3<\/strong>. I know Israel<\/em> ] The pronoun is expressed for emphasis, I who punish Israel am well acquainted with its open and secret sins.<\/p>\n I know Ephraim – <\/B>There is much emphasis on the I. It is like our, I have known, or I, I, have known. God had known him all along, if we may so speak. However deep they may have laid their plans of blood, however they would or do hide them from man, and think that no eye seeth them, and say, Who seeth me? and who knoweth me? I, to whose eyes all things are naked and opened Heb 4:13<\/span>, have all along known them, and nothing of them has been hid from Me. For, He adds, even now, now when, under a fair outward show, they are veiling the depth of their sin, now, when they think that their way is hid in darkness, I know their doings, that they are defiling themselves. Sin never wanted specious excuse. Now too unbelievers are mostly fond of precisely those characters in Holy Scripture, whom God condemns. Jeroboam doubtless was accounted a patriot, vindicating his country from oppressive taxation, which Rehoboam insolently threatened. Jerusalem, as lying in the Southernmost tribe, was represented, as ill-selected for the place of the assemblage of the tribes. Bethel, on the contrary, was hallowed by visions; it had been the abode, for a time, of the ark.<\/P> It lay in the tribe of Ephraim, which they might think to have been unjustly deprived of its privilege. Dan was a provision for the Northern tribes. Such was the exterior. God says in answer, I know Ephraim. Known unto God are all his works from the beginning of the world Act 15:18<\/span>. Although (in some way unknown to us) not interfering with our free-will, known unto God are our thoughts and words and deeds, before they are framed, while they are framed, while they are being spoken and done; known to Him is all which we do, and all which, under any circumstances, we should do. This he knows with a knowledge, before the things were. : All His creatures, corporeal or spiritual, He doth not therefore know, because they are; but they therefore are, because He knoweth them. For He was not ignorant, what He was about to create; nor did He know them, after He had created them, in any other way than before. For no accession to His knowledge came from them; but, they existing when and as was meet, that knowledge remained as it was. How strange then to think of hiding from God a secret sin, when He knew, before He created thee, that He created thee liable to this very temptation, and to be assisted amidst it with just that grace which thou art resisting! God had known Israel, but it was not with the knowledge of love, of which He says, The Lord knoweth the way of the righteous Psa 1:6<\/span>, and, if any man love God, the same is known of Him, but with the knowledge of condemnation, whereby He, the Searcher of hearts, knows the sin which He judges 1Co 8:3<\/span>.<\/P><\/p>\n Hos 5:3<\/span><\/p>\n I know Ephraim, and Israel is not hid from Me.<\/em><\/p>\n<\/p>\n Knowledge as a basis of judgment<\/strong><\/p>\n To know Ephraim is to know all his shifts, evasions, and cunning devices, all his plots, pretences, and base ends.<\/p>\n 1. <\/strong>Gods eye <\/strong>is upon the secrets of mens hearts.<\/p>\n 2. <\/strong>Gods eye upon our hearts and ways is a special means to humble us.<\/p>\n 3. <\/strong>God will deal with men according to their present ways.<\/p>\n 4. <\/strong>Defiled worship exceedingly defiles the souls of people.<\/p>\n 5. <\/strong>A morally and religiously defiled nation is near to ruin. (Jeremiah Burroughs.<\/em>)<\/p>\n<\/p>\n Gods knowing<\/strong><\/p>\n Emphasis is laid on the I. God had known Ephraim all along. However deep they may have laid their plans of blood, I have all along known them; nothing of them has been hid from Me. Even now, when under a fair outward show, they are veiling the depth of their sin, when they think their way is hid in darkness, I know their doings, that they are defiling themselves. Sin never wants specious excuse. Although (in some way unknown to us) not interfering with our free will, known unto God are our thoughts and words and deeds, before they are framed, while they are framed, while they are being spoken and done; known to Him is all which we do, and all which, under any circumstances, we should do. This He knows with a knowledge before the things were. How strange, then, to think of hiding from God a secret sin, when He knew, before He created thee, that He created thee liable to this very temptation, and to be assisted amidst it with just that grace which thou art resisting. (E. B. Pusey, D. D.<\/em>)<\/p>\n<\/p>\n Nothing hid from God<\/strong><\/p>\n While the Americans were blockading Cuba, several captains endeavoured to elude their vigilance by night, trusting that the darkness would conceal them as they passed between the American war ships. But in almost every case, the dazzling rays of a searchlight frustrated the attempt, and the fugitive vessel was captured by the Americans. The brilliant searchlight, sweeping the broad ocean and revealing even the smallest craft on its surface, is but a faint type of the Eternal Light from which no sinner can hide his sin. (Sunday School Chronicle.<\/em>)<\/p>\n Verse 3<\/span>. I know Ephraim<\/B><\/I>] I know the whole to be idolaters.<\/P> <\/p>\n These revolters neither are nor can be so deep as to conceal themselves, their designs, contrivances, and practices, from me; I thoroughly know Ephraim. The revolters are also called <\/P> Israel in this verse, who is not hid from me. It is an elegant repetition of the same thing in different words. <\/P> Thou committest whoredom; all thy fair pretences thou canst put upon thy devised religion cannot better it, still it is downright idolatry or spiritual whoredom. <\/P> And Israel is defiled: Israel here is Ephraim; and when Israel is said to be polluted, it is to be understood both of spiritual and corporal pollution, which mostly are linked together, and draw on each other. <\/P> <\/p>\n 3. Ephraim<\/B>the tribe socalled, as distinguished from “Israel” here, the other ninetribes. It was always foremost of the tribes of the northern kingdom.For four hundred years in early history, it, with Manasseh andBenjamin, its two dependent tribes, held the pre-eminence in thewhole nation. Ephraim is here addressed as foremost in idolatry. <\/P> I how . . . not hid fromme<\/B>notwithstanding their supposed profound<\/I> cunning(Hos 5:2<\/span>; Rev 2:2<\/span>;Rev 2:9<\/span>; Rev 2:13<\/span>;Rev 2:19<\/span>). <\/P> now<\/B>“though I havebeen a rebuker of all them” (Ho5:2<\/span>) who commit<\/I> such spiritual whoredoms,<\/I> thou artnow<\/I> continuing in them.<\/P><\/p>\n I know Ephraim, and Israel is not hid from me<\/strong>,…. Though they may cover their designs from men, and seek deep to hide their counsel from the Lord, and make plausible pretences for what they do, and put on an appearance of religion; yet God, who knows all men, and their hearts, cannot be deceived; he judges not according to outward appearance; all things are naked and open to him; nor can any hide themselves from him; he knows their persons, intentions, and designs, as well as actions. Kimchi interprets Ephraim of Jeroboam, the son of Nebat, who was of that tribe; others, of the tribe itself, and Israel of the other nine tribes; others take Ephraim for the ten tribes, and Israel for the two tribes: but it is best to understand Ephraim and Israel of the same, even of the ten tribes; whose works, as the Targum paraphrases it, the Lord knew, particularly what follows:<\/p>\n for now, O Ephraim, thou committest whoredom<\/strong>; both corporeal and spiritual adultery, which frequently went together, as observed in the preceding chapter: the Lord knew their corporeal whoredom, though ever so secretly committed, and their spiritual adultery or idolatry, under all the specious pretences of worshipping him; which was an abhorrence to him, as well as a pollution to them:<\/p>\n [and] Israel is defiled<\/strong>; with the same sins; for all sin is of a defiling nature, and especially those mentioned, which defile body and soul, and render men loathsome and abominable in the sight of God.<\/p>\n “I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou hast committed whoredom; Israel has defiled itself. Hos 5:4<\/span>. Their works do not allow to return to their God, for the spirit of whoredom is in them, and they know not Jehovah.” <\/em> By , the whoredom of Ephraim is designated as in fact lying before them, and therefore undeniable; but not, as Hitzig supposes, an act which has taken place once for all, viz., the choice of a king, by which the severance of the kingdoms and the previous idolatry had been sanctioned afresh. , defiled by whoredom, i.e., idolatry. Their works do not allow them to return to their God, because the works are merely an emanation of the character and state of the heart, and in their hearts the demon of whoredom has its seat (cf. Hos 4:12<\/span>), and the knowledge of the Lord is wanting; that is to say, the demoniacal power of idolatry has taken complete possession of the heart, and stifled the knowledge of the true God. The rendering, “they do not direct their actions to this,” is incorrect, and cannot be sustained by an appeal to the use of in Jdg 15:1<\/span> and 1Sa 24:8<\/span>., or to Jdg 3:28<\/span>.<\/p>\n God shows here that he is not pacified by the vain excuses which hypocrites allege, and by which they think that the judgment of God himself can be turned away. We see what great dullness there is in many, when God reproves them, and brings to light their vices; for they defend themselves with vain and frivolous excuses, and think that they thus put a restraint on God, so that he dares not urge them any more. In this way hypocrites elude every truth. But God here testifies, that men are greatly deceived when they thus judge, by their own perception, of that celestial tribunal to which they are summoned; I, he says, know Ephraim, and Israel is not hid from me There is to be understood an implied contrast, as though he said, that they were ignorant of themselves; for they covered their vices, as I have said, with frivolous excuses. God testifies that his eyes were not dazzled with such fine pretenses. “How much soever, then, Ephraim and Israel may excuse themselves, they shall not escape my judgment: vain and absurd are these shifts which they use; I indeed am not ignorant.” <\/p>\n Let us then learn not to belie, by our own notions, the judgment of God; and when he reproves us by his word, let us not delude ourselves by our own fancies; for they who harden themselves in such a state of security gain nothing. God sees more keenly than men. Let use then, beware of spreading a veil over our sins, for God’s eyes penetrate through all such excuses. <\/p>\n That he names Ephraim particularly, was not done, we know, without reason. From that tribe sprang the first Jeroboam: it was therefore by way of honor that the name of Ephraim was given to the ten tribes. But the Prophet names Ephraim here, who thought themselves superior to the other tribes, by way of reproach: I know them, and Israel is not hid from me He afterwards expresses what he knew of the people, which was, that Ephraim was wanton, and that Israel was polluted; as though he said “Contend as you please; but you will do so without profit: I have indeed my ears stunned by your lies; but after you have adduced everything, after you have sedulously pleaded your own cause, and have omitted nothing which may serve for an excuse, the fact still will be, that you are wantons and polluted.” In short, the Prophet confirms in this second clause what I have before stated, that men, when they flatter themselves, deceive themselves; for God in the meantime condemns them, and allows no disguise of this kind. Israel and Ephraim gloried, then, in their superstitions, as though they held God bound to them: “This is wantonness,” he says, “This is pollution.” The Prophet indeed does here cut off the handle from all those self-deceptions which men use as reasons, when they defend fictitious forms of worship; for God from on high proclaims, that all are polluted who turn aside from his word. <\/p>\n ‘I know Ephraim,<\/p>\n And Israel is not hid from me,<\/p>\n For now, O Ephraim, you have played the harlot,<\/p>\n Israel is defiled.<\/p>\n ‘Their doings will not allow them,<\/p>\n To turn to their God,<\/p>\n For the spirit of whoredom is within them,<\/p>\n And they do not know YHWH.’<\/p>\n There is an interesting inclusio and play on ideas here in that YHWH is said to ‘know Ephraim’ (Israel) whilst Ephraim and Israel ‘do not know YHWH’. YHWH is omniscient and Israel are blind. The idea behind YHWH knowing Israel is that nothing that they do is hidden from Him (so the parallel). He is aware of all that they do. As a consequence He is fully aware of their idolatry and their playing the harlot after false gods. And the result is that their behaviour will not allow them to turn to the One Who is truly their God. This is because they are possessed with the spirit of whoredom and as a consequence do not have the true knowledge of YHWH.<\/p>\n Note how the change from personal address by YHWH to a third person reference to Him brings out that they no longer have any relationship with ‘their God’. They have lost Him, and now have no place before Him.<\/p>\n Hos 5:3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled.<\/p>\n Ver. 3. I know Ephraim, and Israel is not hid from me<\/strong> ] Those that by Ephraim understand the princes, and by Israel the common people, etiam hoc operae addant, et illud ex Scriptura probent,<\/em> saith Tarnovius, let them prove what they say by Scripture, and we will say with them: till then we take them for synonyms ( Repetitione etiam auget populi rebellionem. Rivet<\/em> ). A hypocritical nation they were, Isa 9:17<\/span> , and atheistically they thought, by hiding God from themselves, to hide themselves from God. Hear them else, Hos 12:8<\/span> , “And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin”: that were a heinous business that iniquity should be found in them, though they were a people laden with iniquity, Isa 1:4<\/span> . But I know them through and through, intus et in cute,<\/em> saith God, I am privy to all their plots and policies. And although they are profound to make slaughter (Tyndale reads it, They kill sacrifices on heaps to deceive), yet let not them be deceived, I am not mocked. They must not think to put me off with shows and shadows; to colour and cover their base spirits and vile ends with specious pretences. For I search the hearts, and try the reins: “neither is there any creature” (no, not the creature of the heart, the thoughts and intentions) “that is not manifest in his sight: but all things are naked and open” (naked for the outside, , and open for the inside; the Greek word, , signifieth dissected, quartered, and as it were cleft through the backbone) “before the eye of him with whom we have to deal,” Heb 4:13<\/span> . Indeed, he is all eye; and every man before God is all window, : so that no man needeth a window in his breast, pectus clathratum<\/em> (as the heathen Momus wished), for God to look in at. “For his eyes are upon the ways of man, and he seeth all his goings. There is no darkness nor shadow of death where the workers of iniquity may hide themselves,” Job 34:21-22<\/span> . “His eyes behold, his eyelids try, the children of men,” Psa 11:4<\/span> . The former points out his knowledge, the latter his critical descant. David, Psa 139:8<\/span> , findeth God not only at his finger ends, but at his tongue’s end too, Hos 5:4<\/span> . His knowledge stays not here in the porch or lobbies, but passeth into the presence, yea, privy chamber, Hos 5:2<\/span> , yea, my thoughts in potential before I think them. Deus intimo nostro nobis intimior.<\/em> The word is to God a sea of glass, Rev 4:6<\/span> , a clear transparent body: “and his eyes are as a flaming fire,” Rev 1:14<\/span> , which needs no outward light, because it seeth extramittendo<\/em> by sending out a ray; so that the “night shineth as the day: the darkness and the light are both alike to him,” Psa 139:12<\/span> . What wonder therefore though he know Ephraim, and Israel is not hidden from him? And how should this both humble them (for which cause it is here urged) and caution them for the future, as it did that holy man, who had written upon the walls and windows of his study these verses, <\/p>\n “ Ne pecces, Deus ipse videt, bonus Angelus astat,<\/p>\n Accusat Satanas, et lex, mens conscia culpae. ”<\/p>\n <\/em><\/p>\n <\/p>\n For now, O Ephraim, thou committest whoredom, and Israel is defiled<\/em><\/strong> ] In body and soul, rushing into all impiety without restraint; working all uncleanness with greediness, Eph 4:19<\/span><\/em> , being filled “with all unrighteousness, fornication, wickedness, covetousness, maliciousness: full of envy, murder, debate, deceit,” &c., Rom 1:29-30<\/span><\/em> . All these evil things “come from within, and defile a man,” Mar 7:23<\/span><\/em> , worse than any leprosy, worse than the vomit of a dog, or the mire of a swine. It is the pollution of flesh and spirit, 2Co 7:1<\/span><\/em> , it is the putrefication of a dead carcase, the sanies of a plague sore, the devil’s excrement, and that which defileth far worse than that which is cast into the draught, Mar 7:21<\/span><\/em> . It sets defilement upon ourselves, others, the whole land, Jer 3:1<\/span><\/em> , yea, upon the visible heavens, which must therefore be purged by that last fire. And this was typified by those many Levitical washings and purifications of garments, vessels, persons. “Wash you, therefore, make you clean, put away the evil of your doings,” &c., Isa 1:16<\/span><\/em> . “Wash thy heart from wickedness, O Jerusalem,” not thy hands only, as Pilate, though those too, <\/em> Jam 4:8 Jer 4:14<\/span><\/em> . “Cleanse yourselves from all filthiness of flesh and spirit,” 2Co 7:1<\/span><\/em> . Of the flesh, that is, fleshly lusts and gross evils, as uncleanness, earthly mindedness; or of spirit, that is, those more spiritual lusts that lie more up in the heart of the country, such as are pride, creature confidence, self-deceit, presumption, &c. Out with all these: there is both a stain and a sting in them. Run to the bath of Christ’s blood, that blessed fountain, Zec 13:1<\/span><\/em> , and there wash and be clean. Look not upon God’s Jordan with Syrian eyes, as Naaman did. Abanah and Pharpar may wash and scour; but Jordan is for cure. And if God see fit to lay us a frosting to fetch out our filth, yea, or cast into the fire to take away our defilements, let us be contented.<\/p>\n Ephraim, the largest of the ten tribes, is put by Figure of speech Synecdoche (of the Part), App-6, for the whole. <\/p>\n whoredom = idolatry. See note on Hos 1:2. <\/p>\n know: Amo 3:2, Heb 4:13, Rev 3:15 <\/p>\n Ephraim: Hos 5:9, Hos 5:11, Hos 5:13, Hos 6:4, Hos 8:11, Hos 12:1, Hos 13:1, Gen 48:19, Gen 48:20, Deu 33:17, Isa 7:5, Isa 7:8, Isa 7:9, Isa 7:17 <\/p>\n thou: Hos 4:17, Hos 4:18, 1Ki 12:26-33, 1Ki 14:14-16, Eze 23:5-21 <\/p>\n Reciprocal: Deu 31:21 – I know 2Sa 19:20 – Joseph Eze 23:7 – with all their Hos 6:10 – there Luk 8:47 – when<\/p>\n Hos 5:3. Ephraim, and Israel are named separately as if they were not the same people. The former has specific reference to one of the tribes, but the capital of the 10-tribe kingdom was located in his possessions, hence Ephraim is often used as a name for the kingdom. In the matter of guilt, since the capital was in that possession, it is understandable that much of the evil influence would issue from it.<\/p>\n Hos 5:3-5. I know Ephraim I am perfectly well acquainted with the actions of Ephraim, the head of the ten tribes; and Israel is not hid from me And the actions of the other nine tribes are no less known to me. Now, O Ephraim, thou committest whoredom Even now, at this time, thou goest on in thy idolatry, notwithstanding all my rebukes and exhortations. They will not frame their doings to turn unto their God They are so wholly inclined to idolatry, and it has got so fixed a root in their affections, that they cannot think of turning to the pure worship of the true God. And it even extinguishes all true knowledge and sense of him among them. Bishop Horsley renders the verse, Their perverse habits will not permit them to return unto their God; for a spirit of wantonness is within them, and the Jehovah they have not known. The pride of Israel doth testify to his face The insolent behaviour of Israel toward God, whose worship they despise, both discovers itself in all their conduct, and testifies that their guilt is great, and deserves severe punishment. Archbishop Newcome renders this clause, The pride of Israel shall be humbled to his face; and Waterland, Shall be brought down in his sight. Therefore shall Israel and Ephraim fall, &c. Be brought to utter ruin; Judah also shall fall with them And the other two tribes of Judah and Benjamin, having followed their bad example, shall also be severely punished as well as they.<\/p>\n 5:3 I know {d} Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled.<\/p>\n (d) They boasted themselves not only to be Israelites, but also Ephraimites, because their King Jeroboam came from that tribe.<\/p>\n Yahweh knew Israel well; He had not been deceived and fallen into a trap, as the Israelites had. Ephraim had played the harlot against her husband, the Lord, and had defiled herself by doing so (cf. Lev 18:20; Lev 18:24; Num 5:20; Num 5:27-28). Ephraim was the largest tribe in Israel and so, frequently, was a synonym for the Northern Kingdom (e.g., Hos 4:17). Hosea may have referred to it here because this tribe was foremost in idolatry. [Note: Wood, "Hosea," p. 190.] <\/span> It was part of the priests’ responsibility to distinguish between clean and unclean (Lev 10:10), but they had not done their job, so Israel had defiled herself.<\/p>\n I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled. 3. I know Israel ] The pronoun is expressed for emphasis, I who punish Israel am well acquainted with its open and secret sins. Fuente: The Cambridge Bible for Schools and Colleges I know … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 5:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22166","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22166","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22166"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22166\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22166"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22166"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22166"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"