Text -- Hosea 9:4 (NET)

9:4 They will not pour out drink offerings of wine to the Lord; they will not please him with their sacrifices. Their sacrifices will be like bread eaten while in mourning; all those who eat them will make themselves ritually unclean. For their bread will be only to satisfy their appetite; it will not come into the temple of the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 9:4

These were appointed to be offered with the morning and evening sacrifice, the sacrifice representing Christ, and pardon by him; the wine-offering, the spirit of grace: the sacrifice repeated, daily continued their peace and pardon. All this shall be withheld from these captives.

Wesley: Hos 9:4

If any should venture to offer.

Wesley: Hos 9:4

It shall as much pollute them and displease God as if one mourning for the dead, and forbidden to sacrifice, should venture to do it.

Wesley: Hos 9:4

Their bread which they were bound to offer with their sacrifices, they will now have no opportunity of bringing to the Lord's house.

JFB: Hos 9:4

Literally, "pour as a libation (Exo 30:9; Lev 23:13).

JFB: Hos 9:4

As being offered on a profane soil.

JFB: Hos 9:4

Which was unclean (Deu 26:14; Jer 16:7; Eze 24:17).

JFB: Hos 9:4

Their offering for the expiation of their soul [CALVIN], (Lev 17:11). Rather, "their bread for their sustenance ('soul' being often used for the animal life, Gen 14:21, Margin) shall not come into the Lord's house"; it shall only subserve their own uses, not My worship.

Clarke: Hos 9:4

As the bread of mourners - By the law, a dead body, and every thing that related to it, the house where it lay, and the persons who touched it, were all polluted and unclean, and whatever they touched was considered as defiled. See Deu 26:14; Num 19:11, Num 19:13, Num 19:14

Clarke: Hos 9:4

For their bread for their soul - The bread for the common support of life shall not be sanctified to them by having the first-fruits presented at the temple.

Calvin: Hos 9:4

It is uncertain whether the Prophet testifies here, that they should lose their labour and their oil (as they say) when they sacrificed to God; or whether he declares what would be the case when they had been driven into exile. Both views seem probable. Now, if we refer the words of the Prophet to the time of exile, they seem not unsuitable, They shall not then pour out wine to Jehovah, and their sacrifices shall not be acceptable to him; no oblation shall come any more to the temple of Jehovah.” And thus many understand the passage; yet the former sense is the most appropriate, as it may be easily gathered from the context. The Prophet says, that they shall not pour out wine to Jehovah, and that their sacrifices shall not be acceptable to him; and then he adds, All that eat shall be polluted It seems not by any means applicable to exiles, that they should vainly endeavour to pour out wine to God; for their religion forbade them to do such a thing. Further, when he says, Their sacrifices shall be to them as the bread of mourners, — this must also be understood of sacrifices, which they were wont daily to offer to God; for in exile (as it has been said) it was not lawful for them to make any offering, nor had they there an altar or a sanctuary.

What, then, is the meaning of the Prophet, when he says, “All that eat of their sacrifices shall be polluted”? We must know that the Prophet speaks here of the intermediate time, as though he said, “What the Israelites now sacrifice is without any advantage, and God is not pacified with these trifles for they bring polluted hands, they change not their minds, they obtrude their sacrifices on God, but they themselves first pollute them.” Of this same doctrine we have already often treated; I shall not then dwell on it now; but it is enough to point out the design of the Prophet, which was to show that the Israelites were seeking in vain to pacify God by their ceremonies, for they were vain expiations which God did not regard, but deemed as worthless.

They shall not then pour out wine to God. There is an important meaning in this sentence; for it is certain that as long as the Israelites lived in their country, they were sedulous enough in the performance of outward worship, and that drink-offerings were not neglected by them. Since, then, this custom prevailed among them, the Prophet must be speaking here only of the effect, and says, that they exercised themselves in vain in their frivolous worship, for they poured not out wine to Jehovah, that is, their libation did not come to Jehovah; and he explains himself afterwards, when he says, Their drink-offerings shall not be pleasant to him However much, then, the Israelites might labour, the Prophet says that their labour would be fruitless, for the Lord would reject whatever they did. He then adds what is to the same purpose, Their sacrifices shall be unto them as the bread of mourners; all that eat shall be polluted; that is, all their sacrifices are polluted. The Prophet now shows more clearly, not that there would be no sacrifices, but that they would be in vain, because the Lord would abominate them, and would repudiate all the masks which they would put on in his presence, and under the cover of which they withdrew themselves from their allegiance to him. The reason is, because when any one unclean touches pure flesh, he pollutes it by his uncleanness. God then must necessarily abominate whatever impure men offer, unless they seek to purify their minds. And this principle has ever prevailed among the very blind, —

An impious right hand does not rightly worship the celestials.
( Non bene coelestes impia dextra colit.)

These words, which spread everywhere, have been witnesses of the common feeling; for the Lord intended to draw out men, as it were, from their converts, when he forced them to make such a confession. It is no wonder that the Prophet now says (as this truth is also often taught in Scripture) that the sacrifices of the people, who continued in their own perfidy, would be like the bread of mourners; as Isaiah says,

‘When one kills an ox, it is the same as if he slew a man; when one sacrifices a lamb, it is the same as if he killed a dog,’
(Isa 66:3.)

He compares sacrifices to murders; nor is it to be wondered at, for it is a more atrocious crime to abuse the sacred name of God than to kill a man, and this is what ungodly men do.

Then he says, “If any one eats, he will be polluted.” He enlarges on what he said before, and says that if any one clean should come, he would be polluted by being only in company with them. We now see how sharply the Prophet here arouses hypocrites, that they might now cease to promise to themselves what they were wont to do, and that is, that God would be propitious to them while they pacified him with their vain things. “By no means,” he says; “nay, there is so much defilement in your sacrifices, that they even contaminate others who come, being themselves clean.”

But it may be asked, Can the impiety of others pollute us, when we afford no proof of companionship, nor by dissimulation manifest any consent? when we then abstain from all superstition, does society alone contaminate us? The answer is easy: The Prophet does not avowedly discuss here how another’s impiety may contaminate men who are clean; but his object was to show in strong language how much God abhors the ungodly, and that not only he is not pacified with their sacrifices, but also holds them as the greatest abominations. But with regard to this question, it is certain that we become polluted as soon as we content to profane superstitions: yet when ungodly men administer either holy baptism or the holy supper, we are not polluted by fellowship with them, for the deed itself has nothing vicious in it. Then the act only does not pollute us, nor the hidden and inward impiety of men. This is true: but we are to understand for what purpose the Prophet said, that all who eat of their sacrifices shall be polluted.

He proceeds with the same subject, Their bread for their souls etc. This clause, “for their soul,” may be explained in two ways. In saying, Bread for their soul, the Prophet spake by way of contempt; as though he said, “Let them serve themselves and their stomach with bread, and no more offer it to God; let them then satiate themselves with bread, for they cannot consecrate to God their bread, when they themselves are unclean.” But I am inclined to follow what has been more approved, that bread for their soul shall not come to the house of the Lord; for men, we know, are then wont to offer their sacrifices to God to reconcile themselves to him, or at least to present emblems of their expiation: hence the Prophet says, that bread is offered for the soul according to the directions of the law; but that the ungodly could not bring bread into the house of Jehovah, because the Lord excludes them, as it were, by an interdict. Not that hypocrites keep away, for we see how boldly they thrust themselves into the temple; nay, they would occupy the first place; but the Lord yet forbids them to come to his presence. This is the reason why he says, that the bread of the ungodly shall not come before God, though in appearance their oblations glitter before men. It follows —

TSK: Hos 9:4

shall not : Hos 3:4; Joe 1:13, Joe 2:14

neither : Hos 8:13; Isa 1:11-15, Isa 57:6, Isa 66:3; Jer 6:20; Amo 4:4, Amo 4:5, Amo 5:22; Mal 1:9, Mal 1:10

as : Num 19:11; Deu 26:14; Neh 8:9-12; Eze 24:17, Eze 24:22; Mal 2:13

their bread : Exo 40:23; Lev 17:11, Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21; Num 4:7, Num 28:2; Amo 8:11, Amo 8:12; Joh 6:51

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 9:4

They shall not offer wine-offerings to the Lord - The "wine"or "drink-offering"was annexed to all their burnt-offerings, and so to all their public sacrifices. The burnt-offering (and with it the meal and the wine-offering,) was "the"daily morning and evening sacrifice Exo 29:38-41; Num 28:3-8, and the sacrifice of the Sabbath Num 28:9. It was offered, together with the sin-offering, on the first of the month, the Passover, the feast of the first-fruits, of trumpets, of tabernacles, and the Day of Atonement, besides the special sacrifices of that day Num 28:11, Num 28:15-16, Num 28:19, Num 28:22, Num 28:26, Num 28:7, Num 28:30; Num 29:11, Num 29:1-2, Num 29:5, Num 29:7-8, 12-38. It entered also into private life Lev. 1; Num 15:3, Num 15:10. The drink-offering accompanied also the peace-offering Num 15:8, Num 15:10. As the burnt-offering, on which the offerer laid his hand Lev 1:4, and which was wholly consumed by the sacred fire which at first fell from heaven, expressed the entire self-devotion of the offerer, that he owed himself wholly to his God; and as the peace-offering was the expression of thankfulness, which was at peace with God; so the outpouring of the wine betokened the joy, which accompanies that entire self oblation, that thankfulness in self-oblation of a soul accepted by God. In denying, then, that Israel should "offer wine-offerings,"the prophet says, that all the joy of their service of God, nay all their public service should cease. As he had before said, that they should be "for many days without sacrifice"Lev 3:4, so now, he says, in fact, that they should live without the prescribed means of pleading to God the atonement to come. Whence he adds,

Neither shall they be pleasing to the Lord - For they should no longer have the means prescribed for reconciliation with God. Such is the state of Israel now. God appointed one way of reconciliation with Himself, the Sacrifice of Christ. Sacrifice pictured this, and pleaded it to Him, from the fall until Christ Himself "appeared, once in the end of the world, to put away sin by the sacrifice of Himself"Heb 9:26. Soon after, when time had been given to the Jews to learn to acknowledge Him, all bloody sacrifices ceased. Since then the Jews have lived without that means of reconciliation, which God appointed. It availed, not in itself, but as being appointed lay God to foreshadow and plead that one sacrifice. So He who, by our poverty and void, awakens in us the longing for Himself, would through the anomalous condition, to which He has, by the orderings of His divine providence, brought His former people, call forth in them that sense of need, which would bring them to Christ. In their half-obedience, they remain under the ceremonial law which He gave them, although He called them, and still calls them, to exchange the shadow for the substance in Christ. But in that they cannot fulfill the requirements of the law, even in its outward form, the law, which they acknowledge, bears witness to them, that they are not living according to the mind of God.

Their sacrifices shall be unto them as the bread of mourners - He had said that they should not sacrifice to God, when no longer in the Lord’ s land. He adds that, if they should attempt it, their sacrifices, so far from being a means of acceptance, should be defiled, and a source of defilement to them. "All"which was "in"the same "tent"or house with a dead body, was "unclean for seven days"Num 19:14. The bread, which they ate then, was defiled. If "one unclean by a dead body touched bread or pottage or any meat, it was unclean"Hag 2:12-13. In offering the tithes, a man was commanded to declare, "I have not eaten of it in my mourning"Deu 26:15. So would God impress on the soul the awfulness of death, and man’ s sinfulness, of which death is the punishment. He does not say, that they would offer sacrifices, but that their sacrifices, if offered as God did not command, would defile, not atone. It is in truman nature, to neglect to serve God, when He wills it, and then to attempt to serve Him when he forbids it. Thus Israel, affrighted by the report of the spies Num. 14, would not go up to the promised land, when God commanded it. When God had sentenced them, not to go up, but to die in the wilderness, "then"they attempted it. Sacrifice, according to God’ s law, could only be offered in the promised land. In their captivity, then, it would be a fresh sin.

For their bread for their soul - Or "is for their soul,"i. e., "for themselves;"it is for whatever use they can make of it for this life’ s needs, to support life. Nothing of it would be admitted "into the house of the Lord,"as offered to Him or accepted by Him.

Poole: Hos 9:4

They captived for their idolatry and other sins,

shall not offer wine-offerings: these were by the law appointed to be offered with the morning and evening sacrifice; the sacrifice representing Christ, and pardon by him, the wine-offering represented the Spirit of grace. The sacrifice repeated daily continued their peace and pardon; the Spirit of grace supported, guided, comforted, and refreshed; all which shall be withheld from these captives, the law of God forbidding on one account, the law of their conquerors forbidding on another account.

Neither shall they be pleasing unto him or if any should venture to do it, and think thereby to appease God’ s anger, they shall miss their aim, it will not please God.

Their sacrifices shall be unto them as the bread of mourners their eucharistical sacrifices, in which they were used to feast with joy, shall be to them as the bread of mourners, as if they had buried a father or mother, and to comfort or support their saddened spirits did force themselves to some larger allowance and choicer meats; so great should be their grief in midst of their joys. Or else thus, their sacrifices should as much pollute them and displease God as if one mourning for the dead, and forbidden to sacrifice in tears and mourning, should yet venture to do it, and, against the law, sacrifice to his God when polluted by the dead, Num 19:11-14 Deu 26:14 .

All that eat thereof shall be polluted so far shall these men’ s sacrifices be from expiating and purifying, that they should increase their guilt and danger, and incur the penalty threatened against the polluted, Num 19:13 .

For or, surely; the particle is not here causal, but assertive, as in many other places it is.

Their bread for their soul their mincha or bread, which they always offered and were bound to offer with their sacrifices. Or else the first-fruits of their corn, which were to be brought to the Lord, and which being rightly offered did sanctify and insure the rest to them, with a blessing. This should not be done, they should be at that distance from the temple, and under the confinement of captives, so that they should not be able to do it if they were willing.

Shall not come be brought in to the priest in the temple, Deu 26:2,3 , &c.

Haydock: Hos 9:4

Wine. They shall be at a distance from the temple, and in a country where the wine will not be deemed pure. The Jews will drink none which they have not made; and they usually lift up the cup, and pour out a little in God's honour. This they could not do in Assyria, (Calmet) not having liberty to do all about the wine. ---

Sacrifices. The Israelites had long neglected to offer any in the temple, (Haydock) though they had no hindrance. In exile, the fruits, &c., were all accounted unclean, like meats used in mourning, (Calmet) which defiled those who partook of them, Deuteronomy xxvi. 14., and Numbers xix. 11. "The sacrifices of heretics are the bread of mourning. They offer them not to God, but to the dead, to wicked heresiarchs." (St. Jerome) ---

Soul. They have need enough of it. (Haydock) ---

"Let them gratify their appetite; I love not what is unclean." (St. Jerome)

Gill: Hos 9:4

They shall not offer wine offerings to the Lord,.... This is either a threatening of the cessation of sacrifices, being carried into Assyria, a strange land, where it was not lawful to offer sacrifice, there being no temple nor altar to offer in or at; and so as they would not offer to the Lord when they should, now they shall not if they would: or this respects not, the future time of their exile, but their present time now, as Kimchi observes; and so is a reproof of their present sacrifices, which are forbidden to be observed; because they were offered not in faith, nor in sincerity, but hypocritically, and before their calves: besides, the future tease is sometimes put for the present; and this way goes Schmidt;

neither shall their sacrifices be pleasing unto him; unto the Lord, if they were offered; and is a reason why they should not, because unacceptable to him, and that for the reasons before mentioned:

their sacrifices shall be unto them as the bread of mourners: all that eat thereof shall be polluted; as all that ate of the bread of such who were mourning for their dead, that partook of their funeral feasts, or ate bread with them at any time during their mourning, were defiled thereby, according to the Levitical law, and were unqualified for service, Lev 21:1; so the sacrifices of these people being offered up with a wicked mind instead of atoning for their sins, more and more defiled them; and, instead of being acceptable to God, were abominable to him:

for their bread for their soul shall not come into the house of the Lord; in the captivity there was no house of the Lord for them to bring it into; and, when in their own land, they did not bring their offerings to the house of the Lord at Jerusalem, as they should have done, but offered them before their calves at Dan and Bethel; and which is the thing complained of, that the bread for their souls, that is, the offerings accompanied with the "minchah", or bread offering, for the expiation of the sins of their souls, were not brought into the house of the Lord (the future for the present); or else, this being the case, their sacrifices were reckoned by the Lord as no other than common bread, which they ate for the sustenance of their lives.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Hos 9:4

They shall not offer ^{( d )} wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread ^{( e )} for their soul shall not come into the house of the LORD.

^{( d )} All their doings both with regard to administration and religion, will be rejected as polluted things.

^{( e )} The meat offering which they offered for themselves.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 9:1-17

1 The distress and captivity of Israel for their sins.

MHCC: Hos 9:1-6

Israel gave rewards to their idols, in the offerings presented to them. It is common for those who are niggardly in religion, to be prodigal upon their lusts. Those are reckoned as idolaters, who love a reward in the corn-floor better than a reward in the favour of God and in eternal life. They are full of the joy of harvest, and have no disposition to mourn for sin. When we make the world, and the things of it, our idol and our portion, it is just with God to show us our folly, and correct us. None may expect to dwell in the Lord's land, who will not be subject to the Lord's laws, or be influenced by his love. When we enjoy the means of grace, we ought to consider what we shall do, if they should be taken from us. While the pleasures of communion with God are out of the reach of change, the pleasant places purchased with silver, or in which men deposit silver, are liable to be laid in ruins. No famine is so dreadful as that of the soul.

Matthew Henry: Hos 9:1-6

Here, I. The people of Israel are charged with spiritual adultery: O Israel! thou hast gone a whoring from thy God, Hos 9:1. Their covenant with God was a marriage-covenant, by which they were joined to him as their God, renouncing all others. But when they set up idols and worshipped them, when they fled to creatures for succour and put a confidence in them, they went a whoring from God as their God, and honoured the pretenders and rivals with the affection, adoration, and confidence, which were due to God only. Other people were idolaters, but that sin was not, in them, going a whoring from God, as it was in Israel that had been married to him. Note, The sins of those who have made a profession of religion and relation to God are more provoking to him than the sins of others. As a proof of their going a whoring from God, it is charged upon them that they loved a reward upon every corn-floor. 1. They loved to give rewards to their idols, in the offerings and first-fruits they presented to them out of every corn-floor. They took a strange pleasure in serving their idols with that which they would have grudged to consecrate to God and employ in his service. Note, It is common for those that are niggardly in the expenses of their religion to be very prodigal in spending upon their lusts. Or, 2. They loved to receive rewards from their idols; and such they reckoned the fruits of the earth to be: These are my rewards, which my lovers have given me, Hos 2:12. Note, Those are directly disposed to spiritual idolatry that love a reward in the corn-floor better than a reward in the favour of God and eternal life.

II. They are forbidden to rejoice as other people do: " Rejoice not, O Israel! for joy. Do not expect to rejoice. What peace, what joy, what hast thou to do with either, while thy whoredoms and witchcrafts are so many?"2Ki 9:19-22. Be not disposed to rejoice, for it does not become thee, but rather to be afflicted, and mourn, and weep, Jam 4:9. Judah, that keeps close to the true God, nay, and other people that never knew him nor could ever be charged with revolting from him, may be allowed to rejoice, as not having so much cause to be ashamed as Israel has, that has gone a whoring from him. Some think that they had at this time particular occasions for joy, probably upon the account of some losses recovered, or some advantages gained, or some league made with a potent ally, for which they had public rejoicings, as other people used to have upon such occasions; but God sends to them not to rejoice. Note, Joy is forbidden fruit to wicked people. They must not rejoice, because they have gone a whoring from their God; and therefore, 1. Whatever it was that they rejoiced in, it would be no security nor advantage to them, so long as they were at a distance from God and at war with him. Note, We are likely to have small joy of any of our creature-comforts if we make not God our chief joy. 2. The sense of sin and dread of wrath ought to be a damp upon their joy and a strong alloy to all their comforts. Note, Those who by departing from God have made work for repentance have thereby marred their own mirth, till they return and make their peace with God.

III. They are threatened with destroying judgments for their spiritual whoredoms, according to what was said long before. Psa 73:27, Thou hast destroyed all those that go a whoring from thee. It is here threatened,

1. That their land shall not yield its wonted increase. Canaan, that fruitful land, shall be turned into barrenness for the wickedness of those that dwell therein. They love the reward in the corn-floor, and are so full of the joy of harvest that they have no disposition at all to mourn for their sins; and therefore God will, for their effectual humiliation, take away from them, not only their delights and dainties, but even their necessary food (Hos 9:2): The floor and the wine-press shall not feed them, much less feast them; they shall either be blasted by the hand of God or plundered by the hand of man. The new wine with which they used to make merry shall fail in her. Note, When we make the world, and the things of it, our idol and portion, above what they were designed for, it is just with God to deny us even support and nourishment from them, according to that which they were designed for, to show us our folly and correct us for it. Let those miss of their food in the corn-floor that look for their reward in the corn-floor. We forfeit the good things of this world if we love them as the best things.

2. That their land shall not only cease to feed them, but cease to lodge them and to be a habitation for them; it shall spue them out, as it had done the Canaanites before them (Hos 9:3): They shall not dwell any longer in the Lord's land. The land of Canaan was in a peculiar manner the Lord's land, the land of the Shechinah (so the Chaldee), the land of the Lord of the world (so the Arabic); he whose all the earth is (Psa 24:1) took that for his demesne. The land is mine, says God, Lev 25:23. They had used it, or abused it rather, as if it had been their own, had not paid the rent, nor done the services, due to God as their landlord, and therefore God justly enters, and takes possession of it, they having forfeited their lease. "It is my land "(says God) "and I will make it appear, for they shall be turned off, as bad tenants, and be made to know that, though they thought themselves freeholders, they were but tenants at will."Note, It is for the honour of God's justice and holiness that those who go a whoring from God should not be suffered to dwell upon his land; and therefore, sooner or later, the wicked shall be chased out of the world. Or it is called the Lord's land because it was the holy land, Immanuel's land, the land that had peculiar tokens of God's favour to it, and presence in it, where God was known and his name was great, where God's prophets and oracles were; it was a kind of copy of the earthly paradise, and a type of the heavenly one. It was a great privilege to have a lot in such a land as this. It was a great sin and folly to rebel against God, and go a whoring from him, in such a land as this, to deal unjustly in a land of uprightness, Isa 26:10. And it was a sad and sore judgment to be driven out from such a land as this; it was like driving our first parents out of the garden of Eden, and almost amounted to an exclusion out of the heavenly Canaan. Note, Those cannot expect to dwell in the Lord's land that will not be subject to the Lord's laws, nor be influenced by his love. Those have forfeited the privileges of the church that conform not to the rules of it.

3. That, when they are turned out from the Lord's land, they shall have no rest nor satisfaction in any other land. When Cain was driven out from the presence of the Lord he was a fugitive and a vagabond ever after, and dwelt in the land of trembling. So Israel here. Some shall return into Egypt, the old house of bondage; thither they shall flee from the Assyrian (Hos 8:13) and they shall lose and ruin themselves where they thought to hide and help themselves. Others shall be carried captives to Assyria and there shall be forced to eat unclean things, either (1.) Such things as were not fit for men to eat, that which is rotten and putrefied, intimating that they shall be reduced to the utmost poverty, as the prodigal that would fain have filled his belly with the husks. Or, (2.) Such things as were not fit for Jews to eat, being prohibited by their law. It is probable that while they were in their own land, however disobedient in other things, they kept up the distinction of meats, and prided themselves in that; but, since they would not keep the law of God in other things, they should not be suffered to keep it in that, and it was a just punishment of their sin in eating things offered to idols. Note, When at any time we suffer in our food, and either through want or for our health are forced to eat or drink that which is unpleasing, we must acknowledge that God is righteous, because we have sinned about our food, and have indulged ourselves too much in that which is pleasing.

4. That in the land of their enemies, to which they shall be driven, they shall have no opportunity either of giving honour to God or obtaining favour with God, by offering any acceptable sacrifice to him; they should not be in a capacity of keeping up any face or show of religion among them; "and so"(as Dr. Pocock expresses it) "should be as it were quite cut off from any expression of relation to him, from all signs of grace, and means of reconciliation with him, which would be to them a token of their being rejected of God, estranged from him, and no more owned by him as his people."(1.) They shall have no sacrifices to offer, nor any altar to offer them on, nor priests to offer them; they shall not so much as offer drink-offerings to the Lord, much less any other sacrifices. (2.) If they should offer them, neither they nor their sacrifices shall be pleasing to him, for they cannot have any legal offerings, nor are their hearts humbled. (3.) Instead of their sacrifices of joy and praise, they shall eat the bread of mourners; they shall live desolate, and disconsolate, mourning for the death of their relations and their own miseries, so that if they had opportunity of sacrificing they should never be themselves in a frame fit for it; for they were forbidden to eat of the holy things in their mourning, Deu 26:14. All that eat of the bread of mourners are polluted, and incapacitated to partake of the altar. (4.) Their bread for their soul, the bread which they must either eat or starve, the bread which they shall have for the support of their lives, shall not come into the house of the Lord; they shall have no house of the Lord to bring it to, or, if they had, it is such as is not fit to be brought, nor are they rightly disposed to bring it. (5.) The return of the days of their sacred and solemn feasts would therefore be very melancholy and uncomfortable to them (Hos 9:5): What will you do in the solemn day, in the sabbath, the solemn day of every week, in the new moons, the solemn days of every month, at the return of the times for keeping the passover, pentecost, and feast of the tabernacles, the solemn days of every year, the days of the feasts of the Lord? Note, The feasts of the Lord are solemn days; and, when we are invited to those feasts, we ought to consider seriously what we shall do. But the question is here put to those who were to be deprived of the benefit and comfort of those solemn feasts, " What will you do then? You will then spend those days in sorrow and lamentation which, if it had not been your own fault, you might have been spending in joy and praise. You will then be made to know the worth of mercies by the want of them and to prize spiritual bread by being made to feel a famine of it."Note, When we enjoy the means of grace we ought to consider what we shall do if ever we should know the want of them, if either they should be taken from us or we be disabled to attend upon them.

5. That they should perish in the land of their dispersion (Hos 9:6): For, lo, they have gone out of the Lord's land, where they might have spent both their sabbath days and other days with comfort, gone because of destruction, gone to Egypt because of the destruction of their own country by the Assyrians, flattering themselves with hopes that they shall return when the storm is over; but those hopes also shall fail them; they shall find there are graves in Egypt, as their murmuring ancestors said (Exo 14:11), graves for them; for Egypt shall gather them up, as dead men are gathered up and carried forth to the grave, and Memphis (one of the chief cities of Egypt) shall bury them. Gathering and burying are put together, Jer 8:2; Job 27:19. Note, Those that think presumptuously to flee from the judgments of God are likely enough tp meet their death where they hoped to save their lives.

6. That their land, which they left behind and to which they hoped to return, should become a desolation: As for their tabernacles, where they formerly dwelt and where they kept their stores, the pleasant places for their silver, they shall be demolished and laid in ruins, to such a degree that they shall be overgrown with nettles; so that if they should survive the trouble, and return to their own land again, they would find it neither fruitful nor habitable; it would afford them neither food nor lodging. Note, Those that make their money their god reckon the places of their silver their pleasant places, as those that make the Lord their God reckon his tabernacles amiable and his ordinances their pleasant things, Isa 64:11. But, while the pleasures of communion with God are out of the reach of chance and change, the pleasant places of men's silver, which were purchased with silver, or in which they deposited their silver, or which were beautified and adorned with silver, are liable to be laid in ruins, in nettles, and therewith all the pleasure men took in them.

Keil-Delitzsch: Hos 9:3-4

"They will not remain in the land of Jehovah: Ephraim returns to Egypt, and they will eat unclean things in the land of Asshur. Hos 9:4. They will not pour out wine to Jehovah, and their slain-offerings will not please Him: like bread of mourning are they to Him; all who eat it become unclean: for their bread is for themselves, it does not come into the house of Jehovah." Because they have fallen away from Jehovah, He will drive them out of His land. The driving away is described as a return to Egypt, as in Hos 8:13; but Asshur is mentioned immediately afterwards as the actual land of banishment. That this threat is not to be understood as implying that they will be carried away to Egypt as well as to Assyria, but that Egypt is referred to here and in Hos 9:6, just as in Hos 8:13, simply as a type of the land of captivity, so that Assyria is represented as a new Egypt, may be clearly seen from the words themselves, in which eating unclean bread in Assyria is mentioned as the direct consequence of their return to Egypt; whereas neither here nor in Hos 9:6 is their being carried away to Assyria mentioned at all; but, on the contrary, in Hos 9:6, Egypt only is introduced as the place where they are to find their grave. This is still more evident from the fact that Hosea throughout speaks of Asshur alone, as the rod of the wrath of God for His rebellious people. The king of Asshur is king Jareb (striver), to whom Ephraim goes for help, and by whom it will be put to shame (Hos 5:13; Hos 10:6); and it is from the Assyrian king Salman that devastation and destruction proceed (Hos 10:14). And, lastly, it is expressly stated in Hos 11:5, that Israel will not return to Egypt, but to Asshur, who will be its king. By the allusion to Egypt, therefore, the carrying away to Assyria is simply represented as a state of bondage and oppression, resembling the sojourn of Israel in Egypt in the olden time, or else the threat contained in Deu 28:68 is simply transferred to Ephraim. They will eat unclean things in Assyria, not only inasmuch as when, under the oppression of their heathen rulers, they will not be able to observe the laws of food laid down in the law, or will be obliged to eat unclean things from simple want and misery; but also inasmuch as all food, which was not sanctified to the Lord by the presentation of the first-fruits, was unclean food to Israel (Hengstenberg). In Assyria these offerings would cease with the whole of the sacrificial ritual; and the food which was clean in itself would thereby become unclean outside the land of Jehovah (cf. Eze 4:13). This explanation of טמא is required by Hos 9:4, in which a further reason is assigned for the threat. For what we have there is not a description of the present attitude of Israel towards Jehovah, but a picture of the miserable condition of the people in exile. The verbs are pure futures. In Assyria they will neither be able to offer wine to the Lord as a drink-offering, nor such slain-offerings as we well-pleasing to Him. For Israel could only offer sacrifices to its God at the place where He made known His name by revelation, and therefore not in exile, where He had withdrawn His gracious presence from it. The drink-offerings are mentioned, as pars pro toto , in the place of all the meat-offerings and drink-offerings, i.e., of the bloodless gifts, which were connected with the z^e bhâchı̄m , or burnt-offerings and thank-offerings ( sh^e lâmı̄m , Num 15:2-15, Num 15:28-29), and could never be omitted when the first-fruits were offered (Lev 23:13, Lev 23:18). "Their sacrifices:" zibhchēhem belongs to יערבוּ־לו (shall be pleasing to Him), notwithstanding the previous segholta , because otherwise the subject to יערבו would be wanting, and there is evidently quite as little ground for supplying נס'כיהם from the preceding clause, as Hitzig proposes, as for assuming that ערב here means to mix. Again, we must not infer from the words, "their slain-offerings will not please Him,"that the Israelites offered sacrifices when in exile. The meaning is simply that the sacrifices, which they might wish to offer to Jehovah there, would not be well-pleasing to Him. We must not repeat זבחיהם as the subject to the next clause להם ... כּלחם , in the sense of "their sacrifices will be to them like mourners' bread,"which would give no suitable meaning; for though the sacrifices are called bread of God, they are never called the bread of men. The subject may be supplied very readily from k^e lechem (like bread) thus: their bread, or food, would be to them like mourners' bread; and the correctness of this is proved by the explanatory clause, "for their bread,"etc. Lechem 'ōnı̄m , bread of affliction, i.e., of those who mourn for the dead (cf. Deu 26:14), in other words, the bread eaten at funeral meals. This was regarded as unclean, because the corpse defiled the house, and all who came in contact with it, for seven days (Num 19:14). Their bread would resemble bread of this kind, because it had not been sanctified by the offering of the first-fruits. "For their bread will not come into the house of Jehovah,"viz., to be sanctified, "for their souls,"i.e., to serve for the preservation of their life.

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 9:1--11:8

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

This section of prophecies continues to record accusations against Israel, but the emphasis on the inevitability of coming judgment increases. Also in contrast to chapter 8, this section is not a speech by Yahweh but one that Hosea delivered about Him.

Constable: Hos 9:1-9

Israel's sorrow 9:1-9

Israel's would sorrow greatly because of her sins. Description of her sorrow precedes the explanation for it.

Constable: Hos 9:1-6

The result: termination of festivals 9:1-6

9:1-2 The Lord told Israel not to rejoice like other nations at the prospect of an abundant harvest; that would not be her experience. He promised to remove her grain and wine. These were threatened curses for covenant unfaithfulness (cf. Deut. 28:30, 38-42, 51). Her unfaithfulness to Him had precluded further blessing. She had credited Baal with providing the blessings that she enjoyed rather than Yahweh. The prophet envisioned Israel as a harlot committing adultery on a threshing floor by worshipping idols there. Threshing floors and wine presses were common places where ritual prostitution took place. It was through these rites that the worshippers sought to stimulate the gods to engage in sex and so bestow fruitfulness on them and their land.

9:3 Israel would not remain in the Promised Land but would go into captivity (cf. Deut. 11:8-21). Assyria, likened here to Egypt (cf. 7:16; 8:13; 11:5), would be the place the Israelites would eat unclean food (i.e., no longer be independent; 2 Kings 17:6; Ezek. 4:13; Amos 7:17). She would eat defiled food in a defiled land because she had defiled herself with sin.

"The place of their captivity was first called Egypt' (cf. 8:13) in order to show its general character; then Assyria was named as the actual place the people would be taken to (cf. 11:5)."⁶²

9:4 Opportunities for legitimate worship would end in exile since Israel had corrupted legitimate worship in the land. Drink offerings of wine, which accompanied certain sacrifices, would cease (cf. Num. 15:1-12), and sacrifices offered there would be unacceptable to Yahweh. They would be similar to the bread that mourners ate, namely, ceremonially unclean because of contact with dead bodies (cf. Num. 19:14-15, 22). Such bread might be suitable for human consumption, but it was unacceptable as an offering to God. Cultic celebration would give way to disease and death.

9:5 Consequently the Israelites would have nothing to offer the Lord when their annual feasts rolled around. These feasts centered around offerings to the Lord, but those offerings would be unacceptable in exile.

9:6 The Israelites would leave their land because of the destruction Yahweh would send. Egypt and Memphis, as two undertakers, would bury the exiles. Memphis (near modern Cairo) was an Egyptian city famous as a burial site because of the pyramid tombs there. Back in the land weeds would overgrow the Israelites' abandoned treasures, and thorns would take over their houses.

Guzik: Hos 9:1-17

Hosea 9 - Exiled and Dried Up

A. Israel exiled in judgment.

1. (1-4) The end of the good life in Israel.

Do not rejoice, O Israel, with joy like other peoples, for you have played the harlot against your God. You have made love for hire on every threshing floor. The threshing floor and the winepress shall not feed them, and the new wine shall fail in her. They shall not dwell in the Lord's land, but Ephraim shall return to Egypt, and shall eat unclean things in Assyria. They shall not offer wine offerings to the LORD, nor shall their sacrifices be pleasing to Him. It shall be like bread of mourners to them; all who eat it shall be defiled. For their bread shall be for their own life; it shall not come into the house of the LORD.

a. Do not rejoice, O Israel, with joy like other peoples: At the time Hosea brought this prophecy, things perhaps were not so bad in Israel. Maybe there were plenty of fun and good times among the people. But they shouldn't rejoice like other peoples, because judgment was on the way.

i. "It was probably the case, though we do not know this for sure, that Hosea delivered the opening part of this oracle as a sermon on the occasion of a harvest festival . . . characterized by feasting, mirth, and dancing." (Boice)

b. You have made love for hire on every threshing floor: Israel practiced idolatry on the threshing floor, a place where grain was processed. They worshipped idols here because they believed that it helped the harvest. Because of their idolatry, the LORD would curse their harvest, and the threshing floor and the winepress shall not feed them.

c. They shall not dwell in the Lord's land: Not only would God curse their grain and grape harvest, but He would also cast them out of the land in exile to both Egypt and Assyria. In the lands of exile there would be no bread or food for sacrifice to the LORD, only for survival (their bread shall be for their own life).

2. (5-9) The days of Israel's punishment in Egypt.

What will you do in the appointed day, and in the day of the feast of the LORD? For indeed they are gone because of destruction. Egypt shall gather them up; Memphis shall bury them. Nettles shall possess their valuables of silver; thorns shall be in their tents. The days of punishment have come; the days of recompense have come. Israel knows! The prophet is a fool, the spiritual man is insane, because of the greatness of your iniquity and great enmity. The watchman of Ephraim is with my God; but the prophet is a fowler's snare in all his ways; enmity in the house of his God. They are deeply corrupted, as in the days of Gibeah. He will remember their iniquity; He will punish their sins.

a. They are gone because of destruction: Israel did not honor the LORD in their appointed feast days, so they LORD will take them away. In their lands of exile, they will not be able to honor the feasts of the LORD.

b. The prophet is a fool, the spiritual man is insane: This is what the people of Israel said about Hosea. When things prospered and everyone was happy, Hosea announced coming judgment and called for repentance. They thought he was a fool and crazy.

i. "They said in effect, 'Who in his right mind would prophesy a judgment like this when we are in the midst of such a bountiful harvest, in itself a proof of God's blessing?'" (Boice)

c. As in the days of Gibeah: Judges 19 describes horrific crimes of perversion and violence in Israel in the days of the Judges. Hosea says that in his day it is just as bad in Israel.

B. Israel barren and dried up in judgment.

1. (10-14) God sends barrenness and bereavement.

"I found Israel like grapes in the wilderness; I saw your fathers as the firstfruits on the fig tree in its first season. But they went to Baal Peor, and separated themselves to that shame; they became an abomination like the thing they loved. As for Ephraim, their glory shall fly away like a bird; no birth, no pregnancy, and no conception! Though they bring up their children, yet I will bereave them to the last man. Yes, woe to them when I depart from them! Just as I saw Ephraim like Tyre, planted in a pleasant place, so Ephraim will bring out his children to the murderer." Give them, O LORD; what will You give? Give them a miscarrying womb and dry breasts!

a. Like grapes in the wilderness . . . as the firstfruits on the fig tree: God fondly remembers the days when Israel was faithful and fruitful unto Him. Grapes in the wilderness and the firstfruits on the fig tree are unexpected blessings. There was a time when Israel was something special to God, as if one found luscious grapes in the wilderness.

i. "While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveler in the desert." (Clarke)

b. But they went to Baal Peor: Israel's sin and idolatry in the days of Hosea is like their sin at Baal Peor in Numbers 25, associated with sexual immorality and idolatry.

c. They became an abomination like the thing they loved: Israel loved their disgraceful idols, and they have become like them. We will become like the god we love and serve, whether it is the Lord or like an abomination.

d. No birth, no pregnancy, and no conception: In contrast to their past fruitfulness, now Israel will experience barrenness and bereavement (I will be bereave them to the last man), given to them by the God they rejected.

e. Give them, O LORD - What will You give? The idea is that Hosea began an angry prayer against the people ("Give them, O LORD"), then he stopped because he checked his heart and didn't know what to pray ("What will you give?"). In the end, he asked for a miscarrying womb and dry breasts. Really, Hosea prayed for mercy. Knowing the coming judgment, he prayed "LORD, give them few children so those children will not have to face the horrors of Your coming judgment."

i. Sometimes those who see themselves - perhaps accurately - as more spiritual and closer to God than others in a church or group get angry and frustrated with those who don't seem to have hearts burning for the LORD. Their frustration is understandable but the pause in Hosea's prayer should give them pause. It is a good thing to long for revival and spiritual passion among God's people, but if that makes us proud, angry, or bitter against others then Satan has won a great victory.

2. (15-17) God sends dryness and wandering upon Israel.

"All their wickedness is in Gilgal, for there I hated them. Because of the evil of their deeds I will drive them from My house; I will love them no more. All their princes are rebellious. Ephraim is stricken, their root is dried up; they shall bear no fruit. Yes, were they to bear children, I would kill the darlings of their womb." My God will cast them away, because they did not obey Him; and they shall be wanderers among the nations.

a. All their wickedness is in Gilgal, for there I hated them: As mentioned before in Hosea 4:15, God despised the city of Gilgal as a center of idolatry in Israel. At one time, Gilgal was a place where prophets were trained under Elijah and Elisha (2 Kings 2:1; 4:38). But in Hosea's day it had become a center of false worship (Hosea 4:15, 12:11; Amos 4:4, 5:5).

b. I will drive them from My house: In this sense, exile was the perfect punishment for Israel. They had disgraced God's house, His land, so He would "evict" them.

c. They shall bear no fruit . . . I would kill the beloved fruit of their womb: One of the major reasons Israel went after idols like Baal and Ashtoreth was because those gods were thought to bring fertility and fruitfulness. God reminds Israel that He is really the Lord over the womb, and that He will turn their fruitfulness into barrenness.

d. My God will cast them away, because they did not obey Him: This is exactly what the Lord promised under the terms of the Old Covenant (Deuteronomy 30:24-28). Thankfully, we can come to God by faith in a new and better covenant, where He promises to remember our sins no more (Hebrews 8:12, 10:16-17).

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

Commentary -- Other

Evidence: Hos 9:4

I fear the preachers have been more studious to please than to awaken, or there would have been a deeper work. JOHN WESLEY

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 9 (Chapter Introduction)

Overview

Hos 9:1, The distress and captivity of Israel for their sins.

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 9 (Chapter Introduction)

CHAPTER 9

The distress and captivity of Israel for their sins, especially their idolatry.

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 9 (Chapter Introduction)

(Hos 9:1-6) The distress to come upon Israel.

(Hos 9:7-10) The approach of the day of trouble.

(Hos 9:11-17) Judgments on Israel.

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 9 (Chapter Introduction)

In this chapter, I. God threatens to deprive this degenerate seed of Israel of all their worldly enjoyments, because by sin they had forfeited their title to them; so that they should have no comfort either in receiving them themselves or in offering them to God (Hos 9:1-5). II. He dooms them to utter ruin, for their own sins and the sins of their prophets (Hos 9:6-8). III. He upbraids them with the wickedness of their fathers before them, whose steps they trod in (Hos 9:9, Hos 9:10). IV. He threatens them with the destruction of their children and the rooting out of their posterity (Hos 9:11-17).

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 9 (Chapter Introduction)

INTRODUCTION TO HOSEA 9

This chapter is an address to Israel or the ten tribes, and contains either a new sermon, or is a very considerable part of the former upon the same subject, the sins and punishment of that people. It begins with an instruction to them, not to rejoice in their prosperity, as others did; since it would soon be at an end, because of their idolatry, which was everywhere committed, and for which they expected a reward of temporal good things, Hos 9:1; but, on the contrary, they are threatened with famine, with want both of corn and wine, Hos 9:2; and with an ejection out of their land into foreign countries; where they should be obliged to eat things unclean by their law, Hos 9:3; and where their sacrifices and solemnities should be no more attended to, Hos 9:4; yea, where their carcasses should fall and be buried, while their own country and houses lay waste and desolate, Hos 9:6; for, whatsoever their foolish and mad prophets said to the contrary, who pretended to be with God, and know his will, and were a snare to them that gave heed unto them, and brought hatred on them, the time of their punishment would certainly come, Hos 9:7; and their iniquities would be remembered and visited; seeing their corruptions were deep, like those that appeared in Gibeah, in the days of old, Hos 9:9; they acting the same ungrateful part their fathers had done, of whom they were a degenerate offspring, Hos 9:10; wherefore for these, and other offences mentioned, they are threatened with being bereaved of their children, and drove out of their land, to wander among the nations, Hos 9:11.