<hi type="bold">7. treacherously--</hi>as to the marriage covenant (<reference osisRef="Jer.3.20">Jr 3:20</reference>).

<hi type="bold">strange children--</hi>alluding to "children of whoredoms" (<reference osisRef="Hos.1.2">Ho 1:2</reference>; 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [Henderson]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy.

<hi type="bold">a month--</hi>a very brief space of time shall elapse, and then punishment shall overtake them (<reference osisRef="Zech.11.8">Zec 11:8</reference>). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh.

<hi type="bold">portions--</hi>that is, possessions. Their resources and garrisons will not avail to save them. Henderson explains from <reference osisRef="Isa.57.6">Is 57:6</reference>, "portions" as their idols; the context favors this, "the Lord" the true "portion of His people" (<reference osisRef="Deut.32.9">De 32:9</reference>), being in antithesis to "their portions," the idols.

7. treacherously-- as to the marriage covenant (Jr 3:20). strange children-- alluding to "children of whoredoms" (Ho 1:2; 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [Henderson]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy. a month-- a very brief space of time shall elapse, and then punishment shall overtake them (Zec 11:8). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh. portions-- that is, possessions. Their resources and garrisons will not avail to save them. Henderson explains from Is 57:6, "portions" as their idols; the context favors this, "the Lord" the true "portion of His people" (De 32:9), being in antithesis to "their portions," the idols.


8. The arrival of the enemy is announced in the form of an injunction to blow an alarm.

<hi type="bold">cornet ... trumpet--</hi>The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note (<reference osisRef="Hos.8.1">Ho 8:1</reference>; <reference osisRef="Num.10.2">Nu 10:2</reference>; <reference osisRef="Jer.4.5">Jr 4:5</reference>; <reference osisRef="Joel.2.1">Joe 2:1</reference>).

<hi type="bold">Gibeah ... Ramah--</hi>both in Benjamin (<reference osisRef="Isa.10.29">Is 10:29</reference>).

<hi type="bold">Beth-aven--</hi>in Benjamin; not as in <reference osisRef="Hos.4.15">Ho 4:15</reference>; Beth-el, but a town east of it (<reference osisRef="Josh.7.2">Jos 7:2</reference>). "Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare <reference osisRef="Hos.5.5">Ho 5:5</reference>), being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (<reference osisRef="Judg.5.14">Jud 5:14</reference>).

8. The arrival of the enemy is announced in the form of an injunction to blow an alarm. cornet... trumpet-- The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note (Ho 8:1; Nu 10:2; Jr 4:5; Joe 2:1). Gibeah... Ramah-- both in Benjamin (Is 10:29). Beth-aven-- in Benjamin; not as in Ho 4:15; Beth-el, but a town east of it (Jos 7:2). "Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare Ho 5:5), being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (Jud 5:14).


9-10. Israel is referred to in <reference osisRef="Hos.5.9">Ho 5:9</reference>, Judah in <reference osisRef="Hos.5.10">Ho 5:10</reference>.

<hi type="bold">the day of rebuke--</hi>the day when I shall chastise him.

<hi type="bold">among the tribes of Israel have I made known--</hi>proving that the scene of Hosea's labor was among the ten tribes.

<hi type="bold">that which shall surely be--</hi>namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.

9-10. Israel is referred to in Ho 5:9, Judah in Ho 5:10. the day of rebuke-- the day when I shall chastise him. among the tribes of Israel have I made known-- proving that the scene of Hosea's labor was among the ten tribes. that which shall surely be-- namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.


<hi type="bold">11. broken in judgment--</hi>namely, the "judgment" of God on him (<reference osisRef="Hos.5.1">Ho 5:1</reference>).

<hi type="bold">walked after the commandment--</hi>Jeroboam's, to worship the calves (<reference osisRef="2Kgs.10.28-2Kgs.10.33">2Ki 10:28-33</reference>). Compare <reference osisRef="Mic.6.16">Mi 6:16</reference>, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (<reference osisRef="Acts.5.29">Ac 5:29</reference>). Jerome reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."

11. broken in judgment-- namely, the "judgment" of God on him (Ho 5:1). walked after the commandment-- Jeroboam's, to worship the calves (2Ki 10:28-33). Compare Mi 6:16, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (Ac 5:29). Jerome reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."


<hi type="bold">12. as a moth--</hi>consuming a garment (<reference osisRef="Job.13.28">Job 13:28</reference>; <reference osisRef="Ps.39.11">Psa 39:11</reference>; <reference osisRef="Isa.50.9">Is 50:9</reference>).

<hi type="bold">Judah ... rottenness--</hi>Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness (<reference osisRef="Prov.12.4">Pr 12:4</reference>). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [Grotius]. As in <reference osisRef="Hos.5.13">Ho 5:13</reference>, <reference osisRef="Hos.5.14">14</reference>, the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.

12. as a moth-- consuming a garment (Job 13:28; Psa 39:11; Is 50:9). Judah... rottenness-- Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness (Pr 12:4). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [Grotius]. As in Ho 5:13, 14, the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.


<hi type="bold">13. wound--</hi>literally, "bandage"; hence a bandaged wound (<reference osisRef="Isa.1.6">Is 1:6</reference>; <reference osisRef="Jer.30.12">Jr 30:12</reference>). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.

<hi type="bold">went ... to the Assyrian--</hi>First, Menahem (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>) applied to Pul; again, Hoshea to Shalmaneser (<reference osisRef="2Kgs.17.3">2Ki 17:3</reference>).

<hi type="bold">sent to King Jareb--</hi>Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [Jerome]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in <reference osisRef="Judg.6.32">Jud 6:32</reference>, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (<reference osisRef="2Kgs.16.7">2Ki 16:7</reference>, <reference osisRef="2Kgs.16.8">8</reference>; <reference osisRef="2Chr.28.16-2Chr.28.21">2Ch 28:16-21</reference>); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal you, nor cure you of your wound.

13. wound-- literally, "bandage"; hence a bandaged wound (Is 1:6; Jr 30:12). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy. went... to the Assyrian-- First, Menahem (2Ki 15:19) applied to Pul; again, Hoshea to Shalmaneser (2Ki 17:3). sent to King Jareb-- Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [Jerome]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in Jud 6:32, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (2Ki 16:7, 8; 2Ch 28:16-21); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal you, nor cure you of your wound.


<hi type="bold">14. lion--</hi>The black lion and the young lion are emblems of strength and ferocity (<reference osisRef="Ps.91.13">Psa 91:13</reference>).

<hi type="bold">I, even I--</hi>emphatic; when I, even I, the irresistible God, tear in pieces (<reference osisRef="Ps.50.22">Psa 50:22</reference>), no Assyrian power can rescue.

<hi type="bold">go away--</hi>as a lion stalks leisurely back with his prey to his lair.

14. lion-- The black lion and the young lion are emblems of strength and ferocity (Psa 91:13). I, even I-- emphatic; when I, even I, the irresistible God, tear in pieces (Psa 50:22), no Assyrian power can rescue. go away-- as a lion stalks leisurely back with his prey to his lair.


<hi type="bold">15. return to my place--</hi>that is, withdraw My favor.

<hi type="bold">till they acknowledge their offence--</hi>The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare <reference osisRef="Zech.11.5">Zec 11:5</reference>) is included in the idea, as English Version translates. Compare <reference osisRef="Lev.26.40">Le 26:40</reference>, <reference osisRef="Lev.26.41">41</reference>; <reference osisRef="Jer.29.12">Jr 29:12</reference>, <reference osisRef="Jer.29.13">13</reference>; <reference osisRef="Ezek.6.9">Eze 6:9</reference>; <reference osisRef="Ezek.20.43">20:43</reference>; <reference osisRef="Ezek.36.31">36:31</reference>.

<hi type="bold">seek my face--</hi>that is, seek My favor (<reference osisRef="Prov.29.26">Pr 29:26</reference>, Margin).

<hi type="bold">in ... affliction ... seek me early--</hi>that is, diligently; rising up before dawn to seek Me (<reference osisRef="Ps.119.147">Psa 119:147</reference>; compare <reference osisRef="Ps.78.34">Psa 78:34</reference>). <chapter eID="Hos.5"/>

15. return to my place-- that is, withdraw My favor. till they acknowledge their offence-- The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare Zec 11:5) is included in the idea, as English Version translates. Compare Le 26:40, 41; Jr 29:12, 13; Eze 6:9; 20:43; 36:31. seek my face-- that is, seek My favor (Pr 29:26, Margin). in... affliction... seek me early-- that is, diligently; rising up before dawn to seek Me (Psa 119:147; compare Psa 78:34).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Hos.6.1-Hos.6.11">Ho 6:1-11</reference>. The Israelites' Exhortation to One Another to Seek the Lord.</title>
 At <reference osisRef="Hos.6.4">Ho 6:4</reference> a new discourse, complaining of them, begins; for <reference osisRef="Hos.6.1-Hos.6.3">Ho 6:1-3</reference> evidently belong to <reference osisRef="Hos.5.15">Ho 5:15</reference>, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. <reference osisRef="Hos.6.8">Ho 6:8</reference> 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 (<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>).

<hi type="bold">1. let us return--</hi>in order that God who has "returned to His place" may return to us (<reference osisRef="Hos.5.15">Ho 5:15</reference>).

<hi type="bold">torn, and ... heal--</hi>(<reference osisRef="Deut.32.39">De 32:39</reference>; <reference osisRef="Jer.30.17">Jr 30:17</reference>). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, <reference osisRef="Hos.5.13">Ho 5:13</reference>) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (<reference osisRef="Ps.130.4">Psa 130:4</reference>).

CHAPTER 6 Ho 6:1-11. The Israelites' Exhortation to One Another to Seek the Lord. At Ho 6:4 a new discourse, complaining of them, begins; for Ho 6:1-3 evidently belong to Ho 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Ho 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). 1. let us return-- in order that God who has "returned to His place" may return to us (Ho 5:15). torn, and... heal-- (De 32:39; Jr 30:17). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Ho 5:13) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (Psa 130:4).


2. Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, <reference osisRef="Isa.17.6">Is 17:6</reference>; <reference osisRef="Luke.13.32">Lu 13:32</reference>, <reference osisRef="Luke.13.33">33</reference>); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (<reference osisRef="Isa.49.3">Is 49:3</reference>; compare <reference osisRef="Matt.2.15">Mt 2:15</reference>, with <reference osisRef="Hos.11.1">Ho 11:1</reference>), raised on the third day (<reference osisRef="John.2.19">Joh 2:19</reference>; <reference osisRef="1Cor.15.4">1Co 15:4</reference>; compare <reference osisRef="Isa.53.10">Is 53:10</reference>). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (<reference osisRef="Isa.26.19">Is 26:19</reference>; <reference osisRef="Ezek.37.1-Ezek.37.14">Eze 37:1-14</reference>; <reference osisRef="Dan.12.2">Da 12:2</reference>).

<hi type="bold">live in his sight--</hi>enjoy His favour and the light of His countenance shining on us, as of old; in contrast to <reference osisRef="Hos.5.6">Ho 5:6</reference>, <reference osisRef="Hos.5.15">15</reference>, "Withdrawn Himself from them."

2. Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Is 17:6; Lu 13:32, 33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Is 49:3; compare Mt 2:15, with Ho 11:1), raised on the third day (Joh 2:19; 1Co 15:4; compare Is 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Is 26:19; Eze 37:1-14; Da 12:2). live in his sight-- enjoy His favour and the light of His countenance shining on us, as of old; in contrast to Ho 5:6, 15, "Withdrawn Himself from them."


<hi type="bold">3. know, if we follow on to know the Lord--</hi>The result of His recovered favor (<reference osisRef="Hos.6.2">Ho 6:2</reference>) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (<reference osisRef="Ps.63.8">Psa 63:8</reference>; <reference osisRef="Isa.54.13">Is 54:13</reference>). "Then" implies the consequence of the revival in <reference osisRef="Hos.6.2">Ho 6:2</reference>. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (<reference osisRef="Hos.4.1">Ho 4:1</reference>; <reference osisRef="Hos.5.4">5:4</reference>), so the knowledge of Him will bring with it all blessings; yea, it is "life" (<reference osisRef="John.17.3">Joh 17:3</reference>). This knowledge is practice, not mere theory (<reference osisRef="Jer.22.15">Jr 22:15</reference>, <reference osisRef="Jer.22.16">16</reference>). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (<reference osisRef="Prov.4.18">Pr 4:18</reference>).

<hi type="bold">prepared--</hi>"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (<reference osisRef="Gen.41.32">Ge 41:32</reference>, Margin; <reference osisRef="Rev.12.6">Re 12:6</reference>). Jehovah shall surely come to the relief of His people after their dark night of calamity.

<hi type="bold">as the morning--</hi>(<reference osisRef="2Sam.23.4">2Sa 23:4</reference>).

<hi type="bold">as the rain ... latter ... former--</hi>(<reference osisRef="Job.29.23">Job 29:23</reference>; <reference osisRef="Joel.2.23">Joe 2:23</reference>). First, "the rain" generally is mentioned; then the two rains (<reference osisRef="Deut.11.14">De 11:14</reference>) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.

3. know, if we follow on to know the Lord-- The result of His recovered favor (Ho 6:2) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (Psa 63:8; Is 54:13). "Then" implies the consequence of the revival in Ho 6:2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (Ho 4:1; 5:4), so the knowledge of Him will bring with it all blessings; yea, it is "life" (Joh 17:3). This knowledge is practice, not mere theory (Jr 22:15, 16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (Pr 4:18). prepared-- "is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (Ge 41:32, Margin; Re 12:6). Jehovah shall surely come to the relief of His people after their dark night of calamity. as the morning-- (2Sa 23:4). as the rain... latter... former-- (Job 29:23; Joe 2:23). First, "the rain" generally is mentioned; then the two rains (De 11:14) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.


<hi type="bold">4. what shall I do unto thee--</hi>to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (<reference osisRef="Isa.5.4">Is 5:4</reference>)? At this verse a new discourse begins, resuming the threats (<reference osisRef="Hos.5.14">Ho 5:14</reference>). See opening remarks on this chapter.

<hi type="bold">goodness--</hi>godliness.

<hi type="bold">morning cloud--</hi>soon dispersed by the sun (<reference osisRef="Hos.13.3">Ho 13:3</reference>). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in <reference osisRef="Hos.6.3">Ho 6:3</reference>. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."

4. what shall I do unto thee-- to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Is 5:4)? At this verse a new discourse begins, resuming the threats (Ho 5:14). See opening remarks on this chapter. goodness-- godliness. morning cloud-- soon dispersed by the sun (Ho 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Ho 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."


<hi type="bold">5. I hewed them by the prophets--</hi>that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (<reference osisRef="Jer.1.10">Jr 1:10</reference>; <reference osisRef="Ezek.43.3">Eze 43:3</reference>).

<hi type="bold">by ... words of my mouth--</hi>(<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Jer.23.29">Jr 23:29</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>).

<hi type="bold">thy judgments--</hi>the judgments which I will inflict on thee, Ephraim and Judah (<reference osisRef="Hos.6.4">Ho 6:4</reference>). So "thy judgments," that is, those inflicted on thee (<reference osisRef="Zeph.3.15">Zep 3:15</reference>).

<hi type="bold">are as the light, &c.--</hi>like the light, palpable to the eyes of all, as coming from God, the punisher of sin. Henderson translates, "lightning" (compare Margin, <reference osisRef="Job.37.3">Job 37:3</reference>, <reference osisRef="Job.37.15">15</reference>).

5. I hewed them by the prophets-- that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (Jr 1:10; Eze 43:3). by... words of my mouth-- (Is 11:4; Jr 23:29; He 4:12). thy judgments-- the judgments which I will inflict on thee, Ephraim and Judah (Ho 6:4). So "thy judgments," that is, those inflicted on thee (Zep 3:15). are as the light, &c.-- like the light, palpable to the eyes of all, as coming from God, the punisher of sin. Henderson translates, "lightning" (compare Margin, Job 37:3, 15).


<hi type="bold">6. mercy--</hi>put for piety in general, of which mercy or charity is a branch.

<hi type="bold">not sacrifice--</hi>that is, "rather than sacrifice." So "not" is merely comparative (<reference osisRef="Exod.16.8">Ex 16:8</reference>; <reference osisRef="Joel.2.13">Joe 2:13</reference>; <reference osisRef="John.6.27">Joh 6:27</reference>; <reference osisRef="1Tim.2.14">1Ti 2:14</reference>). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>; <reference osisRef="Ps.50.8">Psa 50:8</reference>, <reference osisRef="Ps.50.9">9</reference>; <reference osisRef="Ps.51.16">51:16</reference>; <reference osisRef="Isa.1.11">Is 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>; <reference osisRef="Mic.6.6-Mic.6.8">Mi 6:6-8</reference>; <reference osisRef="Matt.9.13">Mt 9:13</reference>; <reference osisRef="Matt.12.7">12:7</reference>).

<hi type="bold">knowledge of God--</hi>experimental and practical, not merely theoretical (<reference osisRef="Hos.6.3">Ho 6:3</reference>; <reference osisRef="Jer.22.16">Jr 22:16</reference>; <reference osisRef="1John.2.3">1Jo 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.

6. mercy-- put for piety in general, of which mercy or charity is a branch. not sacrifice-- that is, "rather than sacrifice." So "not" is merely comparative (Ex 16:8; Joe 2:13; Joh 6:27; 1Ti 2:14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience (1Sa 15:22; Psa 50:8, 9; 51:16; Is 1:11, 12; Mi 6:6-8; Mt 9:13; 12:7). knowledge of God-- experimental and practical, not merely theoretical (Ho 6:3; Jr 22:16; 1Jo 2:3, 4). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.


<hi type="bold">7. like men--</hi>the common sort of men (<reference osisRef="Ps.82.7">Psa 82:7</reference>). Not as Margin, "like Adam," <reference osisRef="Job.31.33">Job 31:33</reference>. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (<reference osisRef="Rom.5.12-Rom.5.19">Ro 5:12-19</reference>). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men.

<hi type="bold">there--</hi>in the northern kingdom, Israel.

7. like men-- the common sort of men (Psa 82:7). Not as Margin, "like Adam," Job 31:33. For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Ro 5:12-19). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men. there-- in the northern kingdom, Israel.


<hi type="bold">8. Gilead ... city--</hi>probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (<reference osisRef="1Kgs.4.13">1Ki 4:13</reference>; compare <reference osisRef="Gen.31.21-Gen.31.25">Ge 31:21-25</reference>).

<hi type="bold">work iniquity--</hi>(<reference osisRef="Hos.12.11">Ho 12:11</reference>).

<hi type="bold">polluted with blood--</hi>"marked with blood-traces" [Maurer]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (<reference osisRef="2Kgs.15.25">2Ki 15:25</reference>). See on <reference osisRef="Hos.6.1">Ho 6:1</reference>. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (<reference osisRef="Num.35.14">Nu 35:14</reference>; <reference osisRef="Deut.4.41-Deut.4.43">De 4:41-43</reference>; <reference osisRef="Josh.20.8">Jos 20:8</reference>). Ramoth-gilead was one.

8. Gilead... city-- probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (1Ki 4:13; compare Ge 31:21-25). work iniquity-- (Ho 12:11). polluted with blood-- "marked with blood-traces" [Maurer]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (2Ki 15:25). See on Ho 6:1. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (Nu 35:14; De 4:41-43; Jos 20:8). Ramoth-gilead was one.


<hi type="bold">9. company--</hi>"association" or guild of priests.

<hi type="bold">murder by consent--</hi>literally, "with one shoulder" (compare <reference osisRef="Zeph.3.9">Zep 3:9</reference>, Margin). The image is from oxen putting their shoulders together to pull the same yoke [Rivetus]. Maurer translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (<reference osisRef="Josh.20.7">Jos 20:7</reference>; <reference osisRef="Josh.21.21">21:21</reference>), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (<reference osisRef="1Kgs.12.25">1Ki 12:25</reference>). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [Henderson]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [Maurer].

<hi type="bold">commit lewdness--</hi>deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."

9. company-- "association" or guild of priests. murder by consent-- literally, "with one shoulder" (compare Zep 3:9, Margin). The image is from oxen putting their shoulders together to pull the same yoke [Rivetus]. Maurer translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (Jos 20:7; 21:21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (1Ki 12:25). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [Henderson]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [Maurer]. commit lewdness-- deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."


<hi type="bold">10. horrible thing--</hi>(<reference osisRef="Jer.5.30">Jr 5:30</reference>; <reference osisRef="Jer.18.13">18:13</reference>; <reference osisRef="Jer.23.14">23:14</reference>).

<hi type="bold">whoredom--</hi>idolatry.

10. horrible thing-- (Jr 5:30; 18:13; 23:14). whoredom-- idolatry.


<hi type="bold">11. an harvest--</hi>namely, of judgments (as in <reference osisRef="Jer.51.33">Jr 51:33</reference>; <reference osisRef="Joel.3.13">Joe 3:13</reference>; <reference osisRef="Rev.14.15">Re 14:15</reference>). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (<reference osisRef="Hos.8.7">Ho 8:7</reference>; <reference osisRef="Hos.10.12">10:12</reference>; <reference osisRef="Job.4.8">Job 4:8</reference>; <reference osisRef="Prov.22.8">Pr 22:8</reference>). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers."

<hi type="bold">when I returned the captivity of my people--</hi>when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (<reference osisRef="2Chr.28.6-2Chr.28.15">2Ch 28:6-15</reference>). This prophecy was delivered under Pekah [Ludovicus De Dieu]. Maurer explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, Ludovicus De Dieu's explanation must be taken. Grotius translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (<reference osisRef="Deut.30.3">De 30:3</reference>; <reference osisRef="Ps.14.7">Psa 14:7</reference>). <chapter eID="Hos.6"/>

11. an harvest-- namely, of judgments (as in Jr 51:33; Joe 3:13; Re 14:15). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (Ho 8:7; 10:12; Job 4:8; Pr 22:8). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers." when I returned the captivity of my people-- when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (2Ch 28:6-15). This prophecy was delivered under Pekah [Ludovicus De Dieu]. Maurer explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, Ludovicus De Dieu's explanation must be taken. Grotius translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment (De 30:3; Psa 14:7).


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Hos.7.1-Hos.7.16">Ho 7:1-16</reference>. Reproof of Israel.</title>
 Probably delivered in the interreign and civil war at Pekah's death; for <reference osisRef="Hos.7.7">Ho 7:7</reference>, "all their kings ... fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In <reference osisRef="Hos.7.8">Ho 7:8</reference> 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].

<hi type="bold">1. I would have healed Israel--</hi>Israel's restoration of the two hundred thousand Jewish captives at God's command (<reference osisRef="2Chr.28.8-2Chr.28.15">2Ch 28:8-15</reference>) gave hope of Israel's reformation [Henderson]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).

CHAPTER 7 Ho 7:1-16. Reproof of Israel. Probably delivered in the interreign and civil war at Pekah's death; for Ho 7:7, "all their kings... fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Ho 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]. 1. I would have healed Israel-- Israel's restoration of the two hundred thousand Jewish captives at God's command (2Ch 28:8-15) gave hope of Israel's reformation [Henderson]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).


<hi type="bold">2. consider not in their hearts--</hi>literally, "say not to," &c. (<reference osisRef="Ps.14.1">Psa 14:1</reference>).

<hi type="bold">that I remember--</hi>and will punish.

<hi type="bold">their own doings have beset them about--</hi>as so many witnesses against them (<reference osisRef="Ps.9.16">Psa 9:16</reference>; <reference osisRef="Prov.5.22">Pr 5:22</reference>).

<hi type="bold">before my face--</hi>(<reference osisRef="Ps.90.8">Psa 90:8</reference>).

2. consider not in their hearts-- literally, "say not to," &c. (Psa 14:1). that I remember-- and will punish. their own doings have beset them about-- as so many witnesses against them (Psa 9:16; Pr 5:22). before my face-- (Psa 90:8).


3. Their princes, instead of checking, "have pleasure in them that do" such crimes (<reference osisRef="Rom.1.32">Ro 1:32</reference>).

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


<hi type="bold">4. who ceaseth from raising--</hi>rather, "heating" it, from an Arabic root, "to be hot." So the Septuagint. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat that he ceaseth from heating it only from the time that he hath kneaded the dough, until it be leavened; he only needs to omit feeding it during the short period of the fermentation of the bread. Compare <reference osisRef="2Pet.2.14">2Pe 2:14</reference>, "that cannot cease from sin" [Henderson].

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


<hi type="bold">5. the day of our king--</hi>his birthday or day of inauguration.

<hi type="bold">have made him sick--</hi>namely, the king. Maurer translates, "make themselves sick."

<hi type="bold">with bottles of wine--</hi>drinking not merely glasses, but bottles. Maurer translates, "Owing to the heat of wine."

<hi type="bold">he stretched out his hand with scorners--</hi>the gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.

5. the day of our king-- his birthday or day of inauguration. have made him sick-- namely, the king. Maurer translates, "make themselves sick." with bottles of wine-- drinking not merely glasses, but bottles. Maurer translates, "Owing to the heat of wine." he stretched out his hand with scorners-- the gesture of revellers in holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions.


<hi type="bold">6. they have made ready--</hi>rather, "they make their heart approach," namely their king, in going to drink with him.

<hi type="bold">like an oven--</hi>following out the image in <reference osisRef="Hos.7.4">Ho 7:4</reference>. As it conceals the lighted fire all night while the baker sleeps but in the morning burns as a flaming fire, so they brood mischief in their hearts while conscience is lulled asleep, and their wicked designs wait only for a fair occasion to break forth [Horsley]. Their heart is the oven, their baker the ringleader of the plot. In <reference osisRef="Hos.7.7">Ho 7:7</reference> their plots appear, namely, the intestine disturbances and murders of one king after another, after Jeroboam II.

6. they have made ready-- rather, "they make their heart approach," namely their king, in going to drink with him. like an oven-- following out the image in Ho 7:4. As it conceals the lighted fire all night while the baker sleeps but in the morning burns as a flaming fire, so they brood mischief in their hearts while conscience is lulled asleep, and their wicked designs wait only for a fair occasion to break forth [Horsley]. Their heart is the oven, their baker the ringleader of the plot. In Ho 7:7 their plots appear, namely, the intestine disturbances and murders of one king after another, after Jeroboam II.


<hi type="bold">7. all hot--</hi>All burn with eagerness to cause universal disturbance (<reference osisRef="2Kgs.15.1-2Kgs.15.38">2Ki 15:1-38</reference>).

<hi type="bold">devoured their judges--</hi>magistrates; as the fire of the oven devours the fuel.

<hi type="bold">all their kings ... fallen--</hi>See on <reference osisRef="Hos.7.1">Ho 7:1</reference>.

<hi type="bold">none ... calleth unto me--</hi>Such is their perversity that amid all these national calamities, none seeks help from Me (<reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="Isa.64.7">64:7</reference>).

7. all hot-- All burn with eagerness to cause universal disturbance (2Ki 15:1-38). devoured their judges-- magistrates; as the fire of the oven devours the fuel. all their kings... fallen-- See on Ho 7:1. none... calleth unto me-- Such is their perversity that amid all these national calamities, none seeks help from Me (Is 9:13; 64:7).


<hi type="bold">8. mixed ... among the people--</hi>by leagues with idolaters, and the adoption of their idolatrous practices (<reference osisRef="Hos.7.9">Ho 7:9</reference>, <reference osisRef="Hos.7.11">11</reference>; <reference osisRef="Ps.106.35">Psa 106:35</reference>).

<hi type="bold">Ephraim ... cake not turned--</hi>a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (<reference osisRef="1Kgs.19.6">1Ki 19:6</reference>), and turning it every ten minutes, to bake it thoroughly without burning it.

8. mixed... among the people-- by leagues with idolaters, and the adoption of their idolatrous practices (Ho 7:9, 11; Psa 106:35). Ephraim... cake not turned-- a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (1Ki 19:6), and turning it every ten minutes, to bake it thoroughly without burning it.


<hi type="bold">9. Strangers--</hi>foreigners: the Syrians and Assyrians (<reference osisRef="2Kgs.13.7">2Ki 13:7</reference>; <reference osisRef="2Kgs.15.19">15:19</reference>, <reference osisRef="2Kgs.15.20">20</reference>; <reference osisRef="2Kgs.17.3-2Kgs.17.6">17:3-6</reference>).

<hi type="bold">gray hairs--</hi>that is, symptoms of approaching national dissolution.

<hi type="bold">are here and there upon--</hi>literally, "are sprinkled on" him.

<hi type="bold">yet he knoweth not--</hi>Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.

9. Strangers-- foreigners: the Syrians and Assyrians (2Ki 13:7; 15:19, 20; 17:3-6). gray hairs-- that is, symptoms of approaching national dissolution. are here and there upon-- literally, "are sprinkled on" him. yet he knoweth not-- Though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation.


10. Repetition of <reference osisRef="Hos.5.5">Ho 5:5</reference>.

<hi type="bold">not return to ... Lord ... for all this--</hi>notwithstanding all their calamities (<reference osisRef="Isa.9.13">Is 9:13</reference>).

10. Repetition of Ho 5:5. not return to... Lord... for all this-- notwithstanding all their calamities (Is 9:13).


<hi type="bold">11. like a silly dove--</hi>a bird proverbial for simplicity: easily deceived.

<hi type="bold">without heart--</hi>that is, understanding.

<hi type="bold">call to Egypt--</hi>Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (<reference osisRef="2Kgs.17.3-2Kgs.17.6">2Ki 17:3-6</reference>). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.

11. like a silly dove-- a bird proverbial for simplicity: easily deceived. without heart-- that is, understanding. call to Egypt-- Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (2Ki 17:3-6). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.


<hi type="bold">12. When they shall go--</hi>to seek aid from this or that foreign state.

<hi type="bold">spread my net upon them--</hi>as on birds taken on the ground (<reference osisRef="Ezek.12.13">Eze 12:13</reference>), as contrasted with "bringing them down" as the "fowls of the heavens," namely, by the use of missiles.

<hi type="bold">as their congregation hath heard--</hi>namely, by My prophets through whom I threatened "chastisement" (<reference osisRef="Hos.5.9">Ho 5:9</reference>; <reference osisRef="2Kgs.17.13-2Kgs.17.18">2Ki 17:13-18</reference>).

12. When they shall go-- to seek aid from this or that foreign state. spread my net upon them-- as on birds taken on the ground (Eze 12:13), as contrasted with "bringing them down" as the "fowls of the heavens," namely, by the use of missiles. as their congregation hath heard-- namely, by My prophets through whom I threatened "chastisement" (Ho 5:9; 2Ki 17:13-18).


<hi type="bold">13. fled--</hi>as birds from their nest (<reference osisRef="Prov.27.8">Pr 27:8</reference>; <reference osisRef="Isa.16.2">Is 16:2</reference>).

<hi type="bold">me--</hi>who both could and would have healed them (<reference osisRef="Hos.7.1">Ho 7:1</reference>), had they applied to Me.

<hi type="bold">redeemed them--</hi>from Egypt and their other enemies (<reference osisRef="Mic.6.4">Mi 6:4</reference>).

<hi type="bold">lies--</hi>(<reference osisRef="Ps.78.36">Psa 78:36</reference>; <reference osisRef="Jer.3.10">Jr 3:10</reference>). Pretending to be My worshippers, when they all the while worshipped idols (<reference osisRef="Hos.7.14">Ho 7:14</reference>; <reference osisRef="Hos.12.1">Ho 12:1</reference>); also defrauding Me of the glory of their deliverance, and ascribing it and their other blessings to idols [Calvin].

13. fled-- as birds from their nest (Pr 27:8; Is 16:2). me-- who both could and would have healed them (Ho 7:1), had they applied to Me. redeemed them-- from Egypt and their other enemies (Mi 6:4). lies-- (Psa 78:36; Jr 3:10). Pretending to be My worshippers, when they all the while worshipped idols (Ho 7:14; Ho 12:1); also defrauding Me of the glory of their deliverance, and ascribing it and their other blessings to idols [Calvin].


<hi type="bold">14. not cried unto me--</hi>but unto other gods [Maurer], (<reference osisRef="Job.35.9">Job 35:9</reference>, <reference osisRef="Job.35.10">10</reference>). Or, they did indeed cry unto Me, but not "with their heart": answering to "lies," <reference osisRef="Hos.7.13">Ho 7:13</reference> (see on <reference osisRef="Hos.7.13">Ho 7:13</reference>).

<hi type="bold">when they howled upon their beds--</hi>sleepless with anxiety; image of deep affliction. Their cry is termed "howling," as it is the cry of anguish, not the cry of repentance and faith.

<hi type="bold">assemble ... for corn, &c.--</hi>namely in the temples of their idols, to obtain from them a good harvest and vintage, instead of coming to Me, the true Giver of these (<reference osisRef="Hos.2.5">Ho 2:5</reference>, <reference osisRef="2Cor.8.12">8, 12</reference>), proving that their cry to God was "not with their heart."

<hi type="bold">rebel against me--</hi>literally, "withdraw themselves against Me," that is, not only withdraw from Me, but also rebel against Me.

14. not cried unto me-- but unto other gods [Maurer], (Job 35:9, 10). Or, they did indeed cry unto Me, but not "with their heart": answering to "lies," Ho 7:13 (see on Ho 7:13). when they howled upon their beds-- sleepless with anxiety; image of deep affliction. Their cry is termed "howling," as it is the cry of anguish, not the cry of repentance and faith. assemble... for corn, &c.-- namely in the temples of their idols, to obtain from them a good harvest and vintage, instead of coming to Me, the true Giver of these (Ho 2:5, 8, 12), proving that their cry to God was "not with their heart." rebel against me-- literally, "withdraw themselves against Me," that is, not only withdraw from Me, but also rebel against Me.


<hi type="bold">15. I ... bound--</hi>when I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [Calvin]. Maurer translates, "I instructed them" to war (<reference osisRef="Ps.18.34">Psa 18:34</reference>; <reference osisRef="Ps.144.1">144:1</reference>), namely, under Jeroboam II (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>). Grotius explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.

15. I... bound-- when I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery [Calvin]. Maurer translates, "I instructed them" to war (Psa 18:34; 144:1), namely, under Jeroboam II (2Ki 14:25). Grotius explains, "Whether I chastised them (Margin) or strengthened their arms, they imagined mischief against Me." English Version is best.


<hi type="bold">16. return, but not to the Most High--</hi>or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint.

<hi type="bold">deceitful bow--</hi>(<reference osisRef="Ps.78.57">Psa 78:57</reference>). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols.

<hi type="bold">for the rage of their tongue--</hi>their boast of safety from Egyptian aid, and their "lies" (<reference osisRef="Hos.7.13">Ho 7:13</reference>), whereby they pretended to serve God, while worshipping idols; also their perverse defense for their idolatries and blasphemies against God and His prophets (<reference osisRef="Ps.73.9">Psa 73:9</reference>; <reference osisRef="Ps.120.2">120:2</reference>, <reference osisRef="Ps.120.3">3</reference>).

<hi type="bold">their derision in ... Egypt--</hi>Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (<reference osisRef="Hos.9.3">Ho 9:3</reference>, <reference osisRef="Hos.9.6">6</reference>; <reference osisRef="2Kgs.17.4">2Ki 17:4</reference>). <chapter eID="Hos.7"/>

16. return, but not to the Most High-- or, "to one who is not the Most High," one very different from Him, a stock or a stone. So the Septuagint. deceitful bow-- (Psa 78:57). A bow which, from its faulty construction, shoots wide of the mark. So Israel pretends to seek God, but turns aside to idols. for the rage of their tongue-- their boast of safety from Egyptian aid, and their "lies" (Ho 7:13), whereby they pretended to serve God, while worshipping idols; also their perverse defense for their idolatries and blasphemies against God and His prophets (Psa 73:9; 120:2, 3). their derision in... Egypt-- Their "fall" shall be the subject of "derision" to Egypt, to whom they had applied for help (Ho 9:3, 6; 2Ki 17:4).


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Hos.8.1-Hos.8.14">Ho 8:1-14</reference>. Prophecy of the Irruption of the Assyrians, in Punishment for Israel's Apostasy, Idolatry, and Setting Up of Kings without God's Sanction.</title>
 In <reference osisRef="Hos.8.14">Ho 8:14</reference>, Judah is said to multiply fenced cities; and in <reference osisRef="Hos.8.7-Hos.8.9">Ho 8:7-9</reference>, 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 (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>, <reference osisRef="2Chr.9.10">9, 10</reference>). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>) [Maurer].

<hi type="bold">1. Set the trumpet, &c.--</hi>to give warning of the approach of the enemy: "To thy palate (that is, 'mouth,' <reference osisRef="Job.31.30">Job 31:30</reference>, Margin) the trumpet"; the abruptness of expression indicates the suddenness of the attack. So <reference osisRef="Hos.5.8">Ho 5:8</reference>.

<hi type="bold">as ... eagle--</hi>the Assyrian (<reference osisRef="Deut.28.49">De 28:49</reference>; <reference osisRef="Jer.48.40">Jr 48:40</reference>; <reference osisRef="Hab.1.8">Ha 1:8</reference>).

<hi type="bold">against ... house of ... Lord--</hi>not the temple, but Israel viewed as the family of God (<reference osisRef="Hos.9.15">Ho 9:15</reference>; <reference osisRef="Num.12.7">Nu 12:7</reference>; <reference osisRef="Zech.9.8">Zec 9:8</reference>; <reference osisRef="Heb.3.2">He 3:2</reference>; <reference osisRef="1Tim.3.15">1Ti 3:15</reference>; <reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

CHAPTER 8 Ho 8:1-14. Prophecy of the Irruption of the Assyrians, in Punishment for Israel's Apostasy, Idolatry, and Setting Up of Kings without God's Sanction. In Ho 8:14, Judah is said to multiply fenced cities; and in Ho 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, 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]. 1. Set the trumpet, &c.-- to give warning of the approach of the enemy: "To thy palate (that is, 'mouth,' Job 31:30, Margin) the trumpet"; the abruptness of expression indicates the suddenness of the attack. So Ho 5:8. as... eagle-- the Assyrian (De 28:49; Jr 48:40; Ha 1:8). against... house of... Lord-- not the temple, but Israel viewed as the family of God (Ho 9:15; Nu 12:7; Zec 9:8; He 3:2; 1Ti 3:15; 1Pe 4:17).


<hi type="bold">2. My God, we know thee--</hi>the singular, "My," is used distributively, each one so addressing God. They, in their hour of need, plead their knowledge of God as the covenant-people, while in their acts they acknowledge Him not (compare <reference osisRef="Matt.7.21">Mt 7:21</reference>, <reference osisRef="Matt.7.22">22</reference>; <reference osisRef="Titus.1.16">Tit 1:16</reference>; also <reference osisRef="Isa.29.13">Is 29:13</reference>; <reference osisRef="Jer.7.4">Jr 7:4</reference>). The Hebrew joins "Israel," not as English Version, with "shall cry," but "We, Israel, know thee"; God denies the claim thus urged on the ground of their descent from Israel.

2. My God, we know thee-- the singular, "My," is used distributively, each one so addressing God. They, in their hour of need, plead their knowledge of God as the covenant-people, while in their acts they acknowledge Him not (compare Mt 7:21, 22; Tit 1:16; also Is 29:13; Jr 7:4). The Hebrew joins "Israel," not as English Version, with "shall cry," but "We, Israel, know thee"; God denies the claim thus urged on the ground of their descent from Israel.


<hi type="bold">3. Israel--</hi>God repeats the name in opposition to their use of it (<reference osisRef="Hos.8.2">Ho 8:2</reference>).

<hi type="bold">the thing that is good--</hi>Jerome translates, "God" who is good and doing good (<reference osisRef="Ps.119.68">Psa 119:68</reference>). He is the chief object rejected, but with Him also all that is good.

<hi type="bold">the enemy shall pursue him--</hi>in just retribution from God.

3. Israel-- God repeats the name in opposition to their use of it (Ho 8:2). the thing that is good-- Jerome translates, "God" who is good and doing good (Psa 119:68). He is the chief object rejected, but with Him also all that is good. the enemy shall pursue him-- in just retribution from God.


<hi type="bold">4. kings ... not by me--</hi>not with My sanction (<reference osisRef="1Kgs.11.31">1Ki 11:31</reference>; <reference osisRef="1Kgs.12.20">12:20</reference>). Israel set up Jeroboam and his successors, whereas God had appointed the house of David as the rightful kings of the whole nation.

<hi type="bold">I knew it not--</hi>I approved it not (<reference osisRef="Ps.1.6">Psa 1:6</reference>).

<hi type="bold">of ... gold ... idols--</hi>(<reference osisRef="Hos.2.8">Ho 2:8</reference>; <reference osisRef="2Cor.13.2">13:2</reference>).

<hi type="bold">that they may be cut off--</hi>that is, though warned of the consequences of idolatry, as it were with open eyes they rushed on their own destruction. So <reference osisRef="Jer.27.10">Jr 27:10</reference>, <reference osisRef="Jer.27.15">15</reference>; <reference osisRef="Jer.44.8">44:8</reference>.

4. kings... not by me-- not with My sanction (1Ki 11:31; 12:20). Israel set up Jeroboam and his successors, whereas God had appointed the house of David as the rightful kings of the whole nation. I knew it not-- I approved it not (Psa 1:6). of... gold... idols-- (Ho 2:8; 13:2). that they may be cut off-- that is, though warned of the consequences of idolatry, as it were with open eyes they rushed on their own destruction. So Jr 27:10, 15; 44:8.


<hi type="bold">5. hath cast thee off--</hi>As the ellipsis of thee is unusual, Maurer translates, "thy calf is abominable." But the antithesis to <reference osisRef="Hos.8.3">Ho 8:3</reference> establishes English Version, "Israel hath cast off the thing that is good"; therefore, in just retribution, "thy calf hath cast thee off," that is, is made by God the cause of thy being cast off (<reference osisRef="Hos.10.15">Ho 10:15</reference>). Jeroboam, during his sojourn in Egypt, saw Apis worshipped at Memphis, and Mnevis at Heliopolis, in the form of an ox; this, and the temple cherubim, suggested the idea of the calves set up at Dan and Beth-el.

<hi type="bold">how long ... ere they attain to innocency?--</hi>How long will they be incapable of bearing innocency? [Maurer].

5. hath cast thee off-- As the ellipsis of thee is unusual, Maurer translates, "thy calf is abominable." But the antithesis to Ho 8:3 establishes English Version, "Israel hath cast off the thing that is good"; therefore, in just retribution, "thy calf hath cast thee off," that is, is made by God the cause of thy being cast off (Ho 10:15). Jeroboam, during his sojourn in Egypt, saw Apis worshipped at Memphis, and Mnevis at Heliopolis, in the form of an ox; this, and the temple cherubim, suggested the idea of the calves set up at Dan and Beth-el. how long... ere they attain to innocency?-- How long will they be incapable of bearing innocency? [Maurer].


<hi type="bold">6. from Israel was it--</hi>that is, the calf originated with them, not from Me. "It also," as well as their "kings set up" by them, "but not by Me" (<reference osisRef="Hos.8.4">Ho 8:4</reference>).

6. from Israel was it-- that is, the calf originated with them, not from Me. "It also," as well as their "kings set up" by them, "but not by Me" (Ho 8:4).


<hi type="bold">7. sown ... reap--</hi>(<reference osisRef="Prov.22.8">Pr 22:8</reference>; <reference osisRef="Gal.6.7">Ga 6:7</reference>). "Sow ... wind," that is, to make the vain show of worship, while faith and obedience are wanting [Calvin]. Rather, to offer senseless supplications to the calves for good harvests (compare <reference osisRef="Hos.2.8">Ho 2:8</reference>); the result being that God will make them "reap no stalk," that is, "standing corn." Also, the phraseology proverbially means that all their undertakings shall be profitless (<reference osisRef="Prov.11.29">Pr 11:29</reference>; <reference osisRef="Eccl.5.16">Ec 5:16</reference>).

<hi type="bold">the bud--</hi>or, "growth."

<hi type="bold">strangers--</hi>foreigners (<reference osisRef="Hos.7.9">Ho 7:9</reference>).

7. sown... reap-- (Pr 22:8; Ga 6:7). "Sow... wind," that is, to make the vain show of worship, while faith and obedience are wanting [Calvin]. Rather, to offer senseless supplications to the calves for good harvests (compare Ho 2:8); the result being that God will make them "reap no stalk," that is, "standing corn." Also, the phraseology proverbially means that all their undertakings shall be profitless (Pr 11:29; Ec 5:16). the bud-- or, "growth." strangers-- foreigners (Ho 7:9).


<hi type="bold">8. vessel wherein is no pleasure--</hi>(<reference osisRef="Ps.41.12">Psa 41:12</reference>; <reference osisRef="Jer.22.28">Jr 22:28</reference>; <reference osisRef="Jer.48.38">48:38</reference>).

8. vessel wherein is no pleasure-- (Psa 41:12; Jr 22:28; 48:38).


<hi type="bold">9. gone ... to Assyria--</hi>referring to Menahem's application for Pul's aid in establishing him on the throne (compare <reference osisRef="Hos.5.13">Ho 5:13</reference>; <reference osisRef="Hos.7.11">7:11</reference>). Menahem's name is read in the inscriptions in the southwest palace of Nimrod, as a tributary to the Assyrian king in his eighth year. The dynasty of Pul, or Phalluka, was supplanted at Nineveh by that of Tiglath-pileser, about 768 (or 760) B.C. Semiramis seems to have been Pul's wife, and to have withdrawn to Babylon in 768; and her son, Nabonassar, succeeding after a period of confusion, originated "the era of Nabonassar," 747 B.C. [G. V. Smith]. Usually foreigners coming to Israel's land were said to "go up"; here it is the reverse, to intimate Israel's sunken state, and Assyria's superiority.

<hi type="bold">wild ass--</hi>a figure of Israel's headstrong perversity in following her own bent (<reference osisRef="Jer.2.24">Jr 2:24</reference>).

<hi type="bold">alone by himself--</hi>characteristic of Israel in all ages: "lo, the people shall dwell alone" (<reference osisRef="Num.23.9">Nu 23:9</reference>; compare <reference osisRef="Job.39.5-Job.39.8">Job 39:5-8</reference>).

<hi type="bold">hired lovers--</hi>reversing the ordinary way, namely, that lovers should hire her (<reference osisRef="Ezek.16.33">Eze 16:33</reference>, <reference osisRef="Ezek.16.34">34</reference>).

9. gone... to Assyria-- referring to Menahem's application for Pul's aid in establishing him on the throne (compare Ho 5:13; 7:11). Menahem's name is read in the inscriptions in the southwest palace of Nimrod, as a tributary to the Assyrian king in his eighth year. The dynasty of Pul, or Phalluka, was supplanted at Nineveh by that of Tiglath-pileser, about 768 (or 760) B.C. Semiramis seems to have been Pul's wife, and to have withdrawn to Babylon in 768; and her son, Nabonassar, succeeding after a period of confusion, originated "the era of Nabonassar," 747 B.C. [G. V. Smith]. Usually foreigners coming to Israel's land were said to "go up"; here it is the reverse, to intimate Israel's sunken state, and Assyria's superiority. wild ass-- a figure of Israel's headstrong perversity in following her own bent (Jr 2:24). alone by himself-- characteristic of Israel in all ages: "lo, the people shall dwell alone" (Nu 23:9; compare Job 39:5-8). hired lovers-- reversing the ordinary way, namely, that lovers should hire her (Eze 16:33, 34).


<hi type="bold">10. will I gather them--</hi>namely, the nations (Assyria, &c.) against Israel, instead of their assisting her as she had wished (<reference osisRef="Ezek.16.37">Eze 16:37</reference>).

<hi type="bold">a little--</hi>rather, "in a little" [Henderson]. English Version gives good sense: They shall sorrow "a little" at the imposition of the tribute; God suspended yet the great judgment, namely, their deportation by Assyria.

<hi type="bold">the burden of the king of princes--</hi>the tribute imposed on Israel (under Menahem) by the Assyrian king Pul, (<reference osisRef="2Kgs.15.19-2Kgs.15.22">2Ki 15:19-22</reference>), who had many "princes" under his sway (<reference osisRef="Isa.10.8">Is 10:8</reference>).

10. will I gather them-- namely, the nations (Assyria, &c.) against Israel, instead of their assisting her as she had wished (Eze 16:37). a little-- rather, "in a little" [Henderson]. English Version gives good sense: They shall sorrow "a little" at the imposition of the tribute; God suspended yet the great judgment, namely, their deportation by Assyria. the burden of the king of princes-- the tribute imposed on Israel (under Menahem) by the Assyrian king Pul, (2Ki 15:19-22), who had many "princes" under his sway (Is 10:8).


11. God in righteous retribution gives them up to their own way; the sin becomes its own punishment (<reference osisRef="Prov.1.31">Pr 1:31</reference>).

<hi type="bold">many altars--</hi>in opposition to God's law (<reference osisRef="Deut.12.5">De 12:5</reference>, <reference osisRef="Deut.6.13">6, 13</reference>, <reference osisRef="Deut.6.14">14</reference>).

<hi type="bold">to sin ... to sin--</hi>Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (<reference osisRef="1Kgs.12.30">1Ki 12:30</reference>; <reference osisRef="1Kgs.13.34">13:34</reference>).

11. God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Pr 1:31). many altars-- in opposition to God's law (De 12:5, 6, 13, 14). to sin... to sin-- Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (1Ki 12:30; 13:34).


<hi type="bold">12. great things of ... law--</hi>(<reference osisRef="Deut.4.6">De 4:6</reference>, <reference osisRef="Deut.4.8">8</reference>; <reference osisRef="Ps.19.8">Psa 19:8</reference>; <reference osisRef="Ps.119.18">119:18</reference>, <reference osisRef="Ps.119.72">72</reference>; <reference osisRef="Ps.147.19">147:19</reference>, <reference osisRef="Ps.147.20">20</reference>). Maurer not so well translates, "the many things of My law."

<hi type="bold">my law--</hi>as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us.

<hi type="bold">strange thing--</hi>as if a thing with which they had nothing to do.

12. great things of... law-- (De 4:6, 8; Psa 19:8; 119:18, 72; 147:19, 20). Maurer not so well translates, "the many things of My law." my law-- as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier written prophecies have not come down to us. strange thing-- as if a thing with which they had nothing to do.


<hi type="bold">13. sacrifices of mine offerings--</hi>that is, which they offer to Me.

<hi type="bold">eat it--</hi>Their own carnal gratification is the object which they seek, not My honor.

<hi type="bold">now--</hi>that is, "speedily."

<hi type="bold">shall return to Egypt--</hi>(<reference osisRef="Hos.9.3">Ho 9:3</reference>, <reference osisRef="Hos.9.6">6</reference>; <reference osisRef="Hos.11.11">11:11</reference>). The same threat as in <reference osisRef="Deut.28.68">De 28:68</reference>. They fled thither to escape from the Assyrians (compare as to Judah, Jr 42:1-44:30), when these latter had overthrown their nation. But see on <reference osisRef="Hos.9.3">Ho 9:3</reference>.

13. sacrifices of mine offerings-- that is, which they offer to Me. eat it-- Their own carnal gratification is the object which they seek, not My honor. now-- that is, "speedily." shall return to Egypt-- (Ho 9:3, 6; 11:11). The same threat as in De 28:68. They fled thither to escape from the Assyrians (compare as to Judah, Jr 42:1-44:30), when these latter had overthrown their nation. But see on Ho 9:3.


<hi type="bold">14. forgotten ... Maker--</hi>(<reference osisRef="Deut.32.18">De 32:18</reference>).

<hi type="bold">temples--</hi>to idols.

<hi type="bold">Judah ... fenced cities--</hi>Judah, though less idolatrous than Israel, betrayed lack of faith in Jehovah by trusting more to its fenced cities than to Him; instead of making peace with God, Judah multiplied human defenses (<reference osisRef="Isa.22.8">Is 22:8</reference>; <reference osisRef="Jer.5.17">Jr 5:17</reference>; <reference osisRef="Mic.5.10">Mi 5:10</reference>, <reference osisRef="Mic.5.11">11</reference>).

<hi type="bold">I will send ... fire upon ... cities--</hi>Sennacherib burned all Judah's fenced cities except Jerusalem (<reference osisRef="2Kgs.18.13">2Ki 18:13</reference>).

<hi type="bold">palaces thereof--</hi>namely, of the land. Compare as to Jerusalem, <reference osisRef="Jer.17.27">Jr 17:27</reference>. <chapter eID="Hos.8"/>

14. forgotten... Maker-- (De 32:18). temples-- to idols. Judah... fenced cities-- Judah, though less idolatrous than Israel, betrayed lack of faith in Jehovah by trusting more to its fenced cities than to Him; instead of making peace with God, Judah multiplied human defenses (Is 22:8; Jr 5:17; Mi 5:10, 11). I will send... fire upon... cities-- Sennacherib burned all Judah's fenced cities except Jerusalem (2Ki 18:13). palaces thereof-- namely, of the land. Compare as to Jerusalem, Jr 17:27.


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Hos.9.1-Hos.9.17">Ho 9:1-17</reference>. 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.</title>

<hi type="bold">1. Rejoice not ... for joy--</hi>literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee.

<hi type="bold">as other people--</hi>the Assyrians for instance, who, unlike thee, are in the height of prosperity.

<hi type="bold">loved a reward upon every corn floor--</hi>Thou hast desired, in reward for thy homage to idols, abundance of corn on every threshing-floor (<reference osisRef="Hos.2.12">Ho 2:12</reference>).

CHAPTER 9 Ho 9:1-17. 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. 1. Rejoice not... for joy-- literally, "to exultation." Thy exultation at the league with Pul, by which peace seems secured, is out of place: since thy idolatry will bring ruin on thee. as other people-- the Assyrians for instance, who, unlike thee, are in the height of prosperity. loved a reward upon every corn floor-- Thou hast desired, in reward for thy homage to idols, abundance of corn on every threshing-floor (Ho 2:12).


2. (<reference osisRef="Hos.2.9">Ho 2:9</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">fail--</hi>disappoint her expectation.

2. (Ho 2:9, 12). fail-- disappoint her expectation.


<hi type="bold">3. return to Egypt--</hi>(See on <reference osisRef="Hos.8.13">Ho 8:13</reference>). As in <reference osisRef="Hos.11.5">Ho 11:5</reference> it is said, "He shall not return into ... Egypt." Fairbairn thinks it is not the exact country that is meant, but the bondage state with which, from past experience, Egypt was identified in their minds. Assyria was to be a second Egypt to them. <reference osisRef="Deut.28.68">De 28:68</reference>, though threatening a return to Egypt, speaks (<reference osisRef="Deut.28.36">De 28:36</reference>) of their being brought to a nation which neither they nor their fathers had known, showing that it is not the literal Egypt, but a second Egypt-like bondage that is threatened.

<hi type="bold">eat unclean things in Assyria--</hi>reduced by necessity to eat meats pronounced unclean by the Mosaic law (<reference osisRef="Ezek.4.13">Eze 4:13</reference>). See <reference osisRef="2Kgs.17.6">2Ki 17:6</reference>.

3. return to Egypt-- (See on Ho 8:13). As in Ho 11:5 it is said, "He shall not return into... Egypt." Fairbairn thinks it is not the exact country that is meant, but the bondage state with which, from past experience, Egypt was identified in their minds. Assyria was to be a second Egypt to them. De 28:68, though threatening a return to Egypt, speaks (De 28:36) of their being brought to a nation which neither they nor their fathers had known, showing that it is not the literal Egypt, but a second Egypt-like bondage that is threatened. eat unclean things in Assyria-- reduced by necessity to eat meats pronounced unclean by the Mosaic law (Eze 4:13). See 2Ki 17:6.


<hi type="bold">4. offer wine offerings--</hi>literally, "pour as a libation (<reference osisRef="Exod.30.9">Ex 30:9</reference>; <reference osisRef="Lev.23.13">Le 23:13</reference>).

<hi type="bold">neither shall they be pleasing unto him--</hi>as being offered on a profane soil.

<hi type="bold">sacrifices ... as the bread of mourners--</hi>which was unclean (<reference osisRef="Deut.26.14">De 26:14</reference>; <reference osisRef="Jer.16.7">Jr 16:7</reference>; <reference osisRef="Ezek.24.17">Eze 24:17</reference>).

<hi type="bold">their bread for their soul--</hi>their offering for the expiation of their soul [Calvin], (<reference osisRef="Lev.17.11">Le 17:11</reference>). Rather, "their bread for their sustenance ('soul' being often used for the animal life, <reference osisRef="Gen.14.21">Ge 14:21</reference>, Margin) shall not come into the Lord's house"; it shall only subserve their own uses, not My worship.

4. offer wine offerings-- literally, "pour as a libation (Ex 30:9; Le 23:13). neither shall they be pleasing unto him-- as being offered on a profane soil. sacrifices... as the bread of mourners-- which was unclean (De 26:14; Jr 16:7; Eze 24:17). their bread for their soul-- their offering for the expiation of their soul [Calvin], (Le 17:11). Rather, "their bread for their sustenance ('soul' being often used for the animal life, Ge 14:21, Margin) shall not come into the Lord's house"; it shall only subserve their own uses, not My worship.


5. (<reference osisRef="Hos.2.11">Ho 2:11</reference>).

5. (Ho 2:11).


<hi type="bold">6. because of destruction--</hi>to escape from the devastation of their country.

<hi type="bold">Egypt shall gather them up--</hi>that is, into its sepulchres (<reference osisRef="Jer.8.2">Jr 8:2</reference>; <reference osisRef="Ezek.29.5">Eze 29:5</reference>). Instead of returning to Palestine, they should die in Egypt.

<hi type="bold">Memphis--</hi>famed as a necropolis.

<hi type="bold">the pleasant places for their silver--</hi>that is, their desired treasuries for their money. Or, "whatever precious thing they have of silver" [Maurer].

<hi type="bold">nettles--</hi>the sign of desolation (<reference osisRef="Isa.34.13">Is 34:13</reference>).

6. because of destruction-- to escape from the devastation of their country. Egypt shall gather them up-- that is, into its sepulchres (Jr 8:2; Eze 29:5). Instead of returning to Palestine, they should die in Egypt. Memphis-- famed as a necropolis. the pleasant places for their silver-- that is, their desired treasuries for their money. Or, "whatever precious thing they have of silver" [Maurer]. nettles-- the sign of desolation (Is 34:13).


<hi type="bold">7. visitation--</hi>vengeance: punishment (<reference osisRef="Isa.10.3">Is 10:3</reference>).

<hi type="bold">Israel shall know it--</hi>to her cost experimentally (<reference osisRef="Isa.9.9">Is 9:9</reference>).

<hi type="bold">the prophet is a fool--</hi>The false prophet who foretold prosperity to the nation shall be convicted of folly by the event.

<hi type="bold">the spiritual man--</hi>the man pretending to inspiration (<reference osisRef="Lam.2.14">La 2:14</reference>; <reference osisRef="Ezek.13.3">Eze 13:3</reference>; <reference osisRef="Mic.3.11">Mi 3:11</reference>; <reference osisRef="Zeph.3.4">Zep 3:4</reference>).

<hi type="bold">for the multitude of thine iniquity, &c.--</hi>Connect these words with, "the days of visitation ... are come"; "the prophet ... is mad," being parenthetical.

<hi type="bold">the great hatred--</hi>or, "the great provocation" [Henderson]; or, "(thy) great apostasy" [Maurer]. English Version means Israel's "hatred" of God's prophets and the law.

7. visitation-- vengeance: punishment (Is 10:3). Israel shall know it-- to her cost experimentally (Is 9:9). the prophet is a fool-- The false prophet who foretold prosperity to the nation shall be convicted of folly by the event. the spiritual man-- the man pretending to inspiration (La 2:14; Eze 13:3; Mi 3:11; Zep 3:4). for the multitude of thine iniquity, &c.-- Connect these words with, "the days of visitation... are come"; "the prophet... is mad," being parenthetical. the great hatred-- or, "the great provocation" [Henderson]; or, "(thy) great apostasy" [Maurer]. English Version means Israel's "hatred" of God's prophets and the law.


<hi type="bold">8. The watchman ... was with my God--</hi>The spiritual watchmen, the true prophets, formerly consulted my God (<reference osisRef="Jer.31.6">Jr 31:6</reference>; <reference osisRef="Hab.2.1">Ha 2:1</reference>); but their so-called prophet is a snare, entrapping Israel into idolatry.

<hi type="bold">hatred--</hi>rather, "(a cause of) apostasy" (see <reference osisRef="Hos.9.7">Ho 9:7</reference>) [Maurer].

<hi type="bold">house of his God--</hi>that is, the state of Ephraim, as in <reference osisRef="Hos.8.1">Ho 8:1</reference> [Maurer]. Or, "the house of his (false) god," the calves [Calvin]. Jehovah, "my God," seems contrasted with "his God." Calvin's view is therefore preferable.

8. The watchman... was with my God-- The spiritual watchmen, the true prophets, formerly consulted my God (Jr 31:6; Ha 2:1); but their so-called prophet is a snare, entrapping Israel into idolatry. hatred-- rather, "(a cause of) apostasy" (see Ho 9:7) [Maurer]. house of his God-- that is, the state of Ephraim, as in Ho 8:1 [Maurer]. Or, "the house of his (false) god," the calves [Calvin]. Jehovah, "my God," seems contrasted with "his God." Calvin's view is therefore preferable.


<hi type="bold">9. as in the days of Gibeah--</hi>as in the day of the perpetration of the atrocity of Gibeah, narrated in <reference osisRef="Judg.19.16-Judg.19.22">Jud 19:16-22</reference>, &c.

9. as in the days of Gibeah-- as in the day of the perpetration of the atrocity of Gibeah, narrated in Jud 19:16-22, &c.


10. As the traveller in a wilderness is delighted at finding grapes to quench his thirst, or the early fig (esteemed a great delicacy in the East, <reference osisRef="Isa.28.4">Is 28:4</reference>; <reference osisRef="Jer.24.2">Jr 24:2</reference>; <reference osisRef="Mic.7.1">Mi 7:1</reference>); so it was My delight to choose your fathers as My peculiar people in Egypt (<reference osisRef="Hos.2.15">Ho 2:15</reference>).

<hi type="bold">at her first time--</hi>when the first-fruits of the tree become ripe.

<hi type="bold">went to Baal-peor--</hi>(<reference osisRef="Num.25.3">Nu 25:3</reference>): the Moabite idol, in whose worship young women prostituted themselves; the very sin Israel latterly was guilty of.

<hi type="bold">separated themselves--</hi>consecrated themselves.

<hi type="bold">unto that shame--</hi>to that shameful or foul idol (<reference osisRef="Jer.11.13">Jr 11:13</reference>).

<hi type="bold">their abominations were according as they loved--</hi>rather, as Vulgate, "they became abominable like the object of their love" (<reference osisRef="Deut.7.26">De 7:26</reference>; <reference osisRef="Ps.115.8">Psa 115:8</reference>). English Version gives good sense, "their abominable idols they followed after, according as their lusts prompted them" (<reference osisRef="Amos.4.5">Am 4:5</reference>, Margin).

10. As the traveller in a wilderness is delighted at finding grapes to quench his thirst, or the early fig (esteemed a great delicacy in the East, Is 28:4; Jr 24:2; Mi 7:1); so it was My delight to choose your fathers as My peculiar people in Egypt (Ho 2:15). at her first time-- when the first-fruits of the tree become ripe. went to Baal-peor-- (Nu 25:3): the Moabite idol, in whose worship young women prostituted themselves; the very sin Israel latterly was guilty of. separated themselves-- consecrated themselves. unto that shame-- to that shameful or foul idol (Jr 11:13). their abominations were according as they loved-- rather, as Vulgate, "they became abominable like the object of their love" (De 7:26; Psa 115:8). English Version gives good sense, "their abominable idols they followed after, according as their lusts prompted them" (Am 4:5, Margin).


<hi type="bold">11. their glory shall fly away--</hi>fit retribution to those who "separated themselves unto that shame" (<reference osisRef="Hos.9.10">Ho 9:10</reference>). Children were accounted the glory of parents; sterility, a reproach. "Ephraim" means "fruitfulness" (<reference osisRef="Gen.41.52">Ge 41:52</reference>); this its name shall cease to be its characteristic.

<hi type="bold">from the birth ... womb ... conception--</hi>Ephraim's children shall perish in a threefold gradation; (1) From the time of birth. (2) From the time of pregnancy. (3) From the time of their first conception.

11. their glory shall fly away-- fit retribution to those who "separated themselves unto that shame" (Ho 9:10). Children were accounted the glory of parents; sterility, a reproach. "Ephraim" means "fruitfulness" (Ge 41:52); this its name shall cease to be its characteristic. from the birth... womb... conception-- Ephraim's children shall perish in a threefold gradation; (1) From the time of birth. (2) From the time of pregnancy. (3) From the time of their first conception.


12. Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (<reference osisRef="Job.27.14">Job 27:14</reference>).

<hi type="bold">woe ... to them when I depart--</hi>Yet the ungodly in their madness desire God to depart from them (<reference osisRef="Job.21.14">Job 21:14</reference>; <reference osisRef="Job.22.17">22:17</reference>; <reference osisRef="Matt.8.34">Mt 8:34</reference>). At last they know to their cost how awful it is when God has departed (<reference osisRef="Deut.31.17">De 31:17</reference>; <reference osisRef="1Sam.28.15">1Sa 28:15</reference>, <reference osisRef="1Sam.28.16">16</reference>; compare <reference osisRef="Hos.9.11">Ho 9:11</reference>; <reference osisRef="1Sam.4.21">1Sa 4:21</reference>).

12. Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (Job 27:14). woe... to them when I depart-- Yet the ungodly in their madness desire God to depart from them (Job 21:14; 22:17; Mt 8:34). At last they know to their cost how awful it is when God has departed (De 31:17; 1Sa 28:15, 16; compare Ho 9:11; 1Sa 4:21).


<hi type="bold">13. Ephraim, as I saw Tyrus ... in a pleasant place--</hi>that is, in looking towards Tyrus (on whose borders Ephraim lay) I saw Ephraim beautiful in situation like her (Eze 26:1-28:26).

<hi type="bold">is planted--</hi>as a fruitful tree; image suggested by the meaning of "Ephraim" (<reference osisRef="Hos.9.11">Ho 9:11</reference>).

<hi type="bold">bring forth his children to the murderer--</hi>(<reference osisRef="Hos.9.16">Ho 9:16</reference>; <reference osisRef="Hos.13.16">Ho 13:16</reference>). With all his fruitfulness, his children shall only be brought up to be slain.

13. Ephraim, as I saw Tyrus... in a pleasant place-- that is, in looking towards Tyrus (on whose borders Ephraim lay) I saw Ephraim beautiful in situation like her (Eze 26:1-28:26). is planted-- as a fruitful tree; image suggested by the meaning of "Ephraim" (Ho 9:11). bring forth his children to the murderer-- (Ho 9:16; Ho 13:16). With all his fruitfulness, his children shall only be brought up to be slain.


<hi type="bold">14. what wilt thou give?--</hi>As if overwhelmed by feeling, he deliberates with God what is most desirable.

<hi type="bold">give ... a miscarrying womb--</hi>Of two evils he chooses the least. So great will be the calamity, that barrenness will be a blessing, though usually counted a great misfortune (<reference osisRef="Job.3.3">Job 3:3</reference>; <reference osisRef="Jer.20.14">Jr 20:14</reference>; <reference osisRef="Luke.23.29">Lu 23:29</reference>).

14. what wilt thou give?-- As if overwhelmed by feeling, he deliberates with God what is most desirable. give... a miscarrying womb-- Of two evils he chooses the least. So great will be the calamity, that barrenness will be a blessing, though usually counted a great misfortune (Job 3:3; Jr 20:14; Lu 23:29).


<hi type="bold">15. All their wickedness--</hi>that is, their chief guilt.

<hi type="bold">Gilgal--</hi>(see on <reference osisRef="Hos.4.15">Ho 4:15</reference>). This was the scene of their first contumacy in rejecting God and choosing a king (<reference osisRef="1Sam.11.14">1Sa 11:14</reference>, <reference osisRef="1Sam.11.15">15</reference>; compare <reference osisRef="1Sam.8.7">1Sa 8:7</reference>), and of their subsequent idolatry.

<hi type="bold">there I hated them--</hi>not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (compare Mal 1:3).

<hi type="bold">out of mine house--</hi>as in <reference osisRef="Hos.8.1">Ho 8:1</reference>: out of the land holy unto Me. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house.

<hi type="bold">princes ... revolters--</hi>"Sarim ... Sorerim" (Hebrew), a play on similar sounds.

15. All their wickedness-- that is, their chief guilt. Gilgal-- (see on Ho 4:15). This was the scene of their first contumacy in rejecting God and choosing a king (1Sa 11:14, 15; compare 1Sa 8:7), and of their subsequent idolatry. there I hated them-- not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (compare Mal 1:3). out of mine house-- as in Ho 8:1: out of the land holy unto Me. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house. princes... revolters-- "Sarim... Sorerim" (Hebrew), a play on similar sounds.


16. The figures "root," "fruit," are suggested by the word "Ephraim," that is, fruitful (see on <reference osisRef="Hos.9.11">Ho 9:11</reference>, <reference osisRef="Hos.9.12">12</reference>). "Smitten," namely, with a blight (<reference osisRef="Ps.102.4">Psa 102:4</reference>).

16. The figures "root," "fruit," are suggested by the word "Ephraim," that is, fruitful (see on Ho 9:11, 12). "Smitten," namely, with a blight (Psa 102:4).


<hi type="bold">17. My God--</hi>"My," in contrast to "them," that is, the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people.

<hi type="bold">wanderers among ... nations--</hi>(<reference osisRef="2Kgs.15.29">2Ki 15:29</reference>; <reference osisRef="1Chr.5.26">1Ch 5:26</reference>). <chapter eID="Hos.9"/>

17. My God-- "My," in contrast to "them," that is, the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people. wanderers among... nations-- (2Ki 15:29; 1Ch 5:26).


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Hos.10.1-Hos.10.15">Ho 10:1-15</reference>. 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.</title>
 The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare <reference osisRef="Hos.10.14">Ho 10:14</reference>; also <reference osisRef="Hos.10.6">Ho 10:6</reference>, referring to Hoshea's calling So of Egypt to his aid; also <reference osisRef="Hos.10.4">Ho 10:4</reference>, <reference osisRef="Hos.10.13">13</reference>.

<hi type="bold">1. empty--</hi>stripped of its fruits [Calvin], (<reference osisRef="Nah.2.2">Na 2:2</reference>); compelled to pay tribute to Pul (<reference osisRef="2Kgs.15.20">2Ki 15:20</reference>). Maurer translates, "A widespreading vine"; so the Septuagint. Compare <reference osisRef="Gen.49.22">Ge 49:22</reference>; <reference osisRef="Ps.80.9-Ps.80.11">Psa 80:9-11</reference>; <reference osisRef="Ezek.17.6">Eze 17:6</reference>.

<hi type="bold">bringeth forth fruit unto himself--</hi>not unto Me.

<hi type="bold">according to ... multitude of ... fruit ... increased ... altars--</hi>In proportion to the abundance of their prosperity, which called for fruit unto God (compare <reference osisRef="Rom.6.22">Ro 6:22</reference>), was the abundance of their idolatry (<reference osisRef="Hos.8.4">Ho 8:4</reference>, <reference osisRef="Hos.8.11">11</reference>).

CHAPTER 10 Ho 10:1-15. 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. The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Ho 10:14; also Ho 10:6, referring to Hoshea's calling So of Egypt to his aid; also Ho 10:4, 13. 1. empty-- stripped of its fruits [Calvin], (Na 2:2); compelled to pay tribute to Pul (2Ki 15:20). Maurer translates, "A widespreading vine"; so the Septuagint. Compare Ge 49:22; Psa 80:9-11; Eze 17:6. bringeth forth fruit unto himself-- not unto Me. according to... multitude of... fruit... increased... altars-- In proportion to the abundance of their prosperity, which called for fruit unto God (compare Ro 6:22), was the abundance of their idolatry (Ho 8:4, 11).


<hi type="bold">2. heart ... divided--</hi>(<reference osisRef="1Kgs.18.21">1Ki 18:21</reference>; <reference osisRef="Matt.6.24">Mt 6:24</reference>; <reference osisRef="Jas.4.8">Jas 4:8</reference>).

<hi type="bold">now--</hi>that is, soon.

<hi type="bold">he--</hi>Jehovah.

<hi type="bold">break down--</hi>"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.

2. heart... divided-- (1Ki 18:21; Mt 6:24; Jas 4:8). now-- that is, soon. he-- Jehovah. break down-- "cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.


<hi type="bold">3. now, &c.--</hi>Soon they, deprived of their king, shall be reduced to say, We have no king (<reference osisRef="Hos.10.7">Ho 10:7</reference>, <reference osisRef="Hos.10.15">15</reference>), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.

3. now, &c.-- Soon they, deprived of their king, shall be reduced to say, We have no king (Ho 10:7, 15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.


<hi type="bold">4. words--</hi>mere empty words.

<hi type="bold">swearing falsely in making a covenant--</hi>breaking their engagement to Shalmaneser (<reference osisRef="2Kgs.17.4">2Ki 17:4</reference>), and making a covenant with So, though covenants with foreigners were forbidden.

<hi type="bold">judgment ... as hemlock--</hi>that is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (<reference osisRef="Deut.29.18">De 29:18</reference>; <reference osisRef="Amos.5.7">Am 5:7</reference>; <reference osisRef="Amos.6.12">6:12</reference>). Gesenius translates, "poppy." Grotius, "darnel."

4. words-- mere empty words. swearing falsely in making a covenant-- breaking their engagement to Shalmaneser (2Ki 17:4), and making a covenant with So, though covenants with foreigners were forbidden. judgment... as hemlock-- that is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (De 29:18; Am 5:7; 6:12). Gesenius translates, "poppy." Grotius, "darnel."


<hi type="bold">5. fear because of the calves--</hi>that is, shall fear for them.

<hi type="bold">Beth-aven--</hi>substituted for Beth-el in contempt (<reference osisRef="Hos.4.15">Ho 4:15</reference>).

<hi type="bold">it--</hi>singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.

<hi type="bold">priests--</hi>The Hebrew is only used of idolatrous priests (<reference osisRef="2Kgs.23.5">2Ki 23:5</reference>; <reference osisRef="Zeph.1.4">Zep 1:4</reference>), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [Calvin].

<hi type="bold">that rejoiced on it--</hi>because it was a source of gain to them. Maurer translates, "Shall leap in trepidation on account of it"; as Baal's priests did (<reference osisRef="1Kgs.18.26">1Ki 18:26</reference>).

<hi type="bold">the glory thereof--</hi>the magnificence of its ornaments and its worship.

5. fear because of the calves-- that is, shall fear for them. Beth-aven-- substituted for Beth-el in contempt (Ho 4:15). it-- singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt. priests-- The Hebrew is only used of idolatrous priests (2Ki 23:5; Zep 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [Calvin]. that rejoiced on it-- because it was a source of gain to them. Maurer translates, "Shall leap in trepidation on account of it"; as Baal's priests did (1Ki 18:26). the glory thereof-- the magnificence of its ornaments and its worship.


<hi type="bold">6. It ... also--</hi>The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.

<hi type="bold">Jareb--</hi>(See on <reference osisRef="Hos.5.13">Ho 5:13</reference>). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector.

<hi type="bold">his own counsel--</hi>the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

6. It... also-- The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it. Jareb-- (See on Ho 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector. his own counsel-- the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.