Text -- Hosea 5:14-15 (NET)

The Lion Will Carry Israel Off Into Exile

5:14 I will be like a lion to Ephraim, like a young lion to the house of Judah. I myself will tear them to pieces, then I will carry them off, and no one will be able to rescue them! 5:15 Then I will return again to my lair until they have suffered their punishment. Then they will seek me; in their distress they will earnestly seek me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 5:14

Divine vengeance by the Assyrians, shall be as a lion tearing his prey.

JFB: Hos 5:14

The black lion and the young lion are emblems of strength and ferocity (Psa 91:13).

JFB: Hos 5:14

Emphatic; when I, even I, the irresistible God, tear in pieces (Psa 50:22), no Assyrian power can rescue.

JFB: Hos 5:14

As a lion stalks leisurely back with his prey to his lair.

JFB: Hos 5:15

That is, withdraw My favor.

JFB: Hos 5:15

The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare Zec 11:5) is included in the idea, as English Version translates. Compare Lev 26:40-41; Jer 29:12-13; Eze 6:9; Eze 20:43; Eze 36:31.

JFB: Hos 5:15

That is, seek My favor (Pro 29:26, Margin).

JFB: Hos 5:15

That is, diligently; rising up before dawn to seek Me (Psa 119:147; compare Psa 78:34).

Clarke: Hos 5:14

I will be - as a lion - כשחל cashshachel , as a panther or lioness.

Clarke: Hos 5:15

I will go and return to my place - I will abandon them till they acknowledge their offenses. This had the wished-for effect, as we shall see in the following chapter; for they repented and turned to God, and he had mercy upon them. These two verses are considered as instances of the true sublime.

Calvin: Hos 5:14

As I have said, the Prophet confirms this truth, that Israel had recourse in vain to false physicians, when they left God. How so? Because the whole world, were it to favor us, could not yet help us, against the will of God and his opposing power. But God here declares that he would be adverse to the Israelites; as though he said, “Provide human aids as much as you please; but will the Assyrian be superior to me in power? Can he hinder me from pursuing you as I have determined?” Thus God shows that he would deal in a new and different manner with the Israelites and the Jews: “I will not,” he says, “be any longer like a moth and a worm; I shall come like a lion to you, with an open mouth to devour you: now let the Assyrian king come forth, when I shall thus go armed against you; can he put any hindrance in my way, that I should not execute my vengeance, as it shall seem good to me?” We now then perceive the design of the Prophet.

He had said, that God would punish the Israelites and the Jews, by consuming them by degrees, that there might be more time for repentance: but he says that this would be useless, for they would not think that it was done seriously. They would therefore deceive themselves with vain fallacies. What would then at last remain? Even this, “I will,” he says, “put on a new form and go to battle: I will be to you as a lion and a young lion; I will rage against you as a fierce wild beast: your grievance shall not now be from moths and worms; but you shall have an open and dreadful contest with the lion and the young lion. What then will the Assyrian king avail you?” And this place teaches, that men, when they attempt to oppose vain helps to the wrath of God, gain only this, that they more and more provoke and inflame his wrath against themselves. After God has first gnawed, he will at length devour; after he has pricked, he will deeply wound; after he has struck, he will wholly destroy. All this we bring on ourselves by our perverse attempts, when we try to seek escapes for ourselves. Except, then, we would willingly kindle God’s displeasure, that he may appear as a lion and rage against us with the whole force of his wrath, let us take heed, that we deceive not ourselves by vain reliefs.

He therefore says, I, I will take away, or, “tear,” or, “tear in pieces;” for שרף , shereph, properly means this, and it agrees better with the rest of the context. “I will then, as lions and young lions are wont to do, tear in pieces, limb from limb, the whole people.” Then he says, I will go away as a lion, who, after he has enjoyed his prey, departs a conqueror with more courage being not put to flight, for he is moved by no fear. So also the Prophet says, “Let the Assyrian king come, he will not constrain me to retreat, nor will he rescue the spoil from me: and when I shall be satiated with your destruction, I shall not then have any fear on account of the Assyrian king, that I should stealthily flee away, as foxes are wont to do; I will not craftily contend; but I will go forth openly, my violence will be sufficient to put him to flight: I will thus depart of my own accord; for your subsidies will occasion me no fear. I will take away, he says, and none shall rescue.” We now comprehend the whole meaning of the Prophet.

Calvin: Hos 5:15

The word שחר , shicker, signifies the morning: hence the verb means, “to seek early,” or, “to rise early,” as men do when they apply themselves diligently to anything: but in many places of Scripture it is taken simply in the sense of seeking; and this simple meaning seems most suitable to this place, They will seek me in their tribulation God here declares, that after having been dreadfully fierce against both the kingdoms of Judah and Israel, he would for a time rest quietly and wait from heaven what they would do. He then adds, “They will at length return to a sane mind: when they shall perceive the finishing part, they will then, having lost their perverseness, acknowledge their sins and be truly humbled.” This is the meaning.

The mode of speaking seems apparently strange, when God says, that he will go away; for he neither so hides himself in heaven, that he neglects human affairs, nor withdraws his hand, but that he sustains the world by the continued exercise of his power, nor even takes away his Spirit from men, especially when he would lead them to repentance; for men never of their own accord turn themselves to God, but by his hidden influence. What then does he mean by this, I will go and return to my place? Why, indeed, he speaks here of the external state of the people: then the meaning is, “After the two kingdoms shall be cut off, I will then for a time hide my face from both the people; and they will think that I care not for their salvation; they will think that they are far removed from me.” We hence see that the Prophet here only refers to what would be the external condition of the people; and then we also see, that these forms of speech are accommodated to the perceptions of men. So God also himself speaks in Isa 18:0, ²⁶ though for a different purpose; yet the Prophet expresses there in reality the same thing; ‘I will rest,’ he says, ‘and I will wait in my tabernacle.’ What was that rest of God, and what was his tabernacle? Why, when God exercised his judgments, we are then constrained to feel his presence, and when he kindly favors us and exhibits the kindness of a Father, he then really shows himself propitious to us: but when he neither visits us for our sins, nor gives us tokens of his favor, he seems to withdraw himself from us, and to show no regard for our life. We now then understand that the Prophet speaks of the time of exile; as though he said, “After God shall execute against you his extreme judgment, and ye shall be liken away into exile, God will then forsake you, as if he in no way regarded you, but were unmindful of you; for he will leave you there to rest, even in Chaldea and Assyria; and then he will not send forth any light of salvation. God therefore will be as it were idle in heaven.” This is one thing.

But the Prophet shows at the same time the final issue, that is, that they will afterwards return to the Lord; and that this is also the purpose of God he affirms, Till they acknowledge, he says, that they have sinned For it is the beginning of healing, when men consider the cause of their disease. He had said before that Israel saw his disease, but not in a right way; for the origin of the disease was hid from him, and continued as yet hid. But now the Prophet distinctly shows that it is to seek God, when people acknowledge and confess their sins. This word continually occurs in Scripture when sacrifices are spoken of. Hence men are said then to sin, when they go forth before God, making a true confession, when they acknowledge their guilt and pray for pardon. So also in this place he says, Until they confess that they have sinned I will for a time hide myself And he adds, “They will seek my face”. This is the second thing in attaining salvation — to seek the face of God: for we are reconciled to God, we know, by repentance and faith; not that repentance procures pardon for us, but because it is necessarily required; it is a cause, as they say, which is indispensable.

The first step then towards healing, as we have already said, is to be touched with grief, when we perceive that we have provoked the wrath of God, and when thus our sins displease us. But he who is thus become in himself a sinner, that is, who begins to be his own judge, ought afterwards to add this second thing — to seek the face of God, that is, to present himself a suppliant before God, and to ask for pardon; and this arises from faith. It is then to repentance that the word אשם , ahsim, belongs, which is to “acknowledge sin:” and to “seek the face of God,” properly belongs to faith.

Now let us see what is the application of this doctrine as to both people. When the Israelites and the Jews lived in exile, it was of great benefit for them to have this testified, that God was hiding his face for a time, that he might afford them time to repent; this is one thing. Now when men considerately attend to this, that they are to seek God, that they may repent, they are encouraged; and this is the sharpest goad to rouse men, that they may no longer be torpid in their vices: and this is what the Prophet meant. When the Lord shall banish into exile both the Jews and the Israelites, let them not think that though for a time he will seem to cast them away they are wholly deserted; for as yet a convenient time for repentance will be given them. He afterwards describes the way of reconciliations that is, that they shall acknowledge that they have sinned, and then that they shall seek the face of God.

And at the same time he makes known the fruit of affliction, and says, When affliction shall be to them, then they will seek me The Prophet here shows, that exile, though very bitter to Israel, would yet be useful; as when a physician gives a bitter draughts or is compelled to use strong medicine to cure an inveterate disease; so the Prophet shows that this punishment would be useful to the people, and even pleasant, however bitter it might be for a time. How so? For they will return to the Lord; and he says distinctly, “They will seek me”. He includes in this expression both faith and repentance; for he separates not the two clauses as before, but shows generally that the end of affliction would be, that the people would turn themselves to God. With respect to the expression, “to seek early,” I have said already that I do not approve of that meaning; for neither the Israelites nor the Jews, sought God early, but were with difficulty at lasts after a long period, and a long series of seventy years, led to repentance. What sort of seeking early was this? I do not then approve of rendering the word, ‘They shall seek me early;’ but, as I have said the simple idea of “seeking” is more suitable.

Defender: Hos 5:15

Because of the sin of both Israel and Judah, God will "go away" (Hos 5:14). When Israel finally acknowledges her great offense in rejecting Messiah, then He will return and establish His kingdom in Jerusalem (Psa 110:1-3; Mat 23:39; Zechariah 12:10-13:1)."

TSK: Hos 5:14

as a lion : Hos 13:7, Hos 13:8; Job 10:16; Psa 7:2; Lam 3:10; Amo 3:4-8

will tear : Psa 7:2, Psa 50:22; Mic 5:8

none : Deu 28:31; Job 10:7; Isa 5:29; Amo 2:14

TSK: Hos 5:15

return : Hos 5:6; Exo 25:21, Exo 25:22; 1Ki 8:10-13; Psa 132:14; Isa 26:21; Eze 8:6, Eze 10:4; Eze 11:23; Mic 1:3

till : Hos 14:1-3; Lev 26:40-42; Deu 4:29-31, Deu 30:1-3; 1Ki 8:47, 1Ki 8:48; 2Ch 6:36, 2Ch 6:37; 2Ch 7:14; Neh 1:8, Neh 1:9; Job 33:27; Isa 64:5-9; Jer 3:13, Jer 29:12-14; Jer 31:18-20; Eze 6:9, Eze 20:43, Eze 36:31; Dan 9:4-12

acknowledge their offence : Heb. be guilty

in their : Jdg 4:3, Jdg 6:6, Jdg 6:7, Jdg 10:10-16; 2Ch 33:12, 2Ch 33:13; Job 27:8-10; Psa 50:15, Psa 78:34; Psa 83:16; Pro 1:27, Pro 1:28, Pro 8:17; Isa 26:9, Isa 26:16; Jer 2:27; Zep 2:1-3; Luk 13:25

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 5:14

For I will be unto Ephraim as a lion - He who would thus strengthen himself by Outward help against God’ s chastisements, challenges, as it were, the Almighty to a trial of strength. So then God, unwilling to abandon him to himself, changes His dealings, and , "He who had heretofore, in His judgments, seemed but as a tender moth or a weak worm,"now shows forth His resistless power, imaged by His creatures in whom the quality of power is most seen. It may again be, that the fiercer animal (literally, the roaring) is associated with the name of Ephraim; that of the younger lion, fierce and eager for prey, yet not full-grown, with that of Judah.

I, I will tear - " It is a fearful thing, to fall into the Hands of the Living God"Heb 10:31. The Assyrian was but the rod of God’ s anger, and the staff, He says, in thine hand is His indignation"Isa 10:5. Whatever is done, is done or overruled by God, who gives to the evil his power to do, in an evil way, what He Himself overrules to the end of His wisdom or justice. God, Himself would tear them asunder, by giving the Assyrians power to carry them away. And since it was God who did it, there was no hope of escape. He who was faithful to His word would do it. There is great emphasis on the I, I. God and not man; He, the author of all good, would Himself be the cause of their evil. What hope then is there, when He, who is mercy, becomes the avenger?

Barnes: Hos 5:15

I will go and return to My place - As the wild beast, when he has taken his prey, returns to his covert, so God, when He had fulfilled His will, would, for the time, withdraw all tokens of his presence. God, who is wholly everywhere, is said to dwell "there,"relatively to us, where he manifests Himself, as of old, in the tabernacle, the temple, Zion, Jerusalem. He is said to "go and return,"when He withdraws all tokens of His presence, His help, care, and providence. This is worse than any affliction on God’ s part , "a state like theirs who, in the lowest part of hell, are "delivered into chains of darkness,"shut out from His presence, and so from all hope of comfort; and this must needs be their condition, so long as He shall be absent from them; and so perpetually, except there be a way for obtaining again His favorable presence."

Till they acknowledge their offence - o : "He who "hath no pleasure in the death of the wicked, but that the wicked turn from his way and live,"withdraws Himself from them, not to cast them off altogether, but that they might know and acknowledge their folly and wickedness, and, seeing there is no comfort out of Him, prefer His presence to those vain things."which they had preferred to Him To say, that God would hide His Face from them, "until they should acknowledge their offence,"holds out in itself a gleam of hope, that hereafter they would turn to Him, and would find Him.

And seek My Face - The first step in repentance is confession of sin; the second, turning to God. For to own sin without turning to God is the despair of Judas.

In their affliction they shall seek Me early - God does not only leave them hopes, that He would show forth his presence, when they sought him, but He promises that they shah seek Him, i. e. He would give them His grace whereby alone they could seek Him, and that grace should be effectual. Of itself affliction drives to despair and more obdurate rebellion and final impenitence. Through the grace of God, "evil brings forth good; fear, love; chastisement, repentance.""They shall seek Me early,"originally, "in the morning,"i. e., with all diligence and earnestness, as a man riseth early to do what he is very much set upon. So these shall "shake off the sleep of sin and the torpor of listlessness, when the light of repentance shall shine upon them."

This was fulfilled in the two tribes, toward the end of the seventy years, when many doubtless, together with Daniel, "set their face unto the Lord God to seek by prayer and supplication with fasting and sackcloth and ashes"Dan 9:2-3; and again in, those "who waited for redemption in Jerusalem"Luk 2:25, Luk 2:38, when our Lord came; and it will be fulfillment in all at the end of the world. "The first flash of thought on the power and goodness of the true Deliverer, is like the morning streaks of a new day. At the sight of that light, Israel shall arise early to seek his God; he shall rise quickly like the Prodigal, out of his wanderings and his indigence."

Poole: Hos 5:14

For I the Lord, whose power is infinite, whose wrath they have enkindled, who hath threatened to extirpate them,

will be unto Ephraim as a lion a panther, say some, a very swift beast, wherein he excels the lion, and a very fierce and ravenous creature, wherein he equals the lion; or a lioness, say others: but to leave that, God will make the Assyrian a chirurgeon, such as a fierce, ravenous lion would be to a wounded man. As a young lion to the house of Judah; which is grown up to his strength for mischief, and retains his inclination to gamesomeness, or to play with his prey; so should Judah find himself when caught by this lion, first made a sport to please the tyrannous humour, and after made a feast to feed his ravenous hunger.

I, even I, will tear: the threat is doubled to ascertain it and make it more dreadful. Divine vengeance by the Assyrians shall be as a lion tearing his prey.

And go away: when satisfied, the lion goes away, fleeth not for fear.

I will take away: he leaveth not ally behind him, carrieth away what he did not cat; so should Assyria devour the land, and carry away the people.

None shall rescue him: none have courage to attempt or power to effect a rescue, the prey must hopelessly perish; so it will be with Ephraim and Judah, when God appears as a lion against them.

Poole: Hos 5:15

I will go and return to my place: after the manner of man God speaks, he will do that which shall be like a man’ s going away from such as refuse though they need his help, he retires; God will withdraw his saving help.

Till they acknowledge their offence till they confess and humble themselves for their sins.

And seek my face me their God, my mercy, and my law; their Sovereign as well as Saviour.

In their affliction they will seek me early in deep distresses they will, at least some will, seek me diligently, as indeed they did at the end of Judah’ s seventy years’ captivity.

Haydock: Hos 5:14

Lioness. Hebrew and Septuagint, "panther." (Haydock) ---

The Assyrians, instead of assisting, proved the ruin of both kingdoms.

Haydock: Hos 5:15

Place; to heaven. I will abandon my temple. (Calmet) ---

Face: "they will seek the absent." (St. Jerome)

Gill: Hos 5:14

For I will be unto Ephraim as a lion, and as a young lion to the house of Judah,.... Being provoked by their above conduct and behaviour in seeking to others, and not to him, for help, he threatens to punish them in a more public and severe manner; not be to them only as a moth and rottenness, but as a lion, and as a young lion, creatures strong and fierce, that destroy and devour all that come into their hands, and from whom there is no deliverance: thus the Lord was both to Israel and Judah, by means of the Assyrians and Babylonians; the former are compared to a lion, that devoured Israel; and the latter to a young lion, that broke the bones of Judah; see Jer 50:17; and last of all by means of the Romans, especially to Judah:

I, even I, will tear and go away; as a lion tears its prey in pieces it seizes upon, and goes away, and leaves it torn, having satisfied itself; and is in no fear of being pursued, or any vengeance taken on him for what he has done; so the Lord would destroy Israel and Judah, and leave them in their ruinous state, none being able to rise up and avenge their cause. The "I" is doubled, to express the certainty of it:

I will take away, and none shall rescue him; as the lion, having glutted itself with its prey, takes the rest away, and carries it to its den, where none dare come and take it from him; so the Lord signifies, that those of Israel and Judah that perished not by the sword of the enemy, or by famine or pestilence, should be carried captive, and none should be able to return them till he pleases: under the wrath and displeasure of God, and under this tearing, rending, and afflictive dispensation, they now are, and will continue till the time of their conversion.

Gill: Hos 5:15

I will go and return to my place,.... Leave the countries of Israel and of Judah, where he had used to grant his gracious and spiritual presence unto his people, and watched over them, and cared for them, and bestowed many favours on them, and go up to heaven, the place of his more glorious presence, as the Targum, Jarchi, and Kimchi, interpret it; and there, as it were, shut himself up, particularly with respect to these people, as if he had no more thought of them, or concern for them: this is to be understood in a sense becoming and agreeable to the omnipresence of God:

till they acknowledge their offence, and seek my face; till the Israelites acknowledge their idolatry, and the Jews their disbelief and rejection of the Messiah, and all other sins; till they ingenuously confess themselves to be guilty, or know and acknowledge they have sinned, as the Targum; and then humbly seek the face and favour of God, the remission of their sins from him, and acceptance with him:

in their affliction they will seek me early; in the morning, betimes, early, and earnestly; which affliction may be understood both of the Assyrian and Babylonish captivity; or rather of their present affliction toward the close of it, when they shall be sensible of their sins, and confess them, and look to him whom they have pierced, and mourn, and seek for pardon, righteousness, and salvation, from him; and so all Israel shall be saved, of whose conversion this is a prophecy.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 5:15

¹ tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

² tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

Commentary -- Verse Range Notes

TSK Synopsis: Hos 5:1-15

1 The judgments of God are denounced against the priests, people, and princes, both of Israel and Judah, for their manifold sins.

15 An intimation is given of mercy on their repentance.

MHCC: Hos 5:8-15

The destruction of impenitent sinners is not mere talk, to frighten them, it is a sentence which will not be recalled. And it is a mercy that we have timely warning given us, that we may flee from the wrath to come. Compliance with the commandments of men, who thwart the commandments of God, ripens a people for ruin. The judgments of God are sometimes to a sinful people as a moth, and as rottenness, or as a worm; as these consume the clothes and the wood, so shall the judgments of God consume them. Silently, they shall think themselves safe and thriving, but when they look into their state, shall find themselves wasting and decaying. Slowly, for the Lord gives them space to repent. Many a nation; as well as many a person, dies of a consumption. Gradually, God comes upon sinners with lesser judgments, to prevent greater, if they will be wise, and take warning. When Israel and Judah found themselves in danger, they sought the protection of the Assyrians, but this only helped to make their wound the worse. They would be forced to apply to God. He will bring them home to himself, by afflictions. When men begin to complain more of their sins than of their afflictions, then there begins to be some hope of them; and when under the conviction of sin, and the corrections of the rod, we must seek the knowledge of God. Those who are led by severe trials to seek God earnestly and sincerely, will find him a present help and an effectual refuge; for with him is plenteous redemption for all who call upon him. There is solid peace, and there only, where God is.

Matthew Henry: Hos 5:8-15

Here is, I. A loud alarm sounded, giving notice of judgments coming (Hos 5:8): Blow you the cornet in Gibeah and in Ramah, two cities near together in the confines of the two kingdoms of Judah and Israel, Gibeah a frontier-town of the kingdom of Judah, Ramah of Israel; so that the warning is hereby sent into both kingdoms. " Cry aloud at Beth-aven, or Bethel, which place seems to be already seized upon by the enemy, and therefore the trumpet is not sounded there, but you hear the outcries of those that shout for mastery, mixed with theirs that are overcome."Let them cry aloud, " After thee, O Benjamin! comes the enemy. The tribe of Ephraim is already vanquished, and the enemy will be upon thy back, O Benjamin! in a little time; thy turn comes next. The cup of trembling shall go round."The prophet had described God's controversy with them as a trial at law (Hos 4:1); here he describes it as a trial by battle; and here also when he judges he will overcome. Let all therefore prepare to meet their God. He had before spoken of the judgments as certain; here he speaks of them as near; and, when they are apprehended as just at the door, they are very startling and awakening. The blowing of this cornet is explained, Hos 5:9. Among the tribes of Israel have I made known that which shall surely be, that which is true or certain, so the word is. Note, The destruction of impenitent sinners is a thing which shall surely be; it is not mere talk, to frighten them, but it is an irrevocable sentence. And it is a mercy to us that it is made known to us, that we have timely warning given us of it, that we may flee from the wrath to come. It is the privilege of the tribes of Israel that, as they are told their duty, so they are told their danger, by the oracles of God committed to them.

II. The ground of God's controversy with them. 1. He has a quarrel with the princes of Judah, because they were daring leaders in sin, Hos 5:10. They are like those that remove the bound, or the ancient land-marks. God has given them his law, to be a fence about his own property; but they have sacrilegiously broken through it, and set it aside; they have encroached even upon God's rights, have trampled upon the distinctions between good and evil, and the most sacred obligations of reason and equity, thinking, because they were princes, that they might do any thing, Quicquid libet, licet - Their will was a law. Or it may be understood of their invading the liberty and property of the subject for the advancing of the prerogative, which was like removing the ancient land-marks. Some have observed that the princes of Judah were more absolute, and assumed a more arbitrary power, than the princes of Israel did; now, for this, God has a controversy with them: I will pour out my wrath upon them like water, in great abundance, like the waters of the flood, which were poured upon the giants of the old world, for the violence which the earth was filled with through them, Gen 6:13. Note, There are bounds which even princes themselves must not remove, bounds both of religion and justice, which they are limited by, and, if they break through them, they must know that there is a God above them that will call them to account for it. 2. He has a quarrel with the people of Ephraim, because they were sneaking followers in sin (Hos 5:11): He willingly walked after the commandment, that is, the commandment of Jeroboam and the succeeding kings of Israel, who obliged all their subjects by a law to worship the calves at Dan and Bethel, and never to go up to Jerusalem to worship. This was the commandment; it was the law of the land, and backed with reasons of state; and the people not only walked after it in a blind implicit obedience to authority, but they willingly walked after it, from a secret antipathy they had to the worship of idols. Note, An easy compliance with the commandments of men that thwart the commandments of God ripens a people for ruin as much as any thing. And the punishment of the sequacious disobedience (if I may so call it) answers to the sin; for it is for this that Ephraim is oppressed and broken in judgment, has all his civil rights and liberties broken in upon and trodden down; and, (1.) It is just with God that it should be so, that those who betray God's property should lose their own, that those who subject their consciences to an infallible judge, and an arbitrary power, should have enough of both. (2.) There is a natural tendency in the thing itself towards it. Those that willingly walk after the commandment, even when it walks contrary to the command of God, will find the commandment an encroaching thing, and that the more power is given it the more it will claim. Note, Nothing gives greater advantage to a mastiff-like tyranny, that is fierce and furious, than a spaniel-like submission, that is fawning and flattering. Thus is Ephraim oppressed and broken in judgment, that is, he is wronged under a face and colour of right. Note, It is a sad and sore judgment upon any people to be oppressed under pretence of having justice done them. This explains the threatening Hos 5:9, Ephraim shall be desolate in the day of rebuke. Note, Daring sinners must expect that a day of rebuke will come, and such a day of rebuke as will make them desolate, will deprive them of the comfort of all they have and all they hope for.

III. The different methods that God would take both with Judah and Ephraim, sometimes one method and sometimes the other, and sometimes both together, or rather by which, first the one and then the other, he would advance towards their complete ruin.

1. He would begin with less judgments, which should sometimes work silently and insensibly (Hos 5:12): I will be (that is, my providences shall be) unto Ephraim as a moth; nay (as it might better be supplied), they are unto Ephraim as a moth, for it is such a sickness as Ephraim now sees, Hos 5:13. Note, The judgments of God are sometimes to a sinful people as a moth, and as rottenness, or as a worm. The former signifies the little animals that breed in clothes, the latter those that breed in wood; as these consume the clothes and the wood, so shall the judgments of God consume them. (1.) Silently, so as not to make any noise in the world, nay, so as they themselves shall not be sensible of it; they shall think themselves safe and thriving, but, when they come to look more narrowly into their state, shall find themselves wasting and decaying. (2.) Slowly, and with long delays and intervals, that he may give them space to repent. Many a nation, as well as many a person, in the prime of its time, dies of a consumption. (3.) Gradually. God comes upon sinners with less judgments, so to prevent greater, if they will be wise and take warning; he comes upon them step by step, to show he is not willing that they should perish. (4.) The moth breeds in the clothes, and the worm or rottenness in the wood; thus sinners are consumed by a fire of their own kindling.

2. When it appeared that those had not done their work he would come upon them with greater (Hos 5:14): I will be unto Ephraim as a lion, and to the house of Judah as a young lion, though Judah is himself, in Jacob's blessing, a lion's whelp. Lest any should think his power weakened, because he was said to be as a moth to them, he says that he will now be as a lion to them, not only to frighten them with his roaring, but to pull them to pieces. Note, If less judgments prevail not to do their work, it may be expected that God will send greater. Christ is sometimes a lion of the tribe of Judah, here he is a lion against that tribe. See what God will do to a people that are secure in sin: Even I will tear. He seems to glory in it, as his prerogative, to be able to destroy, as the alone lawgiver, Jam 4:12. " I, even I, will take the work into my own hands; I say it that will do it. "There is a more immediate work of God in some judgments than in others. I will tear, and go away. He will go away, (1.) As not fearing them; he will go away in state, and with a majestic face, as the lion from his prey. (2.) As not helping them. If God tear by afflicting providences, and yet by his graces and comforts stays with us, it is well enough; but our condition is sad indeed if he tear and go away, if, when he deprives us of our creature comforts, he does himself depart from us. When he goes away he will take away all that is valuable and dear, for, when God goes, all good goes along with him. He will take away, and none shall rescue him, as the prey cannot be rescued from the lion, Mic 5:8. Note, None can be delivered out of the hands of God's justice but those that are delivered into the hands of his grace. It is in vain for a man to strive with his Maker.

IV. The different effects of those different methods. 1. When God contended with them by less judgments they neglected him, and sought to creatures for relief, but sought in vain, Hos 5:13. When God was to them as a moth, and as rottenness, they perceived their sickness and their wound; after a while they found themselves going down the hill, and that they were behind - hand in their affairs, their estate was sensibly decaying, and then they sent to the Assyrian, to come in to their assistance, made their court to king Jareb, which some think, was one of the names of Pul, or Tiglathpileser, kings of Assyria, to whom both Israel and Judah applied for relief in their distress, hoping by an alliance with them to repair and re-establish their declining interests. Note, Carnal hearts, in time of trouble, see their sickness and see their wound, but do not see the sin that is the cause of it, nor will be brought to acknowledge that, no, nor to acknowledge the hand of God, his mighty hand, much less his righteous hand, in their trouble; and therefore, instead of going the next way to the Creator, who could relieve them, they take a great deal of pains to go about to creatures, who can do them no service. Those who repent not that they have offended God by their sins are loth to be beholden to him in their afflictions, but would rather seek relief any where than with him. And what is the consequence? Yet could he not heal you, nor cure you of your wound. Note, Those who neglect God, and seek to creatures for help, will certainly be disappointed; those who depend upon them for support will find them, not foundations, but broken reeds; those who depend upon them for supply will find them, not fountains, but broken cisterns; those who depend upon them for comfort and a cure will find them miserable comforters, and physicians of no value. The kings of Assyria, whom Judah and Israel sought unto, distressed them and helped them not, 2Ch 28:16, 2Ch 28:22. Some make king Jareb to signify the great, potent, or magnificent king, for they built much upon his power; others the king that will plead, or should plead, for they built much upon his wisdom and eloquence, and in his interesting himself in their affairs. They had sent him a present (Hos 10:6), a good fee, and, having so retained him of counsel for them, they doubted not of his fidelity to them; but he deceived them, as an arm of flesh does those that trust in it, Jer 17:5, Jer 17:6. 2. When, to convince them of their folly, God brought greater judgments upon them, then they would at length be forced to apply to him, Hos 5:15. When he has torn as a lion, (1.) He will leave them: I will go and return to my place, to heaven, or to the mercy-seat, the throne of grace, which is his glory. When God punishes sinners he comes out of his place (Isa 26:21); but, when he designs them favour, he returns to his place, where he waits to be gracious, upon their submission. Or he will return to his place when he has corrected them, as not regarding them, hiding his face from them, and not taking notice of their troubles or prayers; and this for their further humiliation, till they are qualified in some measure for the returns of his favour. (2.) He will at length work upon them, and bring them home to himself, by their afflictions, which is the thing he waits for; and then he will no longer withdraw from them. Two things are here mentioned as instances of their return: - [1.] Their penitent confession of sin: Till they acknowledge their offence; marg. Till they be guilty, that is, till they be sensible of their guilt, and be brought to own it, and humble themselves before God for it. Note, When men begin to complain more of their sins than of their afflictions then there begins to be some hope of them; and this is that which God requires of us, when we are under his correcting hand, that we own ourselves in a fault and justly corrected. [2.] Their humble petition for the favour of God: Till they seek my face, which, it may be expected, they will do when they are brought to the last extremity, and they have tried other helpers in vain. In their affliction they will seek me early, that is, diligently and earnestly, and with great importunity; and if they seek him thus, and be sincere in it, though it might be called seeking him late, because it was long ere they were brought to it, yet it is not too late, nay, he is pleased to call it seeking him early, so willing is he to make the best of true penitents in their return to him. Note, When we are under the convictions of sin, and the corrections of the rod, our business is to seek God's face; we must desire the knowledge of him, and an acquaintance with him, that he may manifest himself to us, and for us, in token of his being at peace with us. And it may reasonably be expected that affliction will bring those to God that had long gone astray from him, and kept at a distance. Therefore God for a time turns away from us, that he may turn us to himself, and then return to us. Is any among you afflicted? Let him pray.

Keil-Delitzsch: Hos 5:14-15

No help is to be expected from Assyria, because the Lord will punish His people. Hos 5:14. "For I am like a lion to Ephraim, and like the young lion to the house of Judah: I, I tear in pieces, and go; I carry away, and there is no deliverer. Hos 5:15. "I go, return to my place, till they repent and shall seek my face. In their affliction they will seek me early." For the figure of the lion, which seizes its prey, and tears it in pieces without deliverance, see Hos 13:7 and Isa 5:29. אשּׂא denotes the carrying away of booty, as in 1Sa 17:34. For the fact itself, compare Deu 32:39. The first clause of Hos 5:15 is still to be interpreted from the figure of the lion. As the lion withdraws into its cave, so will the Lord withdraw into His own place, viz., heaven, and deprive the Israelites of His gracious, helpful presence, until they repent, i.e., not only feel themselves guilty, but feel the guilt by bearing the punishment. Suffering punishment awakens the need of mercy, and impels them to seek the face of the Lord. The expression, "in the distress to them,"recals בּצּר לך in Deu 4:30. Shichēr is to be taken as a denom. of shachar , the morning dawn (Hos 6:3), in the sense of early, i.e., zealously, urgently, as the play upon the word כּשׁחר in Hos 6:3 unmistakeably shows. For the fact itself, compare Hos 2:9 and Deu 4:29-30.

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 5:1-15

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

The general pattern of accusation of guilt followed by announcement of judgment that marked the messages in chapter 4 is also evident in chapter 5. One significant difference, however, is that in chapter 5 Judah falls under the prophet's condemnation, though the primary object of the prophet's criticism continues to be Israel.

Constable: Hos 5:8-15

A warning to Ephraim and Judah 5:8-15

This warning confronted the tribe of Ephraim, or perhaps all Israel, and the Southern Kingdom of Judah.

5:8 Blowing trumpets in cities announced the coming of an invader. Throughout Israel's towns the sentries would blow alarms: in Gibeah and Ramah in northern Judah and in Beth-aven (Bethel) in southern Israel. Throughout the territory of Benjamin, which was home to all these towns at one time or another, news of war would come. Rather than leading Ephraim into battle, as the tribe of Benjamin did in Deborah's day (Judg. 5:14), the invader would pursue Benjamin as it did Ephraim. Benjamin should have been particularly watchful because of its close geographical proximity to Israel.

"This verse describes an invasion of the territory of Benjamin from the south, i.e., from Judah. The enemy is portrayed as advancing along the main mountain road from Jerusalem through Bethel and thereafter into the heart of Ephraim. Gibeah, only three miles north of Jerusalem, is the first to be attacked; then Ramah, five miles north of Jerusalem; and finally Bethel, eleven miles north of Jerusalem, on the northern border of Benjamin."⁴⁵

5:9 When the Lord rebuked Ephraim for her sins, she would become a desolation throughout her tribal territories. The Lord promised that this would surely happen (cf. Lev. 26:32-35).

5:10 The leaders of Judah had also broken covenant with the Lord (cf. Isa. 5:8; Mic. 2:1-2), as those who move boundary markers. Judah had re-annexed Benjamite territory, thus violating the terms of the Mosaic Covenant regarding tribal allotments (cf. Deut. 19:14; 27:17).⁴⁶ Consequently God's wrath would rain down on them. The boundaries that the leaders of Judah had moved were not just physical but also spiritual. They had moved the boundaries between right and wrong, true and false religion, and the true God and idols.

5:11 Ephraim would experience crushing judgment by an enemy invader because he determined to follow false gods rather than divine commands (cf. Deut. 4:3; 6:14; 8:19; 28:14; Jer. 2:5). The human command in view is probably Jeroboam I's institution of calf worship at altars in Bethel and Dan (1 Kings 12:27-30).

5:12 Yahweh would consume the Northern Kingdom as a moth eats cloth or as rot causes bones to decay. He was behind the enemy invasion.

5:13 Both Israel and Judah appealed to the king of Assyria for help, but he was unable to save them. King Ahab of Judah did this (2 Kings 16:5-9), and so did King Menahem of Israel (2 Kings 15:19-20) and King Hoshea of Israel (cf. 2 Kings 17:3). Rather than assisting, the Assyrians attacked both nations.

5:14 However it would be Yahweh, not the Assyrians, who was ultimately responsible for the discipline of these kingdoms (cf. v. 12). As a lion He would tear them to pieces and carry them away in judgment, and there would be no one who could deliver them. Israel fell to the Assyrians in 722 B.C. after two previous Assyrian invasions (in 743 and 734-32 B.C.). Judah escaped Assyria in 701 B.C., due to King Hezekiah's trust in the Lord, but Babylonia finally fulfilled this prophecy to her in 586 B.C.

5:15 As a lion returning to its lair, Yahweh would go away and leave His people until they bore their punishment and sought His forgiveness. When they felt their affliction they would seek Him earnestly (cf. v. 6; Deut. 4:29).

"The language would appear to reach into the Millennium, when the Israelites will indeed repent before God and seek his face (cf. 1:10-11; 2:14-23)."⁴⁷

The last statement of this verse provides a transition from the messages of judgment in chapters 4 and 5 to the promises of restoration in 6:1-3.

Guzik: Hos 5:1-15

Hosea 5 - The Folly of Trusting in Man's Deliverance

A. Israel's sinful idolatry.

1. (1-3) Israel's leaders are rebuked for the sinful state of the nation.

"Hear this, O priests! Take heed, O house of Israel! Give ear, O house of the king! For yours is the judgment, because you have been a snare to Mizpah and a net spread on Tabor. The revolters are deeply involved in slaughter, though I rebuke them all. I know Ephraim, and Israel is not hidden from Me; for now, O Ephraim, you commit harlotry; Israel is defiled."

a. Hear this, O priests: When God saw the sinful state of the nation of Israel, He saw that it was because the leaders did not lead in a godly way. It would be tempting for the priests to blame the people, but it was really the fault of the spiritual leadership (priests) and political leadership (house of Israel) of the nation.

b. The revolters are deeply involved in slaughter, though rebuke them all: The real tragedy of Israel's sin wasn't so much that they stumbled. It was more so that they did not respond to God's rebuke when they did stumble. If a man knows how to humbly respond to God's correction, God can always work with him.

2. (4-9) Israel's double desolation.

"They do not direct their deeds toward turning to their God, for the spirit of harlotry is in their midst, and they do not know the LORD. The pride of Israel testifies to his face; therefore Israel and Ephraim stumble in their iniquity; Judah also stumbles with them. With their flocks and herds they shall go to seek the LORD, but they will not find Him; He has withdrawn Himself from them. They have dealt treacherously with the LORD, for they have begotten pagan children. Now a New Moon shall devour them and their heritage. Blow the ram's horn in Gibeah, the trumpet in Ramah! Cry aloud at Beth Aven, 'Look behind you, O Benjamin!' Ephraim shall be desolate in the day of rebuke; among the tribes of Israel I make known what is sure."

a. The pride of Israel testifies to his face: Like all rebellion, Israel's rebellion was centered on pride. They arrogantly thought that what God said didn't really matter compared to their own opinions and desires.

b. They shall go to seek the LORD, but they will not find Him: When God promised to leave rebellious Israel alone (Hosea 4:17), it means that when they make superficial gestures of repentance, they will not find Him. Their repentance was superficial because they do not direct their deeds toward turning to their God.

i. In many ways today, people think they are seeking God when they really aren't. It's just a superficial investigation. For example, a man might say, "I grew up in the Baptist church and couldn't find God there. So I went to the Methodist church and couldn't find God there. Then I went to the Pentecostal church, but couldn't find God there. Now I'm at the Presbyterian church and can't find God." You may imagine you have searched hard after God, but that is an illusion. The truth is that you are running away from God. When He started to get close to you at the Baptist church, you left it and became a Methodist. When He started to get close to you at the Methodist church, you became a Pentecostal. You've followed the same pattern - a superficial search for God that backs away when you really start getting close to God.

ii. He has withdrawn Himself from them: It can happen. We can be so set in our sin and rebellion that God just leaves us to ourselves. Usually we don't even notice at first, but when we call upon the LORD and do not find Him, then we start to see the result of pushing God away.

c. Ephraim shall be desolate in the day of rebuke: Because God has withdrawn Himself from them, they will find no help or refuge when the Assyrian army attacks. They will be made desolate.

B. Israel's sinful trust in man for deliverance.

1. (10-13) Israel and Judah looked to man's wisdom.

"The princes of Judah are like those who remove a landmark; I will pour out my wrath on them like water. Ephraim is oppressed and broken in judgment, because he willingly walked by human precept. Therefore I will be to Ephraim like a moth, and to the house of Judah like rottenness. When Ephraim saw his sickness, and Judah saw his wound, then Ephraim went to Assyria and sent to King Jareb; yet he cannot cure you, nor heal you of your wound."

a. The princes of Judah are like those who remove a landmark: This means that the political leaders of Judah were corrupt and cheaters. They were the kind of men who would change property boundaries to their advantage if they thought they could get away with it. This reminds us that while Judah may have been better than Israel, they still had to repent.

i. "Judah's leaders, however, were not shifting physical property lines but spiritual lines established by God, changing the boundary between right and wrong, between true and false religion, between the true God and the idols." (Wood)

ii. We can imagine a citizen of Judah reading Hosea's prophecy and being a bit smug that their neighbor to the north was so roundly rebuked. God reminds Judah that she has her own sin to deal with.

b. He willingly walked by human precept: Ephraim's sinned by living by man's standards and opinions instead of God's. We can't walk by human precept unless we first reject God's precepts, and that was exactly what Israel did.

i. Ephraim went to Assyria: Israel was foolish enough to trust in man - her eventual conqueror - instead of trusting in God. Choosing a King Jareb instead of the LORD is always foolish and ends in ruin.

ii. "'Jareb' is not a known Assyrian's name but means 'warrior'." (Wood)

c. Like a moth . . . like rottenness: God will be the one who eats away and corrodes what Israel and Judah have. They will not be blessed, and they will not increase.

2. (14-15) God's judgment and the goal behind it.

"For I will be like a lion to Ephraim, and like a young lion to the house of Judah. I, even I, will tear them and go away; I will take them away, and no one shall rescue. I will return again to My place till they acknowledge their offense. Then they will seek My face; in their affliction they will earnestly seek Me."

a. I will be like a lion: God's judgment would come against Israel and Judah in subtle ways (like a moth . . . like rottenness). But it would also come in obvious, unmistakable ways. Both a moth and a lion bring destruction, just in different ways.

b. In their affliction they will earnestly seek Me: This was the goal of God's judgment against Israel. The goal was not destruction, but restoration. Sadly, it is often only in our affliction that we earnestly seek the LORD. Why not seek the LORD now, before affliction forces you to?

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

Introduction / Outline

JFB: Hosea (Book Introduction)

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

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

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

JFB: Hosea (Outline)

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

TSK: Hosea 5 (Chapter Introduction)

Overview

Hos 5:1, The judgments of God are denounced against the priests, people, and princes, both of Israel and Judah, for their manifold sins; Hos 5:15, An intimation is given of mercy on their repentance.

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 5 (Chapter Introduction)

CHAPTER 5

God’ s judgments against the priests, the people, and the princes of Israel, for their manifold sins, Hos 5:1-14 , until they repent, Hos 5:15 .

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 5 (Chapter Introduction)

(Hos 5:1-7) The Divine judgments against Israel.

(Hos 5:8-15) Approaching desolations threatened.

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 5 (Chapter Introduction)

The scope of this chapter is the same with that of the foregoing chapter, to discover the sin both of Israel and Judah, and to denounce the judgments of God against them. I. They are called to hearken to the charge (Hos 5:1, Hos 5:8). II. They are accused of many sins, which are here aggravated. 1. Persecution (Hos 5:1, Hos 5:2). 2. Spiritual whoredom (Hos 5:3, Hos 5:4). 3. Pride (Hos 5:5). 4. Apostasy from God (Hos 5:7). 5. The tyranny of the princes, and the tameness of the people in submitting to it (Hos 5:10, Hos 5:11). III. They are threatened with God's displeasure for their sins; he knows all their wickedness (Hos 5:3) and makes known his wrath against them for it (Hos 5:9). 1. They shall fall in their iniquity (Hos 5:5). 2. God will forsake them (Hos 5:6). 3. Their portions shall be devoured (Hos 5:7). 4. God will rebuke them, and pour out his wrath upon them (Hos 5:9, Hos 5:10). 5. They shall be oppressed (Hos 5:11). 6. God will be as a moth to them in secret judgments (Hos 5:12) and as a lion in public judgments (Hos 5:14). IV. They are blamed for the wrong course they took under their afflictions (Hos 5:13). V. It is intimated that they shall at length take a right course (Hos 5:15). The more generally these things are expressed of so much the more general use they are for our learning, and particularly for our admonition.

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 5 (Chapter Introduction)

INTRODUCTION TO HOSEA 5

The design of this chapter is to expose the sins of Israel and of Judah, and to declare the judgment of God upon them for them. Men of all ranks in Israel are summoned to attend to the charge brought against then, and the sentence on them, Hos 5:1. The charge exhibited is, that they were guilty of in, hating men to the slaughter of idolatrous sacrifices, though they had been sufficiently rebuked and corrected, Hos 5:1; of both corporeal and spiritual adultery, whereby they were defiled, and which was well known to the Lord, Hos 5:3; of obstinate persistence in impenitence, owing to the efficacy of an unclean spirit in them, and their want of the knowledge of God, Hos 5:4; of open pride, which stared them in the face, and for which they fell into calamities, and Judah with them, and should not be able with all their sacrifices to find favour with God, who had withdrawn himself from them, Hos 5:5; also of treacherous dealing with the Lord by their spiritual adultery, and begetting strange children, Hos 5:7; next their punishment is denounced, of which notice was to be given them by the sound of the trumpet, as an alarm of war, or as calling for mourning, Hos 5:8; since Ephraim would become desolate, of which notification had been made among the tribes, Hos 5:9; and wrath would be poured out in great abundance on the princes of Judah, who were very wicked men, Hos 5:10; and Ephraim would be oppressed and broken by the judgment of God, who would be as a moth unto them, and also rottenness to Judah, because they followed the commandments of men, Hos 5:11; and, what was still more provoking, when they were sensible of their calamities and distresses, they sought not help from the Lord, but from men that could do them no good; and therefore he threatens to be as a devouring lion to them, Hos 5:13; and yet the chapter concludes with a promise of the conversion of these people, after the Lord had dealt with them in an angry manner, Hos 5:15.