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Hosea Chapter
Four
New King James Version (NKJV)
INTRODUCTION TO HOSEA 4
This
chapter contains a new sermon or prophecy
delivered in proper and express
words
without types and figures
as before; in which the people of Israel are
summoned to appear at the tribunal of God
to hear the charge brought against
them
and the sentence to be pronounced upon them
and which would be executed.
They are charged with sins of omission and commission; with want of truth and
mercy to men
and with ignorance of God; with swearing
lying
murder
theft
and adultery
Hosea 4:1
the
punishment threatened is the sword
famine
and pestilence; which should affect
the whole land
and all creatures in it
men
beasts
fowls
and fishes
Hosea 4:3
then the
priests and false prophets are threatened with falling into calamities along
with the people
and with rejection from their office
and forgetfulness of
their posterity
and a taking away their glory from them
because of their
striving with the true prophets; their rejection of knowledge; forgetfulness of
the law of God; covetousness
adultery
and drunkenness
Hosea 4:4
then the
discourse is turned to the people again
who are charged with divination and
idolatry
which is spiritual adultery; and therefore
by way of retaliation
their wives and daughters would be left to commit adultery and fornication
Hosea 4:12
and the
chapter is concluded with advice to Israel not to tempt Judah to sin; or to
Judah not to do the like
after the example of Israel
who were backsliders
idolaters
left of God and alone; guilty of bribery
and the like shameful
things
and would be suddenly filled with shame
Hosea 4:15.
Hosea 4:1 Hear the word
of the Lord
You children of Israel
For the Lord brings a charge
against the inhabitants of the land: “There is no truth or mercy Or knowledge
of God in the land.
YLT 1`Hear a word of Jehovah
sons of Israel
For a strife [is] to Jehovah with inhabitants of the land
For
there is no truth
nor kindness
Nor knowledge of God
in the land
Hear the word of the Lord
ye children of Israel
.... The
people of the ten tribes
as distinct from Judah
Hosea 4:15
the
prophet having finished his parables he was ordered to take up and deliver
and
his explanations of them
and concluded with a gracious promise of the
conversion of the Jews in the latter day
enters upon a new discourse
which
begins with reproof for various sins; since what had been delivered in parables
and types had had no effect upon them
they are called upon to hear what the
Lord would say to them by the prophet
in more clear and express terms; silence
is ordered
and attention required to what follows:
for the Lord hath a controversy with the inhabitants of the land; the land of
Israel; against him they had sinned
before him they stood guilty; he had
something
yea
many things
against them; a charge is brought into open court
the indictment is read
an answer must be made: God is the antagonist
that
moves and brings on the controversy in a judicial way
and who can answer him
for one of a thousand? or stand before him
or in court with him
when he marks
iniquity? the charge is as follows
because there is no truth; none that do or speak
truth; that are true and faithful men
true to their word
and faithful to their
trust; no truth of grace in them
nor truth of doctrine held and received by
them; truth failed from among them
and none were valiant for it; no truth or
civil faith with respect to men
nor any truth of word or worship with respect
to God:
nor mercy: to poor and indigent creatures; no compassion shown them; no
offices of humanity or acts of beneficence exercised towards them; though these
are more desirable by the Lord than
and are preferred by him to
all
ceremonial sacrifices
Hosea 6:6
or no
piety
religion
godliness
powerful godliness
which has the promise of this
life
and that to come:
nor knowledge of God in the land; in the land of Israel
where God was used to be known; where he had been worshipped; were his word had
been dispensed
and his prophets had been sent
and his saints that knew him
and his mind and will
formerly had dwelt; but now a company of atheists
at
least that lived as such
and had no true spiritual saving knowledge of God
and communion with him; they had not true love to him
nor a godly reverence of
him
which this implies; and that was the source of all the wickedness
committed by them
afterwards expressed. The Targum is
"there
are none that do truth
nor dispense mercy
nor walk in the fear of the Lord
in the land.'
Hosea 4:2 2 By swearing and lying
Killing
and stealing and committing adultery
They break all restraint
With bloodshed
upon bloodshed.
YLT 2Swearing
and lying
and
murdering
And stealing
and committing adultery -- have increased
And blood
against blood hath touched.
By swearing
and lying
.... Which some join
together
and make but one sin of it
false swearing
so Jarchi and Kimchi; but
that swearing itself signifies
as the Targum interprets it; for it not only
takes in all cursing and imprecations
profane oaths
and taking the name of
God in vain
and swearing by the creatures
but may chiefly design perjury;
which
though one kind of "lying"
may be distinguished from it here;
the latter intending "lying" in common
which the devil is the father
of
mankind are incident unto
and which is abominable to God
whether in civil
or in religious things: "and killing
and stealing and committing adultery";
murders
thefts
and adulteries
were very common with them; sins against the
sixth
eighth
and seventh commandments:
they break out; through all the restraints of the laws of
God and man
like an unruly horse that breaks his bridle and runs away; or like
wild beasts
that break down the fences and enclosures about them
and break
out
and get away; or like a torrent of water
that breaks down its dams and
banks
and overflows the meadows and plains; such a flood and deluge of sin
abounded in the nation. Some render it
"they thieve"F15פרצו "latrocinantur
vel latrones agunt"
Schmidt. ; or act the part of thieves and robbers: and the Targum
"they
beget sons of their neighbours' wives;'
and
so Abarbinel interprets it of breaking through the hedge of another man's wife;
but these sins are observed before:
and blood toucheth blood; which some understand of
sins in general
so called
because filthy and abominable; and of the addition
and multiplication of them
there being as it were heaps of them
or rather a
chain of them linked together. So the Targum
"and
they add sins to sins.'
Others
interpret it of impure mixtures
of incestuous lusts
or marriages contrary to
the ties of blood
and laws of consanguinity
Leviticus 18:6
or
rather it is to be understood of the great effusion of blood
and frequency of
murders; so that there was scarce any interval between them
but a continued
series of them. Some think respect is had to the frequent slaughter of their
kings; Zachariah the son of Jeroboam was slain by Shallum
when he had reigned
but six months; and Shallum was slain by Menahem when he had reigned but one
month; and this Menahem was a murderer of many
smote many places
and ripped up
the women with child; Pekahiah his son was killed by Pekah the son of Remaliah
and he again by Hoshea
2 Kings 15:8.
Hosea 4:3 3 Therefore
the land will mourn; And everyone who dwells there will waste away With the
beasts of the field And the birds of the air; Even the fish of the sea will be
taken away.
YLT 3Therefore mourn doth the
land
And weak is every dweller in it
With the beast of the field
And with
the fowl of the heavens
And the fishes of the sea -- they are removed.
Therefore shall the land mourn
.... Because of the
calamities on it
the devastations made in it; nothing growing upon it
through
a violent drought; or the grass and corn being trodden down
or eaten up
by a
foreign army:
and everyone that dwelleth therein shall languish; that is
every man
an inhabitant thereof
shall become weak
languish away
and die
through wounds received by the enemy; or for want of food
or being infected
with the wasting and destroying pestilence:
with the beasts of the field
and with the fowls of heaven; the one shall
die in the field for want of grass to eat
and the other shall drop to the
earth through the infection of the air:
yea
the fishes of the sea also shall be taken away; or
"gathered"F16יאספו
"congregabuntur"
V. L.; "collgentur"
Montanus
Vatablus
Drusius
Schmidt. ; to some other place
so as to disappear; or they shall be
consumed and die
as Kimchi interprets it; and as all these creatures are for
the good of men
for sustenance
comfort
and delight
when they are taken
away
it is by way of punishment for their sins. So the Targum
"the
fishes of the sea shall be lessened for their sins.'
Hosea 4:4 4 “Now
let no man contend
or rebuke another; For your people are like those who
contend with the priest.
YLT 4Only
let no one strive
nor reprove a man
And thy people [are] as those striving with a priest.
Yet
let no man strive
nor reprove another
.... Or
rather
"let no man strive
nor any man reprove us"F17ואל יוכה איש
"et ne reprehendito quisquam
scil. nos"
Schmidt. ; and are
either the words of the people
forbidding the prophet
or any other man
to
contend with them
or reprove them for their sins
though guilty of so many
and their land in so much danger on that account: so the Targum
"but
yet they say
let not the scribe teach
nor the prophet reprove:'
or
else they are the words of God to the prophet
restraining him from striving
with and reproving such a people
that were incorrigible
and despised all
reproof; see Ezekiel 3:26 or of
the prophet to other good men
to forbear anything of this kind
since it was
all to no purpose; it was but casting pearls before swine; it was all labour
lost
and in vain:
for thy people are as they that strive with the priest; they are so
far from receiving correction and reproof kindly from any good men that they
will rise up against
and strive with the priests
to whom not to hearken was a
capital crime
Deuteronomy 17:12.
Abarbinel interprets it
and some in Abendana
like the company of Korah
that
contended with Aaron; suggesting that this people were as impudent and wicked
as they
and there was no dealing with them. So the Targum
"but
thy people contend with their teachers;'
and
will submit to no correction
and therefore it is in vain to give it them.
Though some think the sense is
that all sorts of men were so corrupt
that
there were none fit to be reprovers; the people were like the priests
and the
priests like the people
Hosea 4:9
so that
when the priests reproved them
they contended with them
and said
physician
heal thyself; take the beam out of your own eye; look to yourselves
and your
own sins
and do not reprove us.
Hosea 4:5 5 Therefore
you shall stumble in the day; The prophet also shall stumble with you in the
night; And I will destroy your mother.
YLT 5And thou hast stumbled in
the day
And stumbled hath also a prophet with thee in the night
And I have
cut off thy mother.
Therefore shall thou fall in the day
.... Either
O
ye people
everyone of you
being so refractory and incorrigible; or
O thou
priest
being as bad as the people; for both
on account of their sins
should
fall from their present prosperity and happiness into great evils and calamities;
particularly into the hands of their enemies
and be carried captive into
another land: and this should be "in the day"
or "today"F18היום "hodie"
Munster
Montanus
Drusius
Tarnovius
Rivet; "hoc tempore"
Pagninus. So Kimchi and Ben Melech.
; immediately
quickly
in a very short time; or in the daytime
openly
publicly
in the sight of all
of all the nations round about
who shall
rejoice at it; or in the day of prosperity
while things go well
amidst great
plenty of all good things
and when such a fall was least expected:
and the prophet also shall fall with thee in the night: or the false
prophets that are with you
as the Targum
and so Jarchi; either with you
O
people
that dwell with you
teach you
and cause you to err; or with thee
O
priest
being of the same family
as the prophets
many of them
were priests;
now these should fall likewise into the same calamities
as it was but just
they should
being the occasion of them: and this should be in the night; in
the night of adversity and affliction
in the common calamity; or in the night
of darkness
when they could not see at what they stumbled and fell
and so the
more uncomfortable to them; or as the one falls in the day
the other falls in
the night; as certainly as the one falls
so shall the other
and that very
quickly
immediately
as the night follows the day:
and I will destroy thy mother; either Samaria
the metropolis
of the nation; or the whole body of the people
the congregation
as the
Targum
and Kimchi
and Ben Melech
being as a mother with respect to
individuals; and are threatened with destruction because the corruption was
general among prophets
priests
and people
and therefore none could hope to
escape.
Hosea 4:6 6 My
people are destroyed for lack of knowledge. Because you have rejected
knowledge
I also will reject you from being priest for Me; Because you have
forgotten the law of your God
I also will forget your children.
YLT 6Cut off have been My people
for lack of knowledge
Because thou knowledge hast rejected
I reject thee from
being priest to Me
And thou forgettest the law of thy God
I forget thy sons
I also!
My people are destroyed for lack of knowledge
.... This is
not to be understood of those who are the Lord's people by special grace; for
they cannot he destroyed
at least with everlasting destruction; God's love to
them
his choice of them
covenant with them
the redemption of them by Christ
and the grace of God in them
secure them from such destruction: nor can they
perish through want of knowledge; for though they are by nature as ignorant as
others
yet it is the determinate will of God to bring them to the knowledge of
the truth
in order to salvation; and that same decree which fixes salvation as
the end
secures the belief of the truth as the means; and the covenant of
grace provides for their knowledge of spiritual things
as well as other
spiritual blessings; in consequence of which their minds are enlightened by the
Spirit of wisdom and understanding
and they have the knowledge of God and
Christ given them
which is life eternal. But this is to he understood of the
people of the ten tribes of Israel
who were nationally and nominally the
people of God
were so by profession; they called themselves the people of God;
and though they were idolaters
yet they professed to worship God in their
idols; and as yet God's "loammi" had not taken place upon them; he
still sent his prophets among them
to reprove and reform them
and they were
not as yet finally rejected by him
and cast out of their land. These may be
said to be "destroyed"
because they were threatened with
destruction
and it was near at hand
they were just upon the brink of it; and
because of the certainty of it
and this "through the lack of
knowledge": either in the people
who were ignorant of God
his mind
and
will
and worship
and without fear and reverence of him
which was the cause
of all the abominations they ran into
for which they were threatened with
ruin; or in the priests
whose business it was to teach and instruct the
people; but instead of teaching them true doctrine
and the true
manner of
worship
taught them false doctrine
and led them into superstition and
idolatry; and so they perished through the default of the priests in performing
their office; which sense is confirmed by what follows:
because thou hast rejected knowledge
I will also reject thee
that thou shall be no priest to me; the priests that
Jeroboam made were of the lowest of the people
ignorant and illiterate men
1 Kings 12:31 and
they chose to continue such; they rejected with contempt and abhorrence
as the
word signifies
the knowledge of God
and of all divine things; of the law of
God
concerning what was to be done
or not to be done
by the people; and of
all statutes and ordinances relating to divine worship
and the performance of
the priestly office: and though there might be some of Aaron's line that
continued in the land of Israel
and in their office; yet these affected the
same ignorance
and therefore the Lord threatens them with a rejection from the
priesthood; or
however
that they should be no priests to him
or in his
account
but should be had in the utmost abhorrence and contempt
The word here
used has a letter in it more than usualF19ואמאסאך;
the last א is superfluous; the reason of the word
being so written. Ben Melech confesses his ignorance of.
which may signify
the utter rejection of them
and the great contempt they were had in by the
Lord; this was to take place
and did
at the captivity by Shalmaneser.
Seeing thou hast forgotten the law of thy God: which he had
given them
who was their God by profession; and which they had forgot as if
they never had read or learnt it; and so as not to observe and keep it
themselves
nor teach and instruct others in it:
I will also forget thy children; have no regard to them
take no notice and care of them
as if they were never known by him; meaning
either the people in general
their disciples and spiritual children; or else
their natural children
who should be cut off
and not succeed them in the
priesthood. The words are very emphatic
"I will forget them
even I"F20גם אני "etiam ego"
Pagninus
Montanus
Zanchius
Cocceius
Rivet
Schmidt. ; which expresses the
certainty of it more fully
as well as more clearly points at the justness of
the retaliation.
Hosea 4:7 7 “The
more they increased
The more they sinned against Me; I will change[a] their
glory[b] into
shame.
YLT 7According to their
abundance so they sinned against Me
Their honour into shame I change.
As they were increased
so they sinned against me
.... As the
children of the priests increased and grew up
they sinned against the Lord
imitating their parents; they were as many sinners as they were persons
not
one to be excepted: this expresses their universal depravity and corruption.
Some understand it of their increase
as in number
so in riches
wealth
honour
dignity
and authority
and yet they sinned more and more; which shows
their ingratitude. So the Targum
"as
I have multiplied fruits unto them
&c.'
Therefore will I change their glory into shame
take away
their priesthood from them
so that they shall be no more priests
and as if
they never had been; and reduce them to a state of poverty
meanness
and
disgrace; and cause them to go into captivity with the meanest of the people;
and be in no more honour
but subject to as much scorn and contempt as they.
Hosea 4:8 8 They
eat up the sin of My people; They set their heart on their iniquity.
YLT 8The sin of My people they
do eat
And unto their iniquity lift up their soul.
They eat up the sin of my people
.... That is
the priests
did so
as the Targum
the priests of Jeroboam; they ate up the sacrifices
which the people brought for their sins: and their fault was
either that they
ate that which belonged to the true priests of the Lord
so Jarchi; or they did
that
and had no concern to instruct the people in the right way; all that they
regarded were good eating and drinking
and living voluptuously; and were altogether
careless about instructing the people in the nature of sacrifices
and in the
way of their duty: or this may regard the Bacchanalian feasts
as some think
which the people made in the temples of idols
and so sinned; and of which the
priests greatly partook
and encouraged them in
and so were partakers not only
of their banquets
but of their sins.
They set their heart on their iniquity: either their
offerings for their iniquity
or their iniquity itself: or
"lift up their
soul"F21ואל עונם
ישאו נפשו "et ad
iniquitatem eorum levaverunt animam suam"
Montanus
Pagninus
Tigurine
version; "attollunt"
Junius & Tremellius
Piscator; "et ad
iniquitatem eorum tollunt anumam suam"
Schmidt. to it; diligently looking
after it
not caring how much they committed; since the more sin offerings
would be brought which would be to their advantage. Though some think the sin
of whoredom
frequently and impudently committed at these idol feasts
is
meant
which the priests were much addicted to
and very greedy of; they
committed cleanness with greediness
Ephesians 4:19.
Hosea 4:9 9 And
it shall be: like people
like priest. So I will punish them for their ways
And
reward them for their deeds.
YLT 9And it hath been
like
people
like priest
And I have charged on it its ways
And its habitual doings
I return to it.
And there shall be
like people
like priest
.... No
difference between them in their festivals
the one being as greedy of
committing intemperance and uncleanness as the other
and in their common
conversation of life; though the priests ought both to have given good
instructions
and to have set good examples; but instead of that were equally
guilty as the people
and so would be alike in their punishment
as it follows:
and I will punish them for their ways; their evil
ways
as the Targum; their wicked manner of life and conversation
both of the
people and the priests; especially the latter are meant: or
"I will visit
upon him his ways"F23ופקדתי עליו דרכיו "et visitabo
super eum vias ejus"
V. L. Pagninus
Montanus
Cocceius
Schmidt. ; upon
everyone of the priests
as well as the people; which visit must be understood
in a way of wrath and vengeance:
and reward them their doings; reward them according to
their doings
as their sins deserve
and as it is explained in the next verse:
or
"I will return their doings to them"F24ומעלליו אשיב לו
"et opera ejus redire faciam"
Zanchius. ; bring them back again
when they seemed to be past and gone
and set them before them
and charge them
with them
and punish for them.
Hosea 4:10 10 For
they shall eat
but not have enough; They shall commit harlotry
but not
increase; Because they have ceased obeying the Lord.
YLT 10And they have eaten
and
are not satisfied
They have gone a-whoring
and increase not
For they have
left off taking heed to Jehovah.
For they shall eat
and not have enough
.... Namely
the priests; for of them the words are continued
who ate of the sacrifices of
the people
and of feasts made in honour of idols; and yet
either what they
ate did not satisfy or nourish them
or else their appetites were still greedy
after more of the same kind: or this may respect a famine
either at the siege
of Samaria
or in their captivity; when they who had lived so voluptuously
should have so little to eat
that it should not satisfy them: or though
as
others
they eat to the honour of their idols
expecting to be blessed with
plenty by them
they shall not have it:
they shall commit whoredom
and shall not increase; that is
their offspring; they shall not beget children
so the Targum
Jarchi
and
Kimchi; or the children they beget shall quickly die; yea
though they commit
whoredom in the idol's temple with that view
where the women prostituted
themselves for that purpose:
because they have left off to take heed to the Lord; to his word
and worship
and ordinances
which they formerly had some regard unto
but now
had relinquished: or
"the Lord they have forsaken"
or "left
off to observe"F25את יהוה עזבו לשמר
"Jehovam desierunt observare"
Junius & Tremellius
Piscator
Rivetus
Liveleus; "ad observandum"
Schmidt; "reliquerunt
observare"
Cocceius; "deseruerunt observare"
so some in
Vatablus. ; his ways
his word
and worship. R. Saadiah connects this with the
following words
they have forsaken the Lord to observe fornication and wine;
but wrongly.
Hosea 4:11 11 “Harlotry
wine
and new wine enslave the heart.
YLT 11Whoredom
and wine
and new
wine
take the heart
Whoredom and wine
and new wine
take away the heart. Uncleanness
and intemperance besot men
deprive them of reason and judgment
and even of
common sense
make them downright fools
and so stupid as to do the following
things; or they take away the heart from following the Lord
and taking heed to
him
and lead to idolatry; or they "occupy"F26יקח לב "occupant cor"
so some in Calvin and Rivet; "occupavit cor"
Schmidt. the heart
and
fill it up
and cause it to prefer sensual lusts and pleasures to the fear and
love of God: their stupidity brought on hereby is exposed in the next verse;
though it seems chiefly to respect the priests
who erred in vision through
wine and strong drink
and stumbled in judgment
Isaiah 28:7.
Hosea 4:12 12 My
people ask counsel from their wooden idols
And their staff informs
them. For the spirit of harlotry has caused them to stray
And they have
played the harlot against their God.
YLT 12My people at its staff
asketh and its rod declareth to it
For a spirit of whoredoms hath caused to
err
And they go a-whoring from under their God.
My people ask counsel at their stocks
.... Or
"at his wood"F1בעצו "in
ligno suo"
V. L. Montanus
Calvin; "liguum suum"
Pagninus
Junius & Tremellius
Piscator.
or stick; his wooden image
as the Targum;
their wooden gods
their idols made of wood
mere stocks and blocks
without
life or sense
and much less reason and understanding
and still less divinity.
Reference is here had either to the matter of which an idol was made
being the
trunk of a tree
or a block of wood; as the poetF2Horat. Sermon. l.
1. Satyr. 8. introduces Priapus saying
"olim truncus eram ficulnus
inutile lignum": or to sticks of wood themselves
without being put into
any form or shape; for so it is reportedF3Alexand. ab Alex. Genial.
Dier. l. 6. c. 26.
that the ancient idolaters used to receive for gods
with
great veneration
trees or pieces of wood
having the bark taken off; particularly
the Carians worshipped for Diana a piece of wood
not hewed
squared
or planedF4Arnobius
adv. Gentes
l. 6. p. 232. : though the first seems rather to be the sense
here; and either was extremely foolish. And yet such was the stupidity of this
people
whom God had formerly chose for his people and had distinguished them
by his favours from others
and they had professed themselves to be his people
and as yet were not utterly cast off
as to forsake him and his divine oracles
and all methods of knowing his will; as to ask counsel of such wooden deities
in matters of moment and difficulty
what should be done by them
or concerning
things to come.
And their staff declareth unto them; what methods are to be
taken by them in the present case
or what shall come to pass
as they fancy;
that is
either their idol
made of a staff or stick of wood
or a little image
carried on a staff; such as probably were the teraphim they consulted
instead
of the Urim and Thummim; and imagined they declared to them what they should
do
or what would befall them. Kimchi's father interprets it of the false
prophets on whom they depended
and whose declarations they received as
oracles. Perhaps some respect is had to a sort of divination used among the
Heathens by rods and staves
called "rhabdomancy"
which the Jews had
learnt of them; like that by arrows used by Nebuchadnezzar
Ezekiel 21:21. This
was performed by setting up a stick or staff
and as that fell
so they judged
and determined what was to be done. The manner
according to Theophylact on the
place
was this
"they
set up two rods
and muttered some verses and enchantments; and then the rods
falling through the influence of demons
they considered how they fell
whether
forward or backward
to the right or the left; and so gave answers to the
foolish people
using the fall of the rods for signs.'
The
Jews take this to be forbid by that negative precept
Deuteronomy 18:10
"there shall not be found among you any that useth divination". So
Jarchi and Baal Hatturim on that text explain a diviner by one that holds his staff;
and the former adds and says
shall I go
or shall I not go? as it is said
"my people ask counsel at their stocks"
&c.; the manner of which
they thus describeF5Moses Kotsensis praecept. neg. 52.
"when
they are about to go on a journey
they inquire before they set out
i.e.
whether it will be prosperous or not; and the diviner takes a branch of a tree
and takes off the bark on one side
and leaves it on the other
and then throws
it out of his hand; if
when it falls
the bark is uppermost
he says
this is
a man; then he casts it again
and if the white is uppermost
this is a woman;
to a man
and after that a woman
this is a good sign
and he goes his journey
or does what be desires to do: but if the white appears first
and after that
the bark
then he says
to a woman
and after that a man
and he forbears (that
is
to go on his journey
or do what he desired): but if the bark is uppermost
in both (throws)
or the white uppermost in both
to a man after a man
and a
woman after a woman
then his journey (as to the success of it) is between
both; and so they say they do in the land of Slavonia.'
And
from the Slavonians
Grotius says
the Germans took this way of divination
of
which TacitusF6De Moribus German. c. 10. gives an account; and it seems
by him that the Chaldeans also had it
from whom the Jews might have it. This
way of divination by the staff is a little differently given in Hascuni:F7Apud
Drusium in Deut. xviii. 10. the diviner measures his staff with his finger
or
with his hand; one time he says
I will go; another time
I will not go; but if
it happens
at the end of the staff
I will not go
he goes not.
For the spirit of whoredom hath caused them to err; a violent
inclination and bias of mind to idolatry
which is spiritual adultery
and a
strong affection for it
stirred up by an evil spirit
the devil; which so
wrought upon them
and influenced them
as to cause them to wander from the
true God
and his worship
as follows:
and they have gone a whoring from under their God; or
"erred
from the worship of their God
'
as
the Targum; from the true God
who stood in the relation of a husband to them;
but
led by a spirit of error
they departed from him
and committed spiritual
adultery
that is
idolatry; which is explained and enlarged upon in the next
verse.
Hosea 4:13 13 They
offer sacrifices on the mountaintops
And burn incense on the hills
Under
oaks
poplars
and terebinths
Because their shade is good. Therefore
your daughters commit harlotry
And your brides commit adultery.
YLT 13On tops of the mountains
they do sacrifice
And on the hills they make perfume
Under oak
and poplar
and terebinth
For good [is] its shade.
They sacrifice upon the tops of the mountains
.... The
highest part of them
nearest to the heavens
where they built their altars to
idols
and offered sacrifice unto them
as we often read in Scripture they did:
and burn incense upon the hills; to their idols
which
was one kind of sacrifice put for all others:
under oaks
and poplars
and elms; and indeed under every
green tree that grew upon them
where there were groves of them raised up for
this purpose; see Jeremiah 2:20
because the shadow
thereof is good; the shadow of these
trees
of each of them
was large
and preserved them from the sultry heat of
the sun
as well as hid them from the sight of men; they could perform their
idolatrous rites
as well as gratify their impure lusts
with more privacy and
secrecy; and perhaps they thought the gods delighted in such shady places
and
that these were frequented by spirits
and the departed souls of men; in such
places the Heathens
whom the Jews imitated
built their temples
and offered
their sacrificesF7"Lucus in urbe fuit media
laetissimus umbra:
Hic templum Junoni ingens Sidonia Dido Condebat." Virgil. Aeneid. l. 1. .
The "oak" is a very spreading tree; its branches are large
and its
shadow very great: hence the religious Heathens in ancient times used to live
under them
and worship them as gods
and dedicate temples to them
because
they furnished them with acorns for food
and a shelter from the rain
and
other inclemencies of the heavensF8Vid. Chartarii Imagines Deorum
p. 5. ; particularly the oak was consecrated to Jupiter
as appears from what
Virgil saysF9"Sicubi magna Jovis antiquo robore quercus
Ingenteis tendat ramos------"
Georgic. l. 3. "Altissima quercus erat
Jovis signum"
Alex. ab Alex. Genial. Dier. l. 4. c. 12. . The oak at
Dodona is famous for its antiquity
where were a fountain and groves
and a
temple dedicated to the same Heathen deity; and from whence oracles were given
forthF11Vid. Pausan. Attica
sive l. 1. p. 30. Achaica
sive l. 7.
p. 438. Arcadica
sive l. 8. p. 490. & Alex. ab Alex. Genial. Dier. l. 6.
c. 2. . The Druids here in Britain chose to have their groves of oaks; nor did
they perform any of their sacred rites without the leaves of them: hence PlinyF12Nat.
Hist. l. 16. c. 44. says they had their name. The "poplar" mentioned
is the white poplar
as the word used signifies
and which affords a very
hospitable shadow
as the poetF13"Qua pinus ingens albaque
populus
Umbram hospitalem consociare amant Ramis------" Horat. calls it;
and this was a tree also with the Heathens sacred to their gods
particularly
to HerculesF14"Populus Alcidae gratissima"
Virgil.
Bucolic. Eclog. 7. Vid. Aeneid. l. 1. "Herculi populus"
Plin. Nat.
Hist. l. 12. c. 1. ; because it is said he brought it first into Greece from
the river Acheron
where it grew; and the wood of no other tree would the
Eleans use
in preparing the sacrifices for Jupiter OlympiusF15Pausan.
Eliac. 1. sive l. 5. p. 313. . The "elm" is also a very shady tree;
hence VirgilF16Aeneid. l. 6. calls it "ulmus opaca
ingens":
and under this tree sacrifices used to be offered to idols
as is evident from Ezekiel 6:13
where
the same word is used as here
though it is there rendered an "oak";
but that it is different from the oak appears from these two words being read
together
so that they cannot be names of one and the same tree
Isaiah 6:13
where
it is rendered the "teil tree"
as distinct from the oak. Now these
trees being very shady ones
and under which the Gentiles used to perform their
religious rites
the Jews imitated them therein
which is here complained of.
Therefore your daughters shall commit whoredoms
and your spouses
shall commit adultery; or their "sons' wives"F17כלותיכם "nurus vestrae"
Montanus
Vatablus
Piscator
Liveleus
Cocceius
Schmidt
Gussetius. ; either spiritually
that
is
commit idolatry by the example of their parents and husbands; or
corporeally
being left at home while their parents and husbands were
worshipping their idols upon the mountains
as Aben Ezra and Kimchi: and so
this is to be considered as a punishment of the idolatry of their parents and
husbands; that as they commit spiritual adultery against God
or idolatry
their daughters and wives shall be given up to such vile affections
or by
force shall be made to commit corporeal adultery against them; or rather the
sense is
led by the example of their parents and husbands
whom they see not
only sacrifice to idols in the above places
but commit uncleanness with
harlots there
they will throw off all shame
and commit whoredom with men: for
so the words may be rendered
"hence your daughters"
&c.; so
Abarbinel.
Hosea 4:14 14 “I
will not punish your daughters when they commit harlotry
Nor your brides when
they commit adultery; For the men themselves go apart with harlots
And
offer sacrifices with a ritual harlot.[c] Therefore
people who do not understand will be trampled.
YLT 14Therefore commit whoredom
do your daughters
And your spouses commit adultery
I do not see after your
daughters when they commit whoredom
And after your spouses when they commit
adultery
For they with the harlots are separated
And with the whores they do
sacrifice
A people that doth not understand kicketh.
I will not punish your daughters when they commit whoredoms
nor
your spouses when they commit adultery
.... Either not punish
them at all
so that they shall go on in sin
and to a greater degree
to the
disgrace and reproach of their parents and husbands; or not as yet
or not so
severely in them
because it was by their example they were led into it.
Jarchi's note is very impertinent
that God threatens them with the disuse of
the bitter waters of jealousy. The words are by some rendered interrogatively
"shall I not punish your daughters?" &c.F18So Junius
& Tremellius
Piscator
Schmidt. ; verily I will; and not them only
but
their parents and husbands too
who deserve more severe corrections:
for themselves are separated with whores
and sacrifice with
harlots; they separated themselves to Baalpeor
that shameful idol
Hosea 9:10
the
Priapus of the Gentiles
in whose idolatrous worship many obscene rites were
used; these men separated themselves from their wives
as well as from God and
his worship
and from the company and conversation of men
and in private
committed uncleanness with the women that attended
and with the female priests
that officiated at the worship of idols; those "sanctified" ones
as
the word may be rendered; and after that ate of things offered to idols with
them. So the Targum
"they
associated themselves with whores
and ate and drank with harlots.'
Some
versions understand the latter of catamites
or sodomitical persons
and of the
wickedness practised by them in such places.
Therefore the people that doth not understand; the law
as
the Targum; what is to be done
and what to be avoided; the difference between
the true and false religion; have no knowledge of divine and spiritual things
at least are very wavering and unsettled in their minds about religion
having
thought little
and know less
of the matter:
shall fall: into idolatry and adultery
led by such examples. So the
Septuagint version
"is implicated with a whore"; or "embraces a
whore"
as the Syriac and Arabic versions; see Proverbs 7:22 or
shall fall into calamities
ruin
and destruction; shall be dashed
as the
Targum; so the Arabic interpreter of Mark 9:26
uses the
word: though Aben Ezra and Kimchi say
that in the Arabic language it signifies
to be perplexed and disturbed
so as not to know what to doF19Vid.
R. Sol. Urbin
Ohel Moed
fol. 43. 2. . The first sense seems to be best
of
being scandalized
offended
and stumbling and falling into sin; and which
Abarbinel suggests
and it agrees with what follows concerning Judah.
Hosea 4:15 15 “Though
you
Israel
play the harlot
Let not Judah offend. Do not come up to Gilgal
Nor
go up to Beth Aven
Nor swear an oath
saying
‘As the Lord lives’—
YLT 15Though a harlot thou [art]
O Israel
Let not Judah become guilty
And come not ye in to Gilgal
nor go up
to Beth-Aven
Nor swear ye
Jehovah liveth.
Though thou
Israel
play the harlot
yet let not Judah offend
.... That is
though the Israelites
the people of the ten tribes
committed adultery
both
corporeal and spiritual
in their idolatrous worship
as before observed
to
which they had been used ever since the times of Jeroboam the first
and were
hardened therein
and from which there were little hopes of reforming them; yet
let not the men of Judah be guilty of the same crimes
who have as yet retained
the pure worship of God among them; where the house of God is
and the priests
of the Lord officiate
and sacrifices are offered up to him according to his
will
and all other parts of religious service are performed: or the whole
seems to be directed to Israel
as an exhortation to them
that though they had
given into such abominations
yet should be careful not to offend Judah
or
cause them to stumble and fall
and become guilty of the same sins
and so be
exposed to the same punishment; and which would be an aggravation of Israel's
sin
to draw others into it with them:
and come not ye unto Gilgal
neither go ye up to Bethaven; to worship
idols in those places; otherwise it might be lawful to go to them on any civil
accounts: Gilgal was upon the borders of the ten tribes
between them and
Judah
where Joshua circumcised the Israelites; kept the first passover in the
land; and where the ark and tabernacle were for a time; and perhaps for these
reasons was chosen for a place of idolatrous worship: Bethaven is the same with
Bethel
the name Jacob gave it
signifying the house of God; but when Jeroboam
set up one of his calves here
the prophets
by way of contempt
called it
Bethaven
the house of iniquity
or the house of an idol; though there was a
place called Bethaven near Bethel
and Ai
as Kimchi observes
and as appears
from Joshua 7:2
yet
Bethel was sometimes so called
as it seems to be here
because of the idolatry
in it; and so the TalmudistsF21T. Hieros Avoda Zara
fol. 43. 1.
say
the place called Bethel is now called Bethaven. Now the question is
whether Judah or Israel are here addressed; many interpreters carry it in the
former sense
as if the men of Judah were dissuaded from going to these places
for worship
when the temple
the proper place of worship
was in their own
tribe; but the speech seems rather to be directed to the Israelites
to stop going
to these places for worship; for being so near to Judah
they might be the
means of ensnaring and drawing them into the same idolatrous practices:
nor swear
the Lord liveth; or swear by the living
God
so long as they worshipped idols; for it was not well pleasing to God to
have his name used by idolaters
or joined with their idols: especially as they
meant their idol when they swore by the Lord.
Hosea 4:16 16 “For
Israel is stubborn Like a stubborn calf; Now the Lord will let them
forage Like a lamb in open country.
YLT 16For as a refractory heifer
hath Israel turned aside
Now doth Jehovah feed them as a lamb in a large
place.
For Israel slideth back as a backsliding heifer
.... A heifer
or young cow Israel is compared unto; the rather
because of the object of
their idolatrous worship
the calves at Dan and Bethel: the Septuagint calls
them "heifers": which they are hereby put in mind of
and upbraided
with; as also to express their brutish stupidity in worshipping such idols
in
which they obstinately persisted: and so were like a "refractory" and
"untamed" heifer
as someF23סררה
"refractaria"
Junius & Tremellius
Piscator
Tarnovius
Schmidt;
"indomita"
Calvin
Drusius. render it
which will not be kept within
bounds
either within doors or without
but breaks through
and passes over
all fences and enclosures; as they did
who transgressed the laws of God
and
would not be restrained by them: or like a heifer unaccustomed to the yoke
which will not submit to it
but wriggles its neck from under it: so the
Israelites would not be subject to the yoke of the law of God
were sons of
Belial
children without a yoke; or like one
though yoked
yet would not draw
the plough
but slid back in the furrows
even though goaded; so they
though
stimulated by the prophets
whose words were as goads and pricks to push them
on
yet would not hearken to them
but pulled away the shoulder
and slid back
from the ways and worship of God; hence called backsliding Israel
Jeremiah 3:6
and
this is either a reason why Judah should not follow their example
because
backsliders
or why they should be punished
as follows:
now
or "therefore"F24ועתה
"quare
ideo
nunc itaque"
Schmidt; "igitur nunc"
Coeceius.
the Lord will feed them as a lamb in a large place: not that they
were like lambs for the good properties of them
innocence
harmlessness
meekness
and patience; nor fed as the Lord feeds his lambs
and gathers them
in his arms; but either as a heifer in sheep pasture
in short commons
for
that creature cannot live where sheep and lambs can; or rather as a lamb that
is alone
separate from the flock
not under the care of any shepherd; but
exposed to every beast of prey upon a large common
on a wild desert and
uncultivated place; afraid of every thing it hears and sees; bleating after its
dam
of whose sustenance and nourishment it is destitute; and so is expressive
of the state and condition of Israel in captivity
in the large Assyrian
empire; and dispersed among the nations
where they were weak and helpless
destitute of all good things
and exposed to all dangers
and to every enemy.
Aben Ezra and Kimchi understand the words in a good sense
that the Lord would
have fed them as lambs in a large place
in an affluent manner
but that they
rebelled and backslided: and to this sense the Targum seems to incline
which
paraphrases the whole verse thus
"for
as an ox which is fattened and kicks
so Israel rebels because of the multitude
of good things; now the Lord will lead them as a choice lamb in a valley
'
or
plain: and so Noldius
"though Israel is refractory"
&c.
notwithstanding the Lord will feed them
&c.; and
indeed the phrase is used in a good sense in Isaiah 30:23
but
there herds and flocks are spoken of
and not a single lamb
as here; though
Kimchi thinks the singular is put for the plural
lamb for lambs.
Hosea 4:17 17 “Ephraim
is joined to idols
Let him alone.
YLT 17Joined to idols [is]
Ephraim
let him alone.
Ephraim is joined to idols
.... That is
the ten
tribes of Israel
frequently so called after their separation from the rest
because that Jeroboam
by whom the revolt was made
was of that tribe; and
because that tribe was the principal of them
and Samaria
the metropolis of
their kingdom
was in it: and so the Targum here renders it
"the
house of Israel are joined to idols;'
to
the calves at Dan and Bethel; to Baal
and other idols
they worshipped: the
phrase expresses their strong affection for them
their constant worship of
them
and their obstinate persisting therein
and the difficulty there was of
bringing them off of it; they cleaved to their idols
were glued
and as it
were wedded unto them
and there was no separating of them; as men are
who are
addicted to the lusts of the flesh
to the mammon of unrighteousness
or to
their own self-righteousness
or to any idol they set up in their hearts as
such: hence it follows
let them alone: which are either the words of the Lord to
the prophet
enjoining him to prophesy no more to them; to reprove them no more
for their sins
since it was all to no purpose
there was no reclaiming them
so Jarchi and Kimchi; and therefore let them alone
let them go on in their
sins
and in their errors
and in their superstition and idolatry; see Ezekiel 3:26. God
was determined to let them alone himself
and therefore bids his prophet to do
so likewise: and sad is the case with men when he lets them alone
and will not
disturb their consciences any more by jogs and convictions
but gives them up
to a seared conscience
to hardness of heart
and to their own lusts; when he
will not hedge up their way with thorns
or distress them with afflictive
providences
and hinder them from going on in a course of sin and wickedness;
nor give them restraining grace
but suffer them to go on in the broad road
till they drop into hell; and says of them
let him that is filthy be filthy still
Revelation 22:11 or
else they are the words of the prophet to the men of Judah
to have nothing to
do with Israel
since they were such backsliders and idolaters; to have no
communion and conversation with them
but let them be alone
and worship alone
for them; since what fellowship has righteousness with unrighteousness
light
with darkness
Christ with Belial
a believer with an infidel
or the temple of
the living God with idols and idolaters? 2 Corinthians 6:14
some take them to be the words of the prophet to God concerning Israel
approving of his righteous judgments
in threatening to feed them as a lamb in
a large place; dismiss him thither
suffer and leave him to feed there. The
Targum interprets it of their sin
and not their punishment
"they
have left their worship;'
the
service of God.
Hosea 4:18 18 Their
drink is rebellion
They commit harlotry continually. Her rulers dearly[d] love
dishonor.
YLT 18Sour [is] their drink
They
have gone diligently a-whoring
Her protectors have loved shame thoroughly.
Their drink is sour
.... In their stomachs
having drank so much that they cannot digest it; hence nauseous eructations
with a filthy stench
are belched out; so it is a charge of drunkenness which
Ephraim or the ten tribes were addicted to
and are accused of
Isaiah 28:1 or
"their drink is gone"F25סר סבאם "recessit potus eorum"
Montanus
Drusius;
"recessit vinum eorum"
Schmidt. ; it has lost its colour
brightness
smell
and flavour; it is turned to vinegar; expressive of the
general corruption and depravity of manners and religion among them; see Isaiah 1:22 or
"their drink departeth"
or "causeth to depart"; or
"is refractory"F26"Recedere fecit inerum eorum"
Tarnovius; "refractarium est merum eorum"
Junius & Tremellius
Piscator. ; that is
it made them refractory
like a refractory belief
as
before; caused them to depart from God and his worship
and led them into all
sin and irreligion
particularly what follows:
they have committed whoredom continually; corporeal
whoredom
which drunkenness leads to; and spiritual whoredom or idolatry
which
they had committed
and continued in
ever since the days of Jeroboam the son
of Nebat
and increased therein:
her rulers with shame do love
give ye; or "her
shields"F1מגניה "clypei
ejus"
Montanus
Vatablus; "scuta ejus"
Drusius
Tarnovius;
"cujus clypei"
Cocceius. ; those that should have been the
protectors of Israel
compared before to a heifer; and preserved them not only
from their external enemies
but from all innovations in religion; and which we
rightly enough render "rulers"
civil and ecclesiastic
kings
princes
and priests; see Psalm 47:9
these
"loved
give ye"
which was a "shame" to them: the sense
is
either they loved gifts and bribes
and were continually saying
"give
give"
when causes were to be tried
and so perverted justice
and judgment
which was very shameful; or they loved wine and strong drink
and
therefore required it to be continually given them
which was very scandalous
in rulers more especially
Proverbs 30:4; or
they loved whoredom
both in a corporeal and spiritual sense
and desired more
harlots and more idols
and added to their old ones
which was very abominable
and ignominious. So the Targum
"they
turned themselves after fornication they loved
which brought shame unto them;'
and
these may be considered as so many reasons why Judah should have nothing to do
with Israel.
Hosea 4:19 19 The
wind has wrapped her up in its wings
And they shall be ashamed because of
their sacrifices.
YLT 19Distressed her hath wind
with its wings
And they are ashamed of their sacrifices!
The wind hath bound her up in her wings
.... That is
the wind in its wings hath bound up Ephraim
Israel
or the ten tribes
compared to a heifer; meaning
that the wind of God's wrath and vengeance
or
the enemy
the Assyrian
should come like a whirlwind
and carry them swiftly
suddenly
and irresistibly
out of their own land
into a foreign country: the
past tense for the future
as is common in prophecy
because of the certainty
of it; so Jarchi and Joseph Kimchi: but Aben Ezra
David Kimchi
Abarbinel
and
Abendana
render it "she"
that is
Israel
"hath bound up the
wind in her wings"F2צרר רוח אותה בכנפיה
"ligavit illa ventum in alis suis"
Munster
Calvin
Tigurine
version. ; meaning that they had laboured in vain in their idolatrous worship;
and it was all one as if a than should attempt to gather the wind
and bind it
up in the skirts of his garment
and when he opens them there is nothing to be
found: and to this sense is the Targum
"the
works of their great men are not right
as it is impossible to bind the wind in
a wing;'
referring
to the sins of their rulers
as before: or rather the sense is
the wind shall
get into the loose skirts of the garments of
he Israelites
which shall be as
a sail to it
as Schmidt observes
and shall carry them into distant lands;
which falls in with the first sense of the words
and is best:
and they shall be ashamed because of their sacrifices: they of the
ten tribes
the people of Israel; or their shields
their rulers
as Aben Ezra
shall be filled with shame
being disappointed of the help they expected from
their idols
to whom they offered sacrifices; and the more
inasmuch as they
will find that these idolatrous sacrifices are the cause of their ruin and
destruction. The Targum is
"because
of the altars of their idols;'
and
so the Septuagint
Syriac
and Arabic versions
"because of their altars".
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)