Hosea 4:5

The prophet charges his people with their enormous sins, Hos 4:1, Hos 4:2; in consequence of which they are threatened with heavy judgments, Hos 4:3-5. God himself is then introduced complaining of the ignorance and obstinacy of Israel; and as their priests had a large share in the common guilt, it is declared that they shall be visited with a proportionable share of the common ruin, Hos 4:6-11. The sins of idolatry and divination are then particularly reproved, Hos 4:12-14; and Judah admonished to beware of these sins, which would leave her rebellious sister Israel helpless and desolate as a lamb in a desert, Hos 4:15, Hos 4:16. In the remaining verses the style is varied, but the subject is the same. Ephraim is given up to idolatry, and the necessary consequence declared to be a bitter draught! Immediately we see him bound in the wings of a mighty tempest, and driven as chaff before the wind, either to destruction or captivity, Hos 4:17-19. Verse 1 The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah. But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added, Verse 2 By swearing, and lying - Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, etc., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery. Blood toucheth blood - Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honor, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbor, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God's curse upon any land. And how does God show his displeasure? See the following verse. Verse 3 Therefore shall the land mourn - Fruitful seasons shall be denied. That dwelleth therein shall languish - Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters. The beasts of the field, and with the fowls - There is a death of cattle and domestic animals, in consequence of the badness of the season. The fishes of the sea also shall be taken away - Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, etc.; and so this source of supply and wealth has been shut up, because of the iniquities of the land. Verse 4 Yet let no man strive - Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye," because he knows that "there is a beam in his own." For thy people are - The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people." The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen, "and thy people as the rebellions of the priest." But one of my oldest MSS. omits כהן cohen, "priest;" and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand. Verse 5 Therefore shalt thou fall in the day - In the most open and public manner, without snare or ambush. And the prophet also shall fall - in the night - The false prophet, when employed in taking prognostications from stars, meteors, etc. And I will destroy thy mother - The metropolis or mother city. Jerusalem or Samaria is meant. Verse 6 My people are destroyed for lack of knowledge - They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish. Because thou hast rejected knowledge - So they might have become wise, had they not rejected the means of improvement. Thou shalt be no priest to me - If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam's calves. Verse 7 Will I change their glory into shame - As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, ( Rom 1:23 ), so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them. Verse 8 They eat up the sin of my people - חטאת chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God. Verse 9 Like people, like priest - "The priest a wanderer from the narrow way; The silly sheep, no wonder that they stray." I will punish them - Both priest and people; both equally bad. Verse 10 They shall eat, and not have enough - Whatever means they may use to satisfy or gratify themselves shall be ineffectual. Verse 11 Whoredom and wine - These debaucheries go generally together. Take away the heart - Darken the understanding, deprave the judgment, pervert the will, debase all the passions, etc. Verse 12 At their stocks - They consult their wooden gods. And their staff declareth - They use divination by rods; see the note on Ezekiel 21 (note), where this sort of divination (rabdomancy) is explained. Verse 13 Under oaks - אלון allon, from אלל alal, he was strong. Hence, the oak, in Latin, is called robur; which word means also, strength, the oak being the strongest of all the trees of the forest. The shadow thereof is good - Their "daughters committed whoredom, and their spouses committed adultery." 1. Their deities were worshipped by prostitution. 2. They drank much in their idol worship, Hos 4:11, and thus their passions became inflamed. 3. The thick groves were favorable to the whoredoms and adulteries mentioned here. In imitation of these, some nations have their public gardens. Verse 14 I will not punish - Why should you be stricken any more; ye will revolt more and more. When God, in judgment, removes his judgments, the case of that people is desperate. While there is hope, there is correction. Themselves are separated - There is a reference here to certain debaucheries which should not be described. The state of the people at this time must have been abominable beyond all precedent; animal, sensual, bestial, diabolical: women consecrating themselves to serve their idols by public prostitution; boys dismembered like the Galli or priests of Cybele, men and women acting unnaturally; and all conjoining to act diabolically. Verse 15 Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry. Verse 16 Israel slideth back - They are untractable, like an unbroken heifer or steer, that pulls back, rather than draw in the yoke. Will feed them as a lamb in a large place - A species of irony. Ye shall go to Assyria, and be scattered among the nations; ye may sport yourselves in the extensive empire, wither ye shall be carried captives. Verse 17 Ephraim - The ten tribes. Is joined to idols - Is become incorporated with false gods. Let him alone - They are irreclaimable, leave them to the consequences of their vicious conduct. Verse 18 Their drink is sour - Or rather, he is gone after their wine. The enticements of idolatry have carried them away. Her rulers with shame do love - Rather, have loved shame; they glory in their abominations. Give ye - Perhaps it would be better to read, Her rulers have committed, etc. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted. Verse 19 The wind hath bound her - A parching wind has blasted them in their wings - coasts, borders; or they are carried away into captivity, as with the most rapid blight. These two last verses are very obscure. Introduction

The Sinfulness of Israel. ( b. c. 758.) 1 Hear the word of the Lord , ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. 2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. 3 Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. 4 Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. 5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. Here is, I. The court set, and both attendance and attention demanded: " Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear." Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing. II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them ( Matt. xxiii. 23 ), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Ps. lxxvi. 1 . 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, v. 2 . The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded ( Job xxxvi. 9 ); they have been overmuch wicked ( Eccl. vii. 17 ); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil ( Eccl. viii. 11 ) what will be restrained from them? Gen. xi. 6 . When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Cædes aliæ aliis sunt contiguæ—Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood ( Ps. cvi. 38 ); it was filled with blood from one end to the other, 2 Kings xxi. 16 . III. Sentence passed upon this guilty and polluted land, v. 3 . It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, Deut. xxix. 33 . They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer. xiv. 5, 6 . Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish ( Ps. cv. 29 ); when the waters are dried the fish die, Isa. l. 2 ; Zeph. i. 2, 3 . Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables! IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself ( v. 4 ): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses ( Lev. xix. 17 ), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2 Chron. xxv. 16 . 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2 Chron. xxiv. 21 . He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke ( v. 2 ) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness —thence their ruin was to be dated ( Matt. xxiii. 35 ), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin ( v. 5 ): " Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.

Therefore - The prophet turns his speech to the people, thou O Israel; he speaks to them as to one person. Fall - Stumble, and fall, and be broken. This day - Very suddenly; your fall shall be no longer delayed. The prophet - Prophesied lies. In the night - In the darkest calamities. Thy mother - Both the state, or kingdom; and the synagogues, or churches: the publick is as a mother to private persons, so all shall be destroyed.