Exegetical and Hermeneutical Commentary of Hosea 9:4
They shall not offer wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD.
4. They shall not offer wine offerings to the Lord ] Libations of wine were accompaniments of the burnt-offerings and the peace-offerings, and so are naturally mentioned in connexion with the ‘sacrifices.’ It is implied that wine in general would become ‘unclean’, if a certain measure of it were not devoted to this sacred and sanctifying purpose. The clause is therefore equivalent to this ‘The wine that they drink shall not be pleasing to the Lord’; comp. the following words.
neither shall they be pleasing (lit. sweet) unto him ] Strangely enough, the accentuation of the text separates between the verb and its subject; the Sept., Targ., and Peshito preserve the obviously right view of the construction, neither shall their sacrifices be pleasing unto him. The peculiar accentuation was possibly caused by a wish to preclude a misinterpretation of Hosea’s language, viz. that the Israelites would go on sacrificing to Jehovah even when in captivity. But the truth is that the Hebrew zbakh (like , see Mahaffy’s Old Greek Life, p. 32) has a twofold meaning: 1, a sacrifice, and 2, a feast of animal food. Fleshmeat was not the habitual food of the Israelites, any more than it is of the Arabs at the present day; to partake of it was a special divinely given privilege (comp. Gen 9:3), and those who from time to time availed themselves of this privilege had to make an acknowledgment of it by presenting, at the very least, the blood before Jehovah (comp. 1Sa 14:32-35). The Book of Leviticus (Lev 17:3-4) prescribes that the blood of all slain beasts should be offered to Jehovah at the door of the tabernacle, and though a milder rule is given in Deuteronomy (Deu 12:15-16), yet, from what we know of the religious habits of the people, we may safely assume that not only did they worship Jehovah at the ‘high places’, but they also in one way or another presented any animal food of which they partook at the local shrines, as well as at the central sanctuary. Hence we may very probably lay down that in old Hebrew as in old Greek life the conceptions of sacrifice (and presenting the blood was a minor kind of sacrificial act) and of feasting upon animal food were inseparable; indeed, we find in the semi-secular Book of Proverbs two synonymous proverbs, in one of which a feast is described as ‘a stalled ox’, and in the other as ‘sacrifices’ (comp. Pro 15:17; Pro 17:1). Consequently, we might, in the clause before us, with equal justice render ‘neither shall their sacrifices’, and ‘neither shall their feasts (i.e. meat-meals) be pleasing unto him.’ It must be admitted, however, that the sense is improved if, with Kuenen, we alter a Beth into a Caph, and render, neither shall they lay out their sacrifices before him (upon the altar); comp. Hos 3:4. Such a mistake in the reading of the text would escape notice the more easily, because the phrase produced by it is so idiomatic (comp. Jer 6:20 b). If we accept this emendation, all that has been said on the connexion of sacrificing and feasting will still retain its explanatory value. We may illustrate this connexion further by Eze 39:17, where Ezekiel is bidden to invite ‘every feathered fowl’ to the ‘sacrifice’ (so A.V.) that Jehovah doth ‘sacrifice for them’; ‘sacrifice’ ( zbakh) is here evidently equivalent to ‘feast’ (in the sense described above).
their sacrifices mourners ] Rather, (their bread) shall be unto them as the bread of mourning; the first two words seem to have fallen out of the text. ‘Bread of mourning’ means such as was eaten during the seven days of mourning, when everything in the vicinity of the dead body was regarded as unclean (Num 19:14); it is therefore the emblem of utter impurity. Or there may possibly be a more special reference to the funeral feasts, which lingered on among the Israelites, as St Jerome has noticed (see his note on Jer 16:7 and see Deu 26:14), but which are to be distinguished from the offerings made at intervals (in Sirach’s time) at the grave ( Sir 7:33 ; Sir 30:18 ). See Ewald, Antiquities, E. T., p. 153, Renouf, Hibbert Lectures, p. 132, Tylor, Primitive Culture, ii. 27.
for their bread for their soul ] Rather, for their bread shall be (only) for their hunger (i.e. to satisfy their appetite); it shall not come into the house of the Lord. They will not have the joy which belongs to those who have duly presented the tithes of their corn, or the firstlings of their flock, or offered their burnt sacrifices the joy of the sense of the divine favour. They cannot have this, because their food lacks the consecration of ‘the house of the Lord’ (not the temple at Jerusalem, but any of the ‘high places’ dedicated to Jehovah).
Fuente: The Cambridge Bible for Schools and Colleges
They shall not offer wine-offerings to the Lord – The wine or drink-offering was annexed to all their burnt-offerings, and so to all their public sacrifices. The burnt-offering (and with it the meal and the wine-offering,) was the daily morning and evening sacrifice Exo 29:38-41; Num 28:3-8, and the sacrifice of the Sabbath Num 28:9. It was offered, together with the sin-offering, on the first of the month, the Passover, the feast of the first-fruits, of trumpets, of tabernacles, and the Day of Atonement, besides the special sacrifices of that day Num 28:11, Num 28:15-16, Num 28:19, Num 28:22, Num 28:26, Num 28:7, Num 28:30; Num 29:11, Num 29:1-2, Num 29:5, Num 29:7-8, 12-38. It entered also into private life Lev. 1; Num 15:3, Num 15:10. The drink-offering accompanied also the peace-offering Num 15:8, Num 15:10. As the burnt-offering, on which the offerer laid his hand Lev 1:4, and which was wholly consumed by the sacred fire which at first fell from heaven, expressed the entire self-devotion of the offerer, that he owed himself wholly to his God; and as the peace-offering was the expression of thankfulness, which was at peace with God; so the outpouring of the wine betokened the joy, which accompanies that entire self oblation, that thankfulness in self-oblation of a soul accepted by God. In denying, then, that Israel should offer wine-offerings, the prophet says, that all the joy of their service of God, nay all their public service should cease. As he had before said, that they should be for many days without sacrifice Lev 3:4, so now, he says, in fact, that they should live without the prescribed means of pleading to God the atonement to come. Whence he adds,
Neither shall they be pleasing to the Lord – For they should no longer have the means prescribed for reconciliation with God. Such is the state of Israel now. God appointed one way of reconciliation with Himself, the Sacrifice of Christ. Sacrifice pictured this, and pleaded it to Him, from the fall until Christ Himself appeared, once in the end of the world, to put away sin by the sacrifice of Himself Heb 9:26. Soon after, when time had been given to the Jews to learn to acknowledge Him, all bloody sacrifices ceased. Since then the Jews have lived without that means of reconciliation, which God appointed. It availed, not in itself, but as being appointed lay God to foreshadow and plead that one sacrifice. So He who, by our poverty and void, awakens in us the longing for Himself, would through the anomalous condition, to which He has, by the orderings of His divine providence, brought His former people, call forth in them that sense of need, which would bring them to Christ. In their half-obedience, they remain under the ceremonial law which He gave them, although He called them, and still calls them, to exchange the shadow for the substance in Christ. But in that they cannot fulfill the requirements of the law, even in its outward form, the law, which they acknowledge, bears witness to them, that they are not living according to the mind of God.
Their sacrifices shall be unto them as the bread of mourners – He had said that they should not sacrifice to God, when no longer in the Lords land. He adds that, if they should attempt it, their sacrifices, so far from being a means of acceptance, should be defiled, and a source of defilement to them. All which was in the same tent or house with a dead body, was unclean for seven days Num 19:14. The bread, which they ate then, was defiled. If one unclean by a dead body touched bread or pottage or any meat, it was unclean Hag 2:12-13. In offering the tithes, a man was commanded to declare, I have not eaten of it in my mourning Deu 26:15. So would God impress on the soul the awfulness of death, and mans sinfulness, of which death is the punishment. He does not say, that they would offer sacrifices, but that their sacrifices, if offered as God did not command, would defile, not atone. It is in truman nature, to neglect to serve God, when He wills it, and then to attempt to serve Him when he forbids it. Thus Israel, affrighted by the report of the spies Num. 14, would not go up to the promised land, when God commanded it. When God had sentenced them, not to go up, but to die in the wilderness, then they attempted it. Sacrifice, according to Gods law, could only be offered in the promised land. In their captivity, then, it would be a fresh sin.
For their bread for their soul – Or is for their soul, i. e., for themselves; it is for whatever use they can make of it for this lifes needs, to support life. Nothing of it would be admitted into the house of the Lord, as offered to Him or accepted by Him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. As the bread of mourners] By the law, a dead body, and every thing that related to it, the house where it lay, and the persons who touched it, were all polluted and unclean, and whatever they touched was considered as defiled. See De 26:14; Nu 19:11; Nu 19:13-14.
For their bread for their soul] The bread for the common support of life shall not be sanctified to them by having the first-fruits presented at the temple.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They, captived for their idolatry and other sins,
shall not offer wine-offerings: these were by the law appointed to be offered with the morning and evening sacrifice; the sacrifice representing Christ, and pardon by him, the wine-offering represented the Spirit of grace. The sacrifice repeated daily continued their peace and pardon; the Spirit of grace supported, guided, comforted, and refreshed; all which shall be withheld from these captives, the law of God forbidding on one account, the law of their conquerors forbidding on another account.
Neither shall they be pleasing unto him; or if any should venture to do it, and think thereby to appease Gods anger, they shall miss their aim, it will not please God.
Their sacrifices shall be unto them as the bread of mourners; their eucharistical sacrifices, in which they were used to feast with joy, shall be to them as the bread of mourners, as if they had buried a father or mother, and to comfort or support their saddened spirits did force themselves to some larger allowance and choicer meats; so great should be their grief in midst of their joys. Or else thus, their sacrifices should as much pollute them and displease God as if one mourning for the dead, and forbidden to sacrifice in tears and mourning, should yet venture to do it, and, against the law, sacrifice to his God when polluted by the dead, Num 19:11-14; Deu 26:14.
All that eat thereof shall be polluted; so far shall these mens sacrifices be from expiating and purifying, that they should increase their guilt and danger, and incur the penalty threatened against the polluted, Num 19:13.
For; or, surely; the particle is not here causal, but assertive, as in many other places it is.
Their bread for their soul; their mincha or bread, which they always offered and were bound to offer with their sacrifices. Or else the first-fruits of their corn, which were to be brought to the Lord, and which being rightly offered did sanctify and insure the rest to them, with a blessing. This should not be done, they should be at that distance from the temple, and under the confinement of captives, so that they should not be able to do it if they were willing.
Shall not come; be brought in to the priest in the temple, Deu 26:2,3, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. offer wine offeringsliterally,”pour as a libation (Exo 30:9;Lev 23:13).
neither shall they bepleasing unto himas being offered on a profane soil.
sacrifices . . . as the breadof mournerswhich was unclean (Deu 26:14;Jer 16:7; Eze 24:17).
their bread for theirsoultheir offering for the expiation of their soul [CALVIN],(Le 17:11). Rather, “theirbread for their sustenance (‘soul’ being often used for the animallife, Ge 14:21, Margin)shall not come into the Lord’s house”; it shall only subservetheir own uses, not My worship.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They shall not offer wine [offerings] to the Lord,…. This is either a threatening of the cessation of sacrifices, being carried into Assyria, a strange land, where it was not lawful to offer sacrifice, there being no temple nor altar to offer in or at; and so as they would not offer to the Lord when they should, now they shall not if they would: or this respects not, the future time of their exile, but their present time now, as Kimchi observes; and so is a reproof of their present sacrifices, which are forbidden to be observed; because they were offered not in faith, nor in sincerity, but hypocritically, and before their calves: besides, the future tease is sometimes put for the present; and this way goes Schmidt;
neither shall their sacrifices be pleasing unto him; unto the Lord, if they were offered; and is a reason why they should not, because unacceptable to him, and that for the reasons before mentioned:
their sacrifices [shall be] unto them as the bread of mourners: all that eat thereof [shall be] polluted; as all that ate of the bread of such who were mourning for their dead, that partook of their funeral feasts, or ate bread with them at any time during their mourning, were defiled thereby, according to the Levitical law, and were unqualified for service, Le 21:1; so the sacrifices of these people being offered up with a wicked mind instead of atoning for their sins, more and more defiled them; and, instead of being acceptable to God, were abominable to him:
for their bread for their soul shall not come into the house of the Lord; in the captivity there was no house of the Lord for them to bring it into; and, when in their own land, they did not bring their offerings to the house of the Lord at Jerusalem, as they should have done, but offered them before their calves at Dan and Bethel; and which is the thing complained of, that the bread for their souls, that is, the offerings accompanied with the “minchah”, or bread offering, for the expiation of the sins of their souls, were not brought into the house of the Lord (the future for the present); or else, this being the case, their sacrifices were reckoned by the Lord as no other than common bread, which they ate for the sustenance of their lives.
Fuente: John Gill’s Exposition of the Entire Bible
It is uncertain whether the Prophet testifies here, that they should lose their labour and their oil (as they say) when they sacrificed to God; or whether he declares what would be the case when they had been driven into exile. Both views seem probable. Now, if we refer the words of the Prophet to the time of exile, they seem not unsuitable, They shall not then pour out wine to Jehovah, and their sacrifices shall not be acceptable to him; no oblation shall come any more to the temple of Jehovah.” And thus many understand the passage; yet the former sense is the most appropriate, as it may be easily gathered from the context. The Prophet says, that they shall not pour out wine to Jehovah, and that their sacrifices shall not be acceptable to him; and then he adds, All that eat shall be polluted It seems not by any means applicable to exiles, that they should vainly endeavour to pour out wine to God; for their religion forbade them to do such a thing. Further, when he says, Their sacrifices shall be to them as the bread of mourners, — this must also be understood of sacrifices, which they were wont daily to offer to God; for in exile (as it has been said) it was not lawful for them to make any offering, nor had they there an altar or a sanctuary.
What, then, is the meaning of the Prophet, when he says, “All that eat of their sacrifices shall be polluted”? We must know that the Prophet speaks here of the intermediate time, as though he said, “What the Israelites now sacrifice is without any advantage, and God is not pacified with these trifles for they bring polluted hands, they change not their minds, they obtrude their sacrifices on God, but they themselves first pollute them.” Of this same doctrine we have already often treated; I shall not then dwell on it now; but it is enough to point out the design of the Prophet, which was to show that the Israelites were seeking in vain to pacify God by their ceremonies, for they were vain expiations which God did not regard, but deemed as worthless.
They shall not then pour out wine to God. There is an important meaning in this sentence; for it is certain that as long as the Israelites lived in their country, they were sedulous enough in the performance of outward worship, and that drink-offerings were not neglected by them. Since, then, this custom prevailed among them, the Prophet must be speaking here only of the effect, and says, that they exercised themselves in vain in their frivolous worship, for they poured not out wine to Jehovah, that is, their libation did not come to Jehovah; and he explains himself afterwards, when he says, Their drink-offerings shall not be pleasant to him However much, then, the Israelites might labour, the Prophet says that their labour would be fruitless, for the Lord would reject whatever they did. He then adds what is to the same purpose, Their sacrifices shall be unto them as the bread of mourners; all that eat shall be polluted; that is, all their sacrifices are polluted. The Prophet now shows more clearly, not that there would be no sacrifices, but that they would be in vain, because the Lord would abominate them, and would repudiate all the masks which they would put on in his presence, and under the cover of which they withdrew themselves from their allegiance to him. The reason is, because when any one unclean touches pure flesh, he pollutes it by his uncleanness. God then must necessarily abominate whatever impure men offer, unless they seek to purify their minds. And this principle has ever prevailed among the very blind, —
An impious right hand does not rightly worship the celestials. ( Non bene coelestes impia dextra colit.)
These words, which spread everywhere, have been witnesses of the common feeling; for the Lord intended to draw out men, as it were, from their converts, when he forced them to make such a confession. It is no wonder that the Prophet now says (as this truth is also often taught in Scripture) that the sacrifices of the people, who continued in their own perfidy, would be like the bread of mourners; as Isaiah says,
‘
When one kills an ox, it is the same as if he slew a man; when one sacrifices a lamb, it is the same as if he killed a dog,’ (Isa 66:3.)
He compares sacrifices to murders; nor is it to be wondered at, for it is a more atrocious crime to abuse the sacred name of God than to kill a man, and this is what ungodly men do.
Then he says, “If any one eats, he will be polluted.” He enlarges on what he said before, and says that if any one clean should come, he would be polluted by being only in company with them. We now see how sharply the Prophet here arouses hypocrites, that they might now cease to promise to themselves what they were wont to do, and that is, that God would be propitious to them while they pacified him with their vain things. “By no means,” he says; “nay, there is so much defilement in your sacrifices, that they even contaminate others who come, being themselves clean.”
But it may be asked, Can the impiety of others pollute us, when we afford no proof of companionship, nor by dissimulation manifest any consent? when we then abstain from all superstition, does society alone contaminate us? The answer is easy: The Prophet does not avowedly discuss here how another’s impiety may contaminate men who are clean; but his object was to show in strong language how much God abhors the ungodly, and that not only he is not pacified with their sacrifices, but also holds them as the greatest abominations. But with regard to this question, it is certain that we become polluted as soon as we content to profane superstitions: yet when ungodly men administer either holy baptism or the holy supper, we are not polluted by fellowship with them, for the deed itself has nothing vicious in it. Then the act only does not pollute us, nor the hidden and inward impiety of men. This is true: but we are to understand for what purpose the Prophet said, that all who eat of their sacrifices shall be polluted.
He proceeds with the same subject, Their bread for their souls etc. This clause, “for their soul,” may be explained in two ways. In saying, Bread for their soul, the Prophet spake by way of contempt; as though he said, “Let them serve themselves and their stomach with bread, and no more offer it to God; let them then satiate themselves with bread, for they cannot consecrate to God their bread, when they themselves are unclean.” But I am inclined to follow what has been more approved, that bread for their soul shall not come to the house of the Lord; for men, we know, are then wont to offer their sacrifices to God to reconcile themselves to him, or at least to present emblems of their expiation: hence the Prophet says, that bread is offered for the soul according to the directions of the law; but that the ungodly could not bring bread into the house of Jehovah, because the Lord excludes them, as it were, by an interdict. Not that hypocrites keep away, for we see how boldly they thrust themselves into the temple; nay, they would occupy the first place; but the Lord yet forbids them to come to his presence. This is the reason why he says, that the bread of the ungodly shall not come before God, though in appearance their oblations glitter before men. It follows —
Fuente: Calvin’s Complete Commentary
(4) Offeri.e., pour out as a libation. A better rendering is to be obtained by abandoning the Hebrew accentuation: And their sacrifices will not be pleasing to Him; it shall be to them as bread of sorrowi.e., funeral food, which defiles for seven days those who partake of it. Another reference to the Mosaic legislation (Deu. 26:14)Yea, their bread is for their appetite (i.e., only for bodily sustenance), it cometh not to Jehovahs house as a sacred offering.[12] These verses show that Hosea did not consider the worship of the Northern Kingdom as in itself illegal.
[12] Kuenen (Hibbert Lecture, p. 312) proposes an alteration in the text, whereby the parallelism becomes more harmonious and the construction simpler. He then renders, They shall pour no libation of wine to Jehovah, and shall not lay out their sacrifices before Him: as food eaten in mourning is their food. This agrees better with Hos. 3:4.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘They will not pour out wine-offerings to YHWH,
Nor will they be pleasing to him,
Their sacrifices will be to them as the bread of mourners,
All who eat of it will be polluted,
For their bread will be for their appetite,
It will not come into the house of YHWH.’
And once in exile there will be no more wine offerings to YHWH, or any other offering. The wine offering was poured out beside the altar when sacrificing, and here stands for all the non-bloody offerings. But there would be no more wine-offerings because there would be no more sacrifices. Furthermore nothing that they did would be pleasing to Him. And if they were to offer sacrifices (to foreign gods), such sacrifices would be unclean like bread which was eaten by mourners. Food eaten by mourners was necessarily unclean because of its contact with the dead. Thus to participate in anything like that would make them polluted.
Alternately it may signify that the very thought of sacrifices offered to YHWH would remind them of how they had dishonoured Him and debased His sacrifices. Indeed all their meat eaten in foreign lands would be ‘unclean’ because it had not been offered to YHWH. The provisions for sanctifying meat and offering it to YHWH (Deu 12:20-25) would not apply in a foreign land. Thus whatever they ate would be unclean and would merely be in order to satisfy their appetites. It would not be food offered to YHWH. It would not have come into ‘the house of YHWH’. This may signify the land of Israel seen as YHWH’s dwellingplace, or to the Temple in Jerusalem. Even in Israel it was possible for them to pour out the blood as described in Deuteronomy 12 as though it had been done in the Temple, for the whole land was YHWH’s. But it would not be true in Assyria.
We might not be too appalled at the thought, but even to faithless Israel the thought of eating food not offered to YHWH in one way or another would have been abhorrent.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 9:4. Neither shall they be pleasing unto him Houbigant reads, Neither shall their sacrifices be pleasing unto him, which are to them as the bread of iniquity; or, such as is gained by injustice and fraud, whereby the offerer is polluted and not cleansed. Bread for their soul, means “Bread offered for their salvation;” a sufficient proof that these early Jews (for it is to be considered that Hosea was a very ancient prophet) had a speculative belief in the salvation of the soul, and consequently of a future state.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hos 9:4 They shall not offer wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD.
Ver. 4. They shall not offer wine offerings unto the Lord ] Non libabunt, multo minus litabunt, they shall not have wherewith to offer sacrifice, when they are in their banishment, Hos 3:4 , much less to serve God with cheerfulness, to exhilarate his heart with their wine offerings, Jdg 9:13 , to cheer up themselves with the wine and olive offerings, Num 15:5 , which were symbols and signs of the merit and spirit of Christ (for the ceremonial law was their gospel, it was Christ in figure), and the deprivation of them threatened the deprivation of grace and glory. Now, therefore, since such a sad condition and such sinking of spirits abode upon this people, what reason had they to rejoice with joy as others.
Neither shall they be pleasing, to him
Their sacrifices shall be unto them as the bread of mourners
For their bread for their soul shall not come into the house of the Lord
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wine. Hebrew. yayin. App-27. Not same as in Hos 9:2.
bread. Put by Figure of speech Synecdoche (of Species), App-6, for all kinds of food.
of mourners. Reference to Pentateuch (Deu 26:14. Num 19:14). App-92. Hebrew. ‘aven. A Homonym. See note on “Benjamin”, Gen 35:18.
Fuente: Companion Bible Notes, Appendices and Graphics
shall not: Hos 3:4, Joe 1:13, Joe 2:14
neither: Hos 8:13, Isa 1:11-15, Isa 57:6, Isa 66:3, Jer 6:20, Amo 4:4, Amo 4:5, Amo 5:22, Mal 1:9, Mal 1:10
as: Num 19:11, Deu 26:14, Neh 8:9-12, Eze 24:17, Eze 24:22, Mal 2:13
their bread: Exo 40:23, Lev 17:11, Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21, Num 4:7, Num 28:2, Amo 8:11, Amo 8:12, Joh 6:51
Reciprocal: Lev 10:19 – should Psa 137:4 – How shall Isa 29:1 – add Jer 16:7 – tear themselves Eze 4:13 – General Dan 1:8 – defile Joe 1:9 – meat Zec 7:6 – did not ye eat for
Fuente: The Treasury of Scripture Knowledge
Hos 9:4. The general meaning of this verse is the dissatisfaction which God felt for the entire conduct of His people. They professed to he consecrated to the true God, and to take delight in the ordinances of the law, but all their performances were tinctured with the poison of idolatry. Because of all this abominable way of life, Gods people were destined to be taken away into the land Of Assyria. When they got there the practices described in this verse which they professed to be doing because of their devotion to God (but not with sincerity), will not be attempted at all In. the strange land. Bread for their soul. When the people of Israel were performing these saeri Sees in a lawful manner, and in connection with a life devoted to the true God, it benefited tbeir soul; was for their spiritual as well as legal upbuilding. In the foreign land there would be no bringing of auch articles into the house of the Lord.
Fuente: Combined Bible Commentary
Hos 9:4. They shall not offer wine-offerings to the Lord They have omitted to make wine-offerings to the Lord when they had it in their power, and when it was their duty to do it; and in the time of their captivity they will be willing to do it, but shall not have it in their power. Wine- offerings were appointed to be offered with the morning and evening sacrifice; the sacrifice representing Christ, and pardon by him, and the wine-offering the Spirit of grace. The daily repetition of the sacrifice continued their pardon and peace. All this, it is here threatened, should be withheld from these captives. Neither shall they be pleasing unto him: their sacrifices shall be, &c. The words in this sentence are somewhat transposed in our translation. They stand otherwise in most other versions, namely, Neither shall their sacrifices be pleasing unto him, but as the bread of mourners among them That is, their sacrifices shall be no more pleasing to God than if they were the bread of mourners, or that which is prepared for those who are mourning for the dead, of which no part was ever offered, or so much as brought into the temple. Mourners for the dead were, during their time of mourning, unqualified to attend upon Gods service; and any thing they had eaten of was accounted unfit to be offered to God: see note on Deu 26:14. All that eat thereof Namely, of the sacrifices here spoken of; shall be polluted Rendered impure. For their bread for their soul The offerings they make for the expiation of their sin, or for an atonement for their souls, (see Lev 17:11,) shall not come into the house of the Lord Shall not be fit to be brought into the temple.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:4 They shall not offer {d} wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread {e} for their soul shall not come into the house of the LORD.
(d) All their doings both with regard to administration and religion, will be rejected as polluted things.
(e) The meat offering which they offered for themselves.
Fuente: Geneva Bible Notes
Opportunities for legitimate worship would end in exile since Israel had corrupted legitimate worship in the land. Drink offerings of wine, which accompanied certain sacrifices, would cease (cf. Num 15:1-12), and sacrifices offered there would be unacceptable to Yahweh. They would be similar to the bread that mourners ate, namely, ceremonially unclean because of contact with dead bodies (cf. Num 19:14-15; Num 19:22). Such bread might be suitable for human consumption, but it was unacceptable as an offering to God. Cultic celebration would give way to disease and death.