<title type="x-IS">INTRODUCTION</title>
 The first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in <reference osisRef="Acts.7.42">Ac 7:42</reference> (in referring to <reference osisRef="Amos.5.27">Am 5:27</reference>), quotes them as forming one collective body of writings, "the book of the prophets." So Jerome and Melito, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [Jerome]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (<reference osisRef="1Kgs.18.31">1Ki 18:31</reference>). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (<reference osisRef="2Kgs.15.12">2Ki 15:12</reference>), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (<reference osisRef="Hos.1.1">Ho 1:1</reference>). Again, in <reference osisRef="Hos.10.14">Ho 10:14</reference>, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.

 Hosea (<reference osisRef="Hos.11.1">Ho 11:1</reference>) is quoted in <reference osisRef="Matt.2.15">Mt 2:15</reference>; also <reference osisRef="Hos.6.6">Ho 6:6</reference> in <reference osisRef="Matt.9.13">Mt 9:13</reference>; <reference osisRef="Matt.12.7">12:7</reference>; compare <reference osisRef="Rom.9.25">Ro 9:25</reference>, <reference osisRef="Rom.9.26">26</reference>, quoting <reference osisRef="Hos.1.10">Ho 1:10</reference>; <reference osisRef="2Cor.1.23">2:1, 23</reference>; <reference osisRef="1Cor.15.55">1Co 15:55</reference>, quoting <reference osisRef="Hos.13.14">Ho 13:14</reference>; <reference osisRef="1Pet.2.10">1Pe 2:10</reference>, quoting <reference osisRef="Hos.1.9">Ho 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (<reference osisRef="Hos.1.10">Ho 1:10</reference>; <reference osisRef="1Cor.3.5">3:5</reference>), clearly refer to the New Testament dispensation.

 The first and third chapters are in prose, the rest of the book is rhythmical.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Hos.1.1-Hos.1.11">Ho 1:1-11</reference>. Inscription.</title>
 Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.

<hi type="bold">1. The word of the Lord that came unto Hosea--</hi>See Introduction.

<hi type="bold">Jeroboam--</hi>the second; who died in the fifteenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worshipped false gods: Zachariah (<reference osisRef="2Kgs.15.9">2Ki 15:9</reference>), Menahem (<reference osisRef="2Kgs.15.18">2Ki 15:18</reference>), Pekahiah (<reference osisRef="2Kgs.15.24">2Ki 15:24</reference>), Pekah (<reference osisRef="2Kgs.15.28">2Ki 15:28</reference>), Hoshea (<reference osisRef="2Kgs.17.2">2Ki 17:2</reference>). As Israel was most flourishing externally under Jeroboam II, who recovered the possessions seized on by Syria, Hosea's prophecy of its downfall at that time was the more striking as it could not have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II from the entering of Hamath to the sea of the plain (<reference osisRef="2Kgs.14.23-2Kgs.14.27">2Ki 14:23-27</reference>).

INTRODUCTION The first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Ac 7:42 (in referring to Am 5:27), quotes them as forming one collective body of writings, "the book of the prophets." So Jerome and Melito, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [Jerome]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1Ki 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2Ki 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (Ho 1:1). Again, in Ho 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration. Hosea (Ho 11:1) is quoted in Mt 2:15; also Ho 6:6 in Mt 9:13; 12:7; compare Ro 9:25, 26, quoting Ho 1:10; 2:1, 23; 1Co 15:55, quoting Ho 13:14; 1Pe 2:10, quoting Ho 1:9, 10; 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Ho 1:10; 3:5), clearly refer to the New Testament dispensation. The first and third chapters are in prose, the rest of the book is rhythmical. CHAPTER 1 Ho 1:1-11. Inscription. Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration. 1. The word of the Lord that came unto Hosea-- See Introduction. Jeroboam-- the second; who died in the fifteenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worshipped false gods: Zachariah (2Ki 15:9), Menahem (2Ki 15:18), Pekahiah (2Ki 15:24), Pekah (2Ki 15:28), Hoshea (2Ki 17:2). As Israel was most flourishing externally under Jeroboam II, who recovered the possessions seized on by Syria, Hosea's prophecy of its downfall at that time was the more striking as it could not have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II from the entering of Hamath to the sea of the plain (2Ki 14:23-27).


<hi type="bold">2. beginning--</hi>not of the prophet's predictions generally, but of those spoken by Hosea.

<hi type="bold">take ... wife of whoredoms--</hi>not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness [Hengstenberg]. Compare <reference osisRef="Ezek.16.8">Eze 16:8</reference>, <reference osisRef="Ezek.16.15">15</reference>, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years for the birth of three children, which would weaken the symbol (compare <reference osisRef="Ezek.4.4">Eze 4:4</reference>). Henderson objects that there is no hint of the transaction being fictitious: Gomer fell into lewdness after her union with Hosea, not before; for thus only she was a fit symbol of Israel, who lapsed into spiritual whoredom after the marriage contract with God on Sinai, and made even before at the call of the patriarchs of Israel. Gomer is called "a wife of whoredoms," anticipatively.

<hi type="bold">children of whoredoms--</hi>The kingdom collectively is viewed as a mother; the individual subjects of it are spoken of as her children. "Take" being applied to both implies that they refer to the same thing viewed under different aspects. The "children" were not the prophet's own, but born of adultery, and presented to him as his [Kitto, Biblical Cyclopædia]. Rather, "children of whoredoms" means that the children, like their mother, fell into spiritual fornication. Compare "bare him a son" (see <reference osisRef="Hos.2.4">Ho 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>). Being children of a spiritual whore, they naturally fell into her whorish ways.

2. beginning-- not of the prophet's predictions generally, but of those spoken by Hosea. take... wife of whoredoms-- not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness [Hengstenberg]. Compare Eze 16:8, 15, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years for the birth of three children, which would weaken the symbol (compare Eze 4:4). Henderson objects that there is no hint of the transaction being fictitious: Gomer fell into lewdness after her union with Hosea, not before; for thus only she was a fit symbol of Israel, who lapsed into spiritual whoredom after the marriage contract with God on Sinai, and made even before at the call of the patriarchs of Israel. Gomer is called "a wife of whoredoms," anticipatively. children of whoredoms-- The kingdom collectively is viewed as a mother; the individual subjects of it are spoken of as her children. "Take" being applied to both implies that they refer to the same thing viewed under different aspects. The "children" were not the prophet's own, but born of adultery, and presented to him as his [Kitto, Biblical Cyclopædia]. Rather, "children of whoredoms" means that the children, like their mother, fell into spiritual fornication. Compare "bare him a son" (see Ho 2:4, 5). Being children of a spiritual whore, they naturally fell into her whorish ways.


<hi type="bold">3. Gomer ... daughter of Diblaim--</hi>symbolical names; literally, "completion, daughter of grape cakes"; the dual expressing the double layers in which these dainties were baked. So, one completely given up to sensuality. Maurer explains "Gomer" as literally, "a burning coal." Compare <reference osisRef="Prov.6.27">Pr 6:27</reference>, <reference osisRef="Prov.6.29">29</reference>, as to an adulteress; <reference osisRef="Job.31.9">Job 31:9</reference>, <reference osisRef="Job.31.12">12</reference>.

3. Gomer... daughter of Diblaim-- symbolical names; literally, "completion, daughter of grape cakes"; the dual expressing the double layers in which these dainties were baked. So, one completely given up to sensuality. Maurer explains "Gomer" as literally, "a burning coal." Compare Pr 6:27, 29, as to an adulteress; Job 31:9, 12.


<hi type="bold">4. Jezreel--</hi>that is, "God will scatter" (compare <reference osisRef="Zech.10.9">Zec 10:9</reference>). It was the royal city of Ahab and his successors, in the tribe of Issachar. Here Jehu exercised his greatest cruelties (<reference osisRef="2Kgs.9.16">2Ki 9:16</reference>, 25, 33; <reference osisRef="2Kgs.10.11">10:11</reference>, <reference osisRef="2Kgs.14.17">14, 17</reference>). There is in the name an allusion to "Israel" by a play of letters and sounds.

4. Jezreel-- that is, "God will scatter" (compare Zec 10:9). It was the royal city of Ahab and his successors, in the tribe of Issachar. Here Jehu exercised his greatest cruelties (2Ki 9:16, 25, 33; 10:11, 14, 17). There is in the name an allusion to "Israel" by a play of letters and sounds.


<hi type="bold">5. bow--</hi>the prowess (<reference osisRef="Jer.49.35">Jr 49:35</reference>; compare <reference osisRef="Gen.49.24">Ge 49:24</reference>).

<hi type="bold">valley of Jezreel--</hi>afterwards called Esdraelon, extending ten miles in breadth, and in length from Jordan to the Mediterranean near Mount Carmel, the great battlefield of Palestine (<reference osisRef="Judg.6.33">Jud 6:33</reference>; <reference osisRef="1Sam.29.1">1Sa 29:1</reference>).

5. bow-- the prowess (Jr 49:35; compare Ge 49:24). valley of Jezreel-- afterwards called Esdraelon, extending ten miles in breadth, and in length from Jordan to the Mediterranean near Mount Carmel, the great battlefield of Palestine (Jud 6:33; 1Sa 29:1).


<hi type="bold">6. Lo-ruhamah--</hi>that is, "not an object of mercy or gracious favor."

<hi type="bold">take ... away--</hi>Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. Maurer translates according to the primary meaning, "No more will I have mercy on the house of Israel, so as to pardon them."

6. Lo-ruhamah-- that is, "not an object of mercy or gracious favor." take... away-- Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. Maurer translates according to the primary meaning, "No more will I have mercy on the house of Israel, so as to pardon them."


7. Judah is only incidentally mentioned to form a contrast to Israel.

<hi type="bold">by the Lord their God--</hi>more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him.

<hi type="bold">not ... by bow--</hi>on which ye Israelites rely (<reference osisRef="Hos.1.5">Ho 1:5</reference>, "the bow of Israel"); Jeroboam II was famous as a warrior (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>). Yet it was not by their warlike power Jehovah would save Judah (<reference osisRef="1Sam.17.47">1Sa 17:47</reference>; <reference osisRef="Ps.20.7">Psa 20:7</reference>). The deliverance of Jerusalem from Sennacherib (<reference osisRef="2Kgs.19.35">2Ki 19:35</reference>), and the restoration from Babylon, are herein predicted.

7. Judah is only incidentally mentioned to form a contrast to Israel. by the Lord their God-- more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him. not... by bow-- on which ye Israelites rely (Ho 1:5, "the bow of Israel"); Jeroboam II was famous as a warrior (2Ki 14:25). Yet it was not by their warlike power Jehovah would save Judah (1Sa 17:47; Psa 20:7). The deliverance of Jerusalem from Sennacherib (2Ki 19:35), and the restoration from Babylon, are herein predicted.


<hi type="bold">8. weaned--</hi>said to complete the symbolical picture, not having any special signification as to Israel [Henderson]. Israel was bereft of all the privileges which were as needful to them as milk is to infants (compare <reference osisRef="Ps.131.2">Psa 131:2</reference>; <reference osisRef="1Pet.2.2">1Pe 2:2</reference>) [Vatablus]. Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable [Calvin]. But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who was hardly weaned when she is again pregnant [Manger].

8. weaned-- said to complete the symbolical picture, not having any special signification as to Israel [Henderson]. Israel was bereft of all the privileges which were as needful to them as milk is to infants (compare Psa 131:2; 1Pe 2:2) [Vatablus]. Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable [Calvin]. But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who was hardly weaned when she is again pregnant [Manger].


<hi type="bold">9. Lo-Ammi--</hi>once "My people," but henceforth not so (<reference osisRef="Ezek.16.8">Eze 16:8</reference>). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (<reference osisRef="1Kgs.16.1">1Ki 16:1</reference>; <reference osisRef="2Kgs.9.21">2Ki 9:21</reference>, <reference osisRef="2Kgs.9.30">30</reference>). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel [Jerome]. The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah ("not pitied"), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi ("not my people"), the third child, a son, represents the vigorous dynasty (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God's people.

9. Lo-Ammi-- once "My people," but henceforth not so (Eze 16:8). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (1Ki 16:1; 2Ki 9:21, 30). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel [Jerome]. The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah ("not pitied"), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi ("not my people"), the third child, a son, represents the vigorous dynasty (2Ki 14:25) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God's people.


10. Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (<reference osisRef="Gen.32.12">Ge 32:12</reference>); the Gentiles, once not God's people, becoming His "sons" (<reference osisRef="John.1.12">Joh 1:12</reference>; <reference osisRef="Rom.9.25">Ro 9:25</reference>, <reference osisRef="Rom.9.26">26</reference>; <reference osisRef="1Pet.2.10">1Pe 2:10</reference>; <reference osisRef="1John.3.1">1Jo 3:1</reference>). To be fulfilled in its literal fulness hereafter in Israel's restoration (<reference osisRef="Rom.11.26">Ro 11:26</reference>).

<hi type="bold">the living God--</hi>opposed to their dead idols.

10. Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Ge 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Ro 9:25, 26; 1Pe 2:10; 1Jo 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Ro 11:26). the living God-- opposed to their dead idols.


<hi type="bold">11. Judah ... Israel ... together--</hi>(<reference osisRef="Isa.11.12">Is 11:12</reference>, <reference osisRef="Isa.11.13">13</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>; <reference osisRef="Ezek.37.16-Ezek.37.24">37:16-24</reference>).

<hi type="bold">one head--</hi>Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (<reference osisRef="Eph.1.22">Ep 1:22</reference>; 5:23), and of the hereafter united kingdom of Judah and Israel (<reference osisRef="Jer.34.5">Jr 34:5</reference>, <reference osisRef="Jer.34.6">6</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>). Though "appointed" by the Father (<reference osisRef="Ps.2.6">Psa 2:6</reference>), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such.

<hi type="bold">out of the land--</hi>of the Gentiles among whom they sojourn.

<hi type="bold">the day of Jezreel--</hi>"The day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here "Jezreel" is in a different sense from that in <reference osisRef="Hos.1.4">Ho 1:4</reference>, "God will sow," not "God will scatter"; they shall be the seed of God, planted by God again in their own land (<reference osisRef="Jer.24.6">Jr 24:6</reference>; <reference osisRef="Jer.31.28">31:28</reference>; <reference osisRef="Jer.32.41">32:41</reference>; <reference osisRef="Amos.9.15">Am 9:15</reference>). <chapter eID="Hos.1"/>

11. Judah... Israel... together-- (Is 11:12, 13; Jr 3:18; Eze 34:23; 37:16-24). one head-- Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (Ep 1:22; 5:23), and of the hereafter united kingdom of Judah and Israel (Jr 34:5, 6; Eze 34:23). Though "appointed" by the Father (Psa 2:6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such. out of the land-- of the Gentiles among whom they sojourn. the day of Jezreel-- "The day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here "Jezreel" is in a different sense from that in Ho 1:4, "God will sow," not "God will scatter"; they shall be the seed of God, planted by God again in their own land (Jr 24:6; 31:28; 32:41; Am 9:15).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Hos.2.1-Hos.2.23">Ho 2:1-23</reference>. Application of the Symbols in the First Chapter.</title>
 Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.

<hi type="bold">1. Say ... unto ... brethren, Ammi, &c.--</hi>that is, When the prediction (<reference osisRef="Hos.1.11">Ho 1:11</reference>) shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.

CHAPTER 2 Ho 2:1-23. Application of the Symbols in the First Chapter. Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect. 1. Say... unto... brethren, Ammi, &c.-- that is, When the prediction (Ho 1:11) shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.


<hi type="bold">2. Plead--</hi>expostulate.

<hi type="bold">mother--</hi>that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare <reference osisRef="Isa.50.1">Is 50:1</reference>).

<hi type="bold">for she is not my wife--</hi>She has deprived herself of her high privilege by spiritual adultery.

<hi type="bold">out of her sight--</hi>rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."

2. Plead-- expostulate. mother-- that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare Is 50:1). for she is not my wife-- She has deprived herself of her high privilege by spiritual adultery. out of her sight-- rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."


<hi type="bold">3. set her as in the day ... born--</hi>(<reference osisRef="Ezek.16.4">Eze 16:4</reference>; <reference osisRef="Ezek.23.25">23:25</reference>, 26, 28, 29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.

<hi type="bold">make her as a wilderness--</hi>(<reference osisRef="Jer.6.8">Jr 6:8</reference>; <reference osisRef="Zeph.2.13">Zep 2:13</reference>). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare <reference osisRef="Jer.2.6">Jr 2:6</reference>).

3. set her as in the day... born-- (Eze 16:4; 23:25, 26, 28, 29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy. make her as a wilderness-- (Jr 6:8; Zep 2:13). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare Jr 2:6).


<hi type="bold">4. her children--</hi>Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.

4. her children-- Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.


<hi type="bold">5. I will go after--</hi>The Hebrew expresses a settled determination.

<hi type="bold">lovers--</hi>the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods (<reference osisRef="Hos.2.8-Hos.2.13">Ho 2:8-13</reference>; compare <reference osisRef="Jer.44.17-Jer.44.19">Jr 44:17-19</reference>).

<hi type="bold">bread and ... water--</hi>the necessaries of life in food.

<hi type="bold">wool ... flax--</hi>clothing.

<hi type="bold">oil ... drink--</hi>perfumed unguents and palatable drinks: the luxuries of Hebrew life.

5. I will go after-- The Hebrew expresses a settled determination. lovers-- the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods (Ho 2:8-13; compare Jr 44:17-19). bread and... water-- the necessaries of life in food. wool... flax-- clothing. oil... drink-- perfumed unguents and palatable drinks: the luxuries of Hebrew life.


<hi type="bold">6-7. thorns ... wall--</hi>(<reference osisRef="Job.19.8">Job 19:8</reference>; <reference osisRef="Lam.3.7">La 3:7</reference>, <reference osisRef="Lam.3.9">9</reference>). The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first (<reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Jer.3.14">Jr 3:14</reference>; <reference osisRef="Ezek.16.8">Eze 16:8</reference>).

<hi type="bold">then--</hi>before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare <reference osisRef="Luke.15.14-Luke.15.18">Lu 15:14-18</reference>, "I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.

6-7. thorns... wall-- (Job 19:8; La 3:7, 9). The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first (Is 54:5; Jr 3:14; Eze 16:8). then-- before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare Lu 15:14-18, "I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.


<hi type="bold">8. she did not know that I--</hi>not the idols, as she thought: the "lovers" alluded to in <reference osisRef="Hos.2.5">Ho 2:5</reference>.

<hi type="bold">which they prepared for Baal--</hi>that is, of which they made images of Baal, or at least the plate covering of them (<reference osisRef="Hos.8.4">Ho 8:4</reference>). Baal was the Phoenician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phoenician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.

8. she did not know that I-- not the idols, as she thought: the "lovers" alluded to in Ho 2:5. which they prepared for Baal-- that is, of which they made images of Baal, or at least the plate covering of them (Ho 8:4). Baal was the Phoenician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phoenician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.


<hi type="bold">9. my corn ... my wool ... my flax--</hi>in contrast to "my bread ... my wool ... my flax," (<reference osisRef="Hos.2.5">Ho 2:5</reference>). Compare also <reference osisRef="Hos.2.21-Hos.2.23">Ho 2:21-23</reference>, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.

<hi type="bold">in the time thereof--</hi>in the harvest-time.

9. my corn... my wool... my flax-- in contrast to "my bread... my wool... my flax," (Ho 2:5). Compare also Ho 2:21-23, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver. in the time thereof-- in the harvest-time.


<hi type="bold">10. lewdness--</hi>rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.

10. lewdness-- rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.


<hi type="bold">11. her feast days--</hi>of Jeroboam's appointment, distinct from the Mosaic (<reference osisRef="1Kgs.12.32">1Ki 12:32</reference>). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (<reference osisRef="Amos.8.5">Am 8:5</reference>).

11. her feast days-- of Jeroboam's appointment, distinct from the Mosaic (1Ki 12:32). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Am 8:5).


<hi type="bold">12. my rewards--</hi>my hire as a harlot (<reference osisRef="Isa.23.17">Is 23:17</reference>, <reference osisRef="Isa.23.18">18</reference>).

<hi type="bold">lovers--</hi>idols.

<hi type="bold">destroy ... vines ... make ... forest--</hi>(<reference osisRef="Isa.5.6">Is 5:6</reference>; <reference osisRef="Isa.7.23">7:23</reference>, <reference osisRef="Isa.7.24">24</reference>). Fulfilled in the overthrow of Israel by Assyria (<reference osisRef="Hos.9.4">Ho 9:4</reference>, <reference osisRef="Hos.9.5">5</reference>).

12. my rewards-- my hire as a harlot (Is 23:17, 18). lovers-- idols. destroy... vines... make... forest-- (Is 5:6; 7:23, 24). Fulfilled in the overthrow of Israel by Assyria (Ho 9:4, 5).


<hi type="bold">13. days of Baalim--</hi>the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.

<hi type="bold">decked herself with ... earrings--</hi>rather, "nose-rings" (<reference osisRef="Isa.3.21">Is 3:21</reference>; <reference osisRef="Ezek.16.12">Eze 16:12</reference>, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.

<hi type="bold">forgat me--</hi>worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.

13. days of Baalim-- the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c. decked herself with... earrings-- rather, "nose-rings" (Is 3:21; Eze 16:12, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts. forgat me-- worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.


<hi type="bold">14. Therefore--</hi>rather, "Nevertheless" [Henderson]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (<reference osisRef="Hos.2.9">Ho 2:9</reference>) expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in <reference osisRef="Hos.2.6">Ho 2:6</reference>, expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare <reference osisRef="Judg.19.8">Jud 19:8</reference>; <reference osisRef="Ruth.2.13">Ru 2:13</reference>). So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." Jerome makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare <reference osisRef="Hos.2.15">Ho 2:15</reference>). The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.

14. Therefore-- rather, "Nevertheless" [Henderson]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (Ho 2:9) expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in Ho 2:6, expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare Jud 19:8; Ru 2:13). So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." Jerome makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare Ho 2:15). The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.


<hi type="bold">15. from thence--</hi>returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (<reference osisRef="Hos.2.9">Ho 2:9</reference>, <reference osisRef="2Cor.2.12">12</reference>).

<hi type="bold">Achor--</hi>that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (<reference osisRef="Josh.7.1-Josh.8.28">Jos 7:1-8:28</reference>); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (<reference osisRef="Isa.65.10">Is 65:10</reference>); so "trouble" and "hope" are rightly blended in connection with it.

<hi type="bold">sing ... as ... when she came ... out of ... Egypt--</hi>It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea (<reference osisRef="Exod.15.1-Exod.15.21">Ex 15:1-21</reference>; compare <reference osisRef="Isa.11.15">Is 11:15</reference>, <reference osisRef="Isa.11.16">16</reference>); and "the song of Moses" (<reference osisRef="Rev.15.2">Re 15:2</reference>, <reference osisRef="Rev.15.3">3</reference>) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.

15. from thence-- returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (Ho 2:9, 12). Achor-- that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (Jos 7:1-8:28); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (Is 65:10); so "trouble" and "hope" are rightly blended in connection with it. sing... as... when she came... out of... Egypt-- It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea (Ex 15:1-21; compare Is 11:15, 16); and "the song of Moses" (Re 15:2, 3) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.


<hi type="bold">16. Ishi ... no more Baali--</hi>"my Husband ... no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in <reference osisRef="Hos.2.17">Ho 2:17</reference>; namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips (<reference osisRef="Exod.23.13">Ex 23:13</reference>; <reference osisRef="Zech.13.2">Zec 13:2</reference>).

16. Ishi... no more Baali-- "my Husband... no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in Ho 2:17; namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips (Ex 23:13; Zec 13:2).


<hi type="bold">17. Baalim--</hi>plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.

17. Baalim-- plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.


<hi type="bold">18. for them--</hi>for their benefit.

<hi type="bold">covenant ... with the beasts--</hi>not to hurt them (<reference osisRef="Job.5.23">Job 5:23</reference>). They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times (<reference osisRef="Isa.11.6-Isa.11.9">Is 11:6-9</reference>).

<hi type="bold">break the bow ... out of the earth--</hi>rather, "out of the land"; that is, I will break and remove war out of the earth (<reference osisRef="Ps.46.9">Psa 46:9</reference>); and "out of the land" of Israel first (<reference osisRef="Isa.2.4">Is 2:4</reference>; <reference osisRef="Ezek.39.9">Eze 39:9</reference>, <reference osisRef="Ezek.39.10">10</reference>; <reference osisRef="Zech.9.9">Zec 9:9</reference>, <reference osisRef="Zech.9.10">10</reference>).

<hi type="bold">lie down--</hi>A reclining posture is the usual one with Orientals when not in action.

<hi type="bold">safely--</hi>(<reference osisRef="Jer.23.6">Jr 23:6</reference>).

18. for them-- for their benefit. covenant... with the beasts-- not to hurt them (Job 5:23). They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times (Is 11:6-9). break the bow... out of the earth-- rather, "out of the land"; that is, I will break and remove war out of the earth (Psa 46:9); and "out of the land" of Israel first (Is 2:4; Eze 39:9, 10; Zec 9:9, 10). lie down-- A reclining posture is the usual one with Orientals when not in action. safely-- (Jr 23:6).


19-20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (<reference osisRef="Jer.31.31-Jer.31.37">Jr 31:31-37</reference>).

<hi type="bold">righteousness ... judgment--</hi>in rectitude and truth.

<hi type="bold">loving-kindness, &c.--</hi>Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.

19-20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jr 31:31-37). righteousness... judgment-- in rectitude and truth. loving-kindness, &c.-- Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.


<hi type="bold">21. in that day--</hi>of grace to Israel.

<hi type="bold">heavens ... hear the earth--</hi>personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (<reference osisRef="Hos.2.9">Ho 2:9</reference>) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (<reference osisRef="Hos.1.4">Ho 1:4</reference>), but in the sense, "God will PLANT" (<reference osisRef="Hos.1.11">Ho 1:11</reference>).

21. in that day-- of grace to Israel. heavens... hear the earth-- personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (Ho 2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (Ho 1:4), but in the sense, "God will PLANT" (Ho 1:11).


<hi type="bold">23. I will sow her--</hi>referring to the meaning of Jezreel (<reference osisRef="Hos.2.22">Ho 2:22</reference>). <chapter eID="Hos.2"/>

23. I will sow her-- referring to the meaning of Jezreel (Ho 2:22).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Hos.3.1-Hos.3.5">Ho 3:1-5</reference>. Israel's Condition in Their Present Dispersion, Subsequent to Their Return from Babylon, Symbolized.</title>
 The prophet is to take back his wife, though unfaithful, as foretold in <reference osisRef="Hos.1.2">Ho 1:2</reference>. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.

<hi type="bold">1. Go yet--</hi>"Go again," referring to <reference osisRef="Hos.1.2">Ho 1:2</reference> [Henderson].

<hi type="bold">a woman--</hi>purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness.

<hi type="bold">beloved of her friend--</hi>used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (<reference osisRef="Jer.3.20">Jr 3:20</reference>). Hosea is told, not as in <reference osisRef="Hos.1.2">Ho 1:2</reference>, "take a wife," but "love" her, that is, renew thy conjugal kindness to her.

<hi type="bold">who look to other gods--</hi>that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (<reference osisRef="Hos.3.4">Ho 3:4</reference>).

<hi type="bold">flagons of wine--</hi>rather, pressed cakes of dried grapes, such as were offered to idols (<reference osisRef="Jer.7.18">Jr 7:18</reference>) [Maurer].

CHAPTER 3 Ho 3:1-5. Israel's Condition in Their Present Dispersion, Subsequent to Their Return from Babylon, Symbolized. The prophet is to take back his wife, though unfaithful, as foretold in Ho 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her. 1. Go yet-- "Go again," referring to Ho 1:2 [Henderson]. a woman-- purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness. beloved of her friend-- used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (Jr 3:20). Hosea is told, not as in Ho 1:2, "take a wife," but "love" her, that is, renew thy conjugal kindness to her. who look to other gods-- that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (Ho 3:4). flagons of wine-- rather, pressed cakes of dried grapes, such as were offered to idols (Jr 7:18) [Maurer].


<hi type="bold">2. I bought her--</hi>The price paid is too small to be a probable dowry wherewith to buy a wife from her parents; but it is just half the price of a female slave, in money, the rest of the price being made up in grain (<reference osisRef="Exod.21.32">Ex 21:32</reference>). Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as committing sin, was the slave of sin (<reference osisRef="John.8.34">Joh 8:34</reference>; <reference osisRef="Rom.6.16-Rom.6.20">Ro 6:16-20</reference>; <reference osisRef="2Pet.2.19">2Pe 2:19</reference>). The low price expresses Israel's worthlessness.

2. I bought her-- The price paid is too small to be a probable dowry wherewith to buy a wife from her parents; but it is just half the price of a female slave, in money, the rest of the price being made up in grain (Ex 21:32). Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as committing sin, was the slave of sin (Joh 8:34; Ro 6:16-20; 2Pe 2:19). The low price expresses Israel's worthlessness.


<hi type="bold">3. abide for me--</hi>separate from intercourse with any other man, and remaining for me who have redeemed thee (compare <reference osisRef="Deut.21.13">De 21:13</reference>).

<hi type="bold">so will I also be for thee--</hi>remain for thee, not taking any other consort. As Israel should long remain without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare <reference osisRef="Hos.3.4">Ho 3:4</reference>). He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced (<reference osisRef="Isa.50.1">Is 50:1</reference>); in God's good time she shall be restored.

3. abide for me-- separate from intercourse with any other man, and remaining for me who have redeemed thee (compare De 21:13). so will I also be for thee-- remain for thee, not taking any other consort. As Israel should long remain without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare Ho 3:4). He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced (Is 50:1); in God's good time she shall be restored.


4. The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So Kimchi, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle (<reference osisRef="Exod.28.6-Exod.28.12">Ex 28:6-12</reference>). The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (<reference osisRef="2Sam.6.14">2Sa 6:14</reference>; <reference osisRef="1Chr.15.27">1Ch 15:27</reference>). In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt abide for me" (<reference osisRef="Hos.3.3">Ho 3:3</reference>). Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word implies) [Maurer], (<reference osisRef="Gen.31.19">Ge 31:19</reference>, <reference osisRef="Gen.31.30-Gen.31.35">30-35</reference>). They were supposed to give responses to consulters (<reference osisRef="2Kgs.23.24">2Ki 23:24</reference>; <reference osisRef="Ezek.21.21">Eze 21:21</reference>, Margin; <reference osisRef="Zech.10.2">Zec 10:2</reference>). Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.

4. The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So Kimchi, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle (Ex 28:6-12). The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (2Sa 6:14; 1Ch 15:27). In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt abide for me" (Ho 3:3). Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word implies) [Maurer], (Ge 31:19, 30-35). They were supposed to give responses to consulters (2Ki 23:24; Eze 21:21, Margin; Zec 10:2). Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.


<hi type="bold">5. Afterward--</hi>after the long period ("many days," <reference osisRef="Hos.3.4">Ho 3:4</reference>) has elapsed.

<hi type="bold">return--</hi>from their idols to "their God," from whom they had wandered.

<hi type="bold">David their king--</hi>Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold (<reference osisRef="Hos.1.11">Ho 1:11</reference>). That representative and antitype of David is Messiah. "David" means "the beloved." Compare as to Messiah, <reference osisRef="Matt.3.17">Mt 3:17</reference>; <reference osisRef="Eph.1.6">Ep 1:6</reference>. Messiah is called David (<reference osisRef="Isa.55.3">Is 55:3</reference>, <reference osisRef="Isa.55.4">4</reference>; <reference osisRef="Jer.30.9">Jr 30:9</reference>; <reference osisRef="Ezek.34.23">Eze 34:23</reference>, <reference osisRef="Ezek.34.24">24</reference>; <reference osisRef="Ezek.37.24">37:24</reference>, <reference osisRef="Ezek.37.25">25</reference>).

<hi type="bold">fear the Lord and his goodness--</hi>that is, tremblingly flee to the Lord, to escape from the wrath to come; and to His goodness," as manifested in Messiah, which attracts them to Him (<reference osisRef="Jer.31.12">Jr 31:12</reference>). The "fear" is not that which "hath torment" (<reference osisRef="1John.4.18">1Jo 4:18</reference>), but reverence inspired by His goodness realized in the soul (<reference osisRef="Ps.130.4">Psa 130:4</reference>).

<hi type="bold">the latter days--</hi>those of Messiah [Kimchi]. <chapter eID="Hos.3"/>

5. Afterward-- after the long period ("many days," Ho 3:4) has elapsed. return-- from their idols to "their God," from whom they had wandered. David their king-- Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold (Ho 1:11). That representative and antitype of David is Messiah. "David" means "the beloved." Compare as to Messiah, Mt 3:17; Ep 1:6. Messiah is called David (Is 55:3, 4; Jr 30:9; Eze 34:23, 24; 37:24, 25). fear the Lord and his goodness-- that is, tremblingly flee to the Lord, to escape from the wrath to come; and to His goodness," as manifested in Messiah, which attracts them to Him (Jr 31:12). The "fear" is not that which "hath torment" (1Jo 4:18), but reverence inspired by His goodness realized in the soul (Psa 130:4). the latter days-- those of Messiah [Kimchi].


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Hos.4.1-Hos.4.19">Ho 4:1-19</reference>. Henceforth the Prophet Speaks Plainly and without Symbol, in Terse, Sententious Propositions.</title>
 In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in <reference osisRef="Hos.4.2">Ho 4:2</reference> bloodshed and other evils usual in a civil war are specified.

<hi type="bold">1. Israel--</hi>the ten tribes.

<hi type="bold">controversy--</hi>judicial ground of complaint (<reference osisRef="Isa.1.18">Is 1:18</reference>; <reference osisRef="Jer.25.31">Jr 25:31</reference>; <reference osisRef="Mic.6.2">Mi 6:2</reference>).

<hi type="bold">no ... knowledge of God--</hi>exhibited in practice (<reference osisRef="Jer.22.16">Jr 22:16</reference>).

CHAPTER 4 Ho 4:1-19. Henceforth the Prophet Speaks Plainly and without Symbol, in Terse, Sententious Propositions. In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Ho 4:2 bloodshed and other evils usual in a civil war are specified. 1. Israel-- the ten tribes. controversy-- judicial ground of complaint (Is 1:18; Jr 25:31; Mi 6:2). no... knowledge of God-- exhibited in practice (Jr 22:16).


<hi type="bold">2. they break out--</hi>bursting through every restraint.

<hi type="bold">blood toucheth blood--</hi>literally, "bloods." One act of bloodshed follows another without any interval between (see 2Ki 15:8-16, 25; <reference osisRef="Mic.7.2">Mi 7:2</reference>).

2. they break out-- bursting through every restraint. blood toucheth blood-- literally, "bloods." One act of bloodshed follows another without any interval between (see 2Ki 15:8-16, 25; Mi 7:2).


<hi type="bold">3. land ... languish--</hi>(<reference osisRef="Isa.19.8">Is 19:8</reference>; <reference osisRef="Isa.24.4">24:4</reference>; <reference osisRef="Joel.1.10">Joe 1:10</reference>, <reference osisRef="1Cor.1.12">12</reference>).

<hi type="bold">sea--</hi>including all bodies of water, as pools and even rivers (see on <reference osisRef="Isa.19.5">Is 19:5</reference>). A general drought, the greatest calamity in the East, is threatened.

3. land... languish-- (Is 19:8; 24:4; Joe 1:10, 12). sea-- including all bodies of water, as pools and even rivers (see on Is 19:5). A general drought, the greatest calamity in the East, is threatened.


<hi type="bold">4. let no man ... reprove--</hi>Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (<reference osisRef="Deut.17.12">De 17:12</reference>). They rush on to their own destruction as wilfully as such a one.

<hi type="bold">thy people--</hi>the ten tribes of Israel; distinct from Judah (<reference osisRef="Hos.4.1">Ho 4:1</reference>).

4. let no man... reprove-- Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (De 17:12). They rush on to their own destruction as wilfully as such a one. thy people-- the ten tribes of Israel; distinct from Judah (Ho 4:1).


<hi type="bold">5. fall in the day--</hi>in broad daylight, a time when an attack would not be expected (see on <reference osisRef="Jer.6.4">Jr 6:4</reference>, <reference osisRef="Jer.6.5">5</reference>; <reference osisRef="Jer.15.8">Jr 15:8</reference>).

<hi type="bold">in ... night--</hi>No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets.

<hi type="bold">thy mother--</hi>the Israelitish state, of which the citizens are the children (<reference osisRef="Hos.2.2">Ho 2:2</reference>).

5. fall in the day-- in broad daylight, a time when an attack would not be expected (see on Jr 6:4, 5; Jr 15:8). in... night-- No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets. thy mother-- the Israelitish state, of which the citizens are the children (Ho 2:2).


<hi type="bold">6. lack of knowledge--</hi>"of God" (<reference osisRef="Hos.4.1">Ho 4:1</reference>), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God.

<hi type="bold">thou--</hi>O priest, so-called. Not regularly constituted, but still bearing the name, while confounding the worship of Jehovah and of the calves in Beth-el (<reference osisRef="1Kgs.12.29">1Ki 12:29</reference>, <reference osisRef="1Kgs.12.31">31</reference>).

<hi type="bold">I will ... forget thy children--</hi>Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.

6. lack of knowledge-- "of God" (Ho 4:1), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God. thou-- O priest, so-called. Not regularly constituted, but still bearing the name, while confounding the worship of Jehovah and of the calves in Beth-el (1Ki 12:29, 31). I will... forget thy children-- Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.


<hi type="bold">7. As they were increased--</hi>in numbers and power. Compare <reference osisRef="Hos.4.6">Ho 4:6</reference>, "thy children," to which their "increase" in numbers refers.

<hi type="bold">so they sinned--</hi>(Compare <reference osisRef="Hos.10.1">Ho 10:1</reference> and <reference osisRef="Hos.13.6">Ho 13:6</reference>).

<hi type="bold">will I change their glory into shame--</hi>that is, I will strip them of all they now glory in (their numbers and power), and give them shame instead. A just retribution: as they changed their glory into shame, by idolatry (<reference osisRef="Ps.106.20">Psa 106:20</reference>; <reference osisRef="Jer.2.11">Jr 2:11</reference>; <reference osisRef="Rom.1.23">Ro 1:23</reference>; <reference osisRef="Phil.3.19">Php 3:19</reference>).

7. As they were increased-- in numbers and power. Compare Ho 4:6, "thy children," to which their "increase" in numbers refers. so they sinned-- (Compare Ho 10:1 and Ho 13:6). will I change their glory into shame-- that is, I will strip them of all they now glory in (their numbers and power), and give them shame instead. A just retribution: as they changed their glory into shame, by idolatry (Psa 106:20; Jr 2:11; Ro 1:23; Php 3:19).


<hi type="bold">8. eat ... sin of my people--</hi>that is, the sin offerings (<reference osisRef="Lev.6.26">Le 6:26</reference>; <reference osisRef="Lev.10.17">10:17</reference>). The priests greedily devoured them.

<hi type="bold">set their heart on their iniquity--</hi>literally, "lift up the animal soul to lust after," or strongly desire. Compare <reference osisRef="Deut.24.15">De 24:15</reference>, Margin; <reference osisRef="Ps.24.4">Psa 24:4</reference>; <reference osisRef="Jer.22.27">Jr 22:27</reference>. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned, the more sacrificial victims in atonement for sin the priests gained.

8. eat... sin of my people-- that is, the sin offerings (Le 6:26; 10:17). The priests greedily devoured them. set their heart on their iniquity-- literally, "lift up the animal soul to lust after," or strongly desire. Compare De 24:15, Margin; Psa 24:4; Jr 22:27. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned, the more sacrificial victims in atonement for sin the priests gained.


<hi type="bold">9. like people, like priest--</hi>They are one in guilt; therefore they shall be one in punishment (<reference osisRef="Isa.24.2">Is 24:2</reference>).

<hi type="bold">reward them their doings--</hi>in homely phrase, "pay them back in their own coin" (<reference osisRef="Prov.1.31">Pr 1:31</reference>).

9. like people, like priest-- They are one in guilt; therefore they shall be one in punishment (Is 24:2). reward them their doings-- in homely phrase, "pay them back in their own coin" (Pr 1:31).


<hi type="bold">10. eat, and not have enough--</hi>just retribution on those who "eat up (greedily) the sin of My people" (<reference osisRef="Hos.4.8">Ho 4:8</reference>; <reference osisRef="Mic.6.14">Mi 6:14</reference>; <reference osisRef="Hag.1.6">Hag 1:6</reference>).

<hi type="bold">whoredom, and ... not increase--</hi>literally, "break forth"; used of giving birth to children (<reference osisRef="Gen.28.14">Ge 28:14</reference>, Margin; compare <reference osisRef="Gen.38.29">Ge 38:29</reference>). Not only their wives, but their concubines, shall be barren. To be childless was considered a great calamity among the Jews.

10. eat, and not have enough-- just retribution on those who "eat up (greedily) the sin of My people" (Ho 4:8; Mi 6:14; Hag 1:6). whoredom, and... not increase-- literally, "break forth"; used of giving birth to children (Ge 28:14, Margin; compare Ge 38:29). Not only their wives, but their concubines, shall be barren. To be childless was considered a great calamity among the Jews.


11. A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (<reference osisRef="Isa.28.1">Is 28:1</reference>, <reference osisRef="Isa.28.7">7</reference>; <reference osisRef="Amos.4.1">Am 4:1</reference>).

<hi type="bold">take away the heart--</hi>that is, the understanding; make men blind to their own true good (<reference osisRef="Eccl.7.7">Ec 7:7</reference>).

11. A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (Is 28:1, 7; Am 4:1). take away the heart-- that is, the understanding; make men blind to their own true good (Ec 7:7).


12. Instances of their understanding ("heart") being "taken away."

<hi type="bold">stocks--</hi>wooden idols (<reference osisRef="Jer.2.27">Jr 2:27</reference>; <reference osisRef="Hab.2.19">Ha 2:19</reference>).

<hi type="bold">staff--</hi>alluding to divination by rods (see on <reference osisRef="Ezek.21.21">Eze 21:21</reference>, <reference osisRef="Ezek.21.22">22</reference>). The diviner, says Rosenmuller, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, the one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking.

<hi type="bold">declareth--</hi>that is, is consulted to inform them of future events.

<hi type="bold">spirit of whoredoms--</hi>a general disposition on the part of all towards idolatry (<reference osisRef="Hos.5.4">Ho 5:4</reference>).

<hi type="bold">err--</hi>go astray from the true God.

<hi type="bold">from under their God--</hi>They have gone away from God under whom they were, as a wife is under the dominion of her husband.

12. Instances of their understanding ("heart") being "taken away." stocks-- wooden idols (Jr 2:27; Ha 2:19). staff-- alluding to divination by rods (see on Eze 21:21, 22). The diviner, says Rosenmuller, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, the one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking. declareth-- that is, is consulted to inform them of future events. spirit of whoredoms-- a general disposition on the part of all towards idolatry (Ho 5:4). err-- go astray from the true God. from under their God-- They have gone away from God under whom they were, as a wife is under the dominion of her husband.


<hi type="bold">13. upon ... mountains--</hi>High places were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (<reference osisRef="Deut.12.2">De 12:2</reference>).

<hi type="bold">elms--</hi>rather, "terebinths" [Maurer].

<hi type="bold">shadow ... good--</hi>screening the lascivious worshippers from the heat of the sun.

<hi type="bold">daughters ... commit whoredom ... spouses ... adultery--</hi>in the polluted worship of Astarte, the Phoenician goddess of love.

13. upon... mountains-- High places were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (De 12:2). elms-- rather, "terebinths" [Maurer]. shadow... good-- screening the lascivious worshippers from the heat of the sun. daughters... commit whoredom... spouses... adultery-- in the polluted worship of Astarte, the Phoenician goddess of love.


<hi type="bold">14. I will not punish ... daughters--</hi>I will visit with the heaviest punishments "not" the unchaste "daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing [Munster].

<hi type="bold">separated with whores--</hi>withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores.

<hi type="bold">sacrifice with harlots--</hi>They commit lewdness with women who devote their persons to be violated in honor of Astarte. (So the Hebrew for "harlots" means, as distinguished from "whores"). Compare <reference osisRef="Num.25.1-Num.25.3">Nu 25:1-3</reference>; and the prohibition, <reference osisRef="Deut.23.18">De 23:18</reference>.

<hi type="bold">not understand--</hi>(<reference osisRef="Isa.44.18">Is 44:18</reference>; <reference osisRef="Isa.45.20">45:20</reference>).

<hi type="bold">shall fall--</hi>shall be cast down.

14. I will not punish... daughters-- I will visit with the heaviest punishments "not" the unchaste "daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing [Munster]. separated with whores-- withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores. sacrifice with harlots-- They commit lewdness with women who devote their persons to be violated in honor of Astarte. (So the Hebrew for "harlots" means, as distinguished from "whores"). Compare Nu 25:1-3; and the prohibition, De 23:18. not understand-- (Is 44:18; 45:20). shall fall-- shall be cast down.


15. Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example.

<hi type="bold">Gilgal--</hi>situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (<reference osisRef="Josh.5.10-Josh.5.15">Jos 5:10-15</reference>; <reference osisRef="1Sam.10.8">1Sa 10:8</reference>; <reference osisRef="1Sam.15.21">15:21</reference>); afterwards desecrated by idol-worship (<reference osisRef="Hos.9.15">Ho 9:15</reference>; <reference osisRef="Hos.12.11">12:11</reference>; <reference osisRef="Amos.4.4">Am 4:4</reference>; <reference osisRef="Amos.5.5">5:5</reference>; compare <reference osisRef="Judg.3.19">Jud 3:19</reference>, Margin).

<hi type="bold">Beth-aven--</hi>that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (<reference osisRef="Gen.28.17">Ge 28:17</reference>, <reference osisRef="Gen.28.19">19</reference>; <reference osisRef="Gen.35.7">35:7</reference>), but made by Jeroboam the seat of the worship of the calves (1Ki 12:28-33; 13:1; <reference osisRef="Jer.48.13">Jr 48:13</reference>; <reference osisRef="Amos.3.14">Am 3:14</reference>; <reference osisRef="Amos.7.13">7:13</reference>). "Go up" refers to the fact that Beth-el was on a hill (<reference osisRef="Josh.16.1">Jos 16:1</reference>).

<hi type="bold">nor swear, The Lord liveth--</hi>This formula of oath was appointed by God Himself (<reference osisRef="Deut.6.13">De 6:13</reference>; <reference osisRef="Deut.10.20">10:20</reference>; <reference osisRef="Jer.4.2">Jr 4:2</reference>). It is therefore here forbidden not absolutely, but in conjunction with idolatry and falsehood (<reference osisRef="Isa.48.1">Is 48:1</reference>; <reference osisRef="Ezek.20.39">Eze 20:39</reference>; <reference osisRef="Zeph.1.5">Zep 1:5</reference>).

15. Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example. Gilgal-- situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Jos 5:10-15; 1Sa 10:8; 15:21); afterwards desecrated by idol-worship (Ho 9:15; 12:11; Am 4:4; 5:5; compare Jud 3:19, Margin). Beth-aven-- that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Ge 28:17, 19; 35:7), but made by Jeroboam the seat of the worship of the calves (1Ki 12:28-33; 13:1; Jr 48:13; Am 3:14; 7:13). "Go up" refers to the fact that Beth-el was on a hill (Jos 16:1). nor swear, The Lord liveth-- This formula of oath was appointed by God Himself (De 6:13; 10:20; Jr 4:2). It is therefore here forbidden not absolutely, but in conjunction with idolatry and falsehood (Is 48:1; Eze 20:39; Zep 1:5).


<hi type="bold">16. backsliding--</hi>Translate, "Israel is refractory, as a refractory heifer," namely, one that throws the yoke off her neck. Israel had represented God under the form of "calves" (<reference osisRef="1Kgs.12.28">1Ki 12:28</reference>); but it is she herself who is one.

<hi type="bold">lamb in a large place--</hi>not in a good sense, as in <reference osisRef="Isa.30.23">Is 30:23</reference>. Here there is irony: lambs like a large pasture; but it is not so safe for them as a small one, duly fenced from wild beasts. God will "feed" them, but it shall be with the "rod" (<reference osisRef="Mic.7.14">Mi 7:14</reference>). It shall be no longer in the narrow territory of Israel, but "in a large place," namely, they shall be scattered in exile over the wide realm of Assyria, a prey to their foes; as lambs, which are timid, gregarious, and not solitary, are a prey when scattered asunder to wild beasts.

16. backsliding-- Translate, "Israel is refractory, as a refractory heifer," namely, one that throws the yoke off her neck. Israel had represented God under the form of "calves" (1Ki 12:28); but it is she herself who is one. lamb in a large place-- not in a good sense, as in Is 30:23. Here there is irony: lambs like a large pasture; but it is not so safe for them as a small one, duly fenced from wild beasts. God will "feed" them, but it shall be with the "rod" (Mi 7:14). It shall be no longer in the narrow territory of Israel, but "in a large place," namely, they shall be scattered in exile over the wide realm of Assyria, a prey to their foes; as lambs, which are timid, gregarious, and not solitary, are a prey when scattered asunder to wild beasts.


<hi type="bold">17. Ephraim--</hi>the ten tribes. Judah was at this time not so given to idolatry as afterwards.

<hi type="bold">joined to--</hi>closely and voluntarily; identifying themselves with them as a whoremonger becomes one flesh with the harlot (<reference osisRef="Num.25.3">Nu 25:3</reference>; <reference osisRef="1Cor.6.16">1Co 6:16</reference>, <reference osisRef="1Cor.6.17">17</reference>).

<hi type="bold">idols--</hi>The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries.

<hi type="bold">let him alone--</hi>Leave him to himself. Let him reap the fruits of his own perverse choice; his case is desperate; say nothing to him (compare <reference osisRef="Jer.7.16">Jr 7:16</reference>). Here <reference osisRef="Hos.4.15">Ho 4:15</reference> shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin; leave him to his fate, lest, instead of saving him, thou fall thyself (<reference osisRef="Isa.48.20">Is 48:20</reference>; <reference osisRef="Jer.50.8">Jr 50:8</reference>; <reference osisRef="Jer.51.6">51:6</reference>, <reference osisRef="Jer.51.45">45</reference>; <reference osisRef="2Cor.6.17">2Co 6:17</reference>).

17. Ephraim-- the ten tribes. Judah was at this time not so given to idolatry as afterwards. joined to-- closely and voluntarily; identifying themselves with them as a whoremonger becomes one flesh with the harlot (Nu 25:3; 1Co 6:16, 17). idols-- The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries. let him alone-- Leave him to himself. Let him reap the fruits of his own perverse choice; his case is desperate; say nothing to him (compare Jr 7:16). Here Ho 4:15 shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin; leave him to his fate, lest, instead of saving him, thou fall thyself (Is 48:20; Jr 50:8; 51:6, 45; 2Co 6:17).


<hi type="bold">18. Their drink is sour--</hi>metaphor for utter degeneracy of principle (<reference osisRef="Isa.1.22">Is 1:22</reference>). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations [Calvin]. Maurer not so well translates, "When their drinking is over, they commit whoredoms," namely, in honor of Astarte (<reference osisRef="Hos.4.13">Ho 4:13</reference>, <reference osisRef="Hos.4.14">14</reference>).

<hi type="bold">her rulers--</hi>Israel's; literally, "shields" (compare <reference osisRef="Ps.47.9">Psa 47:9</reference>).

<hi type="bold">with shame ... love, Give ye--</hi>(<reference osisRef="Prov.30.15">Pr 30:15</reference>). No remedy could be effectual against their corruptions since the very rulers sold justice for gifts [Calvin]. Maurer translates, "The rulers are marvelously enamored of shame." English Version is better.

18. Their drink is sour-- metaphor for utter degeneracy of principle (Is 1:22). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations [Calvin]. Maurer not so well translates, "When their drinking is over, they commit whoredoms," namely, in honor of Astarte (Ho 4:13, 14). her rulers-- Israel's; literally, "shields" (compare Psa 47:9). with shame... love, Give ye-- (Pr 30:15). No remedy could be effectual against their corruptions since the very rulers sold justice for gifts [Calvin]. Maurer translates, "The rulers are marvelously enamored of shame." English Version is better.


19. Israel shall be swept away from her land (<reference osisRef="Hos.4.16">Ho 4:16</reference>) suddenly and violently as if by "the wings of the wind" (<reference osisRef="Ps.18.10">Psa 18:10</reference>; <reference osisRef="Ps.104.3">104:3</reference>; <reference osisRef="Jer.4.11">Jr 4:11</reference>, <reference osisRef="Jer.4.12">12</reference>).

<hi type="bold">ashamed ... of their sacrifices--</hi>disappointed to their shame in their hope of help through their sacrifices to idols. <chapter eID="Hos.4"/>

19. Israel shall be swept away from her land (Ho 4:16) suddenly and violently as if by "the wings of the wind" (Psa 18:10; 104:3; Jr 4:11, 12). ashamed... of their sacrifices-- disappointed to their shame in their hope of help through their sacrifices to idols.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Hos.5.1-Hos.5.5">Ho 5:1-5</reference>. God's Judgments on the Priests, People, and Princes of Israel for Their Sins.</title>
 Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.

<hi type="bold">1. the king--</hi>probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.

<hi type="bold">judgment is towards you--</hi>that is, threatens you from God.

<hi type="bold">ye have been a snare on Mizpah ... net ... upon Tabor--</hi>As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [Jerome]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.

CHAPTER 5 Ho 5:1-5. God's Judgments on the Priests, People, and Princes of Israel for Their Sins. Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance. 1. the king-- probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria. judgment is towards you-- that is, threatens you from God. ye have been a snare on Mizpah... net... upon Tabor-- As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [Jerome]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.


<hi type="bold">2. revolters--</hi>apostates.

<hi type="bold">profound--</hi>deeply rooted [Calvin] and sunk to the lowest depths, excessive in their idolatry (<reference osisRef="Hos.9.9">Ho 9:9</reference>; <reference osisRef="Isa.31.6">Is 31:6</reference>) [Henderson]. From the antithesis (<reference osisRef="Hos.5.3">Ho 5:3</reference>), "not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare <reference osisRef="Isa.29.15">Is 29:15</reference>).

<hi type="bold">to ... slaughter--</hi>He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God.

<hi type="bold">though--</hi>Maurer translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.

2. revolters-- apostates. profound-- deeply rooted [Calvin] and sunk to the lowest depths, excessive in their idolatry (Ho 9:9; Is 31:6) [Henderson]. From the antithesis (Ho 5:3), "not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare Is 29:15). to... slaughter-- He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God. though-- Maurer translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.


<hi type="bold">3. Ephraim--</hi>the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry.

<hi type="bold">I how ... not hid from me--</hi>notwithstanding their supposed profound cunning (<reference osisRef="Hos.5.2">Ho 5:2</reference>; <reference osisRef="Rev.2.2">Re 2:2</reference>, <reference osisRef="2Cor.9.13">9, 13</reference>, 19).

<hi type="bold">now--</hi>"though I have been a rebuker of all them" (<reference osisRef="Hos.5.2">Ho 5:2</reference>) who commit such spiritual whoredoms, thou art now continuing in them.

3. Ephraim-- the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry. I how... not hid from me-- notwithstanding their supposed profound cunning (Ho 5:2; Re 2:2, 9, 13, 19). now-- "though I have been a rebuker of all them" (Ho 5:2) who commit such spiritual whoredoms, thou art now continuing in them.


<hi type="bold">4. They--</hi>Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit") (<reference osisRef="Hos.4.12">Ho 4:12</reference>; <reference osisRef="Isa.63.10">Is 63:10</reference>; <reference osisRef="Ezek.16.43">Eze 16:43</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

4. They-- Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit") (Ho 4:12; Is 63:10; Eze 16:43; Ac 7:51).


<hi type="bold">5. the pride of Israel--</hi>wherewith they reject the warnings of God's prophets (<reference osisRef="Hos.5.2">Ho 5:2</reference>), and prefer their idols to God (<reference osisRef="Hos.7.10">Ho 7:10</reference>; <reference osisRef="Jer.13.17">Jr 13:17</reference>).

<hi type="bold">testify to his face--</hi>openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in <reference osisRef="Isa.3.9">Is 3:9</reference>.

<hi type="bold">Judah ... shall fall with them--</hi>This prophecy is later than <reference osisRef="Hos.4.15">Ho 4:15</reference>, when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.

5. the pride of Israel-- wherewith they reject the warnings of God's prophets (Ho 5:2), and prefer their idols to God (Ho 7:10; Jr 13:17). testify to his face-- openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in Is 3:9. Judah... shall fall with them-- This prophecy is later than Ho 4:15, when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.


<hi type="bold">6. with ... flocks--</hi>to propitiate Jehovah (<reference osisRef="Isa.1.11-Isa.1.15">Is 1:11-15</reference>).

<hi type="bold">seek ... not find--</hi>because it is slavish fear that leads them to seek Him; and because it then shall be too late (<reference osisRef="Prov.1.28">Pr 1:28</reference>; <reference osisRef="John.7.34">Joh 7:34</reference>).

6. with... flocks-- to propitiate Jehovah (Is 1:11-15). seek... not find-- because it is slavish fear that leads them to seek Him; and because it then shall be too late (Pr 1:28; Joh 7:34).