Hosea 4:9

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

Grounds of God's Controversy with Israel; The Sins of the Priests and People. ( b. c. 758.) 6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. 7 As they were increased, so they sinned against me: therefore will I change their glory into shame. 8 They eat up the sin of my people, and they set their heart on their iniquity. 9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. 10 For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord . 11 Whoredom and wine and new wine take away the heart. God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests ( v. 4 ) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer. v. 31 . And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other. I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, v. 6 . Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge ( Eccl. xii. 9 ), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Prov. xxix. 18 . Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them. II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it—not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore " I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me. " 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Ezek. xliv. 13 . Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Luke viii. 18 . 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Exod. xix. 6 . God's people, by rejecting knowledge, forfeit their honour and profane their own crown. III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1 Sam. ii. 20 . IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, v. 7 . It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal. ii. 9 . Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1 Sam. ii. 30 . V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution ( v. 8 ): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance ( v. 10 ): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic. vi. 14 ; Hag. i. 6 . VI. The more they increased the more they sinned ( v. 7 ), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them. VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment ( v. 9 ): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joel i. 9 . It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa. xxiv. 2 . God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation. VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts ( v. 11 ): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.