An exhortation CHAP. VI. CHAPTER VI. to repentance. The prophet earnestly exhorts to repentance, 1–3. God is then introduced as very tenderly and pathetically remonstrating against the backslidings of Ephraim and Judah, 4-11. A. M. cir. 3224. Ante U. C. 27. 2 с e B. C. cir. 780. Ante U. C. 27. Amulii Sylvii, COME, and let us return unto as the morning; and he shall A. M. cir. 3224. the LORD for a he hath torn, and bhe will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 3 Then shall we know, if we follow on to know the LORD: his going forth is prepared a Deut. xxxii. 39; 1 Sam. ii. 6; Job v. 18; Chap. v. 14. b Jer. xxx. 17.- c1 Cor. xv. 4.- d Isa. liv. 13.2 Sam. NOTES ON CHAP. VI. h R. Alban., cir. annum 17. 4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. i k Verse 1. Come, and let us return unto the Lord] | When God had purposed to abandon them, and they found that he had returned to his place—to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weakness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord ;" and, referring to what he said, chap. v. 14: "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-goodness (for goodness it was while it endured) was known mercy and compassion for restoration to life and health. Verse 2. After two days will he revive] Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good. Verse 4. O Ephraim, what shall I do unto thee?] This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner of men, the justice and mercy of God seem puzzled how to act toward them. When justice was about to de In the third day he will raise us up] In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resur-stroy them for their iniquity, it was prevented by their rection of our Lord; and it is thought that the apostle refers to them, 1 Cor. xv. 4: "Christ rose again the third day, according to the Scriptures ;" and this is the only place in the Scriptures, i. e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, p' yekimenu, has been translated, he will raise him up.' Then they who trusted in him could believe that they should be quickened together with him. And we shall live in his sight.] His resurrection Verse 3. Then shall we know] We shall have the His going forth] The manifestation of his mercy repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did. Verse 5. Therefore have I hewed them by the prophets] I have sent my prophets to testify against their fickleness. They have smitten them with the most solemn and awful threatenings; they have, as it were, slain them by the words of my mouth. But to what purpose ? "the Thy judgments are as the light that goeth forth] Instead of NY IN TODD umispateycha or yetse, "and thy judgments a light that goeth forth,' versions in general have read "NƆ 'DVD) umishpati keor, "and my judgment is as the light." The And he shall come unto us as the rain] As surely as final caph in the common reading has by mistake the early and the latter rain come. The first, to pre-been taken from 1x aur, and joined to ' pare the earth for the seed; this fell in autumn: the pati; and thus turned it from the singular to the second, to prepare the full ear for the harvest; this plural number, with the postfix cha. mish The proper The deplorable fickleness HOSEA. of Ephraim and Judah. 9 And as troops w the robbers A. M. cir. 3224. B. C. cir. 780. Ante U. C. 27. Amulii Sylvii, A. M. cir. 3224. prophets; I have slain them by B. C. cir. 780. Ante U. C. 27. Amulii Sylvii, R. Alban., m the words of and wait for a man, so cir. annum. 17. that goeth forth. 6 For I desired mercy, and Pnot sacrifice; and the knowledge of God more than burnt offerings. 7 But they like men have transgressed the covenant: there have they dealt treache r rously against me. * by consent: for lewdness. R. Alban they commit cir. annum 17. a horrible thing in the house 10 I have seen Z of Israel: there is the whoredom of Ephraim, a Israel is defiled. 11 Also, O Judah, he hath set a harvest 8 Gilead is a city of them that work ini- for thee, when I returned the captivity of quity, and is polluted with blood. m Jer. xxiii. 29; Heb. iv. 12.- Or, that thy judgments might be, &c.01 Sam. xv. 22; Eccles. v. 1; Mic. vi. 8; Matt. ix. 13; xii. 7. -P Psalm 1. 8, 9; Proverbs xxi. 3; Isaiah i. 11. 9 Jer. xxii. 16; John xvii. 3.- Or, like Adam; Job xxxi. 33. 6 Chap. viii. 1. reading is, most probably, "And my judgment is as the light going forth." It shall be both evident and swift; alluding both to the velocity and splendour of light. Verse 6. I desired mercy, and not sacrifice] I taught them righteousness by my prophets; for I desired mercy. I was more willing to save than to destroy; and would rather see them full of penitent and holy resolutions, than behold them offering the best and most numerous victims upon my altar. See Matt. ix. 13. Verse 7. But they like men (DN keadam, "like Adam") have transgressed the covenant] They have sinned against light and knowledge as he did. This is sense, the other is scarcely so. There was a striking similarity in the two cases. Adam, in Paradise, transgressed the commandment, and I cast him out: Israel, in possession of the promised land, transgressed my covenant, and I cast them out, and sent them into captivity. Verse 8. Gilead is a city of them that work iniquity] In this place Jacob and Laban made their covenant, and set up a heap of stones, which was called Galeed, the heap of testimony; and most probably idolatry was set up here. Perhaps the very heap became the object of superstitious adoration. Verse 9. As troops of robbers] What a sad picture is this of the state of the priesthood! The country of my people. t Chap. v. 7. Chap. xii. 11.- Or, cunning for blood. Jer. xi. 9; Ezek. xxii. 25; Chap. v. 1, 2.-x Heb. with one shoulder, or to Shechem.- -y Or, enormity.- Jer. v. 31. Chap. iv. 12, 13, 17.-b Jer. li. 33; Joel iii. 13; Rev. xiv. 15. e Isa. cxxvi. 1. a The idolatrous priests there formed themselves into companies, and kept possession of the roads and passes; and if they found any person going to Jerusalem to worship the true God, they put him to death. The reason is given : For they commit lewdness.] They are gross idolaters. Verse 10. I have seen a horrible thing] That is, the idolatry that prevailed in Israel to such a degree that the whole land was defiled. Verse 11. O Judah, he hath set a harvest for thee] Thou also hast transgressed; thy harvest will come; thou shalt be reaped down and sent into captivity. The sickle is already thrust in. That which thou hast sowed shalt thou reap. They who sow unto the flesh shall reap corruption. When I returned the captivity of my people.] Bp. Newcome translates, "Among those who lead away the captivity of my people." There is thy harvest; they who have led Israel into captivity shall lead thee also into the same. The Assyrians and Babylonians were the same kind of people; equally idolatrous, equally oppressive, equally cruel. From the common reading some suppose this to be a promise of return from captivity. It is true that Judah was gathered together again and brought back to their own land; but the majority of the Israelites did not return, and Gilead was infamous for its robberies and murders. are not now to be found. CHAPTER VII. Here God complains that though he had employed every means for reforming Israel, they still persisted in their iniquity, without fearing the consequences, 1, 2; that those who ought to check their crimes were pleased with them, 3; and that they all burned with adultery, as an oven when fully heated, and ready to receive the kneaded dough, 4. The fifth verse alludes to some recent enormities; the sixth charges them with dividing their time between inactivity and iniquity; the seventh alludes to their civil broils and con spiracies; (see 2 Kings xv. 10, 14, 25;) the eighth to their joining themselves with idolatrous nations; and the ninth describes the sad consequence. The tenth verse reproves their pride and open contempt of God's worship; the eleventh reproves their foolish conduct in applying for aid to their enemies; (see 2 Kings XV. 19, and xvii. 4;) the twelfth and thirteenth threaten them with punishments; the fourteenth charges them with hypocrisy in their acts of humiliation; the fifteenth with ingratitude; and the image of the deceitful bow, in the sixteenth verse, is highly expressive of their frequent apostasies; and their hard speeches against God shall be visited upon them by their becoming a reproach in the land of their enemies. The wickedness of A. M. cir. 3224. CHAP. VII. B. C. cir. 780. WHEN I would have healed Ante U. C. 27. Amulii Sylvii, R. Alban., cir. annum 17. Ephraim and Samaria. 5 In the day of our king the Israel, then the iniquity of princes have made him sick Ephraim was discovered, and them with bottles of wine; he stretcha wickedness of Samaria: for ed out his hand with scorners. NOTES ON CHAP. VII. Verse 1. When I would have healed Israel] As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed. The thief cometh in] Their own princes spoil them. The troop of robbers spoileth without.] The Assyrians, under different leaders, waste and plunder the country. Verse 2. They consider not in their hearts] They do not consider that my eye is upon all their ways; they do not think that I record all their wickedness; and they know not their own evil doings are as a host of enemies encompassing them about. Verse 3. They make the king glad] They pleased Jeroboam by coming readily into his measures, and heartily joining with him in his idolatry. And they professed to be perfectly happy in their change, and to be greatly advantaged by their new gods; and that the religion of the state now was better than that of Jehovah. Thus, they made all their rulers "glad with their lies." Verse 4. As an oven heated by the baker] Calmet's paraphrase on this and the following verses expresses pretty nearly the sense: Hosea makes a twofold comparison of the Israelites; to an oven, and to dough. Jeroboam set fire to his own oven-his kingdom-and put the leaven in his dough; and afterwards went to rest, that the fire might have time to heat his oven, and the leaven to raise his dough, that the false principles which he introduced might infect the whole population. This prince, purposing to make his subjects relinquish their ancient religion, put, in a certain sense, the fire to his own oven, and mixed his dough with leaven. At first he used no violence; but was satisfied with exhorting them, and proclaiming a feast. This fire spread very rapidly, and the dough was very soon impregnated by the leaven. All Israel was seen running to this feast, and partaking in these innovations. But A. M. cir. 3224. Ante U. C. 27. Amulii Sylvii, R. Alban., cir. annum 17. B. C. cir. 780. what shall become of the oven-the kingdom; and the bread-the people? The oven shall be consumed by these flames; the king, the princes, and the people shall be enveloped in the burning, ver. 7. Israel was put under the ashes, as a loaf well kneaded and leavened; but not being carefully turned, it was burnt on one side before those who prepared it could eat of it; and enemies and strangers came and carried off the loaf. See ver. 8 and 9. Their lasting captivity was the consequence of their wickedness and their apostasy from the religion of their fathers. On this explication verses 4, 5, 6, 7, 8, and 9, may be easily understoood. Verse 7. All their kings are fallen] There was a pitiful slaughter among the idolatrous kings of Israel; four of them had fallen in the time of this prophet. Zechariah was slain by Shallum; Shallum, by Menahem; Pekahiah, by Pekah; and Pekah, by Hoshea, 2 Kings xv. All were idolaters, and all came to an untimely death. Verse 8. A cake not turned.] In the East, having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. travellers into Asiatic countries have noted this. All Verse 9. Gray hairs are here and there upon him, yet he knoweth not.] The kingdom is grown old in iniquity; the time of their captivity is at hand, and they are apprehensive of no danger. They are in the state of a silly old man, who through age and infirmities is become nearly bald, and the few remaining hairs on his head are quite gray. But he does not consider his latter end; is making no provision for that eternity on the brink of which he is constantly standing; does not apply to the sovereign Physician to heal his spiritual diseases; but calls in the doctors to cure him of old age and death! This miserable state and preposterous conduct we witness every day. Ephraim resembles A. M. cir. 3224 B. C. cir. 780. Ante U. C. 27. Amulii Sylvii. R. Alban., u A. M. cir. 3224. Ante U. C. 27. Amulii Sylvii, R. Alban., B. C. cir. 780. and there upon him, yet he transgressed against me: though knoweth not. b I have redeemed them, yet they 10 And the pride of Israel have spoken lies against me. cir. annum 17. testifieth to his face and they do not return to the LORD their God, nor seek him for all this. w 11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria. The same words O my coevals! remnants of yourselves, Shall our pale wither'd hands be still stretch'd out? Trembling at once with eagerness and age; With avarice and ambition grasping-fast Grasping at air! For what hath earth beside? We want but little; nor THAT LITTLE long. Verse 10. The pride of Israel] as at chap. v. 5, where see the note. Verse 11. Ephraim also is like a silly dove without heart] A bird that has little understanding; that is easily snared and taken; that is careless about its own young, and seems to live without any kind of thought. It has been made, by those who, like itself, are without heart, the symbol of conjugal affection. Nothing worse could have been chosen, for the dove and its mate are continually quarrelling. They call to Egypt, they go to Assyria.] They strive to make these their allies and friends; but in this they showed that they were without heart, had not a sound understanding; for these were rival nations, and Israel could not attach itself to the one without incurring the jealousy and displeasure of the other. Thus, like the silly dove, they were constantly falling into snares; sometimes of the Egyptians, at others of the Assyrians. By the former they were betrayed; by the latter, ruined. Verse 12. When they shall go] To those nations for help I will spread my net upon them] I will cause them to be taken by those in whom they trusted. I will bring them down] They shall no sooner set off to seek this foreign help, than my net shall bring them down to the earth. The allusion to the dove, and to the mode of taking the fowls of heaven, is still carried on. cir. annum 17. 14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. 15 Though I have bound and strengthened their arms, yet do they imagine mischief against me. e 16 They return, but not to the Most High: they are like a deceitful bow: their princes shall fall by the sword for the rage: of their tongue: this shall be their derision in the land of Egypt. a Heb. spoil. b Mic. vi. 4. 36; Jer. iii. 10; Zech. vii. 5. xi. 7.- f Psalm lxxvii. 57. ix. 3, 6. Job xxxv. 9, 10; Psa. Ixxviii. d Or, chastened.- Chap. Psalm lxxin. 9.-h Chapter ing of my law, and the denunciation of my wrath against idolaters. Bishop Newcome translates: "I will chastise them when they hearken to their assembly." That is, when they take the counsel of their elders to go down to Egypt for help, and trust in the arm of the Assyrians for succour. Verse 13. Wo unto them!] They shall have wo, because they have fled from me. They shall have destruction, because they have transgressed against me. Though I have redeemed them] Out of Egypt; and given them the fullest proof of my love and power. Yet they have spoken lies against me.] They have represented me as rigorous and cruel; and my service as painful and unprofitable. Verse 14. They have not cried unto me with their heart] They say they have sought me, but could not find me that they have cried unto me, but I did not answer. I know they have cried, yea, howled; but could I hear them when all was forced and hypocritical, not one sigh coming from their heart? They assemble themselves for corn and wine] In dearth and famine they call and howl: but they assemble themselves, not to seek ME, but to invoke their false gods for corn and wine.. Verse 15. Though I have bound and strengthened their arms] Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled against me. Verse 16. They return, but not to the Most High They go to their idols. They are like a deceitful bow] Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve, something like and in order to be strung must be bended back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it As their congregation hath heard.] As in their will fly back, and regain its former position; and in solemn assemblies they before have heard; in the read-this recoil endanger the archer-may even break an The prophet is commanded CHAP. VIII. to sound an alarm. arm. I have been in this danger myself in bending raged against ME; the sword shall be enraged against the Asiatic bow. For want of this knowledge not one them. They have mocked me, (ver. 5,) and their fall commentator has hit the meaning of the passage. is now a subject of derision in the land of Egypt. Shall fall by the sword] Their tongue has been en- What they have sown, that do they now reap. CHAPTER VIII. They them This chapter begins with threatening some hostile invasion in short and broken sentences, full of rapidity, and A. M. cir. 3244. B. C. cir. 760. SET b с A. M. cír. 3244. B. C. cir. 760. 2⚫ Israel shall cry unto me, My God, we mine anger is kindled against them: how know thee. 3. Israel hath cast off the thing that is good: the enemy shall pursue him. a Chap. v. 8.- h Heb. the roof of thy mouth.- c Deut. xxviii. As an eagle against the house of the Lord] If this But if the prophecy be against Israel, which is the most likely, then Shalmaneser, king of Assyria, is intended, who, for his rapidity, avarice, rapacity, and strength, is fitly compared to this royal bird. He is represented here as hovering over the house of God, as the eagle does over the prey which he has just espied, and on which he is immediately to pounce. Verse 2. Israel shall cry] The rapidity of the eagle's flight is well imitated in the rapidity of the sentences in this place. My God, we know thee.] The same sentiment, from Verse 4. They have set up kings, but not by me] long will it be ere they attain to innocency? I knew it not] It had not my approbation. In this sense the word know is frequently understood. That they may be cut off.] That is, They shall be cut off in consequence of their idolatry. Verse 5. Thy calf, O Samaria, hath cast thee off] Bishop Newcome translates: "Remove far from thee thy calf, O Samaria!" Abandon thy idolatry; for my anger is kindled against thee. How long will it be ere they attain to innocency ?] How long will ye continue your guilty practices ? When shall it be said that ye are free from these vices? The calf or ox, which was the object of the idolatrous worship of the Israelites, was a supreme deity in Egypt; and it was there they learned this idolatry. A white ox was worshipped under the name of Apis, at Memphis; and another ox under the name of Mnevis, was worshipped at On, or Heliopolis. To Osiris the males of this genus were consecrated, and the females to Isis. It is a most ancient superstition, and still prevails in the East. The cow is a most sacred animal among the Hindoos. Verse 6. The workman made it; therefore it is not God] As God signifies the supreme eternal Good, the Creator and Upholder of all things, therefore the workman cannot make Him who made all things. 641 |