms throughout the oracle against the priests in 4:4-10.

NET Notes: Hos 4:5

¹ tc The MT reads וְדָמִיתִי אִמֶּךָ (vÿdamiti ’immekha, “and I will destroy your mother”), and is followed by most English versions; however, the text should probably be emended to וְדָמִית עַמֶּךָ (vÿdamit ’ammekha, “and you have destroyed your own people”). The 2nd person masculine singular form וְדָמִית (vÿdamit, “and you have destroyed”) is preserved in several medieval Hebrew mss and reflected in Jerome’s Vulgate. For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

tn Or “and I will destroy your mother” (so NASB, NRSV).

NET Notes: Hos 4:6

¹ tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).

² tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”

³ tn Heb “have forgotten”; NAB, NIV “have ignored.”

⁴ tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”

NET Notes: Hos 4:7

¹ tc The MT reads אָמִיר (’amir, “I will change, exchange”; Hiphil imperfect 1st person common singular from מוּר, mur, “to change, exchange”). However, an alternate scribal tradition (tiqquneh sopherim, that is, an intentional scribal change when the Masoretes believed that the received consonantal reading was corrupt) preserves the reading הֵמִירוּ (hemiru, “they have exchanged”; Hiphil perfect 3rd person common plural from מוּר). This alternate scribal tradition is also found in the Targum and reflected in the Syriac Peshitta. Several translations follow the MT: KJV, RSV, NASB “I will change their glory into shame” and TEV “I will turn your honor into disgrace”; however, others adopt the alternate tradition: NRSV “they changed their glory into shame” and NIV “they exchanged their Glory for something disgraceful.” For discussion in favor of the MT reading, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:232.

Geneva Bible: Hos 4:1

Hear the word of the LORD, ye children of Israel: for the LORD ^{( a )} hath a controversy with the inhabitants of the land, because [there is] no truth, nor mercy, nor knowledge of God in the land.

^{( a )} Because the people would not obey the admonitions of the Prophets, he accuses them before the judgment seat of God, against whom they chiefly offended; (Isa 7:13) (Zec 12:10; Mic_6:1,2).

Geneva Bible: Hos 4:2

By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and ^{( b )} blood toucheth blood.

^{( b )} In every place appears a liberality to most wicked vices, so that one follows right after another.

Geneva Bible: Hos 4:4

Yet ^{( c )} let no man strive, nor reprove another: for thy people [are] as they that strive with the priest.

^{( c )} As though he would say that it was in vain to rebuke them, for no man can endure it: indeed, they will speak against the prophets and priests whose office it is chiefly to rebuke them.

Geneva Bible: Hos 4:5

Therefore shalt thou fall in the ^{( d )} day, and the prophet also shall fall with thee in the night, and I will destroy thy ^{( e )} mother.

^{( d )} You will both perish together as one, because the former would not obey, and the other, because he would not admonish.

^{( e )} That is, the synagogue in which you boast.

Geneva Bible: Hos 4:6

My people are destroyed for lack of knowledge: because ^{( f )} thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing ^{( g )} thou hast forgotten the law of thy God, I will also forget thy children.

^{( f )} That is, the priests will be cast off, because for lack of knowledge they are not able to execute their charge, and instruct others; (Deu 33:3; Mal 2:7).

^{( g )} Meaning the whole body of the people, who were weary with hearing the word of God.

Geneva Bible: Hos 4:7

As they were ^{( h )} increased, so they sinned against me: [therefore] will I change their glory into shame.

^{( h )} The more I was beneficial to them.

Geneva Bible: Hos 4:8

^{( i )} They eat up the sin of my people, and they set their heart on their iniquity.

^{( i )} That is, the priests seek to eat the people's offerings, and flatter them in their sins.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 4:1-19

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

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

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

MHCC: Hos 4:1-5

Hosea reproves for immorality, as well as idolatry. There was no truth, mercy, or knowledge of God in the land: it was full of murders, 2Ki 21:16. Therefore calamities were near, which would desolate the country. Our sins, as separate persons, as a family, as a neighbourhood, as a nation, cause the Lord to have a controversy with us; let us submit and humble ourselves before Him, that he may not go on to destroy.

MHCC: Hos 4:6-11

Both priests and people rejected knowledge; God will justly reject them. They forgot the law of God, neither desired nor endeavoured to retain it in mind, and to transmit the remembrance to their posterity; therefore God will justly forget them and their children. If we dishonour God with that which is our honour, it will, sooner or later, be turned into shame to us. Instead of warning the people against sin, from the consideration of the sacrifices, which showed what an offence sin was to God, since it needed an atonement, the priests encouraged the people to sin, since atonement might be made at so small an expense. It is very wicked to be pleased with the sins of others, because they may turn to our advantage. What is unlawfully gained, cannot be comfortably used. The people and the priests hardened one another in sin; therefore justly shall they share in the punishment. Sharers in sin must expect to share in ruin. Any lust harboured in the heart, in time will eat out all its strength and vigour. That is the reason why many professors grow so heavy, so dull, so dead in the way of religion. They have a liking for some secret lust, which takes away their hearts.

Matthew Henry: Hos 4:1-5

Here is, I. The court set, and both attendance and attention demanded: " Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear."Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing.

II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them (Mat 23:23), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Psa 76:1. 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, Hos 4:2. The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded (Job 36:9); they have been overmuch wicked (Ecc 7:17); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil (Ecc 8:11) what will be restrained from them? Gen 11:6. When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Caedes aliae aliis sunt contiguae - Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood (Psa 106:38); it was filled with blood from one end to the other, 2Ki 21:16.

III. Sentence passed upon this guilty and polluted land, Hos 4:3. It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, Deu 29:23. They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer 14:5, Jer 14:6. Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish (Psa 105:29); when the waters are dried the fish die, Isa 50:2; Zep 1:2, Zep 1:3. Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!

IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (Hos 4:4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Lev 19:17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2Ch 25:16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2Ch 24:21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (Hos 4:2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness - thence their ruin was to be dated (Mat 23:35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (Hos 4:5): " Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it."The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible."Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.

Matthew Henry: Hos 4:6-11

God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (Hos 4:4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer 5:31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.

I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, Hos 4:6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Ecc 12:9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Pro 29:18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.

II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it - not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore " I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me. "1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Eze 44:13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Luk 8:18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Exo 19:6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.

III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1Sa 2:20.

IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, Hos 4:7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal 2:9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1Sa 2:30.

V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (Hos 4:8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (Hos 4:10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic 6:14; Hag 1:6.

VI. The more they increased the more they sinned (Hos 4:7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.

VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (Hos 4:9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joe 1:9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa 24:2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.

VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (Hos 4:11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.

Keil-Delitzsch: Hos 4:1

Hos 4:1-5 form the first strophe, and contain, so to speak, the theme and the sum and substance of the whole of the following threatening of punishment and judgment. Hos 4:1. "Hear the word of Jehovah, ye sons of Israel! for Jehovah has a controversy with the inhabitants of the land; for there is no truth, and no love, and no knowledge of God in the land." Israel of the ten tribes is here addressed, as Hos 4:15 clearly shows. The Lord has a controversy with it, has to accuse and judge it (cf. Mic 6:2), because truth, love, and the knowledge of God have vanished from the land. 'Emeth and chesed are frequently associated, not merely as divine attributes, but also as human virtues. They are used here in the latter sense, as in Pro 3:3. "There is no 'ĕmeth , i.e., no truthfulness, either in speech or action, no one trusting another any more"(cf. Jer 9:3-4). Chesed is not human love generally, but love to inferiors, and to those who need help or compassionate love. Truth and love are mutually conditions, the one of the other. "Truth cannot be sustained without mercy; and mercy without truth makes men negligent; so that the one ought to be mingled with the other"(Jerome). They both have their roots in the knowledge of God, of which they are the fruit (Jer 22:16; Isa 11:9); for the knowledge of God is not merely "an acquaintance with His nature and will"(Hitzig), but knowledge of the love, faithfulness, and compassion of God, resting upon the experience of the heart. Such knowledge not only produces fear of God, but also love and truthfulness towards brethren (cf. Eph 4:32; Col 3:12.). Where this is wanting, injustice gains the upper hand.

Keil-Delitzsch: Hos 4:2

"Swearing, and lying, and murdering, and stealing, and committing adultery; they break in, and blood reaches to blood." The enumeration of the prevailing sins and crimes commences with infin. absoll., to set forth the acts referred to as such with the greater emphasis. 'Alâh , to swear, in combination with kichēsh , signifies false swearing (= אלוה שׁוא in Hos 10:4; compare the similar passage in Jer 7:9); but we must not on that account take kichēsh as subordinate to 'âlâh , or connect them together, so as to form one idea. Swearing refers to the breach of the second commandment, stealing to that of the eighth; and the infinitives which follow enumerate the sins against the fifth, the seventh, and the sixth commandments. With pârâtsū the address passes into the finite tense (Luther follows the lxx and Vulg., and connects it with what precedes; but this is a mistake). The perfects, pârâtsū and nâgâ‛ū , are not preterites, but express a completed act, reaching from the past into the present. Pârats to tear, to break, signifies in this instance a violent breaking in upon others, for the purpose of robbery and murder, " grassari as פריצים , i.e., as murderers and robbers"(Hitzig), whereby one bloody deed immediately followed another (Eze 18:10). Dâmı̄m : blood shed with violence, a bloody deed, a capital crime.

Keil-Delitzsch: Hos 4:3

These crimes bring the land to ruin. Hos 4:3. "Therefore the land mourns, and every dweller therein, of beasts of the field and birds of the heaven, wastes away; and even the fishes of the sea perish." These words affirm not only that the inanimate creation suffers in consequence of the sins and crimes of men, but that the moral depravity of men causes the physical destruction of all other creatures. As God has given to man the dominion over all beasts, and over all the earth, that he may use it for the glory of God; so does He punish the wickedness of men by pestilences, or by the devastation of the earth. The mourning of the earth and the wasting away of the animals are the natural result of the want of rain and the great drought that ensues, such as was the case in the time of Ahab throughout the kingdom of the ten tribes (1Ki 17:18), and judging from Amo 1:2; Amo 8:8, may have occurred repeatedly with the continued idolatry of the people. The verbs are not futures, in which case the punishment would be only threatened, but aorists, expressing what has already happened, and will continue still. כּל־יושׁב בּהּ (every dweller therein): these are not the men, but the animals, as the further definition בּחיּה וגו shows. ב is used in the enumeration of the individuals, as in Gen 7:21; Gen 9:10. The fishes are mentioned last, and introduced with the emphasizing וגם , to show that the drought would prevail to such an extent, that even lakes and other waters would be dried up. האסף , to be collected, to be taken away, to disappear or perish, as in Isa 16:10; Isa 60:20; Jer 48:33.

Keil-Delitzsch: Hos 4:4

Notwithstanding the outburst of the divine judgments, the people prove themselves to be incorrigible in their sins. Hos 4:4. "Only let no man reason, and let no man punish; yet thy people are like priest-strivers." אך is to be explained from the tacit antithesis, that with much depravity there would be much to punish; but this would be useless. The first clause contains a desperatae nequitiae argumentum . The notion that the second 'ı̄sh is to be taken as an object, is decidedly to be rejected, since it cannot be defended either from the expression אישׁ בּאישׁ in Isa 3:5, or by referring to Amo 2:15, and does not yield any meaning at all in harmony with the second half of the verse. For there is no need to prove that it does not mean, "Every one who has a priest blames the priest instead of himself when any misfortune happens to him,"as Hitzig supposes, since עם signifies the nation, and not an individual. ועמּך is attached adversatively, giving the reason for the previous thought in the sense of "since thy people,"or simply "thy people are surely like those who dispute with the priest."The unusual expression, priest-disputers, equivalent to quarrellers with the priest, an analogous expression to boundary-movers in Hos 5:10, may be explained, as Luther, and Grotius, and others suppose, from the law laid down in Deu 17:12-13, according to which every law-suit was to be ultimately decided by the priest and judge as the supreme tribunal, and in which, whoever presumes to resist the verdict of this tribunal, is threatened with the punishment of death. The meaning is, that the nation resembled those who are described in the law as rebels against the priest (Hengstenberg, Dissertations on Pentateuch , vol. 1. p. 112, translation). The suffix "thy nation"does not refer to the prophet, but to the sons of Israel, the sum total of whom constituted their nation, which is directly addressed in the following verse.

Keil-Delitzsch: Hos 4:5

"And so wilt thou stumble by day, and the prophet with thee will also stumble by night, and I will destroy thy mother." Kâshal is not used here with reference to the sin, as Simson supposes, but for the punishment, and signifies to fall, in the sense of to perish, as in Hos 14:2; Isa 31:3, etc. היּום is not to-day, or in the day when the punishment shall fall, but "by day," interdiu , on account of the antithesis לילה , as in Neh 4:16. נביא , used without an article in the most indefinite generality, refers to false prophets - not of Baal, however, but of Jehovah as worshipped under the image of a calf - who practised prophesying as a trade, and judging from 1Ki 22:6, were very numerous in the kingdom of Israel. The declaration that the people should fall by day and the prophets by night, does not warrant our interpreting the day and night allegorically, the former as the time when the way of right is visible, and the latter as the time when the way is hidden or obscured; but according to the parallelism of the clauses, it is to be understood as signifying that the people and the prophets would fall at all times, by night and by day. "There would be no time free from the slaughter, either of individuals in the nation at large, or of false prophets"(Rosenmüller). In the second half of the verse, the destruction of the whole nation and kingdom is announced ( 'ēm is the whole nation, as in Hos 2:2; Heb 4:1).

Keil-Delitzsch: Hos 4:6

This thought is carried out still further in the second strophe, Hos 4:6-10. Hos 4:6. "My nation is destroyed for lack of knowledge; for thou, the knowledge hast thou rejected, and so do I reject thee from being a priest to me. Thou didst forget the law of thy God; thy sons will I also forget." The speaker is Jehovah: my nation, that is to say, the nation of Jehovah. This nation perishes for lack of the knowledge of God and His salvation. Hadda‛ath ( the knowledge) with the definite article points back to da‛ath Elōhı̄m (knowledge of God) in Hos 4:1. This knowledge Israel might have drawn from the law, in which God had revealed His counsel and will (Deu 30:15), but it would not. It rejected the knowledge and forgot the law of its God, and would be rejected and forgotten by God in consequence. In 'attâh ( thou ) it is not the priests who are addressed - the custodians of the law and promoters of divine knowledge in the nation - but the whole nation of the ten tribes which adhered to the image-worship set up by Jeroboam, with its illegal priesthood (1Ki 12:26-33), in spite of all the divine threats and judgments, through which one dynasty after another was destroyed, and would not desist from this sin of Jeroboam. The Lord would therefore reject it from being priest, i.e., would deprive it of the privilege of being a priestly nation (Exo 19:6), would strip it of the privilege of being a priestly nation (Exo 19:6), would strip it of its priestly rank, and make it like the heathen. According to Olshausen ( Heb. Gram. p. 179), the anomalous form אמאסאך is only a copyist's error for אמאסך ; but Ewald (§247, e) regards it as an Aramaean pausal form. "Thy sons,"the children of the national community, regarded as a mother, are the individual members of the nation.

Keil-Delitzsch: Hos 4:7

"The more they increased, the more they sinned against me; their glory will I change into shame." כּרבּם , "according to their becoming great,"does not refer to the increase of the population only (Hos 9:11), but also to its growing into a powerful nation, to the increase of its wealth and prosperity, in consequence of which the population multiplied. The progressive increase of the greatness of the nation was only attended by increasing sin. As the nation attributed to its own idols the blessings upon which its prosperity was founded, and by which it was promoted (cf. Hos 2:7), and looked upon them as the fruit and reward of its worship, it was strengthened in this delusion by increasing prosperity, and more and more estranged from the living God. The Lord would therefore turn the glory of Ephraim, i.e., its greatness or wealth, into shame. כּבודם is probably chosen on account of its assonance with כּרבּם . For the fact itself, compare Hos 2:3, Hos 2:9-11.

Keil-Delitzsch: Hos 4:8

"The sin of my people they eat, and after their transgression do they lift up their soul." The reproof advances from the sin of the whole nation to the sin of the priesthood. For it is evident that this is intended, not only from the contents of the present verse, but still more from the commencement of the next. Chatta'th ‛ammı̄ (the sin of my people) is the sin-offering of the people, the flesh of which the priests were commanded to eat, to wipe away the sin of the people (see Lev 6:26, and the remarks upon this law at Lev 10:17). The fulfilment of this command, however, became a sin on the part of the priests, from the fact that they directed their soul, i.e., their longing desire, to the transgression of the people; in other words, that they wished the sins of the people to be increased, in order that they might receive a good supply of sacrificial meat to eat. The prophet evidently uses the word chattâ'th , which signifies both sin and sin-offering, in a double sense, and intends to designate the eating of the flesh of the sin-offering as eating or swallowing the sin of the people. נשׂא נפשׁ אל , to lift up or direct the soul after anything, i.e., to cherish a longing for it, as in Deu 24:15, etc. The singular suffix attached to naphshō (his soul) is to be taken distributively: "(they) every one his soul."

(Note: It is evident from this verse, that the sacrificial worship was maintained in the kingdom of Israel according to the ritual of the Mosaic law, and that the Israelitish priests were still in possession of the rights conferred by the Pentateuch upon Levitical priests.)

Constable: Hos 2:2--4:1

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

These messages develop the comparison between Hosea's relationship with his adulterous wife and Yahweh's relationship with unfaithful Israel more fully. In both relationships, restoration followed judgment.

Constable: Hos 2:14--4:1

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

Three messages follow the two on coming judgment. They assure Israel that Yahweh will remain faithful to His promises to His people even though they are unfaithful to Him and incurred His punishment (cf. 1:10-2:1; 2 Tim. 2:13).

Constable: Hos 4:1--6:4

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

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

Constable: Hos 4:1--5:15

A. The judgment oracles chs. 4-5

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

Constable: Hos 4:1-19

1. Yahweh's case against Israel ch. 4

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

Constable: Hos 4:1-3

Israel's breach of covenant 4:1-3

The Lord brought a legal charge against the Israelites for breaking the Mosaic Covenant. Again the literary form of this section is a legal confrontation (Heb. rib, cf. 2:2). The Lord stated His charges against Israel in 4:1-3 and then developed these charges in reverse order.

God's Lawsuit against Israel
The charges	Stated	Developed
No faithfulness (trustworthiness)	4:1	11:12-13:16
No love (kindness)	4:1	6:1-11:11
No acknowledgment of God	4:1	4:4-5:15

4:1 Hosea called on the Israelites to listen to a word from Yahweh because He was charging them with serious crimes. Yahweh was taking the Israelites to court. The basic accusation is that there was no faithfulness (truth, trustworthiness), kindness (loyalty, Heb. hesed), or (evidence of) knowledge of God in the land. The Israelites failed to acknowledge Yahweh as their God (cf. 2:20). These were all things that God had ordered His people to pursue when He covenanted with them at Sinai.

4:2 Instead of these virtues, He observed swearing (cursing others), deception, murder, stealing, adultery, violence, and continual bloodshed. These were things He had forbidden in His covenant. He identified violations of at least five of the Ten Commandments (numbers 3, 9, 6, 8, and 7). Violent crimes were so common that they seemed to follow one another without interruption.

4:3 Therefore God was not blessing Israel but was bringing curses on the land so every part of the Northern Kingdom suffered, every living thing. Drought seems to be the particular form of chastisement in view (cf. Lev. 26:19; Deut. 28:23-24).

Constable: Hos 4:4-10

The guilt of Israel's priests 4:4-10

In this pericope God addressed the Israelites as a whole but identified sins of their priests in particular.

4:4 Israel's guilt was so clear that the Lord forbade the people from denying His charge against them. As judge, He silenced them in His court. In defying Him they were like witnesses who brazenly defied their authority on earth, the priest.

4:5 Because of this rebellion the people would have great difficulty and would stumble as they walked through life. Their false prophets would also err. Both types of spiritual leaders, priests and prophets, were guilty before God. The Lord also promised to destroy the mother of the Israelites, probably another reference to the nation as a whole (cf. 2:2).

4:6 God would destroy the Israelites because of their lack of knowledge of Himself. That is, they failed to acknowledge Him as their God (cf. v. 1). God would reject them as His priests on the earth, whose task it was to mediate the knowledge of God to the nations (Exod. 19:6), because they rejected the knowledge that He gave them in His law. He would abandon (forget) their children because they had abandoned (forgotten) His law.

4:7 God had blessed the Israelites by increasing their numbers, but their response to this blessing had been to increase their sinning against Him. Consequently He would change their glory, a large population (or perhaps Yahweh Himself), into shame; He would reduce their numbers (and withdraw from them).

4:8 Israel's priests were feeding on the sin offerings that the people brought to their pagan shrines. Yet since these offerings were to idols it was as though the priests really fed on the people's sins. The priests desired these offerings, which meant they desired the people to practice idolatry so they would bring more sacrifices. King Jeroboam I had appointed as priests people from any tribe and all walks of life in Israel (1 Kings 12:31; 13:33).

4:9 God would, therefore, punish the unfaithful priests of Israel as He would punish the unfaithful people of Israel. Both groups were sinning, so God promised to punish them for their sinful ways and to repay them for their idolatrous works.

4:10 They would eat but not have enough because the Lord would send drought and scarcity of food as punishment (cf. v. 3). They would act like harlots by committing fornication with pagan temple prostitutes, but their numbers would not increase because Yahweh would reduce their fertility. He would do this because they had stopped listening to and obeying Him by observing His law.

Guzik: Hos 4:1-19

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

A. The charge against Israel.

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

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

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

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

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

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

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

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

· "To know no boundaries"

· "No rules, just right"

· "Just do it"

· "Break all the rules"

· "Peel off inhibitions. Find your own road"

· "Living without boundaries"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. (9-10) Judgment is promised.

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

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

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

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

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

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

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

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

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

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

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

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

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

B. A warning to Judah.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Commentary -- Other

Evidence: Hos 4:1

THE FUNCTION OF THE LAW

There is a controversy between God and the world . When truth is not preached, mercy isn't understood, and the world therefore lacks the knowledge of God. The result is an idolatrous perception of God. The world isn't offended when the Church preaches that God loves them, but when the truths of Judgment Day, God's Law, sin, hell and righteousness are preached, those who do not know the Lord become offended. The direct result of failing to preach His truth is lawlessness, trangression of the moral Law, such as swearing, lying, killing, stealing and committing adultery. Following lawlessness is judgment upon the land-draughts, etc.

Evidence: Hos 4:6

This is perhaps the most commonly quoted verse in the Old Testament, but rarely do you hear it quoted in full. People who lack knowledge of God's Law have no knowledge of sin (see Rom 7:7 ), and those who have no knowledge of sin cannot repent; and if they don't repent, the Bible warns that they will perish ( Luk 13:3 ).

Introduction / Outline

JFB: Hosea (Book Introduction)

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

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

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

JFB: Hosea (Outline)

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

TSK: Hosea 4 (Chapter Introduction)

Overview

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

Poole: Hosea (Book Introduction)

THE ARGUMENT

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

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

Poole: Hosea 4 (Chapter Introduction)

CHAPTER 4

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

MHCC: Hosea (Book Introduction)

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

MHCC: Hosea 4 (Chapter Introduction)

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

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

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

Matthew Henry: Hosea (Book Introduction)

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

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

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

Matthew Henry: Hosea 4 (Chapter Introduction)

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

Constable: Hosea (Book Introduction)

Introduction

Title and Writer

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

Unity

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

Date

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

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

Historical Background

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

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

Place of Composition

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

Audience and Purpose

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

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

Theology

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

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

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

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

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Hosea (Outline)

Outline

I. Introduction 1:1

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

A. Signs of coming judgment 1:2-9

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

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

A. Oracles of judgment 2:2-13

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

2. Judgment on Israel 2:8-13

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

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

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

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

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

A. The judgment oracles chs. 4-5

1. Yahweh's case against Israel ch. 4

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

B. The restoration promises 6:1-3

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

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

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

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

B. Another assurance of restoration 11:8-11

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

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

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

2. Israel's impending doom ch. 13

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

VII. Conclusion 14:9

Constable: Hosea

Hosea

Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Copyright 2003 by Thomas L. Constable

Haydock: Hosea (Book Introduction)

THE PROPHECY OF OSEE.

INTRODUCTION.

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

Gill: Hosea (Book Introduction)

INTRODUCTION TO HOSEA

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

Gill: Hosea 4 (Chapter Introduction)

INTRODUCTION TO HOSEA 4

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