Hosea 9:7

The prophet reproves the Israelites for their sacrifices and rejoicings on their corn-floors, by which they ascribed to idols, as the heathen did, the praise of all their plenty, Hos 9:1. For which reason they are threatened with famine and exile, Hos 9:2, Hos 9:3, in a land where they should be polluted, and want the means of worshipping the God of their fathers, or observing the solemnities of his appointment, Hos 9:4, Hos 9:5. Nay more; they shall speedily fall before the destroyer, be buried in Egypt, and leave their own pleasant places desolate, Hos 9:6-9. God is then introduced declaring his early favor for his people, and the delight he took in their obedience; but now they had so deeply revolted, all their glory will take wing, God will forsake them, and their offspring be devoted to destruction, Hos 9:10-16. Verse 1 Rejoice not - Do not imitate the heathens, nor serve their idols. Do not prostitute thy soul and body in practicing their impurities. Hitherto thou hast acted as a common harlot, who goes even to the common threshing places; connects herself with the meanest, in order to get a hire even of the grain there threshed out. Verse 3 But Ephraim shall return to Egypt - See on Hos 8:12 (note). Verse 4 As the bread of mourners - By the law, a dead body, and every thing that related to it, the house where it lay, and the persons who touched it, were all polluted and unclean, and whatever they touched was considered as defiled. See Deu 26:14; Num 19:11, Num 19:13, Num 19:14. For their bread for their soul - The bread for the common support of life shall not be sanctified to them by having the first-fruits presented at the temple. Verse 5 What will ye do in the solemn day - When ye shall be despoiled of every thing by the Assyrians; for the Israelites who remained in the land after its subjection to the Assyrians did worship the true God, and offer unto him the sacrifices appointed by the law, though in an imperfect and schismatic manner; and it was a great mortification to them to be deprived of their religious festivals in a land of strangers. See Calmet. Verse 6 For, lo, they are gone - Many of them fled to Egypt to avoid the destruction; but they went there only to die. Memphis - Now Cairo, or Kahira, found them graves. The pleasant places for their silver - The fine estates or villas which they had purchased by their money, being now neglected and uninhabited, are covered with nettles; and even in their tabernacles, thorns and brambles of different kinds grow. These are the fullest marks of utter desolation. Verse 7 The days of visitation - Of punishment are come. The prophet is a fool - Who has pretended to foretell, on Divine authority, peace and plenty; for behold all is desolation. The spiritual man - איש הרוח ish haruach, the man of spirit, who was ever pretending to be under a Divine afflatus. Is mad - He is now enraged to see every thing falling out contrary to his prediction. Verse 8 The watchman of Ephraim - The true prophet, was with - faithful to, God. The prophet - The false prophet is the snare of a fowler; is continually deceiving the people, and leading them into snares, and infusing into their hearts deep hatred against God and his worship. Verse 9 They have deeply corrupted themselves, as in the days of Gibeah - This relates to that shocking rape and murder of the Levite's wife, mentioned Jdg 19:16, etc. Verse 10 I found Israel like grapes in the wilderness - While they were faithful, they were as acceptable to me as ripe grapes would be to a thirsty traveler in the desert. I saw your fathers - Abraham, Isaac, Jacob, Moses, Joshua, Caleb, Samuel, etc. As the first ripe - Those grapes, whose bud having come first, and being exposed most to the sun, have been the first ripe upon the tree; which tree was now in the vigor of youth, and bore fruit for the first time. A metaphor of the rising prosperity of the Jewish state. But they went to Baal-Peor - The same as the Roman Priapus, and worshipped with the most impure rites. And their abominations were according as they loved - Or, "they became as abominable as the object of their love." So Bp. Newcome. And this was superlatively abominable. Verse 11 Their glory shall fly away - It shall suddenly spring away from them, and return no more. From the birth - "So that there shall be no birth, no carrying in the womb, no conception." - Newcome. They shall cease to glory in their numbers; for no children shall be born, no woman shall be pregnant, for none shall conceive. Here judgment blasts the very germs of population. Verse 12 Though they bring up their children - And were they even to have children, I would bereave them of them; for, when I depart from them, they shall have all manner of wretchedness and wo. Verse 13 Ephraim, as I saw Tyrus - Tyre was strongly situated on a rock in the sea; Samaria was on a mountain, both strong and pleasant. But the strength and beauty of those cities shall not save them from destruction. Ephraim shall bring forth his children to the murderer - The people shall be destroyed, or led into captivity by the Assyrians. Of the grandeur, wealth, power, etc., of Tyre, see the notes on Ezekiel 27 (note) and Ezekiel 28 (note). Verse 14 Give them, O Lord: what wilt thou give? - There is an uncommon beauty in these words. The prophet, seeing the evils that were likely to fall upon his countrymen, begins to make intercession for them; but when he had formed the first part of his petition, "Give them, O Lord!" the prophetic light discovered to him that the petition would not be answered and that God was about to give them something widely different. Then changing his petition, which the Divine Spirit had interrupted, by signifying that he must not proceed in his request, he asks the question, then, "What wilt thou give them?" and the answer is, "Give them a miscarrying womb, and dry breasts." And this he is commanded to announce. It is probable that the Israelites had prided themselves in the fruitfulness of their families, and the numerous population of their country. God now tells them that this shall be no more; their wives shall be barren, and their land cursed. Verse 15 All their wickedness is in Gilgal - Though we are not directly informed of the fact, yet we have reason to believe they had been guilty of some scandalous practices of idolatry in Gilgal See Hos 4:15. For there I hated them - And therefore he determined, "for the wickedness of their doings, to drive them out of his house," so that they should cease to be a part of the heavenly family, either as sons or servants; for he would "love them no more," and bear with them no longer. Verse 16 Ephraim is smitten - The thing being determined, it is considered as already done. Their root is dried up - They shall never more be a kingdom. And they never had any political form from their captivity by the Assyrians to the present day. Yea, though they bring forth - See the note on Hos 9:11-12 (note). Verse 17 My God will cast them away - Here the prophet seems to apologize for the severity of these denunciations; and to vindicate the Divine justice, from which they proceeded. It is: - Because they did not hearken unto him - That "my God," the fountain of mercy and kindness, "will cast them away." And they shall be wanderers among the nations - And where they have wandered to, who can tell? and in what nations to be found, no man knows. Wanderers they are; and perhaps even now unknown to themselves. Some have thought they have found them in one country; some, in another; and a very pious writer, in a book entitled, The Star in the West, thinks he has found their descendants in the American Indians; among whom he has discovered many customs, apparently the same with those of the ancient Jews, and commanded in the Law. He even thinks that the word Je-ho-vah is found in their solemn festal cry, Ye-ho-wa-he. If they be this long lost people, they are utterly unknown to themselves; their origin being lost in a very remote antiquity. Introduction

The prophet - The false prophet. The spiritual man - That pretends to be full of the spirit of prophecy. For thine iniquity - God began his punishments in giving them over to believe their false prophets. The great hatred - Which God had against your sins.

Threatenings of Judgment. ( b. c. 740.) 7 The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. 8 The watchman of Ephraim was with my God: but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God. 9 They have deeply corrupted themselves, as in the days of Gibeah: therefore he will remember their iniquity, he will visit their sins. 10 I found Israel like grapes in the wilderness; I saw your fathers as the first ripe in the fig tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved. For their further awakening, it is here threatened, I. That the destruction spoken of shall come speedily. They shall have no reason to hope for a long reprieve, for the judgment slumbers not; it is at the door ( v. 7 ): The days of visitation have come, and there shall be no more delay; the days of recompence have come, which they have been so often warned to expect; their prophets have told them that destruction would come, and now it has come, and the time of the divine patience has expired. Note, 1. The day of God's judgments is both a day of visitation, in which men's sins are enquired into and brought to light, and a day of recompence, in which men's doom will be passed, and a reward given to every man according to his work; the strict visitation is in order to a just retribution. 2. This day of visitation and recompence is hastening on apace. It is sure; it is near; as if it had already come. II. That hereby they shall be made ashamed of their sentiments concerning their prophets. When the day of visitation comes Israel shall know it, shall be made to know that by sad experience which they would not know by instruction. Israel shall know then what an evil and bitter thing it is to depart from God, and what a fearful thing it is to fall into his hands. When thy hand is lifted up they will not see, but they shall see. Israel shall know the difference between true prophets and false. 1. They shall know then that the pretenders to prophecy, who flattered them in their sins, and rocked them asleep in their security, and told them that they should have peace though they went on, however they pretended to be spiritual men (as Ahab's prophets did, 1 Kings xxii. 24 ) were fools and madmen, and not true prophets; they deceived themselves and those to whom they prophesied. But why would God suffer his people Israel to be imposed upon by those false prophets? He answers, " It is for the multitude of thy iniquity which, in contempt of the divine law, thou hast persisted in, and, for the great hatred of the true prophets, that reproved thee, in God's name, for it." Note, Because men receive not the love of the truth, but conceive a hatred of it, and by the multitude of their iniquities bid defiance to it, therefore God shall send them strong delusions, to believe a lie, so strong that they shall not be undeceived till the day of visitation and recompence comes, which will convince them of the folly and madness of those that seduced them and of their own folly and madness in suffering themselves to be seduced by them. 2. They shall know then whether the true prophets, that were really spiritual men, guided by the Spirit of God, were such as they called and counted them, fools and madmen; and they shall be convinced that they were so far from being so that they were the wise men of their times, and God's faithful ambassadors to them. When Israel saw that none of Samuel's words fell to the ground they knew he was established to be a prophet ( 1 Sam. iii. 20 ); and so here, when God fulfils the word of his messengers, by bringing the days of recompence they foretold, then those that despised and ridiculed them, and thought Bedlam the fittest place for them, will be ashamed of the multitude of their iniquities of that kind, and of their great hatred, for which God brings upon them this swift destruction. Mocking the messengers of the Lord was the sin they were punished for, and so made ashamed of. III. That hereby the wickedness of the false prophets themselves shall be manifested to their shame ( v. 8 ): " The watchman of Ephraim was with my God; he had been formerly. They had a set of worthy good ministers, that kept close to God and maintained communion with him; but now they have a race of corrupt, malignant, persecuting prophets, that are the ring-leaders of all mischief." Or, "The watchman of Ephraim now pretends to have been with my God, and prefaces his lies with, Thus saith the Lord; but he is a snare of a fowler in all his ways, and is cunning to draw the simple into sin and the upright into trouble; and he is so full of hatred and enmity to goodness and good men that he has become hatred itself in the house of his God, or against the house of his God. " Note, Wicked prophets are the worst of men; their sins against God are most heinous, and their plots against religion most dangerous. They may boast that they are watchmen, speculators, and, as far as speculation goes, they may be right, and with my God, may have their heads full of good notions; but look into their lives, and they are the snare of a fowler in all their ways, catching for themselves and making a prey of others; look into their hearts, and they are hatred in the house of my God, very malicious and spiteful against good ministers and good people. Woe unto thee, O land! unto thee, O church! that hast such watchmen, such prophets, that are seers, but not doers! Corruptio optimi est pessima—The best things, when corrupted, become the worst. IV. That God will now reckon with them for the sins of their fathers, which they have trod in the steps of, v. 9, 10 . 1. They were as bad as their fathers: They have deeply corrupted themselves; they are rooted and riveted in sin; they are far gone in the depths of Satan ( Isa. xxxi. 6 ), so that it is next to impossible that they should be recovered; the stain of their corruption is deep, not to be got out; it is as scarlet and crimson, or as the spots of the leopard: and it is their own fault; they have corrupted themselves, have polluted and hardened their own hearts, as in the days of Gibeah, when the Levite's concubine was abused to death by the men of Gibeah and the whole tribe of Benjamin patronised the villany; that was a time of deep corruption indeed, and such were the present days. Lewdness and wickedness were as impudent and daring now as in the days of Gibeah; and therefore what can be expected but such a vengeance as was then taken on Gibeah? Every tribe is now as bad as the tribe of Benjamin then was, and therefore may expect to be brought as low as that tribe then was. 2. They shall therefore be reckoned with for their fathers' sins: He will remember their iniquity and visit their sins, the iniquity they have by kind and by entail, the sin that runs in the blood; the sin of the father shall now be visited upon the children. Hence God takes occasion to upbraid them with the degeneracy and apostasy of their ancestors, their perfidiousness and base ingratitude, v. 10 . Here observe, (1.) The great honour God put upon Israel when he first formed them into a people: I found Israel like grapes in the wilderness. He took as much delight and pleasure in them as a poor traveller would do if he found grapes in a wilderness, where he most needed them and least expected them. Or when they were in the wilderness he found them as grapes, not precious in themselves, but precious to him, and pleasant as the first-ripe grapes to the lord of the vineyard. They were precious in his sight, and honourable ( Isa. xliii. 4 ); he planted them a choice vine, a right seed ( Jer. ii. 21 ), and found them no better than he himself made them, good grapes at first. I saw them with pleasure, as the first-ripe in the fig-tree at the first time. Good people are compared to the good things that are first ripe, Jer. xxiv. 2 . One then is worth more than many afterwards. This intimates the delight God took in them and in doing them good, not for their sakes, but because he loved their fathers. He preserved them carefully, as a man does the first and choicest fruits of his vineyard. Now when he put all this honour upon them, and they stood so fair for preferment, one would think they should have maintained their excellency; but, (2.) See the great disgrace they put upon themselves. God set them apart for himself as a peculiar people, but they went to Baal-peor, joined with the Moabites in sacrificing to that dirty dunghill deity ( Num. xxv. 2, 3 ), and they separated themselves unto that shame, that shameful idol, so Baal-peor was in a particular manner, if (as should seem) the whoredom which the people committed with the daughters of Moab was a part of the service done to Baal-peor. Note, Whatever those separate themselves to that forsake God it will certainly be a shame to them, first or last. Their abominations are here said to be as they loved; their practices which were an abomination to God were as the best-beloved of their souls. Or when they had once forsaken God they multiplied their abominations, their idols and abominable idolatries, at their pleasure. This was the way of their fathers; God had done well for them, but they had acted ungratefully towards him, and in the same manner had the present generation deeply corrupted themselves.