3 I know Ephraim, and Israel is not hid from me; for now, Ephraim, thou hast committed whoredom; Israel is defiled.
You only have I known of all the families of the earth; therefore will I visit upon you all your iniquities.
Ephraim is oppressed, crushed in judgment, because in selfwill he walked after the commandment [of man].
And there is not a creature unapparent before him; but all things [are] naked and laid bare to his eyes, with whom we have to do.
For I know how manifold are your transgressions and your sins mighty: they afflict the just, they take a bribe, and they turn aside [the right of] the needy in the gate.
Ephraim feedeth on wind, and pursueth after the east wind: all day long he multiplieth lies and desolation; and they make a covenant with Assyria, and oil is carried into Egypt.
Because Ephraim hath multiplied altars to sin, altars shall be unto him to sin.
When Ephraim saw his sickness, and Judah his sore, then went Ephraim to the Assyrian, and sent to king Jareb; but he was unable to heal you, nor hath he removed your sore.
But his father refused and said, I know, my son, I know: he also will become a people, and he also will be great; but truly his younger brother will be greater than he; and his seed will become the fulness of nations. And he blessed them that day, saying, In thee will Israel bless, saying, God make thee as Ephraim and Manasseh! And he set Ephraim before Manasseh.
-- Ephraim is joined to idols: leave him alone. Their drink is sour; they give themselves up to whoredom; her great men passionately love [their] shame.
And Oholah played the harlot when she was mine; and she lusted after her lovers, after the Assyrians [her] neighbours, clothed with blue, governors and rulers, all of them attractive young men, horsemen riding upon horses. And she bestowed her whoredoms upon them, all of them the choice of the children of Asshur; and with all after whom she lusted, with all their idols she defiled herself. Neither left she her whoredoms [brought] from Egypt; for in her youth they had lain with her, and had handled the breasts of her virginity, and poured their fornication upon her. Therefore I gave her into the hand of her lovers, into the hand of the children of Asshur, after whom she lusted. These discovered her nakedness, they took her sons and her daughters, and slew her with the sword; and she became a name among women; and they executed judgment upon her. And her sister Oholibah saw [this], and was more corrupt in her passion than she, and in her fornications more than the whoredoms of her sister. She lusted after the children of Asshur [her] neighbours, governors and rulers, clothed most gorgeously, horsemen riding upon horses, all of them attractive young men. And I saw that she was defiled: both took one way. And she increased her fornications; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles upon their loins, with flowing turbans on their heads, all of them captains in appearance, [after] the likeness of the children of Babylon, of Chaldea, the land of their nativity. And as soon as she saw them with her eyes, she lusted after them, and sent messengers unto them into Chaldea. And the children of Babylon came to her into the bed of love, and they defiled her with their fornication; she too defiled herself with them, and her soul was alienated from them. And she discovered her whoredoms, and discovered her nakedness; and my soul was alienated from her, like as my soul was alienated from her sister. Yet she multiplied her whoredoms, calling to remembrance the days of her youth, wherein she played the harlot in the land of Egypt; and she lusted after their paramours, whose flesh is [as] the flesh of asses, and whose issue is [as] the issue of horses. And thou didst look back to the lewdness of thy youth, in the handling of thy teats by the Egyptians, for the breasts of thy youth.
for the head of Syria is Damascus, and the head of Damascus is Rezin; and within sixty-five years shall Ephraim be broken, so as to be no [more a] people; and the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye believe not, surely ye shall not be established.
Inasmuch as Syria hath taken evil counsel against thee, Ephraim [also] and the son of Remaliah, saying,
And Jehovah shall raise up for himself a king over Israel, who shall cut off the house of Jeroboam that day; and what? ... even now. And Jehovah will smite Israel, as a reed is shaken in the water, and he will root up Israel out of this good land which he gave to their fathers, and will scatter them beyond the river, because they have made their Asherahs, provoking Jehovah to anger. And he will give Israel up because of the sins of Jeroboam, wherewith he has sinned, and made Israel to sin.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David. If this people go up to do sacrifice in the house of Jehovah at Jerusalem, the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me, and return to Rehoboam king of Judah. And the king took counsel, and made two calves of gold. And he said to them, It is too much for you to go up to Jerusalem: behold thy gods, Israel, which brought thee up out of the land of Egypt! And he set the one in Bethel, and the other he put in Dan. And this thing became a sin; and the people went [to worship] before the one, as far as Dan. And he made a house of high places, and made priests from all classes of the people, who were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that was in Judah, and he offered upon the altar. So did he in Bethel, sacrificing to the calves that he had made; and he placed in Bethel the priests of the high places that he had made. And he offered upon the altar that he had made in Bethel, on the fifteenth day of the eighth month, in the month which he had devised of his own heart; and he made a feast for the children of Israel, and he offered upon the altar, burning incense.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hosea 5
Commentary on Hosea 5 Commentary Critical and Explanatory on the Whole Bible
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.
2. revolters—apostates.
profound—deeply rooted [Calvin] and sunk to the lowest depths, excessive in their idolatry (Ho 9:9; Isa 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 Isa 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.
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.
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; Isa 63:10; Eze 16:43; Ac 7:51).
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; Jer 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 Isa 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.
6. with … flocks—to propitiate Jehovah (Isa 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).
7. treacherously—as to the marriage covenant (Jer 3:20).
strange children—alluding to "children of whoredoms" (Ho 1:2; 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [Henderson]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy.
a month—a very brief space of time shall elapse, and then punishment shall overtake them (Zec 11:8). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh.
portions—that is, possessions. Their resources and garrisons will not avail to save them. Henderson explains from Isa 57:6, "portions" as their idols; the context favors this, "the Lord" the true "portion of His people" (De 32:9), being in antithesis to "their portions," the idols.
8. The arrival of the enemy is announced in the form of an injunction to blow an alarm.
cornet … trumpet—The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note (Ho 8:1; Nu 10:2; Jer 4:5; Joe 2:1).
Gibeah … Ramah—both in Benjamin (Isa 10:29).
Beth-aven—in Benjamin; not as in Ho 4:15; Beth-el, but a town east of it (Jos 7:2). "Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare Ho 5:5), being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (Jud 5:14).
9, 10. Israel is referred to in Ho 5:9, Judah in Ho 5:10.
the day of rebuke—the day when I shall chastise him.
among the tribes of Israel have I made known—proving that the scene of Hosea's labor was among the ten tribes.
that which shall surely be—namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.
10. remove the bound—(De 19:14; 27:17; Job 24:2; Pr 22:28; 23:10). Proverbial for the rash setting aside of the ancestral laws by which men are kept to their duty. Ahaz and his courtiers ("the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the layer and the sea and introduced an idolatrous altar from Damascus (2Ki 16:10-18); also he burnt his children in the valley of Hinnom, after the abominations of the heathen (2Ch 28:3).
11. broken in judgment—namely, the "judgment" of God on him (Ho 5:1).
walked after the commandment—Jeroboam's, to worship the calves (2Ki 10:28-33). Compare Mic 6:16, "the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men (Ac 5:29). Jerome reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."
12. as a moth—consuming a garment (Job 13:28; Ps 39:11; Isa 50:9).
Judah … rottenness—Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness (Pr 12:4). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [Grotius]. As in Ho 5:13, 14, the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.
13. wound—literally, "bandage"; hence a bandaged wound (Isa 1:6; Jer 30:12). "Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.
went … to the Assyrian—First, Menahem (2Ki 15:19) applied to Pul; again, Hoshea to Shalmaneser (2Ki 17:3).
sent to King Jareb—Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [Jerome]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in Jud 6:32, Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel (2Ki 16:7, 8; 2Ch 28:16-21); the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal you, nor cure you of your wound.
14. lion—The black lion and the young lion are emblems of strength and ferocity (Ps 91:13).
I, even I—emphatic; when I, even I, the irresistible God, tear in pieces (Ps 50:22), no Assyrian power can rescue.
go away—as a lion stalks leisurely back with his prey to his lair.
15. return to my place—that is, withdraw My favor.
till they acknowledge their offence—The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare Zec 11:5) is included in the idea, as English Version translates. Compare Le 26:40, 41; Jer 29:12, 13; Eze 6:9; 20:43; 36:31.
seek my face—that is, seek My favor (Pr 29:26, Margin).
in … affliction … seek me early—that is, diligently; rising up before dawn to seek Me (Ps 119:147; compare Ps 78:34).