Text -- Hosea 7:1-5 (NET)

7:1 whenever I want to heal Israel, the sin of Ephraim is revealed, and the evil deeds of Samaria are exposed. For they do what is wrong; thieves break into houses, and gangs rob people out in the streets. 7:2 They do not realize that I remember all of their wicked deeds. Their evil deeds have now surrounded them; their sinful deeds are always before me.

Political Intrigue and Conspiracy in the Palace

7:3 The royal advisers delight the king with their evil schemes, the princes make him glad with their lies. 7:4 They are all like bakers, they are like a smoldering oven; they are like a baker who does not stoke the fire until the kneaded dough is ready for baking. 7:5 At the celebration of their king, his princes become inflamed with wine; they conspire with evildoers.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 7:1

Of Ephraim the chief tribe of this revolting kingdom.

Wesley: Hos 7:2

The guilt and punishment of the works they have done; their own doings, not their fathers, as the incorrigible are ready to complain.

Wesley: Hos 7:2

As an enemy invests a town on every side.

Wesley: Hos 7:2

All their ways were under mine eye.

Wesley: Hos 7:3

The courtiers in particular make it their work to invent pleasing wickedness, and to acquaint the king with it.

Wesley: Hos 7:3

With false accusations against the innocent.

Wesley: Hos 7:4

This vice is grown raging hot among them, as the fire in an oven, when the baker having called up those that make the bread, to prepare all things ready, doth by continued supply of fuel, heat the oven, 'till the heat need be raised no higher.

Wesley: Hos 7:5

Probably the anniversary of his birth or coronation.

Wesley: Hos 7:5

In these drunken feasts it seems the king forgat himself, and stretched out his hand, with those who deride religion, and with confusion to the professors of it.

JFB: Hos 7:1

Israel's restoration of the two hundred thousand Jewish captives at God's command (2Ch 28:8-15) gave hope of Israel's reformation [HENDERSON]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).

JFB: Hos 7:2

Literally "say not to," &c. (Psa 14:1).

JFB: Hos 7:2

And will punish.

JFB: Hos 7:2

As so many witnesses against them (Psa 9:16; Pro 5:22).

JFB: Hos 7:2

(Psa 90:8).

JFB: Hos 7:3

Their princes, instead of checking, "have pleasure in them that do" such crimes (Rom 1:32).

JFB: Hos 7:4

Rather, "heating" it, from an Arabic root, "to be hot." So the Septuagint. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat that he ceaseth from heating it only from the time that he hath kneaded the dough, until it be leavened; he only needs to omit feeding it during the short period of the fermentation of the bread. Compare 2Pe 2:14, "that cannot cease from sin" [HENDERSON].

JFB: Hos 7:5

His birthday or day of inauguration.

JFB: Hos 7:5

Namely, the king. MAURER translates, "make themselves sick."

JFB: Hos 7:5

Drinking not merely glasses, but bottles. MAURER translates, "Owing to the heat of wine."

JFB: Hos 7:5

The gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.

Clarke: Hos 7:1

When I would have healed Israel - As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed

Clarke: Hos 7:1

The thief cometh in - Their own princes spoil them

Clarke: Hos 7:1

The troop of robbers spoileth without - The Assyrians, under different leaders, waste and plunder the country.

Clarke: Hos 7:2

They consider not in their hearts - They do not consider that my eye is upon all their ways; they do not think that I record all their wickedness; and they know not their own evil doings are as a host of enemies encompassing them about.

Clarke: Hos 7:3

They make the king glad - They pleased Jeroboam by coming readily into his measures, and heartily joining with him in his idolatry. And they professed to be perfectly happy in their change, and to be greatly advantaged by their new gods; and that the religion of the state now was better than that of Jehovah. Thus, they made all their rulers, "glad with their lies."

Clarke: Hos 7:4

As an oven heated by the baker - Calmet’ s paraphrase on this and the following verses expresses pretty nearly the sense: Hosea makes a twofold comparison of the Israelites; to an oven, and to dough. Jeroboam set fire to his own oven - his kingdom - and put the leaven in his dough; and afterwards went to rest, that the fire might have time to heat his oven, and the leaven to raise his dough, that the false principles which he introduced might infect the whole population. This prince, purposing to make his subjects relinquish their ancient religion, put, in a certain sense, the fire to his own oven, and mixed his dough with leaven. At first he used no violence, but was satisfied with exhorting them, and proclaiming a feast. This fire spread very rapidly, and the dough was very soon impregnated by the leaven. All Israel was seen running to this feast, and partaking in these innovations. But what shall become of the oven - the kingdom; and the bread - the people? The oven shall be consumed by these flames; the king, the princes, and the people shall be enveloped in the burning, Hos 7:7. Israel was put under the ashes, as a loaf well kneaded and leavened; but not being carefully turned, it was burnt on one side before those who prepared it could eat of it; and enemies and strangers came and carried off the loaf. See Hos 7:8, Hos 7:9. Their lasting captivity was the consequence of their wickedness and their apostasy from the religion of their fathers. On this explication Hos 7:4-9, may be easily understood.

Calvin: Hos 7:1

God, that he might show how corrupt was the state of all the people of Israel, compares himself here to a physician, who, while he wishes to try remedies, acknowledges that there are hid more grievous diseases; which is often the case. When a sick person sends for a physician, his disease will be soon discovered; but it may be that he has for many years labored under other hidden complaints, which do not immediately come to the knowledge of the physician. He may indeed think that the symptoms of the disease are those which proceed from a source more hidden; but on the third or fourth days after having tried some remedies he then knows that there is some hidden malady. God then says, that by applying remedies he had found out how corrupt Israel was, While I was healing my people, he says, then I knew what was the iniquity of Samaria and of all Ephraim.

By Samaria he means the principal part of the kingdom; for that city, as it is well known, was the capital and the chief seat of government. The Prophet therefore says, that the iniquities of Samaria were then discovered to be, not common, but inveterate diseases. This is the meaning. We now see what God had in view; for the people might deceive themselves, as it often happens, and say, “We are not indeed wholly free from every vice; but God ought not however to punish us so severely, for what nation is there under the sun which does not labour under the common diseases?” But the Prophet here answers, that the people of Israel were so corrupt, that light remedies would not do for them. God then here undertakes the office of a physician, and says, “I have hitherto wished to heal Israel, and this was my design, when I hewed them by my Prophets, and employed my word as a sword; and afterwards when I added chastisements; but now I have found that their wickedness is greater than can be corrected by such remedies.” The iniquity of Ephraim then has been discovered, he says, and then I perceived the vices of Samaria

Now this place teaches, that though the vices of men do not immediately appear, yet they who deceive themselves, and disguise themselves to others, gain nothing, nor are they made free before God, and their fault is not lessened, nor are they absolved from guilt; for at last their hidden vices will come to light: and this especially happens, when the Lord performs the office of a physician towards them; for we see that men then cast out their bitterness, when the Lord seeks to heal their corruptions. Under the papacy, even those who are the worst conceal their own vices. How so? Because God does not try them; there is no teaching that cauterizes or that draws blood. As then the Papists rest quietly in their own dregs, their perverseness does not appear. But in other places, where God puts forth the power of his word, and where he speaks effectually by his servants, there men show what great impiety was before hid in them; for in full rage they rise up against God, and they cannot bear any admonition. As soon then as God begins to do the office of a physician, men then discover their diseases. And this is the reason why the world so much shun the light of heavenly doctrine; for he who does evil hates the light, (Joh 3:20.) We may also observe the same as to chastisements. When God indulges the wicked, they then with the mouth at least bless him; but when he begins to punish their sins they clamour against him and are angry, and at length show how much fury was before hid in their hearts. We now see what the Prophet here lays to the charge of the people of Israel. It may also be observed at this day through the whole world, that the curing of diseases discovers evils which were before unknown.

But we have said, and this ought to be borne in mind, that Ephraim is here expressly named by the Prophet, and also the city, Samaria, because he wished to intimate that their diseases were inveterate, existing not only in the extreme members, but deeply fixed in the head and bowels, and occupying the vital parts. It then follows, Because they have acted mendaciously, or, done falsely. The Prophet signifies by this expression, that there was nothing sound in the whole people, because they were addicted to their own depravities. By the word שקר , shikor, he means every kind of falseness, that is, that men were thoroughly imbued with depraved lusts, and that there was now remaining in them nothing sound or whole. This then is the main point, that the wickedness of the people was discovered, and that it could not be cured by moderate severity, because it had penetrated into the very bowels and spread over the whole body.

What follows interpreters are wont to regard as the punishment which God had already inflicted. The Prophet says The thief has entered in, and the robber has plundered without. They therefore think that this is to be referred to the manner in which God had already begun by punishment to recall the people to a sound mind; as though he said, “You have been pillaged by thieves as well as harassed by robbers.” But I rather think that the Prophet here pursues the same subject, and shows that the people were inwardly and outwardly so infected with vices, that there was now no whole part; and that by mentioning a part for the whole, he here designates every kind of evil, for he specifies two kinds which may stand for all things in general. He therefore says, The thief has entered in, that is, stealthily, and does mischief insidiously, or even openly like robbers, who use open violence; which means, that impiety so prevailed, either by frauds or by open war, that they were in every way corrupt. But when he says, that the thief had entered in, he means, that many of the people were like foxes, who craftily do mischief; and when he says, that the robber had plundered abroad, he means that others, like lions, seized openly and without shame on what belonged to others, and thus by open force stripped and plundered the miserable and the poor.

We now apprehend the meaning of the Prophet. Having said that the Israelites and the citizens of Samaria had conducted themselves so deceitfully, he now, by specifying two things, shows how they had departed from all uprightness, and prostituted themselves to every kind of wickedness; because where violence reigned, there also frauds and all kinds of evil reigned. The thief then had entered in, and the robber plundered abroad; that is, they secretly circumvented their neighbors, and also went forth like robbers openly and without any shame. It then follows —

Calvin: Hos 7:2

The Prophet shows here that the Israelites had advanced to the highest summit of all wickedness; for they thought that no account was ever to be given by them to God. Hence arises the contempt of God; that is, when men imagine that he is, as it were, sleeping in heaven, and that he rests from every work. They dare not indeed to deny God, and yet they take from him what especially belongs to his divinity, for they exclude him from the office of being a judge. Hence then it is that men allow themselves so much liberty, because they imagine that they have made a truce with God; yea, they think that they can do any thing with impurity, as if they had made a covenant with death and hell, as Isaiah says, (Isa 28:15.) Of this sottishness then does the Prophet here arraign the Israelites, They have not said, he says, in their heart, that I remember all their wickedness; that is, “They so audaciously mock me, as though I were not the judge of the world; they consider not that all things are in my sight, and that nothing is hid from me. Since then they suppose me to be like a dead idol, they have no fear, nay, they abandon themselves to every wickedness.”

He then adds, Now their wicked deeds have surrounded them, for they are in my sight; that is, “Though they promise impunity to themselves, and flatter themselves in their hypocrisy, all their works are yet before me; and thus they surround them;” that is, “They shall at last perceive that they are infolded in their own sins, and that no escape will be open to them.” We now understand the object of the Prophet; for after having complained of the stupidity of the people, he now says that they thus flattered themselves with no advantage, because God is not in the meantime blind. Though then they think that a veil is drawn over their sins, they are yet mistaken; for all their sins are in my sight, and this they themselves shall at last find out by experience, because their sins will surround or besiege them.

Let us learn from this place, that nothing ought to be more feared than that Satan should so fascinate us as to make us to think that God rests idly in heaven. There is nothing that can stir us up more to repentance, than when we adorn God with his own power, and be persuaded that he is the judge of the world, and also when we walk as in his sight, and know that our sins cannot come to oblivion, except when he buries them by pardon. This then is what the Prophet teaches in the first part of the verse. Now when we imagine that we have peace with God, and with death and hell, as Isaiah says in the place we have quoted, the prophet teaches that God is yet awake, and that his office cannot be taken from him, for he knows whatever is carried on in this world; and that this will at length be made openly known, when our sins shall surround us, as it is also said in Genesis chapter 4, ³⁹ ‘Sin will lie down at thy door.’ For we may for a time imagine that we have many escapes or at least hiding-places; but God will at length show that all this is in vain, for he will come upon us, and has no need of forces, procured from this or that quarter; we shall have enemies enough in our own vices, for we shall be besieged by them no otherwise than if God were to arm the whole world against us. Let us go on —

Calvin: Hos 7:3

The Prophet now arraigns all the citizens of Samaria, and in their persons the whole people, because they rendered obedience to the king by flattery, and to the princes in wicked things, respecting which their own conscience convicted them. He had already in the fifth chapter mentioned the defection of the people in this respect, that they had obeyed the royal edict. It might indeed have appeared a matter worthy of praise, that the people had quietly embraced what the king commanded. This is the case with many at this day, who bring forward a pretext of this kind. Under the papacy they dare not withdraw themselves from their impious superstitions, and they adduce this excuse, that they ought to obey their princes. But, as I have already said, the Prophet has before condemned this sort of obedience, and now he shows that the defection which then reigned through all Israel, ought not to be ascribed to the king or to few men, but that it was a common evil, which involved all in one and the same guilt, without exception. How so? By their wickedness, he says, they have exhilarated the king, and by their lies the princes; that is, If they wish to cast the blame on their governors, it will be done in vain; for whence came then such a promptitude? As soon as Jeroboam formed the calves, as soon as he built temples, religion instantly collapsed, and whatever was before pure, degenerated; how was the change so sudden? Even because the people had inwardly concocted their wickedness, which, when an occasion was offered, showed itself; for hypocrisy did lie hid in all, and was then discovered. We now perceive what the Prophet had in view.

And this place ought to be carefully noticed: for it often happens that some vice creeps in, which proceeds from one man or from a few; but when all readily embrace what a few introduce, it is quite evident that they have no living root of piety or of the fear of God. They then who are so prone to adopt vices were before hypocrites; and we daily find this to be the case. When pious men have the government of a city, and act prudently, then the whole people will give some hope that they will fear the Lord; and when any king, influenced by a desire of advancing the glory of God, endeavors to preserve all his subjects in the pure worship of God, then the same feeling of piety will be seen in all: but when an ungodly king succeeds him, the greater part will immediately fall back again; and when a magistrate neglects his duty, the greater portion of the people will break out into open impiety. I wish there were no proofs of these things; but throughout the world the Lord has designed that there should exist examples of them.

This purpose of God ought therefore to be noticed; for he accuses the people of having made themselves too obsequious and pliant. When king Jeroboam set up vicious worship, the people immediately offered themselves as ready to obey: hence impiety became quite open. They then delighted the king by their wickedness, and the princes by their lies; as though he said, “They cannot transfer the blame to the king and princes. Why? Because they delighted them by their wickedness; that is, they haltered the king by their wickedness and delighted the princes by their lies.” It follows —

Calvin: Hos 7:4

The Prophet pursues the same subject in this verse: he says that they were all adulterers. This similitude has already been often explained. He speaks not here of common fornication, but calls them adulterers, because they had violated their faith pledged to God, because they gave themselves up to filthy superstitions, and also, because they had wholly corrupted themselves, for faith and sincerity of heart constitute spiritual chastity before God. When men become corrupt in their whole life, and degenerate from the pure worship of God, they are justly deemed adulterers. In this sense does the Prophet now say, that they were all adulterers, and thus he confirms what I have said before, that as to the corruptions which then prevailed, it was not few men who had been drawn into them, but that the whole people were implicated in guilt; for they were all adulterers To say that they had been deceived by the king, that they had been forced by authority, that they had been compelled by the tyranny of their princes, would have been vain and frivolous, for all of them were adulterers.

He afterwards compares them to a furnace or an oven, They are, he says, as a furnace or an oven, heated by the baker, who ceases from stirring up until the meal kneaded is well fermented The Prophet by this similitude shows more clearly, that the people were not corrupted by some outward impulse, but by their own inclination and propensity of mind; yea, by a mad and furious desire of acting wickedly. He had previously said that they had willfully sinned, when they readily embraced the edict of the king; but now he goes still farther and says that they had been set on fire by an inward sinful instinct, and were like a hot oven. Then he adds that this had not been a sudden impulse, as it sometimes happens; but that it had so continued, that they were confirmed in their wickedness. When he says, that adulterers are like a burning oven, he means, that their defection had not only been voluntary, so that the blame was in themselves; but that they had also ardently seized on the occasion of sinning, and had been heated, as an hot oven. The ungodly often restrain their desires, and suppress them when no occasion is presented, but give vent to them when they have the opportunity of sinning with impunity. So God now declares that the people of Israel had not only been prone to defection, but had also greedily desired it, so that their madness was like a burning flame. ⁴⁰

But a third thing follows, and that is, that this fire had not been suddenly lighted up, but had been for a long time gathering strength. Hence he says As an oven heated by the baker, who ceases, he says, from stirring up after the shaking or mixing of the meal, until it be fermented לום , lush, means “to besprinkle,” empaster is what they say here. Some foolishly hold that they were like those who sleep and afterwards awake early in the morning. But the Prophet had a different thing in view, and that was, that by length of time their wickedness had increased, and, as it were, by degrees. He means, in short, that they had not been under a sudden impulse, like men who often break out through want of thought, and immediately repent; and their lust, which had been in a moment set on fire, in a short time abates. The Prophet says, that the frenzy of the people of Israel had been different; for they had been like an oven, which the baker, after having lighted up, allows to grow quite hot even to the highest degree; for he waits while the dough is becoming well fermented. It was not then the intemperance and lust of a few days; but they made their hearts quite hot, as when a baker heats his oven, and puts in a great quantity of fuel, that after a time it may become heated, while the dough is fermenting.

The word מעיר , meoir, “from stirring up,” is to be taken for מהעיר , maeoir; for what some say, that the baker rested from the city, that is, to manage public affairs, is frigid. Others render it thus, “He rests from the city,” so as not to be a citizen, — to what purpose? There is then no doubt but that the Prophet here pursues his own similitudes which he will again shortly repeat. It follows —

Calvin: Hos 7:5

The Prophet here reproves especially the king and his courtiers. He had spoken of the whole people, and showed that the filth of evils was every where diffused: but he now relates how strangely the king and his courtiers ruled. Hence he says, The day of our king! the princes have made him sick; that is, so great has been the intemperance of excess, that the king himself became sick through too much drinking, and extended his hand to mockers. In short, the Prophet means, that the members of government in the kingdom of Israel had become so corrupt, that in the hall or palace of the king there was no regard for decency, and no shame.

By “the day of the king,” some understand his birth-day; and we know that it has been a very old custom even for the common people to celebrate their birth-day. Others refer it to the day of coronation, which is more probable. Some take it for the very beginning of his reign, which seems strained. The day of our king! that is “Our king is now seated on his throne, he has now undertaken the government of the kingdom; let us then feast plentifully, and glut ourselves with eating and drinking.” This sense suits well; but I do not know whether it can bear the name of day; he calls it the day of the king. I would then rather adopt their opinion, who explain it as the annual day of coronation: The day then of our king. There are yet interpreters, who render the sentence thus, “In the day the princes have made the king sick;” but I make this separation in it, The day of the king! the princes have made him sick.

It was not indeed sinful or blamable to celebrate yearly the memory of the coronation; but then the king ought to have stirred up himself and others to give thanks to God; the goodness of the Lord, in preserving the kingdom safe, ought to have been acknowledged at the end of the year; the king ought also to have asked of God the spirit of wisdom and strength for the future, that he might discharge rightly his office. But the Prophet shows here that there was nothing then in a sound state; for they had turned into gross abuse what was in itself, as I have said, useful. The day then of our king — how is it spent? Does the king humbly supplicate pardon before God, if he has done any thing unworthy of his station, if in any thing he has offended? Does he give thanks that God has hitherto sustained him by his support? Does he prepare himself for the future discharge of his duty? No such thing; but the princes indulge excess, and stimulate their king; yea, they so overcome him with immoderate drinking, that they make him sick. This then, he says, is their way of proceeding; nothing royal now appears in the king’s palace, or even worthy of men; for they abandon themselves like beasts to drunkenness, and so great intemperance prevails among them, that they ruin the king himself with a bottle of wine.

Some render this, “a flagon;” חמת , chemet, means properly a bottle; and we know that wine was then preserved in bottles, as the Orientals do to this day. Then with a bottle of wine, with immoderate drinking, they made the king sick.

He then says, that the king stretched forth his hand to scorners; that is, forgetting himself, he retained no gravity, but became like a buffoon, and indecently mixed with worthless men. For the Prophet, I doubt not, calls those scorners, who, having cast away all shame, indulge in buffoonery and wantonness. He therefore says, that the king held forth his hand to scorners, as a proof of friendship. As he was then the companion of buffoons and worthless men, he had cast away from him everything royal which he ought to have had. This is the meaning. The Prophet, therefore, deplores this corruption, that there was no longer any dignity or decency in the king and his princes, being wholly given, as they were, to excess and drunkenness; yea, they turned sacred days into this abuse, when the king ought to have conducted himself in a manner worthy of the rank of the highest honor: he prostituted himself to every kind of wantonness, and his princes were his leaders and encouragers. ⁴¹ This so great a depravity the Prophet now deplores. It follows —

TSK: Hos 7:1

I would : Jer 51:9; Mat 23:37; Luk 13:34, Luk 19:42

the iniquity : Hos 4:17, Hos 6:8, Hos 8:9; Isa 28:1; Mic 6:16

wickedness : Heb. evils, Hos 8:5, Hos 10:5; Eze 16:46, Eze 23:4; Amo 8:14

they commit : Hos 5:1, Hos 6:10, Hos 11:12, Hos 12:1; Isa 59:12; Jer 9:2-6; Mic 7:3-7

the troop : Hos 6:9

spoileth : Heb. strippeth

TSK: Hos 7:2

consider not in : Heb. say not to, Deu 32:29; Psa 50:22; Isa 1:3, Isa 5:12, Isa 44:19

I remember : Hos 9:9; Psa 25:7; Jer 14:10; Amo 8:7; Luk 12:2; 1Co 4:5

their own : Num 32:23; Job 20:11-29; Psa 9:16; Pro 5:22; Isa 26:16; Jer 2:19, Jer 4:18

are before : Job 34:21; Psa 90:8; Pro 5:21; Jer 16:17, Jer 32:19; Heb 4:13

TSK: Hos 7:3

Hos 5:11; 1Ki 22:6, 1Ki 22:13; Jer 5:31, Jer 9:2, Jer 28:1-4, Jer 37:19; Amo 7:10-13; Mic 6:16; Mic 7:3; Rom 1:32; 1Jo 4:5

TSK: Hos 7:4

are all : Hos 4:2, Hos 4:12; Jer 5:7, Jer 5:8, Jer 9:2; Jam 4:4

as : Hos 7:6, Hos 7:7

who ceaseth : etc. or, the raiser will cease

raising : or, waking.

TSK: Hos 7:5

the day : Gen 40:20; Dan 5:1-4; Mat 14:6; Mar 6:21

made : Pro 20:1; Isa 5:11, Isa 5:12, Isa 5:22, Isa 5:23, Isa 28:1, Isa 28:7, Isa 28:8; Hab 2:15, Hab 2:16; Eph 5:18; 1Pe 4:3, 1Pe 4:4

bottles of wine : or, heat through wine

he stretched : 1Ki 13:4

with scorners : Psa 1:1, Psa 69:12; Pro 13:20, Pro 23:29-35; Dan 5:4, Dan 5:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 7:1

When I would have healed Israel - God begins anew by appealing to Israel, that all which He had done to heal them, had but served to make their sin more evident, and "that,"from highest to lowest, as to all manners and ways of sin. When the flash of God’ s light on the sinner’ s conscience enlightens it not, it only discloses its darkness. The name "Israel"includes the whole people; the names, Ephraim and Samaria, probably are meant to designate the chief among them, Ephraim having been their royal tribe, and being the chief tribe among them; Samaria being their royal city. The sins, which Hoses denounces in this chapter, are chiefly the sins of the great, which, from them, had spread among the people. Whatever healing methods God had used, whether through the teaching of the prophets or through His own fatherly chastisements, they "would not hearken nor be amended, but ran on still more obstinately in their evil courses. The disease prevailed against the remedy, and was irritated by it, so that the remedy served only to "lay open"the extent of its malignity, and to shew that there was worse in it, than did at first appear". Paul says of all human nature. "When the commandment came, sin revived"Rom 7:9.

Apart from grace, the knowledge of good only enhances evil. : "So, when God, made Man, present and visible, willed to "heal Israel,"then that iniquity of the Jews and wickedness of the Scribes and Pharisees was discovered, whereof this iniquity of Ephraim and wickedness of Samaria was a type. For an evil spirit goaded them to mock, persecute, blaspheme the Teacher of repentance who, together with the word of preaching, did works, such as none other man did. For Christ pleased them not, a Teacher of repentance, persuading to poverty, a Pattern of humility, a Guide to meekness, a Monitor to mourn for sins, a Proclaimer of righteousness, a Requirer of mercy, a Praiser of purity of heart, a Rewarder of peace, a Consoler of those who suffered persecution for righteousness’ sake. Why did they reject, hate, persecute, Him who taught thus? Because they loved all contrary thereto, and wished for a Messiah, who should exalt them in this world, and disturb the peace of nations, until he should by war subdue to their empire all the rest of the world, build for them on earth a Jerusalem of gold and gems, and fulfill their covetousness in all things of this sort.

This their mind He once briefly expressed; "How can ye believe which receive honor one of another, and seek not the honor which cometh from God only?"Joh 5:24. They persecuted Him then who willed to heal them, as madmen strike the physician offering them medicine, nor did they cease, until they required Him their King to be crucified. Thus was the "iniquity of Ephraim and wickedness of Samaria discovered,"yet filled up by them; and so they filled up the measure of their fathers, and discovered and testified, that they were of the same mind with their fathers. In all these things they "committed falsehood,"lying against, their King whom they denied, and accused as seditious."

For they - (i. e. all of them) commit falsehood Falsehood was the whole habit and tissue of their lives. : "They dealt falsely in all their doings both with God and man, being hypocritical and false in all their words and doings, given to fraud and deceit, from the highest to the lowest."Night and day; in silence and in open violence; "within,"where all seemed guarded and secure, and "without,"in open defiance of law and public justice; these deeds of wrong went on in an unceasing round. In the night, "the thief cometh in,"breaking into people’ s houses and pillaging secretly; "a troop of robbers spoileth without,"spreading their ravages far and wide, and desolating without resistance. It was all one state of anarchy, violence, and disorganization.

Barnes: Hos 7:2

And they consider not in their hearts - Literally, (as in the E. M) "they say not to their hearts."The conscience is God’ s voice to the heart from within; man’ s knowledge of the law of God, and his memory of it, is man’ s voice, reminding his heart and rebellious affections to abide in their obedience to God. God speaks through the heart, when by His secret inspirations he recalls it to its duty. Man speaks to his own heart, when he checks its sinful or passionate impulses by the rule of God’ s law, "Thou shalt not.""At first, people feel the deformity of certain sorts of wickedness. When accustomed to them, people think that God is indifferent to what no longer shocks themselves.""They say not to their heart"anymore, that "God remembers them."

I remember all their wickedness - This was the root of "all their wickedness,"want of thought. They would not stop to say to themselves, that God not only saw, but "remembered their wickedness,"and not only this, but that He remembered it all. Many will acknowledge that God sees them. He sees all things, and so them also. This is a part of His natural attribute of omniscience. It costs them nothing to own it. But what God "remembers, that"He will repay. This belongs to God’ s attributes, as the moral Governor of the world; and this, man would gladly forget. But in vain. God does "remember,"and remembers in order to punish. "Now,"at the very moment when man would not recall this to his own heart, "their own doings have beset them about; they are before my face."Unless or until man repent, God sees man continually, encompassed by all his past evil deeds; they surround him, accompany him, whithersoever he goeth; they attend him, like a band of followers; they lie down with him, they await him at his awakening; they live with him, but they do not die with him; they encircle him, that he should in no wise escape them, until he come attended by them, as witnesses against him, at the judgmentseat of God. "His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins. God remembers all their wickedness"Pro 5:22.

Then He will requite "all;"not the last sins only, but all. So when Moses interceded for his people after the sin of the calf, God says to him, "go lead the people unto the place, of which I have spoken unto thee; behold My Angel shall go before thee; nevertheless, in the day when I visit, I will visit their sin upon them"Exo 32:34; and of the sins of Israel and their enemies; "Is not this laid up in store with Me, and sealed up among My treasures? to Me belongeth "vengeance and recompense; their foot shall slide in due time"Deu 32:34-35. The sins, forgotten by man, are remembered by God, and are requited all together in the end. A slight image of the Day of Judgment, "the Day of wrath and revelation of the righteous judgment of God, against"which the hard and impenitent heart "treasures up unto itself wrath!"

They are before My face - All things, past, present, and to come, are present before God. He sees all things which have been, or which are, or which shall be, or which could be, although He shall never will that they should be, in one eternal, unvarying, present. To what end then for man to cherish an idle hope, that God will not remember, what He is ever seeing? In vain wouldest thou think, that the manifold ways of man are too small, too intricate, too countless, to be remembered by God. God says, "They are before My Face."

Barnes: Hos 7:3

They make the king glad with their wickedness - Wicked sovereigns and a wicked people are a curse to each other, each encouraging the other in sin. Their king, being wicked, had pleasure in their wickedness; and they, seeing him to be pleased by it, set themselves the more, to do what was evil, and to amuse him with accounts of their sins. Sin is in itself so shameful, that even the great cannot, by themselves, sustain themselves in it, without others to flatter them. A good and serious man is a reproach to them. And so, the sinful great corrupt others, both as aiding them in their debaucheries, and in order not to be reproached by their virtues, and because the sinner has a corrupt pleasure and excitement in hearing of tales of sin, as the good joy to hear of good. Whence Paul says, "who, knowing the judgment of God that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them"Rom 1:32.

But whereas, they all, kings, princes, and people, thus agreed and conspired in sin, and the sin of the great is the rarest destructive, the prophet here upbraids the people most for this common sin, apparently because they were free from the greater temptations of the great, and so their sin was the more willful. "An unhappy complaisance was the ruling character of Israel. It preferred its kings to God. Conscience was versatile, accommodating. Whatever was authorized by those in power, was approved."Ahab added the worship of Baal to that of the calves; Jehu confined himself to the sin of Jeroboam. The people acquiesced in the legalized sin. Much as if now, marriages, which by God’ s law are incest, or remarriages of the divorced, which our Lord pronounces adultery, were to be held allowable, because man’ s law ceases to annex any penalty to them.

Barnes: Hos 7:4

They are all adulterers - The prophet continues to picture the corruption of all kinds and degrees of people. "All of them,"king, princes, people; all were given to adultery, both spiritual, in departing from God, and actual, (for both sorts of sins went together,) in defiling themselves and others. "All of them"were, (so the word means,) habitual "adulterers."One only pause there was in their sin, the preparation to complete it. He likens their hearts, inflamed with lawless lusts, to the heat of "an oven"which "the baker"had already "heated."The unusual construction "burning from the baker"instead of "heated "by"the baker"may have been chosen, in order to express, how the fire continued to burn of itself, as it were, (although at first kindled by the baker,) and was ever-ready to burn whatever was brought to it, and even now was all red-hot, burning on continually; and Satan, who had stirred it, gave it just this respite, "from the time when he had kneaded the dough", until the leaven, which he had put into it, had fully worked, and the whole was ready for the operation of the fire.

The world is full of such people now, ever on fire, and pausing only from sin, until the flatteries, whereby they seduce the unstable, have worked and penetrated the whole mind, and victim after victim is gradually leavened and prepared for sin.

Barnes: Hos 7:5

In the day of our king, the princes have made him sick with bottles of wine - (Or, "with heat from wine.") Their holydays, like those of so many Englishmen now, were days of excess. "The day of their king"was probably some civil festival; his birthday, or his coronation-day. The prophet owns the king, in that he calls him "our king;"he does not blame them for keeping the day, but for the way in which they kept it. Their festival they turned into an irreligious and anti-religious carousal; making themselves like "the brutes which perish,"and tempting their king first to forget his royal dignity, and then to blaspheme the majesty of God.

He stretched out his hand with scorners - as it is said, "Wine is a mocker"(or "scoffer"). Drunkenness, by taking off all power of self restraint, brings out the evil which is in the man. The "scorner"or "scoffer"is one who "neither fears God nor regards man"Luk 18:4, but makes a jest of all things, true and good, human or divine. Such were these corrupt princes of the king of Israel; with these "he stretched out the hand,"in token of his good fellowship with them, and that he was one with them. He withdrew his hand or his society from good and sober people, and "stretched"it "out,"not to punish these, but to join with them, as people in drink reach out their hands to any whom they meet, in token of their sottish would-be friendliness. With these the king drank, jested, played the buffoon, praised his idols, scoffed at God. The flattery of the bad is a man’ s worst foe.

Poole: Hos 7:1

When: whether this chapter be a new sermon, or a continuation of that begun Ho 6 , we need not inquire, nor are there any particulars by which we can guess at the time when this healing work was attempted; but, so soon as it was endeavoured; indefinitely it is spoken, and so to be interpreted.

I would have healed Israel: God doth assume the person of a physician or chirurgeon, who compassionately endeavours to cure a people sick and wounded: such was the house of Israel, the whole body of the people.

The iniquity the hidden, old, and putrefying sores, here called iniquity, the impieties and injustice.

Of Ephraim of Israel, called Ephraim, or of Ephraim, the chief tribe of this revolting kingdom; some would have it mean the rulers, or principal men.

Was discovered broke out; as many times in cures of old sores it happens some deeper and more rooted distemper, unthought of by the chirurgeon, appears. The wickedness, the great and many sins

of Samaria the royal city of the kingdom, where citizens, priests, prophets, and courtiers as much outsinned others as they exceeded them in wealth and ease.

They commit falsehood lying and cozening each other is acted as if it were a business they were bound to attend.

The thief cometh in secret thefts, or robbing others by subtle and undiscerned methods.

The troop of robbers spoileth without and open violence by hands joined to hands to spoil abroad. In a word, the strength and danger of their disease appears and increaseth more and more under endeavours to heal them.

Poole: Hos 7:2

They who are thus greatly wicked, notorious sinners,

consider not in their hearts do not remember, nor will they once seriously ponder this, that I remember all their wickedness; that I see all they do, and remember all I see; and that with more than an idle, unactive looking on, or retaining in memory; I look on, and remember to call them to account, and to punish for their sins. They would flatter themselves into an opinion that I take no notice of their wickedness, and that I will never require it.

Their own doings the guilt and punishment, the iniquity and mischief, of the works they have done; their own doings, not their fathers’ , as hypocrites and the incorrigible are ready to complain.

Have beset them about: as cords wrap one taken in them, or as an enemy invests and besiegeth a town on every side, so these profligate people, courtiers, priests, prophets, and citizens, are all held enclosed with their own sins.

They are before my face what they have done I do see, and what they suffer I do see, and it is but just they should suffer what their sins deserve: they hoped for impunity, because they thought I did not regard, but now by a just punishment, by full measures of sorrows heaped upon them, they shall find all their ways were under my eye, and that I weighed their doings.

Poole: Hos 7:3

They either the subjects in general, or rather the courtiers in particular who were about the king,

make the king glad with their wickedness: the kings of Israel, every one of them from first to last, were addicted to vicious practices, and their minds were vitiated, deeply tainted with all kind of sins, and they it seems took pleasure in sins, both in their own and other men’ s; and here are a parcel of flagitious fellows that make it their work to invent pleasing wickedness, to acquaint their king with it, who is so far from doing his duty in discountenancing it, that it is one of his delights to hear or see it.

The princes great men about the court.

With their lies with false accusations brought in against the more innocent, or by false reports made of their words and actions, representing them as ridiculous or foolish, drolling them into infamy.

Poole: Hos 7:4

They are all adulterers both spiritually and carnally, and this latter adultery is that which here is charged on the courtiers and people of Israel.

As an oven heated by the baker: this vice is grown raging hot among them, as you see the fire in an oven, when the baker, having called up those that make the bread, to prepare all things ready, and the whole mass is leavened, he doth by continued supply of fuel heat the oven to the highest degree. So doth adultery among this people grow by degrees to raging flames. The whole mass of the people are leavened with this vice also, as well as the court, and every one inflamed with this unclean fire, as the oven heated by the baker.

Poole: Hos 7:5

In the day of our king: whether this day were any occasional day that the king of Israel took to feast his nobles, as Ahasuerus did his; or whether the anniversary of his birth or coronation, both which were usually celebrated among most nations, the birthday especially; so Pharaoh, Gen 40:20 , and Herod, Mat 14:6 ; whether of these we inquire not curiously.

The princes who attended on the king to witness their joy in the remembrance of that day which made the public glad so great a blessing was bestowed upon them, and to wish many such days unto their king and the kingdom.

Have made him sick with bottles of wine in their excess of drinking healths, no doubt; instead of a pious arid thankful remembrance of God’ s mercies, they run into monstrous impieties of luxury and drunkenness, and with bottles of wine, drank off probably at one draught, inflame themselves and their king, and drink him almost to death while they drink and wish his life.

He stretched out his hand: in these drunken feasts it seems the king of Israel forgat himself, became too familiar a companion, and used the formalities of these drinking matches, stretched out his hand with scorners, who deride religion, and wish confusion to the professors of it.

Haydock: Hos 7:1

Decoyed. Hebrew, "stupid," chap. iv. 11. The dove is the only bird which is not grieved at the loss of its young. (St. Jerome) ---

It returns to the same nest, though repeatedly robbed, forgetting past dangers. (Theodoret) ---

Thus Israel is not reclaimed, though idolatry has so often proved its ruin. ---

Egypt. Jeroboam had returned thither, and at his return brought about a division of the kingdom, 3 Kings xi. 40. Osee, the last king, applied to Sua, and this provoked the Assyrians to destroy the kingdom. They pretended that it was tributary to them, after Phul had been invited to assist Manahem for a thousand talents, 4 Kings xv. 19., and xvii. 4. Thus was a worldly policy confounded.

Haydock: Hos 7:1

Israel. God divided the kingdom, that by this chastisement the people might be converted. But Jeroboam set up calves, and caused them to grow worse. (Worthington) ---

How often did God send his prophets to reclaim them! ---

Without. Most of the kings were of this stamp, while foreign nations invaded the land.

Haydock: Hos 7:2

Face. I do not search (Calmet) into their past lives; they sin publicly, and without ceasing. I have been too indulgent. (Haydock)

Haydock: Hos 7:3

Glad, &c. To please Jeroboam and their other kings, they have given themselves up to the worship of idols, which are mere falsehood and lies. (Challoner) ---

We do not find one good king of Israel. (Calmet) ---

But Jeroboam principally caused Israel to sin. (Haydock) ---

His infernal policy changed the religion of his subjects.

Haydock: Hos 7:4

Leaven. Jeroboam invited the people simply to a feast, and used no violence to make them adopt his novelties. But they soon prevailed, and brought on ruin. The cake, or whole nation, was burnt, (ver. 8.) as well as the princes, ver. 7. (Calmet)

Haydock: Hos 7:5

Princes. The chief men joined in the schism and idolatry. (Worthington) ---

Mad, with drinking at the king's coronation, or at his coming to the crown. (Calmet) ---

Bacchus presents three cups to the wise; the fourth is the cup of petulance, the fifth of shouts, the sixth of debauchery, &c. (Atheneus Dipsc. ii. 1.) (Ecclesiasticus xxxi. 38.) ---

Scorners. Septuagint, "pestilent people," who turn religion and piety to ridicule. Instead of repressing them, the king admits them to favour.

Gill: Hos 7:1

When I would have healed Israel,.... Or rather, "when I healed Israel" ^k; for this is not to be understood of a velleity, wish, or desire of healing and saving them, as Jarchi; nor of a bare attempt to do it by the admonitions of the prophets, and by corrections in Providence; but of actual healing them; and by which is meant, not healing them in a spiritual and religious sense, as in Hos 6:1; but in a political sense, of the restoring of their civil state to a more flourishing condition; which was done in the times of Jeroboam the son of Joash, as Kimchi rightly observes; who restored the coast of Israel, from the entering of Hamath, unto the sea of the plain, 2Ki 14:25;

then the iniquity of Ephraim was discovered, and the wickedness of Samaria; some refer this to the times of Jeroboam the first, and that the sense is, that the Lord having cured Israel of the idolatry introduced by Solomon, quickly a new scene of idolatry broke out in Ephraim, or the ten tribes, of which Samaria was the metropolis; for Jeroboam soon set up the calves at Dan and Bethel to be worshipped; but it does not appear that Israel was corrupted with the idolatry of Solomon, and needed a cure then; nor was Samaria built in Jeroboam's time: others apply it to the times of Jehu, who, though he slew the worshippers of Baal, and broke his images, and destroyed him out of Israel, yet retained the worship of the calves at Dan and Bethel, 2Ki 10:25; so, though they were healed of one sort of idolatry, another prevailed. It is right, in both these senses, that the iniquity of Ephraim, and wickedness or wickednesses of Samaria, are taken for the idolatrous worship of the golden calves; but then it respects the times of Jeroboam the second, the son of Joash, in whose days Israel was prosperous; and yet these superstitious and idolatrous practices of worship were flagrant and notorious, were countenanced by the king and his courtiers that dwelt at Samaria, as is clear from Amo 7:10; which was an instance of great ingratitude to the Lord;

for they commit falsehood; among themselves, lying to one another, and deceiving each other; or to God, deal falsely with him, are guilty of false worship, worshipping idols, which are vanities and lies:

and the thief cometh in, and the troop of robbers spoileth without; which may be interpreted either of their sins, their sins in general, both private and public; and their sins of theft and robbery in particular; both such as were committed in houses by the thief privately entering there, and by a gang of robbers in the streets, or on the highway: so the Targum,

"in the night they thieve in houses, and in the day they rob on the plain,''

or fields: or else of punishment for their sins; and then the words may be rendered ^l, "therefore the thief entereth in, and the troop" or "army spreads without"; this thief was Shallum, who came in to kill and to steal; he slew Zachariah the son of Jeroboam, after he had reigned six months, and usurped the kingdom, and so put an end to the family of Jehu, according as the Lord had threatened, 2Ki 8:12; the troop or army is the Assyrian army under Pul, who came against Menahem, king of Israel, of whom he exacted a tribute, and departed, 2Ki 15:19; so Cocceius.

Gill: Hos 7:2

And they consider not in their hearts that I remember all their wickedness,.... That is, the people of the ten tribes, and the inhabitants of Samaria, whose iniquity and wickedness are said to be discovered, and to be very notorious: and yet "they said not to their hearts" ^m, as in the original text; they did not think within themselves; they did not commune with their own hearts; they did not put themselves in mind, or put this to their consciences, that the Lord saw all their wicked actions, their idolatry, falsehood, thefts, and robberies, and whatsoever they were guilty of; that the Lord took notice of them, and put them down in the book of his remembrance, in order to call them to an account, and punish them for them:

now their own doings have beset them about; or, "that now their own doings", &c. ⁿ; they do not consider in their hearts that their sins are all around them, on every side, committed by them openly, and in abundance, and are notorious to all their neighbours, and much more to the omniscient God: and that

they are before my face; so the Targum,

"which are revealed before me;''

were manifest in his sight, before whom all things are; but this they did not consider, and therefore went on in that bold and daring manner they did. Some understand these clauses of the punishment of their sins, which should surround them on every side, that they should not be able to escape, like persons closely besieged in a city, that they cannot get out; alluding to the future siege of Samaria, when it would be a plain case, though they did not now think of it, that all their sins were before the Lord, and were observed by him.

Gill: Hos 7:3

They make the king glad with their wickedness,.... Not any particular king; not Jeroboam the first, as Kimchi; nor Jehu, as Grotius; if any particular king, rather Jeroboam the second; but their kings in general, as the Septuagint render it, in succession, one after another; who were highly delighted and pleased with the priests in offering sacrifice to the calves, and with the people in attending to that idolatrous worship, by which they hoped to secure the kingdom of Israel to themselves, and prevent the people going to Jerusalem to worship: it made them glad to the heart to hear them say that God was as well pleased with sacrifices offered at Dan and Bethel, as at Jerusalem:

and the princes with their lies; with their idols and idolatrous practices, which are vanity and a lie; though some interpret this of their flatteries, either of them, or their favourites; and of their calumnies and detractions of such they had a dislike of.

Gill: Hos 7:4

They are all adulterers,.... King, princes, priests, and people, both in a spiritual and corporeal sense; they were all idolaters, given to idols try, eager of it, and constant in it, as the following metaphors show; and they were addicted to corporeal adultery; this was a prevailing vice among all ranks and degrees of men. So the Targum,

"they all desire to lie with their neighbours' wives;''

see Jer 5:7;

as an oven heated by the baker; which, if understood of spiritual adultery or idolatry, denotes their eagerness after it, and fervour in it, excited by their king, or by the devil and his instruments, the priests and false prophets; and if of bodily uncleanness, it is expressive of the heat of that lust, which is sometimes signified by burning; and is stirred up by the devil and the corrupt hearts of men to such a degree as to be raised to a flame, and be like a raging fire, or a heated oven; see Rom 1:27;

who ceaseth from raising; that is, the baker, having heated his oven, ceaseth from raising up the women to bring their bread to the bake house; or he ceaseth from waking, or from watching his oven; he lays himself down to sleep, and continues in it:

after he hath kneaded the dough, until it be leavened; having kneaded the dough, and put in the leaven, he lets it alone to work till the whole mass is leavened, taking his rest in the mean while: as the former clause expresses the vehement desire of the people after adultery, spiritual or corporeal, this may signify their continuance in it; or rather the wilful negligence of the king, priests, and prophets, who, instead of awaking them out of their sleep on a bed of adultery, let them alone in it, until they were all infected with it.

Gill: Hos 7:5

In the day of our king,.... Either his birthday, or his coronation day, when he was inaugurated into his kingly office, as the Targum, Jarchi, and Kimchi; or the day on which Jeroboam set up the calves, which might be kept as an anniversary: or, "it is the day of our king" ^o; and may be the words of the priests and false prophets, exciting the people to adultery; and may show by what means they drew them into it, saying this is the king's birthday, or coronation day, or a holy day of his appointing, let us meet together, and drink his health; and so by indulging to intemperance, through the heat of wine, led them on to adultery, corporeal or spiritual, or both:

the princes have made him sick with bottles of wine: that is, the courtiers who attended at court on such a day to compliment the king upon the occasion, and to drink his health, drank to him in large cups, perhaps a bottle of wine at once; which he pledging them in the same manner, made him sick or drunk: to make any man drunk is criminal, and especially a king; as it was also a weakness and sin in him to drink to excess, which is not for kings, of all men, to do: or it may be rendered, "the princes became sick through the heat of wine" ^p, so Jarchi; they were made sick by others, or they made themselves so by drinking too much wine, which inflamed their bodies, gorged their stomachs, made their heads dizzy, and them so "weak", as the word ^q also signifies, that they could not stand upon their legs; which are commonly the effects of excessive drinking, especially in those who are not used to it, as the king and the princes might not be, only on such occasions:

he stretched out his hand with scorners; meaning the king, who, in his cups, forgetting his royal dignity, used too much familiarity with persons of low life, and of an ill behaviour, irreligious ones; who, especially when drunk, made a jest of all religion; scoffed at good men, and everything that was serious; and even set their mouths against the heavens; denied there was a God, or spoke very indecently and irreverently of him; these the king made his drinking companions, took the cup, and drank to them in turn, and shook them by the hand; or admitted them to kiss his hand, and were all together, hail fellows well met. Joseph Kimchi thinks these are the same with the princes, called so before they were drunk, but afterwards "scorners".

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 7:2

¹ tn Heb “and they do not say in their heart”; TEV “It never enters their heads.”

² tn Heb “they [the sinful deeds] are before my face” (so KJV, NASB, NRSV); NCV “they are right in front of me.”

NET Notes: Hos 7:4

¹ tc The MT reads מְנָאֲפִים (mÿna’afim, “adulterers”; Piel participle masculine plural from נָאַף, na’af, “to commit adultery”), which does not seem to fit the context. The original reading was probably אוֹפִים (’ofim, “bakers”; Qal participle masculine plural from אָפַה, ’afah, “to bake”), which harmonizes well with the baker/oven/fire motif in 7:4-7. The textual deviation was caused by: (1) confusion of נ (nun) and ו (vav), (2) metathesis of נ/ו (nun/vav) and א (alef), and (3) dittography of מ (mem) from the preceding word. Original כֻּלָּם אוֹפִים (kullam ’ofim, “all of them are bakers”) was confused for כֻּלָּם מְנָאֲפִים (“all of them are adulterers”). In spite of this most English versions follow the reading of the MT here.

² tc The MT preserves the enigmatic כְּמוֹ תַנּוּר בֹּעֵרָה מֵ (kÿmo tannur bo’erah me, “Like a burning oven, from…?”). The adjectival participle בֹּעֵרָה (“burning”) is feminine while the noun תַנּוּר (tannur, “oven”) that it modifies is masculine. The BHS editors solve this problem by simply redividing the words: כְּמוֹ תַנּוּר בֹּעֵר הֵם (cÿmo tannur bo’er hem, “they are like a burning oven”). This solution is followed by many English versions (e.g., NCV, NRSV, NLT).

NET Notes: Hos 7:5

¹ tn Heb “the day of” (so KJV, NAB, NASB, NRSV); NIV “On the day of the festival of our king”; NLT “On royal holidays.”

² tc The MT preserves the awkward 1st person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the 3rd person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.

³ tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect 3rd person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect 3rd person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.

tn Heb “when their king began [to reign].”

⁴ tn Heb “he joined hands”; NCV “make agreements.”

Geneva Bible: Hos 7:1

When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and ^{( a )} the thief cometh in, [and] the troop of robbers spoileth without.

^{( a )} Meaning that there was no one type of vice among them, but that they were subject to all wickedness, both secret and open.

Geneva Bible: Hos 7:3

They make the ^{( b )} king glad with their wickedness, and the princes with their lies.

^{( b )} They esteem their wicked king Jeroboam above God, and seek how to flatter and please him.

Geneva Bible: Hos 7:4

They [are] all adulterers, as an ^{( c )} oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.

^{( c )} He compares the rage of the people to a burning oven which the baker heats, until his dough is leavened and raised.

Geneva Bible: Hos 7:5

In the ^{( d )} day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.

^{( d )} They used all indulgence and excess in their feasts and solemnities, by which their king was overcome with being fed too much, and brought into diseases, and who delighted in flatteries.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 7:1-16

1 A reproof of manifold sins.

11 God's wrath against them for their hypocrisy.

MHCC: Hos 7:1-7

A practical disbelief of God's government was at the bottom of all israel's wickedness; as if God could not see it or did not heed it. Their sins appear on every side of them. Their hearts were inflamed by evil desires, like a heated oven. In the midst of their troubles as a nation, the people never thought of seeking help from God. The actual wickedness of men's lives bears a very small proportion to what is in their hearts. But when lust is inwardly cherished, it will break forth into outward sin. Those who tempt others to drunkenness never can be their real friends, and often design their ruin. Thus men execute the Divine vengeance on each other. Those are not only heated with sin, but hardened in sin, who continue to live without prayer, even when in trouble and distress.

Matthew Henry: Hos 7:1-7

Some take away the last words of the foregoing chapter, and make them the beginning of this: " When I returned, or would have returned, the captivity of my people, when I was about to come towards them in ways of mercy, even when I would have healed Israel, then the iniquity of Ephraim (the country and common people) was discovered, and the wickedness of Samaria, the court and the chief city."Now, in these verses, we may observe,

I. A general idea given of the present state of Israel, Hos 7:1, Hos 7:2. See how the case now stood with them.

1. God graciously designed to do well for them: I would have healed Israel. Israel were sick and wounded; their disease was dangerous and malignant, and likely to be fatal, Isa 1:6. But God offered to be their physician, to undertake the cure, and there was balm in Gilead sufficient to recover the health of the daughter of his people; their case was bad, but it was not desperate, nay, it was hopeful, when God would have healed Israel. (1.) He would have reformed them, would have separated between them and their sins, would have purged out the corruptions that were among them, by his laws and prophets. (2.) He would have delivered them out of their troubles, and restored to them their peace and prosperity. Several healing attempts were made, and their declining state seemed sometimes to be in a hopeful way of recovery; but their own folly put them back again. Note, If sinful miserable souls be not healed and helped, but perish in their sin and misery, they cannot lay the blame on God, for he both could and would have healed them; he offered to take the ruin under his hand. And there are some special seasons when God manifests his readiness to heal a distempered church and nation, now and then a hopeful crisis, which, if carefully watched and improved, might, even when the case is very bad, turn the scale for life and health.

2. They stood in their own light and put a bar in their own door. When God would have healed them, when they bade fair for reformation and peace, then their iniquity was discovered and their wickedness, which stopped that current of God's favours, and undid all again. (1.) Then, when their case came to be examined and enquired into, in order to their cure, that wickedness which had been concealed and palliated was found out; not that it was ever hid from God, but he speaks after the manner of men; as a surgeon, when he probes a wound in order to the cure of it and finds that it touches the vitals and is incurable, goes no further in his endeavour to cure it, so, when God came down to see the case of Israel (as the expression is, Gen 18:21), with kind intentions towards them, he found their wickedness so very flagrant, and them so hardened in it, so impudent and impenitent, that he could not in honour show them the favour he designed them. Note, Sinners are not healed because they would not be healed. Christ would have gathered them, and they would not. (2.) Then, when some endeavours were used to reform and reclaim them, that wickedness which had been restrained and kept under broke out; and from God's steps towards the healing of them they took occasion to be so much the more provoking. When endeavours were used to reform them vice grew more impetuous, more outrageous, and swelled so much the higher, as a stream when it is damned up. When they began to prosper they grew more proud, wanton, and secure, and so stopped the progress of their cure. Note, It is sin that turns away good things from us when they are coming towards us; and it is the folly and ruin of multitudes that, when God would do well for them, they do ill for themselves. And what was it that did them this mischief? In one word, they commit falsehood; they worship idols (so some), defraud one another (so others), or, rather, they dissemble with God in their professions of repentance and regard to him. They say that they are desirous to be healed by him, and, in order to that, willing to be ruled by him; but they lie unto him with their mouth and flatter him with their tongue.

3. A practical disbelief of God's omniscience and government was at the bottom of all their wickedness (Hos 7:2): " They consider not in their hearts, they never say it to their own hearts, never think of this, that I remember all their wickedness. "As if God could not see it, though he is all eye, or did not heed it, though his name is Jealous, or had forgotten it, though he is an eternal mind that can never be unmindful, or would not reckon for it, though he is the Judge of heaven and earth. This is the sinner's atheism; as good say that there is no God as say that he is either ignorant or forgetful, that there is none that judges in the earth as that he remembers not the things he is to give judgment upon. It is a high affront they put upon God; it is a damning cheat they put upon themselves; they say, The Lord shall not see, Psa 94:7. They cannot but know that God remembers all their works; they have been told it many a time; nay, if you ask them, they cannot but own it, and yet they do not consider it; they do not think of it when they should, and with application to themselves and their own works, else they would not, they durst not, do as they do. But the time will come when those who thus deceive themselves shall be undeceived: " Now their own doings have beset them about, that is, they have come at length to such a pitch of wickedness that their sins appear on every side of them; all their neighbours see how bad they are, and can they think that God does not see it?"Or, rather, "The punishment of their doings besets them about; they are surrounded and embarrassed with troubles, so that they cannot get out, by which it appears that the sins they smart for are before my face, not only that I have seen them, but that I am displeased at them;"for, till God by pardoning our sins has cast them behind his back, they are still before his face. Note, Sooner or later, God will convince those who do not now consider it that he remembers all their works.

4. God had begun to contend with them by his judgments, in earnest of what was further coming: The thief comes in, and the troop of robbers spoils without. Some take this as an instance of their wickedness, that they robbed and spoiled one another. Nec hospes ab hospite tutus - The host and the guest stand in fear of each other. It seems rather to be a punishment of their sin; they were infested with secret thieves among themselves, that robbed their houses and shops and picked their pockets, and troops of robbers, foreign invaders, that with open violence spoiled abroad; so far was Israel from being healed that they had fresh wounds given them daily by robbers and spoilers; and all this the effect of sin, all to punish them for robbing God, Isa 42:24; Mal 3:8, Mal 3:11.

II. A particular account of the sins of the court, of the king and princes, and those about them, and the tokens of God's displeasure that they were under for them.

1. Their king and princes were pleased with the wickedness and profaneness of their subjects, who were emboldened thereby to be so much them ore wicked (Hos 7:3): They make the king and princes glad with their wickedness. It pleased them to see the people conform to their wicked laws and examples, in the worship of their idols, and other instances of impiety and immorality, and to hear them flatter and applaud them in their wicked ways. When Herod saw that his wickedness pleased the people he proceeded further in it, much more will the people do so when they see that it pleases the prince, Act 12:3. Particularly, they made them glad with their lies, with the lying praises with which they crowned the favourites of the prince and the lying calumnies and censures with which they blackened those whom they knew the princes had a dislike to. Those who show themselves pleased with slanders and ill-natured stories shall never want those about them who will fill their ears with such stories. Pro 29:12, If a ruler hearken to lies, all his servants are wicked, and will make him glad with their lies.

2. Drunkenness and revelling abound much at the court, Hos 7:5. The day of our king was a merry day with them, either his birthday or his inauguration-day, of which it is probable that they had an anniversary observation, or perhaps it was some holiday of his appointing, which was therefore called his day; on that day the princes met to drink the king's health, and got him among them, to be merry, and made him sick with bottles of wine. It should seem the king did not ordinarily drink to excess, but he was not upon a high day brought to it by the artifices of the princes, tempted by the goodness of the wine, the gaiety of the company, or the healths they urged; and so little was he used to it that it made him sick; and it is justly charged as a crime, as crimen laesae majestatis - treason, upon those who thus imposed upon him and made him sick; nor would it serve for an excuse that it was the day of their king, but was rather an aggravation of the crime, that, whey they pretended to do him honour, they dishonoured him to the highest degree. If it is a great affront and injury to a common person to make him drunk, and there is a woe to those that do it (Hab 2:15), much more to a crowned head; for the greater any man's dignity is the greater disgrace it is to him to be drunk. It is not for kings, O Lemuel! it is not for kings, to drink wine, Pro 31:4, Pro 31:5. See what a prejudice the sin of drunkenness is to a man, to a king. (1.) In his health; it made him sick. It is a force upon nature; and strange it is by what charms men, otherwise rational enough, can be drawn to that which besides the offence it gives to God, and the damage it does to their spiritual and eternal welfare, is a present disorder and distemper to their own bodies. (2.) In his honour; for, when he was thus intoxicated, he stretched out his hand with scorners; then he that was entrusted with the government of a kingdom lost the government of himself, and so far forgot, [1.] The dignity of a king that he made himself familiar with players and buffoons, and those whose company was a scandal. [2.] The duty of a king that he joined in confederacy with atheists, and the profane scoffers at religion, whom he ought to have silenced and put to shame; he sat in the seat of the scornful, of those that had arrived at the highest pitch of impiety; he struck in with them, said as they said, did as they did, and exerted his power, and stretched forth the hand of his government, in concurrence with them. Goodness and good men are often made the song of the drunkards (Psa 69:12; Psa 35:16); but woe unto thee, O land! when thy king is such a child as to stretch forth his hand with those that make them so, Ecc 10:16.

3. Adultery and uncleanness prevailed much among the courtiers. This is spoken of Hos 7:4, Hos 7:6, Hos 7:7, and the charge of drunkenness comes in in the midst of this article; for wine is oil to the fire of lust, Pro 23:33. Those that are inflamed with fleshly lusts, that are adulterers (Hos 7:4), are here again and again compared to an oven heated by the baker (Hos 7:4): They have made ready their heart like an oven (Hos 7:6); they are all hot as an oven, Hos 7:7. Note, [1.] An unclean heart is like an oven heated; and the unclean lusts and affections of it are as the fuel that makes it hot. It is an inward fire, it keeps the heat within itself; so adulterers and fornicators secretly burn in lust, as the expression is, Rom 1:27. The heat of the oven is an intense heat, especially as it is here described; he that heats it stirs up the fire, and ceases not from raising it up, till the bread is ready to be put in, being kneaded and leavened, all which only signifies that they are like an oven when it is at the hottest; nay, when it is too hot for the baker (so the learned Dr. Pocock), when it is hotter than he would have it, so that the raiser up of the fire ceases as long as while the dough that is kneaded is in the fermenting, that the heat may abate a little. Thus fiery hot are the lusts of an unclean heart. (2.) The unclean wait for an opportunity to compass their wicked desires; having made ready their heart like an oven, they lie in wait to catch their prey. The eye of the adulterer waits for the twilight, Job 24:15. Their baker sleeps all the night, but in the morning it burns as a flaming fire. As the baker, having kindled a fire in his oven and laid sufficient fuel to it, goes to bed, and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose, so these wicked people, when they have laid some wicked plot, and formed a design for the gratifying of some covetous, ambitious, revengeful, or unclean lusts, have their hearts so fully set in them to do evil that, though they may stifle them for a while, yet the fire of corrupt affections is still glowing within, and, as soon as ever there is an opportunity for it, their purposes which they have compassed and imagined break out into overt acts, as a fire flames out when it has vent given it. Thus they are all hot as an oven. Note, Lust in the heart is like fire in an oven, puts it into a heat; but the day is coming when those who thus make themselves like a fiery oven with their own vile affections, if that fire be not extinguished by divine grace, shall be made as a fiery oven by divine wrath (Psa 21:9), when the day comes that shall burn as an oven, Mal 4:1.

4. They resist the proper methods of reformation and redress: They have devoured their judges, those few good judges that were among them, that would have put out these fires with which they were heated; they fell foul upon them, and would not suffer them to do justice, but were ready to stone them, and perhaps did so; or, as some think, they provoked God to deprive them of the blessing of magistracy and to leave all in confusion: All their kings have fallen one after another, and their families with them, which could not but put the kingdom into confusion, crumble it into contending parties, and occasion a great deal of bloodshed. There are heart-burnings among them; they are hot as an oven with rage and malice at one another, and this occasions the devouring of their judges, the falling of their kings. For the transgressions of a land many are the princes thereof, Pro 28:2. But in the midst of all this trouble and disorder there is none among them that calls unto God, that sees his hand stretched out against them in these judgments, and deprecates the strokes of it, none, or next to none, that stir up themselves to take hold on God, Isa 64:7. Note, Those are not only heated with sin, but hardened in sin, that continue to live without prayer even when they are in trouble and distress.

Keil-Delitzsch: Hos 7:1-3

In the first strophe (Hos 7:1-7) the exposure of the moral depravity of Israel is continued. Hos 7:1. "When I heal Israel, the iniquity of Ephraim, reveals itself, and the wickedness of Samaria: for they practise deceit; and the thief cometh, the troop of robbers plundereth without. Hos 7:2. And they say not in their heart, I should remember all their wickedness. Now their deeds have surrounded them, they have occurred before my face. Hos 7:3. They delight the king with their wickedness, and princes with their lies." As the dangerous nature of a wound is often first brought out by the attempt to heal it, so was the corruption of Israel only brought truly to light by the effort to stem it. The first hemistich of Hos 7:1 is not to be referred to the future, nor is the healing to be understood as signifying punishment, as Hitzig supposes; but the allusion is to the attempts made by God to put a stop to the corruption, partly by the preaching of repentance and the reproofs of the prophets, and partly by chastisements designed to promote reformation. The words contain no threatening of punishment, but a picture of the moral corruption that had become incurable. Here again Ephraim is not the particular tribe, but is synonymous with Israel, the people or kingdom of the ten tribes; and Samaria is especially mentioned in connection with it, as the capital and principal seat of the corruption of morals, just as Judah and Jerusalem are frequently classed together by the prophets. The lamentation concerning the incurability of the kingdom is followed by an explanatory notice of the sins and crimes that are openly committed. Sheqer , lying, i.e., deception both in word and deed towards God and man, theft and highway robbery and not fear of the vengeance of God. " Accedit ad haec facinora securitas eorum ineffabilis "(Marck). They do not consider that God will remember their evil deeds, and punish them; they are surrounded by them on all sides, and perform them without shame or fear before the face of God Himself. These sins delight both king and prince. To such a depth have even the rulers of the nation, who ought to practise justice and righteousness, fallen, that they not only fail to punish the sins, but take pleasure in their being committed.

Keil-Delitzsch: Hos 7:4-7

To this there is added the passion with which the people make themselves slave to idolatry, and their rulers give themselves up to debauchery (Hos 7:4-7). Hos 7:4. "They are all adulterers, like an oven heated by the baker, who leaves off stirring from the kneading of the dough until its leavening. Hos 7:5. In the day of our king the princes are made sick with the heat of wine: he has stretched out his hand with the scorners. Hos 7:6. For they have brought their heart into their ambush, as into the oven; the whole night their baker sleeps; in the morning it burns like flaming fire. Hos 7:7. They are all red-hot like the oven, and consume their judges: all their kings have fallen; none among them calls to me." "All"( kullâm : Hos 7:4) does not refer to the king and princes, but to the whole nation. נאף is spiritual adultery, apostasy from the Lord; and literal adultery is only so far to be thought of, that the worship of Baal promoted licentiousness. In this passionate career the nation resembles a furnace which a baker heats in the evening, and leaves burning all night while the dough is leavening, and then causes to turn with a still brighter flame in the morning, when the dough is ready for baking. בּערה מאפה , burning from the baker, i.e., heated by the baker. בּערה is accentuated as milel , either because the Masoretes took offence at תּנּוּר being construed as a feminine (Ges. Lehrgeb . p. 546; Ewald, Gramm . p. 449, note 1), or because tiphchah could not occupy any other place in the short space between zakeph and athnach (Hitzig). העיר , excitare, here in the sense of stirring. On the use of the participle in the place of the infinitive, with verbs of beginning and ending, see Ewald, §298, b .

Hos 7:5-7

Both king and princes are addicted to debauchery (Hos 7:5). "The day of our king"is either the king's birthday, or the day when he ascended the throne, on either of which he probably gave a feast to his nobles. יום is taken most simply as an adverbial accus. loci. On this particular day the princes drink to such an extent, that they become ill with the heat of the wine. החלוּ , generally to make ill, here to make one's self ill. Hitzig follows the ancient versions, in deriving it from חלל , and taking it as equivalent to החלּוּ ot , "they begin,"which gives a very insipid meaning. The difficult expression משׁך ידו את־ל , "he draws his hand with the scoffers,"can hardly be understood in any other way than that suggested by Gesenius ( Lex .), "the king goes about with scoffers,"i.e., makes himself familiar with them, so that we may compare שׁוּת ידו עם (Exo 23:1). The scoffers are drunkards, just as in Pro 20:1 wine is directly called a scoffer. In Hos 7:6, Hos 7:7, the thought of the fourth verse is carried out still further. כּי introduces the explanation and ground of the simile of the furnace; for Hos 7:5 is subordinate to the main thought, and to be taken as a parenthetical remark. The words from כּי קרבוּ to בּארבּם ot כּי קרבוּ form one sentence. קרב is construed with ב loci , as in Jdg 19:13; Psa 91:10 : they have brought their heart near, brought them into their craftiness. "Like a furnace"( כּתנּוּר ) contains an abridged simile. But it is not their heart itself which is here compared to a furnace (their heart = themselves), in the sense of "burning like a flaming furnace with base desires,"as Gesenius supposes; for the idea of bringing a furnace into an 'ōrebh would be unsuitable and unintelligible. "The furnace is rather 'orbâm (their ambush), that which they have in common, that which keeps them together; whilst the fuel is libbâm , their own disposition"(Hitzig). Their baker is the machinator doli , who kindles the fire in them, i.e., in actual fact, not some person or other who instigates a conspiracy, but the passion of idolatry. This sleeps through the night, i.e., it only rests till the opportunity and time have arrived for carrying out the evil thoughts of their heart, or until the evil thoughts of the heart have become ripe for execution. This time is described in harmony with the figure, as the morning, in which the furnace burns up into bright flames ( הוּא points to the more remote tannūr as the subject). In Hos 7:7 the figure is carried back to the literal fact. With the words, "they are all hot as a furnace,"the expression in Hos 7:4, "adulterous like a furnace,"is resumed; and now the fruit of this conduct is mentioned, viz., "they devour their judges, cast down their kings."By the judges we are not to understand the sârı̄m of Hos 7:5, who are mentioned along with the king as the supreme guardians of the law; but the kings themselves are intended, as the administrators of justice, as in Hos 13:10, where shōph^e tı̄m is also used as synonymous with מלך , and embraces both king and princes. The clause, "all their kings are fallen,"adds no new feature to what precedes, and does not affirm that kings have also fallen in addition to or along with the judges; but it sums up what has been stated already, for the purpose of linking on the remark, that no one calls to the Lord concerning the fall of the kings. The suffix בּהם does not refer to the fallen kings, but to the nation in its entirety, i.e., to those who have devoured their judges. The thought is this: in the passion with which all are inflamed for idolatry, and with which the princes revel with the kings, they give no such heed to the inevitable consequences of their ungodly conduct, as that any one reflects upon the fall of the kings, or perceives that Israel has forsaken the way which leads to salvation, and is plunging headlong into the abyss of destruction, so as to return to the Lord, who alone can help and save. The prophet has here the times after Jeroboam II in his mind, when Zechariah was overthrown by Shallum, Shallum by Menahem, and Menahem the son of Pekahiah by Pekah, and that in the most rapid succession (2Ki 15:10, 2Ki 15:14, 2Ki 15:25), together with the eleven years' anarchy between Zechariah and Shallum (see at 2Ki 15:8-12). At the same time, the expression, "all their kings have fallen,"shows clearly, not only that the words are not to be limited to these events, but embrace all the earlier revolutions, but also and still more clearly, that there is no foundation whatever for the widespread historical interpretation of these verses, as relating to a conspiracy against the then reigning king Zechariah, or Shallum, or Pakahiah, according to which the baker is either Menahem (Hitzig) or Pekah (Schmidt).

Constable: Hos 6:4--11:12

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

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

Constable: Hos 6:4--11:8

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

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

Constable: Hos 6:4--9:1

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

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

Constable: Hos 6:4--8:1

Accusations involving ingratitude 6:4-7:16

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

Constable: Hos 7:1-7

Internal corruption 7:1-7

This section focuses on Israel's domestic sins.

7:1 The Lord longed to heal Israel, but when He thought about doing so new evidences of her sins presented themselves. The prophets He sent to them were mainly ineffective in stemming the tide of rebellion. Most people's reaction to their messages was rejection and further heart-hardening. The people lied to one another and stole from each other. These two crimes are a synecdoche for civil and social injustices in general.

7:2 The Israelites apparently hoped that the Lord would not hold some of their sins against them, but He remembered all their wickedness. Their evil deeds surrounded them like a wall, so they were constantly before His eyes. They reminded Him of their sins whenever He looked in their direction.

7:3 Their political leaders rejoiced in the wickedness of the people because that made it easier for them to get away with sinning. These leaders, of course, should have opposed all forms of ungodliness since they were Yahweh's representatives on earth.

7:4 The Israelites as a whole were all adulterers, both physically and spiritually. Their passion for wickedness was like the fire in a baker's oven, very hot and constantly burning.

"The oven was so hot that a baker could cease tending the fire during an entire night--while the dough he had mixed was rising--and then, with a fresh tending of the fire in the morning, have sufficient heat for baking at that time."⁵¹

7:5 Verses 5-7 describe the assassination of one or more of Israel's kings, an example of the passion for wickedness just illustrated. The political leaders became drunk on a particular festive occasions that honored the king. The king himself joined in scoffing what was holy.

7:6 The princes eagerly plotted to overthrow the king. Their anger with him smoldered for a long time and was not obvious to him, like a fire hidden in an oven (v. 4), but at the proper time it flared up and consumed him and his supporters. Hosea saw this happen four times. Shallum assassinated Zechariah, Menahem assassinated Shallum, Pekah assassinated Pekahiah, and Hoshea assassinated Pekah (2 Kings 15:10, 14, 25, 30).

7:7 All of Israel's past kings had fallen. All the Israelite kings who followed Jeroboam II suffered assassination except Menahem. A continuing dynasty, as existed in Judah, never succeeded in the North. The reason was that none of the Israelites sought the Lord.⁵²

"Like every revolutionary state that has no faith in anything beyond itself, Israel was burning up in its own anger."⁵³

Guzik: Hos 7:1-16

Hosea 7 - The Oven, the Bread, and the Dove

A. A heart like an oven.

1. (1-3) The sinful ignorance and willful blindness of Israel.

"When I would have healed Israel, then the iniquity of Ephraim was uncovered, and the wickedness of Samaria. For they have committed fraud; a thief comes in; a band of robbers takes spoil outside. They do not consider in their hearts that I remember all their wickedness; now their own deeds have surrounded them; they are before My face. They make a king glad with their wickedness, and princes with their lies."

a. They do not consider in their hearts that I remember all their wickedness: The problem among the people and leaders of Israel was they forgot - willfully - that the LORD saw and remembered their sin. We often deliberately forget that the LORD sees and remembers when we sin. It may be secret before men, but not before God - He says, "they are before My face."

i. Have you forgotten? Do you think God doesn't see? Do you think God is blind to your adultery or pre-marital sex? Do you think your pornography habit goes unnoticed? Do you think God's eyes are closed when you get drunk or take drugs? There are many church-going people today who think that God forgets or never sees such things, because they do them and then they come to church and make a profession of godliness, pretending that those things are never part of their life.

ii. There is a precious promise for those who come to God under the New Covenant: For I will forgive their iniquity, and their sin I will remember no more. (Jeremiah 31:34) We often wish that time would make God forget our sin, but it doesn't. Only the atoning substitute of Jesus, crucified in our place under the New Covenant makes God forget our sin.

b. When I would have healed Israel: God was willing to heal Israel from their sin and its effects, but not as long as they acted as if God did not see their sin. They had to treat God as He really is, a God who sees and remembers unrepentant, uncovered sin.

c. They make a king glad with their wickedness . . . princes have made him sick . . . all their kings have fallen: The phrases probably all refer to one of the successful assassination plots against the throne of Israel during the ministry of Hosea. Since there were four kings violently overthrown during his ministry, it's hard to pin down which one he means.

2. (4-7) Israel's heart is inflamed after idols.

"They are all adulterers. Like an oven heated by a baker; he ceases stirring the fire after kneading the dough, until it is leavened. In the day of our king princes have made him sick, inflamed with wine; he stretched out his hand with scoffers. They prepare their heart like an oven, while they lie in wait; their baker sleeps all night; in the morning it burns like a flaming fire. They are all hot, like an oven, and have devoured their judges; all their kings have fallen. None among them calls upon Me."

a. Like an oven heated by a baker: Israel was inflamed with desire and passion after idols like the coals of a freshly stoked fire, ready to bake bread.

i. Paul used the same image of "burning lust" in 1 Corinthians 7:9: but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

b. None among them calls upon Me: Israel could not be hot, like an oven after idols and also call upon the LORD. They did in fact continue to sacrifice to the LORD (Hosea 5:6) but it was empty ceremony, not a true calling upon the LORD.

3. (8-10) The pride and stubbornness of Israel.

"Ephraim has mixed himself among the peoples; Ephraim is a cake unturned. Aliens have devoured his strength, but he does not know it; yes, gray hairs are here and there on him, yet he does not know it. And the pride of Israel testifies to his face, but they do not return to the LORD their God, nor seek Him for all this."

a. Ephraim is a cake unturned: The idea is of a "half-baked" cake. In that day, bread was often prepared as a cake that was cooked on both sides, something like a pancake. In thinking they can serve both the Lord and idols, Israel is like an unturned pancake - burned on one side, uncooked on the other.

b. Aliens have devoured his strength, but he does not know it: This makes the tragedy of Israel's ruin worse. The nation is being ravaged by sin but does not know it. They should know it, because even the pride of Israel testifies to his face - yet in their blind ignorance they do not return to the LORD their God.

i. Man has an amazing ability to deceive himself when he is in sin. Well did Jeremiah say, The heart is deceitful above all things, and desperately wicked; who can know it? (Jeremiah 17:9). Considering how easily we deceive our self, and how our sin can be apparent to everyone but us, Israel's condition isn't unusual:

· Burned and ruined - but he does not know it

· Strength devoured - but he does not know it

· Aging and weakening - but he does not know it

· Pride testifies against him - but he does not know it

ii. It was said of Samson after Deliliah cut his hair: But he did not know that the LORD had departed from him (Judges 16:20). This is where the people of Israel - and some followers of God today - were. They are far from God and already suffering the effects, but they can't see it.

c. Yes, gray hairs are here and there on him, yet he does not know it: Israel is as foolish as an old man who thinks and acts like he is still young. "He began but to decline and decay, as a man doth when he grows toward 50." (John Trapp, 1654)

B. Silly like a dove.

1. (11-12) Like a dove, Israel flies about to the nations.

"Ephraim also is like a silly dove, without sense; they call to Egypt, they go to Assyria. Wherever they go, I will spread My net on them; I will bring them down like birds of the air; I will chastise them according to what their congregation has heard."

a. Ephraim also is like a silly dove, without sense: Hosea piles image upon image. Now Israel is like a bird fluttering about, confused and without direction. They think they can escape God by running to other nations, but the Lord says, "I will spread My net on them."

b. I will chastise them according to what their congregation has heard: Israel's guilt is increased according to what they have heard. Greater knowledge means great accountability. As Jesus said, for everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more. (Luke 12:48)

2. (13-16) In running to the nations, Israel has run away from God.

"Woe to them, for they have fled from Me! Destruction to them, because they have transgressed against Me! Though I redeemed them, yet they have spoken lies against Me. They did not cry out to Me with their heart when they wailed upon their beds. They assemble together for grain and new wine, they rebel against Me; though I disciplined and strengthened their arms, yet they devise evil against Me; they return, but not to the Most High; they are like a treacherous bow. Their princes shall fall by the sword for the cursings of their tongue. This shall be their derision in the land of Egypt."

a. They return, but not the Most High: Israel saw their problem, but not their sin. When God's hand is against man, he easily sees he has a problem but often does not see it as sin against the LORD. So when Israel had problems, they wailed upon their beds, but not to the LORD. They sought remedies, but not from the Most High.

b. They are like a treacherous bow: Hosea adds another image, of a faulty bow that won't shoot an arrow straight. Everything that comes from Israel misses the mark, because they are like a treacherous bow. They are like a useless and dangerous weapon.

© 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 7 (Chapter Introduction)

Overview

Hos 7:1, A reproof of manifold sins; Hos 7:11, God’s wrath against them for their hypocrisy.

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 7 (Chapter Introduction)

CHAPTER 7

Israel reproved for manifold sins, Hos 7:1-10 . God’ s wrath against them for their hypocrisy, Hos 7:11-16 .

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 7 (Chapter Introduction)

(Hos 7:1-7) The manifold sins of Israel.

(Hos 7:8-16) Their senselessness and hypocrisy.

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 7 (Chapter Introduction)

In this chapter we have, I. A general charge drawn up against Israel for those high crimes and misdemeanors by which they had obstructed the course of God's favours to them (Hos 7:1, Hos 7:2). II. A particular accusation, 1. Of the court - the king, princes, and judges (Hos 7:3-7). 2. Of the country. Ephraim is here charged with conforming to the nations (Hos 7:8), senselessness and stupidity under the judgments of God (Hos 7:9-11), ingratitude to God for his mercies (Hos 7:13), incorrigibleness under his judgments (Hos 7:14), contempt of God (Hos 7:15), and hypocrisy in their pretences to return to him (Hos 7:16). They are also threatened with a severe chastisement, which shall humble them (Hos 7:12), and, if that prevail not, then with an utter destruction (Hos 7:13), particularly their princes (Hos 7:16).

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 7 (Chapter Introduction)

INTRODUCTION TO HOSEA 7

This chapter either begins a new sermon, discourse, or prophecy, or it is a continuation of the former; at least it seems to be of the same argument with the latter part of it, only it is directed to Israel alone; and consists of complaints against them because of their manifold sins, and of denunciations of punishment for them. They are charged with ingratitude to God, sinning in a daring manner against mercy, and with falsehood, thefts, and robberies, Hos 7:1; with want of consideration of the omniscience of God, and his notice of their sins, which surrounded them, Hos 7:2; with flattery to their king and princes, Hos 7:3; with adultery, which lust raged in them like a heated oven, Hos 7:4; with drunkenness, aggravated by drawing their king into it, Hos 7:5; with raging lusts, which devoured their judges, made their kings to fall, and brought on such a general corruption, that there were none that called upon the Lord, Hos 7:6; with mixing themselves with the nations of the earth, and so learning their ways, and bringing their superstition and idolatry into the worship of God, so that they were nothing in religion, like a half baked cake, Hos 7:8; with stupidity and insensibility of their declining state, Hos 7:9; with pride, impenitence, and stubbornness, Hos 7:10; with folly, in seeking to Egypt and Assyria for help, and not to the Lord; for which they would be taken as birds in a net, and sorely chastised, Hos 7:11; with ingratitude, hypocrisy, and deceitfulness; for all which they are threatened with destruction, Hos 7:13.