Exegetical and Hermeneutical Commentary of Hosea 4:15
Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The LORD liveth.
15. offend ] Rather, become guilty, viz. by participation in Israel’s idolatry.
come not ye unto Gilgal ] Gilgal was one of the chief seats of the idolatrous worship of the north, see Hos 9:15, Hos 12:11; Amo 4:4; Amo 5:5. But which of the Gilgals (see Smith’s Bibl. Dict.) is meant? The Jewish commentators are agreed that it was the famous Gilgal ‘in the east border of Jericho’ where Joshua pitched his camp for the first time after crossing the Jordan (Jos 4:19), and later on ‘the true centre of the whole people’ (Ewald, History of Israel, iii. 29). Probably they are right. No doubt, we should have expected this Gilgal to have belonged to Judah, but the natural boundary of the two kingdoms was not the historical one; ‘those places which their past history had rendered most sacred or memorable Bethel, Gilgal, Jericho were incorporated in the northern kingdom’ (Ewald, Hist. iv. 3).
neither go ye up to Beth-aven ] A Beth-aven near Bethel is mentioned Jos 7:2; 1Sa 13:5, but this Beth-aven, ‘house of vanity’, or ‘of wickedness’, is a keenly sarcastic substitute for the desecrated name Bethel, ‘house of God’ (see Hos 10:5; Hos 10:8, and comp. Amo 4:4; Amo 5:5; 1Ki 12:29-33). ‘Go ye up’, because Bethel was situated on the slopes of a hill, comp. 1Sa 10:3, ‘going up to the Elohim (i.e. the sacred place) to Bethel.’
nor swear, The Lord liveth ] Hosea may mean to say that the oath ‘As Jehovah liveth’ has been so profaned by the Israelites of the north that he wishes to see it abolished. It is more likely however (considering Deu 10:20; Jer 4:2) that he deprecates oaths by the Jehovahs of Gilgal and Bethel oaths which in the mind of the swearer are connected with idolatrous symbols of Jehovah, precisely as Amos denounces those who say, ‘As thy God, O Dan, liveth’, and ‘As thy God, O Beer-sheba, liveth’ (Amo 8:14, corrected partly from the Sept.).
Fuente: The Cambridge Bible for Schools and Colleges
15 19. Judah is cautioned not to fall into the same ruin as Israel, of which a deterrent picture is given.
Fuente: The Cambridge Bible for Schools and Colleges
Let not Judah offend – The sentence of Israel had been pronounced; she had been declared incorrigible. The prophet turns from her now to Judah. Israel had abandoned Gods worship, rejected or corrupted His priests, given herself to the worship of the calves; no marvel what further excess of riot she run into! But Judah, who had the law and the temple and the service of God, let not her, (he would say,) involve herself in Israels sin. If Israel, in willful blindness, had plunged herself in ruin, let not Judah involve herself in her sin and her ruin. He turns (as elsewhere) incidentally to Judah.
Come ye not unto Gilgal – Gilgal lay between Jericho and the Jordan. There, ten furlongs from the Jordan, first in all the promised land, the people encamped; there Joshua placed the monument of the miraculous passage of the Jordan; there he renewed the circumcision of the people which had been intermitted in the wilderness, and the feast of the passover; there the people returned, after all the victories by which God gave them possession of the land of promise Jos 4:19-20; Jos 5:9-10; Jos 9:6; Jos 10:6-9, Jos 10:43; Jos 14:6. There Samuel habitually sacrificed, and there, before the Lord, i. e., in His special covenanted presence, he publicly made Saul king 1Sa 10:8; 1Sa 11:14-15; 1Sa 13:4-9; 1Sa 15:21, 1Sa 15:33. It was part of the policy of Jeroboam to take hold of all these associations, as a sort of set-off against Jerusalem and the temple, from which he had separated his people. In opposition to this idolatry, Elisha for a time, established there one of the schools of the prophets 2Ki 4:38.
Neither go ye up to Bethaven – Bethaven, literally, house of vanity, was a city East of Bethel Jos 7:2, the house of God. But since Jeroboam had set up the worship of the calves at Bethel, Bethel had ceased to be the house of God, and had become a house or temple of vanity; and so the prophet gave it no more its own name which was associated with the history of the faith of the patriarchs, but called it what it had become. In Bethel God had twice appeared to Jacob, when he left the land of promise Gen 28:10, Gen 28:19 a to go to Laban, and when he returned Gen 35:1, Gen 35:9. There also the ark of God was for a time in the days of the judges removed from Shiloh Jdg 20:26-27, near to which on the south Jdg 21:19 Bethel lay. It too Jeroboam profaned by setting up the calf there. To these places then, as being now places of the idolatry of Israel, Judah is forbidden to go, and then to swear, the Lord liveth. For to swear by the Lord in a place of idolatry would be to associate the living God with idols Zep 1:5, which God expressly forbade.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This summeth up the sins, the idolatries of the ten tribes; and is a transition to what next follows; either by way of exhortation, or admonition, or prayer and wish, for the two tribes which stuck to the house of David, as to the temple.
Let not Judah offend; commit like sins as Israel hath done, imitate none of their idolatry: possibly the prophet saw Judah inclined to backslide, or this might be preached in the beginning of Ahazs reign.
Come not ye, you of Judah, who have the temple and house of God with you, who have hitherto been preserved from Israelitish idolatry,
unto Gilgal; a place near Jordan, where the twelve stones were pitched, Jos 4:9, the camp was pitched, circumcision revived, the passover kept, Jos 5:2,10; there Joshua divided the land, Jos 14:6, there the tabernacle was at first pitched after they came over Jordan, and there they sacrificed. There was in Ahabs time a college of prophets; and now, whether out of reverence to the place on these accounts, or for what other reasons, it matters not, but certain it is, this Gilgal was chosen out by Jeroboam, or by succeeding idolaters, for a place of public worship of their idols, and grew famous for it. Go not up to partake of their idolatry, or to learn it. It is a concise speech, which forbids all the sins committed at Gilgal.
Neither go ye up to Beth-aven; which is Beth-el, where Jacob lodged, had a vision of angels, and a more comfortable vision of God, who appeared to Jacob, who for this gave name to the place, and called it Beth-el, house of God; but when Jeroboam made it the place of his calf worship, it became, and is called, Beth-avert, house of vanity or iniquity. Go not thither to worship. It is as the former, a prohibition of being of that religion which was in use at Beth-avert, and had been the established religion for two hundred years, or thereabouts, viz. ever since Jeroboams time.
Nor swear, The Lord liveth this is in itself lawful oath, and may be used; but in the circumstances wherewith it is here attended it is forbidden, because many who went thither yet pretended there to sacrifice only to the true God, that they owned him the only living God, reverenced him, swore by him; though they went up to Beth-avert or Gilgal, yet they worshipped God there. This is a synecdoche, a part being put for the whole worship of God, which the prophet warns them not to blend and mix with idolatries, which yet was done before Josiahs time, Zep 1:5, which see, with the annotations on it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Though Israel’s tentribes indulge in spiritual harlotry, at least thou, Judah,who hast the legal priesthood, and the temple rites, and Jerusalem,do not follow her bad example.
Gilgalsituated betweenJordan and Jericho on the confines of Samaria; once a holy place toJehovah (Jos 5:10-15; 1Sa 10:8;1Sa 15:21); afterwards desecratedby idol-worship (Hos 9:15;Hos 12:11; Amo 4:4;Amo 5:5; compare Jud3:19, Margin).
Beth-aventhat is,”house of vanity” or idols: a name substituted in contemptfor Beth-el, “the house of God”; once sacred toJehovah (Gen 28:17; Gen 28:19;Gen 35:7), but made by Jeroboamthe seat of the worship of the calves (1Ki 12:28-33;1Ki 13:1; Jer 48:13;Amo 3:14; Amo 7:13).”Go up” refers to the fact that Beth-el was on ahill (Jos 16:1).
nor swear, The LordlivethThis formula of oath was appointed by God Himself(Deu 6:13; Deu 10:20;Jer 4:2). It is therefore hereforbidden not absolutely, but in conjunction with idolatry andfalsehood (Isa 48:1; Eze 20:39;Zep 1:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Jos 7:2, yet Bethel was sometimes so called, as it seems to be here, because of the idolatry in it; and so the Talmudists u 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.
u T. Hieros Avoda Zara, fol. 43. 1.
Fuente: John Gill’s Exposition of the Entire Bible
A different turn is now given to the prophecy, viz., that if Israel would not desist from idolatry, Judah ought to beware of participating in the guilt of Israel; and with this the fourth strophe (Hos 4:15-19) is introduced, containing the announcement of the inevitable destruction of the kingdom of the ten tribes. Hos 4:15. “If thou commit whoredom, O Israel, let not Judah offend! Come ye not to Gilgal, go not up to Bethaven, and swear ye not by the life of Jehovah.” , to render one’s self guilty by participating in the whoredom, i.e., the idolatry, of Israel. This was done by making pilgrimages to the places of idolatrous worship in that kingdom, viz., to Gilgal, i.e., not the Gilgal in the valley of the Jordan, but the northern Gilgal upon the mountains, which has been preserved in the village of Jiljilia to the south-west of Silo (Seilun; see at Deu 11:30 and Jos 8:35). In the time of Elijah and Elisha it was the seat of a school of the prophets (2Ki 2:1; 2Ki 4:38); but it was afterwards chosen as the seat of one form of idolatrous worship, the origin and nature of which are unknown (compare Hos 9:15; Hos 12:12; Amo 4:4; Amo 5:5). Bethaven is not the place of that name mentioned in Jos 7:2, which was situated to the south-east of Bethel; but, as Amo 4:4 and Amo 5:5 clearly show, a name which Hosea adopted from Amo 5:5 for Bethel (the present Beitin), to show that Bethel, the house of God, had become Bethaven, a house of idols, through the setting up of the golden calf there (1Ki 12:29). Swearing by the name of Jehovah was commanded in the law (Deu 6:13; Deu 10:20; compare Jer 4:2); but this oath was to have its roots in the fear of Jehovah, to be simply an emanation of His worship. The worshippers of idols, therefore, were not to take it into their mouths. The command not to swear by the life of Jehovah is connected with the previous warnings. Going to Gilgal to worship idols, and swearing by Jehovah, cannot go together. The confession of Jehovah in the mouth of an idolater is hypocrisy, pretended piety, which is more dangerous than open ungodliness, because it lulls the conscience to sleep.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet here complains that Judah also was infected with superstitions, though the Lord had hitherto wonderfully kept them from pollutions of this kind. He compares Israel with Judah, as though he said, “It is no wonder that Israel plays the wanton; they had for a long time shaken off the yoke; their defection is well known: but it is not to be endured, that Judah also should begin to fall away into the same abominations.” We now then perceive the object of the comparison. From the time that Jeroboam led after him the ten tribes, the worship of God, we know, was corrupted; for the Israelites were forbidden to ascend to Jerusalem, and to offer sacrifices there to God according to the law. Altars were at the same time built, which were nothing but perversions of divine worship. This state of things had now continued for many years. The Prophet therefore says, that Israel was like a filthy strumpet, void of all shame; nor was this to be wondered at, for they had cast away the fear of God: but that Judah also should forsake God’s pure worship as well as Israel, — this the Prophet deplores, If then thou Israel playest the wanton, let not Judah at least offend
We here see first, how difficult it is for those to continue untouched without any stain, who come in contact with pollutions and defilements. This is the case with any one that is living among Papists; he can hardly keep himself entire for the Lord; for vicinity, as we find, brings contagion. The Israelites were separated from the Jews, and yet we see that the Jews were corrupted by their diseases and vices. There is, indeed, nothing we are so disposed to do as to forsake true religion; inasmuch as there is naturally in us a perverse lust for mixing with it some false and ungodly forms of worship; and every one in this respect is a teacher to himself: what then is likely to take place, when Satan on the other hand stimulates us? Let all then who are neighbors to idolaters beware, lest they contract any of their pollutions.
We further see, that the guilt of those who have been rightly taught is not to be extenuated when they associate with the blind and the unbelieving. Though the Israelites boasted of the name of God, they were yet then alienated from pure doctrine, and had been long sunk in the darkness of errors. There was no religion among them; nay, they had hardly a single pure spark of divine light. The Prophet now brings this charge against the Jews, that they differed not from the Israelites, and yet God had to that time carried before them the torch of light; for he suffered not sound doctrine to be extinguished at Jerusalem, nor throughout the whole of Judea. The Jews, by not profiting through this singular kindness of God, were doubly guilty. This is the reason why the Prophet now says, Though Israel is become wanton, yet let not Judah offend
Come ye not to Gilgal, he says, and ascend not into Beth- aven. Here again he points out the superstitions by which the Israelites had vitiated the pure worship of God; they had built altars for themselves in Bethel and Gilgal, where they pretended to worship God.
Gilgal, we know, was a celebrated place; for after passing through Jordan, they built there a pillar as a memorial of that miracle; and the people no doubt ever remembered so remarkable an instance of divine favor: and the place itself retained among the people its fame and honorable distinction. This in itself deserved no blame: but as men commonly pervert by abuse every good thing, so Jeroboam, or one of his successors, built a temple in Gilgal; for the minds almost of all were already possessed with some reverence for the place. Had there been no distinction belonging to the place, he could not have so easily inveigled the minds of the people; but as a notion already prevailed among them that the place was holy on account of the miraculous passing over of the people, Jeroboam found it easier to introduce there his perverted worship: for when one imagines that the place itself pleases God, he is already captivated by his own deceptions. The same also must be said of Bethel: its name was given it, we know, by the holy father Jacob, because God appeared there to him.
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Terrible,’ he said, ‘is this place; it is the gate of heaven,’ (Gen 28:17.)
He hence called it Bethel, which means the house of God. Since Jacob sacrificed there to God, posterity thought this still allowable: for hypocrites weigh not what God enjoins, but catch only at the Fathers’ examples, and follow as their rule whatever they hear to have been done by the Fathers.
As then foolish men are content with bare examples, and attend not to what God requires, so the Prophet distinctly inveighs here against both places, even Bethel and Gilgal. “ Come not”, he says, to Gilgal, and ascend not into Beth-aven But we must observe the change of name made by the Prophet; for he calls not the place by its honorable name, Bethel, but calls it the house of iniquity. It is indeed true that God revealed himself there to his servant Jacob; but he intended not the place to be permanently fixed for himself, he intended not that there should be a perpetual altar there: the vision was only for a time. Had the people been confirmed in their faith, whenever the name of the place was heard, it would have been a commendable thing; but they departed from the true faith, for they despised the sure command of God, and preferred what had been done by an individual, and were indeed influenced by a foolish zeal. It is no wonder then that the Prophet turns praise into blame, and allows not the place to be, as formerly, the House of God, but the house of iniquity. We now see the Prophet’s real meaning.
I return to the reproof he gives to the Jews: he condemns them for leaving the legitimate altar and running to profane places, and coveting those strange modes of worship which had been invented by the will or fancy of men. “What have you to do,” he says, “with Gilgal or Bethel? Has not God appointed a sanctuary for you at Jerusalem? Why do ye not worship there, where he himself invites you?” We hence see that a comparison is to be understood here between Gilgal and Bethel on the one hand, and the temple, built by God’s command on mount Zion, in Jerusalem, on the other. Moreover, this reproof applies to many in our day. So to those who sagaciously consider the state of things in our age, the Papists appear to be like the Israelites; for their apostasy is notorious enough: there is nothing sound among them; the whole of their religion is rotten; every thing is depraved. But as the Lord has chosen us peculiarly to himself, we must beware, lest they should draw us to themselves, and entangle us: for, as we have said, we must ever fear contagion; inasmuch as nothing is more easy than to become infected with their vices, since our nature is to vices ever inclined.
We are further reminded how foolish and frivolous is the excuse of those who, being satisfied with the examples of the Fathers, pass by the word of God, and think themselves released from every command, when they follow the holy Fathers. Jacob was indeed, among others, worthy of imitation; and yet we learn from this place, that the pretence that his posterity made for worshipping God in Bethel was of no avail. Let us then know that we cannot be certain of being right, except when we obey the Lord’s command, and attempt nothing according to men’s fancy, but follow only what he bids. It must also be observed, that a fault is not extenuated when things, now perverted, have proceeded-from a good and approved origin. As for instance the Papists, when their superstitions are condemned, ever set up this shield, “O! this has arisen from a good source.” But what sort of thing is it? If indeed we judge of it by what it is now, we clearly see it to be an impious abomination, which they excuse by the plea that it had a good and holy beginning.
Thus in baptism we see how various and how many deprivations they have mixed together. Baptism has indeed its origin in the institution of Christ: but no permission has been given to men to deface it by so many additions. The origin then of baptism affords the Papists no excuse, but on the contrary renders double their sin; for they have, by a profane audacity, contaminated what the Son of God has appointed. But there is in their mass a much greater abomination: for the mass, as we know, is in no respect the same with the holy supper of our Lord. There are at least some things remaining in baptism; but the mass is in nothing like Christ’s holy supper: and yet the Papists boast that the mass is the supper. Be it so, that it had crept in, and that through the craft of Satan, and also through the wickedness or depravity of men: but whatever may have been its beginning, it does not wipe away the extreme infamy that belongs to the mass: for, as it is well known, they abolish by it the only true sacrifice of Christ; they ascribe to their own devices the expiation which was made by the death of the Son of God. And here we have not only to contend with the Papists, but also with those wicked triflers, who proudly call themselves Nicodemians. For these indeed deny that they come to the mass, because they have any regard for the Papistic figment; but because they say that there is set forth a commemoration of Christ’s supper and of his death. Since Bethel was formerly turned into Beth-aven, what else at this day is the mass? Let us then ever take heed, that whatever the Lord has instituted may remain in its own purity, and not degenerate; otherwise we shall be guilty, as it has been said, of the impious audacity of those who have changed the truth into a lie. We now understand the design of what the Prophet teaches, and to what purposes it may be applied.
He at last subjoins, And swear not, Jehovah liveth The Prophet seems here to condemn what in itself was right: for to swear is to profess religion, and to testify our profession of it; particularly when men swear honestly. But as this formula, which the Prophet mentions, was faultless, why did God forbid to swear by his name, and even in a holy manner? Because he would reign alone, and could not bear to be connected with idols; for
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what concord,’ says Paul, ‘has Christ with Belial? How can light agree with darkness?’ (2Co 6:15 🙂
so God would allow of no concord with idols. This is expressed more fully by another Prophet, Zephaniah, when he says,
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I will destroy those who swear by the living God, and swear by their king,’ (Zep 1:5.)
God indeed expressly commands the faithful to swear by his name alone in Deu 6:0 (20) and in other places: and further, when the true profession of religion is referred to, this formula is laid down,
‘
They shall swear, The Lord liveth,’ (Jer 4:2.)
But when men associated the name of God with their own perverted devices, it was by no means to be endured. The Prophet then now condemns this perfidy, Swear not, Jehovah liveth; as though he said, “How dare these men take God’s name, when they abandon themselves to idols? for God allows his name only to his own people.” The faithful indeed take God’s name in oaths as it were by his leave. Except the Lord had granted this right, it would have certainly been a sacrilege. But we borrow God’s name by his permission: and it is right to do so, when we keep faith with him, when we continue in his service; but when we worship false gods, then we have nothing to do with him, and he takes away the privilege which he has given us. Then he says, ‘Ye shall not henceforth blend the name of the only true God with idols.’ For this he cannot endure, as he declares also in Ezekial,
Go ye, serve your idols; I reject all your worship.’ [Eze 20:39 ]
The Lord was thus grievously offended, even when sacrifices were offered to him. Why so? Because it was a kind of pollution, when the Jews professed to worship him, and then went after their ungodly superstitions. We now then perceive the meaning of this verse. It follows —
(20) Deu 6:13. — fj.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Hos. 4:15. Come not] by pilgrimages to places of idolatrous worship. Swear not] in temples of idols. The confession of Jehovah is hypocrisy in the mouth of an idolater; pretended piety, which is more dangerous than open ungodliness, because it lulls the conscience to sleep [Keel].
Hos. 4:16. Backsliding heifer] Stubborn and refractory (Jer. 7:24). As a lamb] Free play. If Israel would not submit to the joke, they might go where they liked, become prey of wolves in the field, be given up to exile and dispersion.
Hos. 4:17. Joined] Closely and voluntarily bound, and cannot give them up (cf. Num. 25:3; 1Co. 6:16-17). Alone] Lit. give him rest from all further expostulation, which he will not hear [Pusey]. Give him up as incorrigible [Boothr.]. Have nothing to do with him. He is bent on his ruin, let him suffer the consequences (Jer. 7:16); punishment cannot long be delayed.
HOMILETICS
THE DOOM OF SOME A WARNING TO OTHERS.Hos. 4:15-17
A different turn is now given to the prophecy. Israel had sinned, would not heed, and must be punished; but Judah, who had the law and the temple of God, ought not to prove so stubborn and incorrigible. God specially warns his own, and if they sin their condemnation will be greater. The idea is that we must not partake of other mens sins lest we share in their punishment.
I. The provoking sin. Israel had played the harlot, backslided from God, and continued in idolatry, heedless of Divine warning and judgment.
1. Israel were guilty of idolatry. They knew Jehovah, but set up idols. They had made graven images and worshipped golden calves in opposition to Gods command. They did not intend to worship the images themselves, but God through the images. One step led to another in the corrupting practices. Papists and Ritualists spring from ranks which some would call earnest and devout. Men make gods, honour and serve them, and fall into gross superstitions and idolatry. The proneness of the Jews to polytheism is instructive to us. Churches favoured with the purest worship, nations enriched with the oracles of God, individuals privileged with means of grace, may fall into formalism, perfect apathy in religion, and undue veneration of the creature. Formalism, corrupt worship, and entire abandonment of God are the steps which lead to idolatry. God has real claims upon all his creatures. Thou shalt have no other gods but Me. Obedience to his law is not merely an integral part of true morality, but essential to all religion. Regard to him, therefore, is our first and highest duty. Disregard to God accounts for idolatry in all its forms, for moral evil in all its features.
2. Israel were guilty of neglecting Divine warnings. They listened not to the prophets. Servant after servant was sent by God, but all to no purpose. They despised the message, and persecuted the messenger. A person unwarned may have some excuse; but forewarned, forearmed, yet Israel repented not nor turned from danger. Many sit under the sound of the gospel, but take no heed. If you despise exhortations, warnings, and reproofs, neglect privileges which exalt you to heaven, how can you escape at last? You incur sevenfold guilt by such conduct. Continuance in sin after Divine admonition will provoke God to anger. Ephraim is joined to idols; let him alone.
3. Israel were guilty of despising Divine chastisements. God not only warns, but chastises the sinner to wean him from his sins. Personal health fails, business prospects fade away, and family circumstances change, but prayer is not made to the God of our life, and comfort is not sought in him (Psa. 42:8). Grievous sickness, personal and domestic troubles, do not convert men, nor turn them from the error of their ways. Trials ought to make us think, they are the strokes of a loving hand, designed to purify our hearts and lives. The gem cannot be polished without friction, nor man perfected without affliction. Sweet indeed should be the uses of adversity, but they often fail to correct. They do not remind of neglected duty, nor separate the sinner from his sin. Pharaoh, Jehoram, and the Jews, are solemn warnings. O God, I have made an ill use of thy mercies, says Bp Hall, if I have not learnt to be content with thy correction. The intractable ox resisting the yoke is an apt image of the impenitent casting off Divine restraints. Conviction follows upon conviction, chastening upon chastening, still he rebels, hardens his neck, and invites threatened judgments. Ahab would not be corrected, and the bow drawn at a venture performed its mission. Pharaoh grew more stubborn under the rod, and madly rushed to ruin. If men will harden their hearts, God will harden his hand, says Howe. Unheeded reproof ripens us for judgment. He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.
II. The fearful doom. The Lord will feed them as a lamb in a large place. Scatter them into exile and expose them to danger, as a lamb becomes the prey to wild beasts. And this now. The judgment is immediate and at hand, no longer delayed. Ephraim is joined to idols, in love with his sins; let him alone, let him rest from further correction and expostulation, and take the consequences of his folly. This is the last and most hopeless state of guilt.
1. Let alone by man. The godly must not reprove nor exhort some men. They feel on account of the sins, and are deeply anxious for the welfare, of their fellow-creatures. But there are sins beyond hope, total apostasy and final impenitence. There is a sin unto death; I do not say that he shall pray for it. Apostasy and idolatry are not only sins against God, but destructive to men. The intercession of Moses and Samuel would not avail (Jer. 15:1), when God is angry. Therefore pray not thou for this people, neither lift up a cry nor prayer for them, neither make intercession to me; for I will not hear thee.
2. Let alone by God. It is sad to be without the sympathy and prayers of men; but to be left of God is a most awful condition. It is something more than being without the warnings of the minister, and the exhortations of a mother or friend. One let alone is not troubled with the power of truth, the checks of conscience, and the restraints of providence. He is undisturbed and unfettered in his course of sin. He goes from bad to worse, and his end is destruction. Like the adder, he cannot and will not hear the wisest charmer. The will is averse, the purpose is fixed, and the ear is deaf. As stones fall to the ground, sparks fly upward, and rivers roll to the ocean, so silly men run from God, and beyond the reach of mercy. The soul that sinneth presumptuously shall have no atonement; it shall be cut off from the midst of my people.
3. Let alone without any pity and protection. As a lamb in a large place. A lamb exposed to peril is a most helpless and pitiable creature. What more lamentable to behold than the sinner let alone, exposed to temptation and death. This made Christ weep over the guilty city, and Paul wish that he was accursed for his kindred in the flesh. The large place of Israel were the territories of the Medes, where they were deprived of temple worship, prophetic teaching, and Divine protection. The large place of the sinner is the broadway to destruction; to places where strong drink drowns reason and conscience; where sensibility is consumed by burning passions; where tender memories are quenched, conscience benumbed, and every noble feeling destroyed. The man who ruins his health and his happiness, his circumstances and his life, and who implicates his family and his fellow-creatures by the unbridled gratification of sense, is to be pitied for his folly. Woe to that man who has forsaken Christ, and whom God permits to go the downward road, unpitied, unprotected, and unsaved!
III. The kindly warning. Though thou, Israel, play the harlot, yet let not Judah offend. Israel and Judah were at variance, and such warm sympathy could not be expected from those at enmity with each other. But the heart of the prophet beats warmly for Judah, who alone represented the people of God. God is anxious to preserve Judah from the ways of Israel. Spiritual, theocratic feelings are stronger than natural feelings, and must prevail. Christianity is not insensible to private friendship and the claims of kindred; but it kindles within us the fire of universal benevolence.
1. A needful warning. (a) Proximity to Israel endangered Judah. Temptations are near, friends and neighbours entice, and the Christian is in danger of conforming to the world. Like a rebellious province, the world has customs, statutes, and pursuits, contrary to the law of God. Friendship with it is forbidden. Its pomp and vanities must be renounced. We must come out from the world, and be separate, that is, be Christians wholly or not at all. (b) The mixture of idolatry with the worship of God endangered Judah. Come not ye unto Gilgal, &c. Gilgal and Bethaven were places of note and great resort. Here people were accustomed to swear the Lord liveth, or associate the living God with idols. Formulas of Christian worship were employed to justify the service of idols. Man will worship something. When the worship of Jehovah is forsaken then the devices of man are chosen. Examples and places infect. God will not divide his claims with idols. Superstitions are not more warranted or imitable because they are practised under the pretence of serving God. Aarons golden calf was no excuse for the neglect of Jehovah. We must have no halting, no mixture in religion. Either Baal or the Lord must be our master and God. We cannot serve two masters. To swear by idols, by heaven or earth, or any creature, dishonours our nature, offends our God, and makes us a warning to others. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
2. A timely warning. God warns before he strikes. Spaces for repentance are given men, and they are urged to flee from the judgment before it is too late. Though Israel is given up, yet Judah must be cautioned. This indicates Divine wisdom, love, and forbearance. Sentence against an evil work is not executed speedily. The long-suffering of God waited in the days of Noah. Provocations are given, yet God forbears to punish. But we must not question his providence, disregard his word, and abuse his mercy. There is clear and constant warning. The impenitent are without excuse, and the punishment will be complete. Punishment lingers long, but falls heavily at last. Woe unto the wicked, it shall be ill with him.
3. A reasonable warning. Let not Judah offend, though Israel play the harlot. The separation of Israel from Judah was most unrighteous and disastrous in its results on both kingdoms; but Israels departure from God was most aggravating and hazardous. It was harlotry and wantonness. Gods service is a reasonable service, in harmony with our mental and moral constitution. God is no hard task-master, demanding impossibilities and requiring bricks without straw. His commandments are not grievous. He treats men as rational and responsible beings, beseeching them to repent, and warning them of the consequences of neglect.
HOMILETIC HINTS AND OUTLINES
Hos. 4:15. Places of good reputation become infamous, lose all honour, by connection with idolatry and immorality. Bethel, the house of God, becomes Beth-aven, the house of idols, the house of vanity. Places consecrated by the piety of our forefathers and the mercy of God are turned into scenes of corruption and vice. We are forbidden to go to such places lest we should be infected. Christians must not sanction worldly customs and amusements in which God has no place. Abstain from the very appearance of evil.
Hos. 4:16. The sinner, like Israel, is often fretful under Divine restraint, impatient in the narrowness of Gods ways, and is bent on backsliding; but when God lets him alone, gives him his wish, liberty brings no security and happiness, like a lamb bleating alone, bewraying its solitude, and he wanders about to destruction. How much better to be in Gods fold, daily fed, and led into green pastures, and beside the still waters!
Hos. 4:17. Ephraim is joined, &c.
1. The Alliance.
1. Unholy.
2. Ruinous. II. The Abandonment.
1. Just
2. Severe.
3. Hopeless. A man may be given up to Satan for the destruction of the flesh, that the soul may be saved; but to be given up to sin is a thousand times worse, because that is the fruit of Divine anger, in order to the damnation of the soul [John Shower]. Ah, Lord! this mercy I humbly beg, that whatever thou givest me up to, thou wilt not give me up to the ways of mine own heart; if thou wilt give me up to be afflicted, or tempted, or reproached, &c., I will patiently sit down and say, It is the Lord; let him do with me what seems good in his own eyes. Do anything with me, lay what burden thou wilt upon me, so that thou dost not give me up to the ways of my own heart [Brooks]. Deliver me, O Lord, from that evil man, myself [Augustine].
ILLUSTRATIONS TO CHAPTER 4
Hos. 4:15-17. If sin be fashionable, Christians should be out of fashion. If others be punished for it, we should take warning from them. Three things arise from sin, viz. fear, shame, and punishment. The first arises from the guilt of sin, the second from its defilement, and the third from its demerit. A sinful life is the death of the soul. Look at sin in its guilt, malignity, and curse. Abhor it, oppose it, and dread it more than death [Wilson].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
ISRAELS INGRATITUDEJUDAH IS TO DEPART FROM HER
TEXT: Hos. 4:15-19
15
Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, As Jehovah liveth.
16
For Israel hath behaved himself stubbornly, like a stubborn heifer: now will Jehovah feed them as a lamb in a large place.
17
Ephraim is joined to idols; let him alone.
18
Their drink is become sour; they play the harlot continually; her rulers dearly love shame.
19
The wind hath wrapped her up in its wings; and they shall be put to shame because of their sacrifices.
QUERIES
a.
Why the exhortation to Judah at this time?
b.
What is the meaning of the phrase, let him alone?
c.
What does the figure the wind hath wrapped her up in its wings mean?
PARAPHRASE
But though Israel has prostituted herself to worship idols, I exhort Judah to keep from offending Me in this way. Stay far away from Israels centers of pagan worship, Judah, having nothing to do with these places. Do not be guilty even of saying the name of Jehovah in connection with anything idolatrous. Israel is behaving like a stubborn heifer, resisting the leading and protection of the Lord. Now the Lord will have to leave her defenseless to become a prey for her enemies, because, like a stupid and stubborn lamb she has wandered astray. Yes, Israel is joined inseparably to her idols and is headed for inevitable ruinLEAVE HER ALONE! When the men become so intoxicated they cant drink any more and their wine begins to turn sour, they all go off to find some whores with whom they consort. They actually love shame more than they love honor. The great storm of Gods judgment has already encircled Israel and she is trapped. She will find that she has been deceived by placing confidence in her idols and pagan sacrifices.
SUMMARY
Israel has been completely given up by God to self-hardening. Let Judah keep away from her and not be seduced into her idolatry.
COMMENT
Hos. 4:15-17 THOUGH THOU, ISRAEL, PLAY THE HARLOT, YET LET NOT JUDAH OFFEND; . . . EPHRAIM IS JOINED TO IDOLS; LET HIM ALONE . . . Hosea strikes a note of imperativeness in his warning. There is extreme urgency in his cry to Judah to have nothing to do with Israel! Isaiah was in the southern kingdom preaching his heart out to Judah to make no alliances, neither political, military, economic or religious, with Judah. Hosea attempts to confirm the warnings of Isaiah by sending down to Judah the same word. Although there was some corruption even in Judah at this time, generally speaking the people of the southern kingdom had not become nearly so decadent or religiously corrupt as Israel. There were still a number of faithful people in Judah. This principle of non-union of believers with unbelievers runs all through the Bible. We find it in the New Testament in 1 Corinthians 6 . . . Come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing. What concord hath Christ with Belial? or what portion hath a believer with an unbeliever. We agree with a statement made by G. Campbell Morgan in his little book entitled, Hosea, The Heart and Holiness of God. Mr. Morgan, the prince of expositors, said:
A man must be true to his own conscience. I have been asked if I would not go to some meeting at which representatives of other religions were to speakMohammedan and Jewish. No. I will respect the Mohammedan, and I will respect the Jewish rabbi, but I cannot stand on a religious platform with them. They are joined to false representations of God. If someone says he is not sure about that, I shall reply, then he is not sure about Jesus Christ, not sure about His finality, So long as we are prepared to compare Him, we are something less than Christian. So long as we put Him into comparison with others, it is because we have not risen to the height of intellectual comprehension concerning Him, to say nothing of volitional surrender to Him. Until we see Him alone as the Image of the invisible God, filling all the horizon to the uttermost bound, we have not really seen Him at all, and our relation to Him lacks the uttermost of devotion. The hour is coming, nay, the hour is here, when loyal souls ought at least to stand separate from all complicity with any form of the misrepresentation of God, even though the form be some new presentation of Jesus that denies the things of Revelation. There must be no compromise.
This call to separation did not mean God was at a loss to do something to help Israel, if she would be helped. God, mercifully and purposefully, allows Israel to be carried away into captivity because at the present time Israel will not listen to God. But God will deal mercifully with Israel by and by. Listen to the heart of God speak as the prophet reveals it . . . How can I give you up, O Ephraim . . . (Has. Hos. 11:8) . . . I will love them freely . . . (Hos. 14:4). If Israel will repent and learn her lesson from the captivity, God will love her freely. But so long as Israel gives God up, Judah is to have nothing to do with her. The principle is just as true today! Let all who name the Name of God stand clear of all complicity with any false representation of God (cf. 2Jn. 1:9-11).
The people of Judah are especially warned not to frequent any of the religious centers of IsraelGilgal, Beth-aven, etc. They are also warned not to even speak the name of Jehovah when they talk about such places lest people begin to associate Jehovah with pagan religion.
Every farmer knows how stubborn a heifer can be. When one does not wish to be led, no amount of pulling, persuasion or prodding can move one. A stubborn, balking heifer will often times lie down on the ground to keep from being led. It will absolutely defy its owner to herd it anywhere. This graphically describes the stiff-necked Israel. There is nothing left for God to do but let Israel have its wish like a stupid sheep which insists on straying out into an open, unprotected pasture by itself. God is going to turn Israel loose to go her own rebellious path. She will wander into a large place. She will be dispersed among the nations. That is where she is headed!
Hos. 4:18-19 THEIR DRINK IS BECOME SOUR . . . THEY SHALL BE PUT TO SHAME BECAUSE OF THEIR SACRIFICES. The prophet pictures for us men drinking until they cannot drink any more and the wine which they leave in their glasses becoming sour because they cannot drink any more. Then, having poisoned their minds with drink and seared their moral consciences, they go out in search of a prostitute to gratify their sexual lust. They do not have to look long for there are plenty of loose women. They play the harlot continually, The indictment of the prophet is terrible to contemplate . . . The rulers dearly love shame. They are like those described by Paul in 2Th. 2:9-12 who refused to love the truth . . . but had pleasure in unrighteousness.
God will have them in derision, They shall be put to shamethe word shame means they will be confounded, caused to stumble, Literally, they will suddenly realize that they have been deceived by placing confidence in impotent idols, They will learn that their idols are powerless and feelingless. How shameful, how pitiful, how utterly helpless they will be when they realize all this. They will be led away into abject slavery, shamed and mocked by their heathen neighbors.
QUIZ
1.
Why was Judah warned to leave Israel alone?
2.
Is this a principle for believers today?
3.
Why does the prophet say Israel acted like a stubborn heifer?
4.
What is the terrible indictment of the rulers by Hosea?
5.
How will God put the people of Israel to shame?
Fuente: College Press Bible Study Textbook Series
(15) Israel . . . Judah.The prophet warns Judah of Israels peril, and perhaps hints at the apostacy of some of her kings, as Ahaziah, Joram, and Ahaz. He returns to the symbolic use of the word whoredom; and Judah is exhorted not to participate in the idolatries of Gilgal or the calves of Bethel. There are three different places named Gilgal mentioned in Joshua (Jos. 4:19; Jos. 12:3; Jos. 15:7), and a fourth seems to be mentioned in Deut. 9:30; 2Ki. 2:1. The Gilgal here referred to is the first of these, which Joshua for a considerable time had made his head-quarters. In the days of Samuel it acquired some importance as a place for sacrificial worship and the dispensation of justice. Bethel had a grand history. But Hosea and Amos call it by the altered name Beth-aven (house of vanity, or idols), instead of Bethel (house of God). The LXX. in Alex. MS. read On instead of Aven in the Hebrew, On being the name for Heliopolis, the seat of sun-cultus, whence Jeroboam may have derived his calf-worship. (See Smiths Dict. of the Bible, Art. On.) But the Vat. MS. has , in accordance with the Masoretic tradition (similarly Aquila and Symmachus).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Though you, Israel, play the harlot, yet let Judah not offend, and do not come to Gilgal, nor go you up to Beth-aven, nor swear, “As YHWH lives”.’
Within the prophet’s heart was always a fear that Judah would go in the same way as Israel, whilst his hope was that if Judah remained solidly behind YHWH it would be a constant encouragement to him in the face of Israel’s coming demise. As a result he always had one eye on Judah. For while Judah survived, the demise of Israel would not seem quite so bad, for it would mean that the worship of YHWH still continued. That is why, in an aside, he prays in his heart that Judah may not follow in the same way as Israel.
Some see the call not to come up to Gilgal and Bethaven as addressed to the people of Israel, on the grounds that Judah would not be seen by Hosea as yet being in a state where they could not use the name of YHWH in oaths. But it may well be that ‘as YHWH lives’ had become a feature of the worship at Gilgal and Bethel so that Judah were simply being called on not to do it at Gilgal and Bethaven in idolatrous company. For certainly what follows appears to be addressed to Judah, warning them not to play the harlot like Israel was doing. The idea here then is that they were not to play the harlot like Israel by joint participation with them in these ways. This would suggest that many worshippers from Judah had taken to coming to enjoy the feasts at Gilgal and Bethel, which were not too distant from their border, a fact which would have grieved Hosea’s faithful heart and would explain his constant ‘off the cuff’ references to Judah. Gilgal and Bethaven were centres of syncretistic worship, and were thus to be seen as to be avoided because of their idolatry, whilst swearing ‘as YHWH lives’ was to be avoided in such company. This was why the call came to any who would hear to avoid all three, the two sanctuaries and swearing by YHWH. Gilgal was in the mountains of Ephraim, unless we see it as the sanctuary first set up by Joshua in the Jordan valley, and Bethaven (‘house of trouble’) was probably a satirical name for Bethel (‘house of God’), which was also in the mountains. They were easily accessible to northern Judah.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 4:15. Though thou, Israel, &c. Here a transition is made, with great elegance and animation, from the general subject of the whole people, in both its branches, to the kingdom of the ten tribes in particular. “Whatever the obstinacy of the house of Israel may be in her corruptions, at least let Judah keep herself pure. Let her not join in the idolatrous worship at Gilgal or Beth-aven, or mix idolatry with the profession of the true religion. As for Israel, I give her up to a reprobate mind.” Then the discourse passes naturally into the detail and amplification of Israel’s guilt.
Come not ye unto Gilgal Gilgal was remarkable for the renewal of the rite of circumcision, when the Israelites first passed over Jordan; and after Jeroboam set up idolatry, it was famous for the worship of false gods. It is joined with Beth-el, called here Beth-aven, where Jereboam’s calves were worshipped. Beth-el signifies the house of God, and was so called by Jacob upon God’s appearing, to him there. But when it became the seat of idolatry, it was called Beth-aven, or the house of vanity. See Lowth, and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
I beg the Reader to observe, for I think it is very observable, and very blessed it is in the observance, what sweet minglings of grace is here amidst the solemn and awful account the Lord gives of his people. Witness the tender watchings over Judah, and the Lord’s charge not to follow Israel. As also, the gracious promise of the Lord’s feeding them, as a lamb in a large place. I would not determine that it is so: but methinks there is here no small reference to the person and work of the Lord Jesus. I cannot help remarking also, what the Lord saith of Israel’s backsliding, in that it is likened to a backsliding heifer. Now it is well known, that the heifer when sliding on slippery ground, is still with her head upward to the place where she aims to go, and hath not turned her back through falling down. So the Lord’s people in their backslidings have not relinquished the Lord, though they fall, and make no progress in the divine life. In themselves they are nothing, yea, worse than nothing. But in the Lord they have an interest, however unconscious to their own hearts. Sweet is that scripture to this amount, Hos 14 throughout. I cannot but think also, that the other expressions here made use of are more in mercy than judgment. Let Ephraim alone: he is joined to idols! Some have thought that this is spoken of in the most awful manner: as if by letting him alone, his everlasting ruin would follow: Rev 22:11 . And so it would indeed, if the sentence was uttered by the Lord in this way, for none could ever recover himself from the idols of his own heart, if the Lord’s grace did not first enter that heart. And had this been the case with our whole nature after the fall, for what purpose did the Son of God come? I rather think the sentence is spoken in great grace and mercy. Ephraim is joined to his idols: let him alone. For what? To see and feel the wretchedness of such an union; until when like the prodigal, he comes to himself by my making his idols bitter to him, and hedging up his way with thorns, and my secretly inclining his heart to consider my love and his baseness, he is brought back with the cry of grace in his heart, God be merciful to me a sinner! See a sweet representation similar to this, and given by the Lord himself, Jer 31:18-20 . I do not presume to determine this point. But I venture to think it more in agreement with the whole tenor of scripture. If I err, the Lord pardon. If my views are from God the Holy Ghost’s teaching, the Lord’s hand be acknowledged in it, and may he make it profitable both to Writer and Reader.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 4:15 Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.
Ver. 15. Though thou, Israel, play the harlot, yet let not Judah offend ] Lest if God lose his glory among them too, he lose it altogether. Judah was grown almost as bad as Israel (in the days of that stigmatic Ahaz especially, 2Ch 28:22 ); Aholibamah, as Aholibah, Eze 23:36 . But let it not be so, saith the prophet, since not to be warned by the harms of another is a just both presage and desert of ruin. Alterius igitur perditio tua sit cautio. Therefore by their destruction, let you be warned. Seest thou another shipwreck? look well to thine own tackling. God will take that from Israel which he will not from Judah; because these had many means and privileges that the other had not; as the temple, priests, ordinances, &c. Now good turns aggravate unkindness; and men’s offences are increased by their obligations. Judah was and would be therefore the worse, because they ought to have been better. And God can better bear with aliens than with his own people, when they offend. The Philistines may cart the ark, but if David do it woe be to Uzzah. You only have I known of all the families of the earth, therefore (whosoever escape) I will punish you for all iniquities, Amo 3:2 . The unkindness of your sins is more than all the rest: it grieves God’s Spirit, and goes near his heart.
Come not ye unto Gilgal, neither go ye up to Bethaven
Come not therefore to Gilgal, &c.
Nor swear, The Lord liveth
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Hos 4:15-19
15Though you, Israel, play the harlot,
Do not let Judah become guilty;
Also do not go to Gilgal,
Or go up to Beth-aven
And take the oath:
As the LORD lives!
16Since Israel is stubborn
Like a stubborn heifer,
Can the LORD now pasture them
Like a lamb in a large field?
17Ephraim is joined to idols;
Let him alone.
18Their liquor gone,
They play the harlot continually;
Their rulers dearly love shame.
19The wind wraps them in its wings,
And they will be ashamed because of their sacrifices.
Hos 4:15 This verse has a series of JUSSIVES:
1. Do not let Judah become guilty (BDB 79, KB 95, Qal JUSSIVE)
2. Do not go to Gilgad (BDB 97, KB 112, Qal JUSSIVE)
3. Do not go up to Beth-aven (BDB 748, KB 828, Qal JUSSIVE)
4. Take the oath (BDB 989, KB 1396, Niphal JUSSIVE)
Though you, Israel, play the harlot, Do not let Judah become guilty This plea is paralleled in Ezekiel 23 (cf. Jer 3:6-18). Judah should have seen and feared, but she did not! She is even more responsible!
Do not go to Gilgal This was a possible reference to the site of the first campsite of Joshua when the Israelites entered the Promised Land. It had now become an idolatrous shrine (see notes at Amo 4:4; Amo 5:5). The other possibility is that it refers to a northern Gilgal, which was the location of a school of the prophets (cf. 2Ki 2:1; 2Ki 4:38), which later became a worship center for Ba’al (cf. Hos 9:15; Hos 12:11; Amo 5:5, see Hard Sayings of the Bible, p. 330).
Beth-aven This refers to Beth-el (cf. Hos 4:15; Hos 5:8; Hos 10:5; Amo 5:5), house of God, which was sarcastically changed to house of wickedness (BDB 110). This was one of the two sites of the golden calf worship set up by Jeroboam I (cf. 1Ki 12:28-29). Originally the calf represented YHWH (cf. Exodus 32), but quickly became corrupted into a fertility symbol.
And take the oath:
As the LORD lives’ This oath reflects the covenant name for God, YHWH (cf. Exo 3:14). See Special Topic: Names for Deity . The negative form Hos 4:15 c is implied in 15-e.
Hos 4:16 Since Israel is stubborn,
Like a stubborn heifer The term stubborn (BDB 710, KB 770) is used twice comparing Israel with a non-cooperative (i.e., disobedient to authority) plow animal. This is often used of a rebellious spirit:
1. of a son, Deu 21:18-21
2. of a ruler, Isa 1:23 (cf. Hos 9:15)
3. of children, Isa 30:1
4. of a people, Isa 65:1-7
5. of God’s people, Jer 6:28
Stubborn and rebellious often occur together (cf. Deu 2:18; Deu 2:20; Psa 78:8; Jer 5:23).
Can the LORD now pasture them This can be a statement or an unmarked rhetorical question. Context implies a judgment scene (i.e., exile), not the tender care of a shepherd.
Like a lamb in a large field Lambs do not like large fields, but small enclosures.
Hos 4:17 Ephraim is joined to idols Ephraim was the largest tribe in Israel, so it stood for all the Northern Ten Tribes. Their first king, Jeroboam I, was from the tribe of Ephraim. The term joined is a strong term for the political (and by implication, religious) union between allies (BDB 287, KB 287, Qal PASSIVE PARTICIPLE, cf. Gen 14:3).
David A. Hubbard, Hosea (The Tyndale OT Commentaries), suggests that the term joined should be interpreted in light of its use in magical texts (cf. Deu 18:11; Psa 58:5). If so, Israel has been charmed or under a spell, possibly linked to Hos 4:12; Hos 5:4 (p. 110). My problem with this is not linguistic, but theological. Personified evil should not be used as an excuse for fallen mankind’s sin. These people sinned open-eyed against the love of their covenant God. Though evil, both natural and personal, is a part of our fallen world, humans are still responsible for their actions (cf. Hos 4:18 c).
Let him alone What a horrendous judgment (BDB 628, KB 679, Hiphil IMPERATIVE). God allows His people to have their own desires and choices (and their consequences) because of their spiritual blindness (cf. Hos 5:4; Rom 1:24; Rom 1:26; Rom 1:28).
Hos 4:18 Happy hour is over! The term rulers is literally shield (BDB 171). It usually refers to political leaders, but here it may include the priests and prophets (cf. Hos 4:5).
Hos 4:19 The wind wraps them in its wings The wings of the wind are metaphorical for
1. foreign alliances (cf. Hos 12:1)
2. YHWH’s coming judgment (cf. Hos 13:15, i.e., YHWH used Mesopotamian powers to exile His people, cf. Jer 22:22)
3. evil spiritual influences (i.e., wind translated spirit, cf. Hos 4:12; Hos 5:4)
YHWH is depicted as riding on the wings of the wind (cf. 2Sa 22:11; Psa 18:10; Psa 104:3). YHWH’s presence can denote covenant safety and protection or as here, covenant justice and the consequences of covenant violations! See Special Topic: Shadow As a Metaphor for Protection and Care .
DISCUSSION QUESTIONS FOR CHAPTERS 3 AND 4
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is David mentioned in the context of northern Israel in chapter 3?
2. Explain the aspects of biblical faith mentioned in Hos 3:5.
3. Define in your own words the terms: faithfulness, kindness, and knowledge.
4. How does modern man participate in idolatry?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
harlot = wanton. Not the same word as in Hos 4:14, though the symbol is similar.
Judah. Compare Hos 1:7.
Gilgal. Jeroboam had erected an idolatrous temple there. See Hos 9:15; Hos 12:11. Amo 4:4; Amo 5:5. Compare Jdg 3:19. There, too, they had rejected Jehovah as king (1Sa 7:16; 1Sa 10:8; 1Sa 11:14, 1Sa 11:15). See note on Hos 9:15.
Beth-aven = house of naught. Put for Beth-el (= the house of GOD), now profaned by Jeroboam (1Ki 12:28-33; 1Ki 13:1. Amo 3:14). The prophecy fulfilled in Jer 48:13. See also 2Ki 10:29; 2Ki 17:6-23. Amo 7:13.
nor swear, &c. Compare Amo 8:14. Zep 1:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Hos 4:15-19
ISRAELS INGRATITUDE-
JUDAH IS TO DEPART FROM HER
TEXT: Hos 4:15-19
Israel has been completely given up by God to self-hardening. Let Judah keep away from her and not be seduced into her idolatry.
Hos 4:15 ThoughH518 thou,H859 Israel,H3478 play the harlot,H2181 yet let notH408 JudahH3063 offend;H816 and comeH935 notH408 ye unto Gilgal,H1537 neitherH408 go ye upH5927 to Bethaven,H1007 norH408 swear,H7650 The LORDH3068 liveth.H2416
Hos 4:16 ForH3588 IsraelH3478 slideth backH5637 as a backslidingH5637 heifer:H6510 nowH6258 the LORDH3068 will feedH7462 them as a lambH3532 in a large place.H4800
Hos 4:17 EphraimH669 is joinedH2266 to idols:H6091 let him alone.H5117
Hos 4:15-17 THOUGH THOU, ISRAEL, PLAY THE HARLOT, YET LET NOT JUDAH OFFEND; . . . EPHRAIM IS JOINED TO IDOLS; LET HIM ALONE . . . Hosea strikes a note of imperativeness in his warning. There is extreme urgency in his cry to Judah to have nothing to do with Israel! Isaiah was in the southern kingdom preaching his heart out to Judah to make no alliances, neither political, military, economic or religious, with Judah. Hosea attempts to confirm the warnings of Isaiah by sending down to Judah the same word. Although there was some corruption even in Judah at this time, generally speaking the people of the southern kingdom had not become nearly so decadent or religiously corrupt as Israel. There were still a number of faithful people in Judah. This principle of non-union of believers with unbelievers runs all through the Bible. We find it in the New Testament in 1 Corinthians 6 . . . Come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing. What concord hath Christ with Belial? or what portion hath a believer with an unbeliever. We agree with a statement made by G. Campbell Morgan in his little book entitled, Hosea, The Heart and Holiness of God. Mr. Morgan, the prince of expositors, said:
A man must be true to his own conscience. I have been asked if I would not go to some meeting at which representatives of other religions were to speak-Mohammedan and Jewish. No. I will respect the Mohammedan, and I will respect the Jewish rabbi, but I cannot stand on a religious platform with them. They are joined to false representations of God. If someone says he is not sure about that, I shall reply, then he is not sure about Jesus Christ, not sure about His finality, So long as we are prepared to compare Him, we are something less than Christian. So long as we put Him into comparison with others, it is because we have not risen to the height of intellectual comprehension concerning Him, to say nothing of volitional surrender to Him. Until we see Him alone as the Image of the invisible God, filling all the horizon to the uttermost bound, we have not really seen Him at all, and our relation to Him lacks the uttermost of devotion. The hour is coming, nay, the hour is here, when loyal souls ought at least to stand separate from all complicity with any form of the misrepresentation of God, even though the form be some new presentation of Jesus that denies the things of Revelation. There must be no compromise.
This call to separation did not mean God was at a loss to do something to help Israel, if she would be helped. God, mercifully and purposefully, allows Israel to be carried away into captivity because at the present time Israel will not listen to God. But God will deal mercifully with Israel by and by. Listen to the heart of God speak as the prophet reveals it . . . How can I give you up, O Ephraim . . . (Has. Hos 11:8) . . . I will love them freely . . . (Hos 14:4). If Israel will repent and learn her lesson from the captivity, God will love her freely. But so long as Israel gives God up, Judah is to have nothing to do with her. The principle is just as true today! Let all who name the Name of God stand clear of all complicity with any false representation of God (cf. 2Jn 1:9-11). The people of Judah are especially warned not to frequent any of the religious centers of Israel-Gilgal, Beth-aven, etc. They are also warned not to even speak the name of Jehovah when they talk about such places lest people begin to associate Jehovah with pagan religion.
Zerr: Hos 4:15. The Lord has been directing the prophet to write against Israel most of the time. In this verse a warning is slipped in for the benefit of Judah, for her to learn a lesson from the example of the 10-tribe kingdom. Gilgal and Bethaven were once places of respect for the true God, hut had been desecrated by the idolaters. Therefore Judah was warned to stay away from such places when they wished to offer their vows to the Lord. Hos 4:16. The original for backsliding is defined in the lexicon, “To be refractory, and that means to resist. In the case of a heifer it would mean she would throw off the yoke and refuse to pull her share of the load. Feed … (or pasture) them in a large place. A Iamb turned out into a large field would not have much chance In case of attack from wild beasts. God did not intend to let his people become entirely destroyed, but he did decree to “turn them out” into the wide field of exile in the Assyrian Empire. Hos 4:17. Ephraim, refers to the 10-tribe kingdom, which was so closely attached to idolatry that it was useless to hope for improvement while in his own country. For this reason the prophet was told to leave him alone or not to try reforming him. Jeremiah was given similar instruction in Hos 7:16 of his hook.
Every farmer knows how stubborn a heifer can be. When one does not wish to be led, no amount of pulling, persuasion or prodding can move one. A stubborn, balking heifer will often times lie down on the ground to keep from being led. It will absolutely defy its owner to herd it anywhere. This graphically describes the stiff-necked Israel. There is nothing left for God to do but let Israel have its wish like a stupid sheep which insists on straying out into an open, unprotected pasture by itself. God is going to turn Israel loose to go her own rebellious path. She will wander into a large place. She will be dispersed among the nations. That is where she is headed!
Hos 4:18 Their drinkH5435 is sour:H5493 they have committed whoredom continually:H2181 H2181 her rulersH4043 with shameH7036 do love,H157 GiveH3051 ye.
Hos 4:19 The windH7307 hath bound her upH6887 (H853) in her wings,H3671 and they shall be ashamedH954 because of their sacrifices.H4480 H2077
Hos 4:18-19 THEIR DRINK IS BECOME SOUR . . . THEY SHALL BE PUT TO SHAME BECAUSE OF THEIR SACRIFICES. The prophet pictures for us men drinking until they cannot drink anymore and the wine which they leave in their glasses becoming sour because they cannot drink any more. Then, having poisoned their minds with drink and seared their moral consciences, they go out in search of a prostitute to gratify their sexual lust. They do not have to look long for there are plenty of loose women. They play the harlot continually, The indictment of the prophet is terrible to contemplate . . . The rulers dearly love shame. They are like those described by Paul in 2Th 2:9-12 who refused to love the truth . . . but had pleasure in unrighteousness..
Zerr: Hos 4:18. Drink, is sour is an unusual figure of speech meaning utter abandonment. Rulers love give ye means the leaders of the nation were coveteous and wanted to he paid for doing their duty. Hos 4:19. Wind hath hound her up. When the lightness of something is to be compared or described, it is often done by likening it to chaff which the wind driveth away (Psa 1:4), and Israel is so pictured in this passage. Ashamed because of their sacrifices refers to the complete cure of idolatry that resulted from exile.
God will have them in derision, They shall be put to shame-the word shame means they will be confounded, caused to stumble, Literally, they will suddenly realize that they have been deceived by placing confidence in impotent idols, They will learn that their idols are powerless and feelingless. How shameful, how pitiful, how utterly helpless they will be when they realize all this. They will be led away into abject slavery, shamed and mocked by their heathen neighbors.
Questions
1. Why was Judah warned to leave Israel alone?
2. Is this a principle for believers today?
3. Why does the prophet say Israel acted like a stubborn heifer?
4. What is the terrible indictment of the rulers by Hosea?
5. How will God put the people of Israel to shame?
Fuente: Old and New Testaments Restoration Commentary
play: Hos 4:12, Jer 3:6-10, Eze 23:4-8
yet: Hos 11:12, 2Ki 17:18, 2Ki 17:19, Jer 3:10, Jer 3:11, Luk 12:47, Luk 12:48, Eph 5:11
Gilgal: Hos 9:15, Hos 12:11, Amo 4:4, Amo 5:5
Bethaven: Hos 5:8, Hos 10:5, Hos 10:8, 1Ki 12:28, 1Ki 12:29
nor: Isa 48:1, Jer 5:2, Eze 20:39, Amo 6:10, Amo 8:14, Zep 1:5, Zep 1:6
Reciprocal: Gen 28:19 – the name Gen 38:24 – played the harlot Jos 7:2 – Bethaven Jos 18:12 – the wilderness 1Sa 13:5 – Bethaven 2Sa 19:20 – Joseph 2Ki 2:23 – Bethel 2Ki 17:13 – and against 2Ki 23:4 – Bethel 2Ch 17:4 – not after Jer 3:8 – when for Jer 5:7 – sworn by Mic 1:1 – concerning
Fuente: The Treasury of Scripture Knowledge
Hos 4:15. The Lord has been directing the prophet to write against Israel most of the time. In this verse a warning is slipped in for the benefit of Judah, for her to learn a lesson from the example of the 10-tribe kingdom. Gilgal and Beth-aven were once places of respect for the true God, hut had been desecrated by the idolaters. Therefore Judah was warned to stay away from such places when they wished to offer their vows to the Lord.
Fuente: Combined Bible Commentary
Hos 4:15. Though, &c. Here, says Bishop Horsley, a transition is made, with great elegance and animation, from the general subject of the whole people, in both its branches, to the kingdom of the ten tribes in particular. Though thou, Israel, play the harlot Though thou followest after idols; yet let not Judah offend Let not Judah do so too: at least let her keep herself pure. Let her not join in the idolatrous worship at Gilgal or Beth-aven, or mix idolatry with the profession of the true religion. The kingdom of Judah still retained, in a great degree, the worship of the true God, and the ordinances of the temple service. Therefore the prophet exhorts that people not to be led away by the bad example of their brethren of the ten tribes. Gilgal, it must be observed, was remarkable for being the place where the Israelites renewed their rite of circumcision, when they first passed over Jordan; but after Jeroboam set up idolatry, it became famous for the worship of false gods. And it appears, from this prophet and Amos, that it was particularly so in this period of the Jewish history. Beth- aven was the same with Beth-el, and was the place where one of Jeroboams calves was worshipped. The word Beth-el signifies the house of God, and was the name given to that place by Jacob, because of Gods appearing to him there, Gen 28:17. But when it became a place noted for idolatrous worship, the worshippers of the true God called it, in detestation, Beth-aven, that is, the house of vanity. Nor swear, The Lord liveth Do not mingle the worship of the true God with idolatrous rites, nor dare to swear by his name while worshipping idols, or before the calves, as if they represented him; for he abhors every such coalition.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:15 Though thou, Israel, play the harlot, [yet] {r} let not Judah offend; and come not ye unto {s} Gilgal, neither go ye up to {t} Bethaven, nor swear, The LORD liveth.
(r) God complains that Judah is infected, and wants them to learn to return in time.
(s) For even though the Lord had honoured this place by his presence, yet because it was abused by their idolatry, he did not want his people to resort there.
(t) He calls Bethel, that is, the house of God, Bethaven, that is, the house of iniquity, because of their abominations set up there, signifying that no place is holy, where God is not purely worshipped.
Fuente: Geneva Bible Notes
Judgment on the idolatrous worship 4:15-19
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord warned the Israelites not to pollute their brethren in the Southern Kingdom with their unfaithfulness. He also warned them not to go to the pagan shrines and take an oath in His name since they did not really worship Him. This was pure hypocrisy. Gilgal and Beth-aven were representative pagan cultic sites (cf. Hos 9:15; Hos 12:11; Amo 4:4). The prophet had come to refer to Bethel (house of God) by the name Beth-aven (house of wickedness) because it had become one of the main centers of idolatry in Israel since the reign of Jeroboam I (cf. Hos 10:5; Amo 5:5). The use of one name to represent a different though similar place is a figure of speech called atbash.