5<\/strong>. And the pride of Israel doth testify to his face<\/em> ] Rather, But shall testify to his face.<\/strong> ‘The pride of Israel’ is capable of two interpretations. It may mean Israel’s vainglorious self-confidence, which is so hateful to Jehovah, and as it were testifies against Israel on the day of Jehovah’s assize (Isa 2:12<\/span>). But it is more natural to take the phrase as a title of Jehovah (see on Hos 4:18<\/span> ‘her rulers’, &c.), borrowed probably from Amo 8:7<\/span>. How does Jehovah ‘testify against’ any one? The answer is furnished by Rth 1:21<\/span>, ‘Jehovah hath testified against me, and Shaddai hath afflicted me.’ An objection of small weight has been raised, viz. that Jehovah, in the prophetic figure, is the complainant and the judge, but not the witness. The answer is that the Hebrew ‘ nh<\/em> is not exactly ‘to witness’ but ‘to meet with words or a declaration’; hence it can be used of a judicial sentence. Hosea means that Jehovah has spoken one of those words which kill (comp. Hos 6:5<\/span>) has delivered a judgment by which Israel shall ‘fall.’ The rendering ‘Israel’s pride shall be humbled’ adopted in the ‘Speaker’s Commentary’ from the Sept., the Targum, and the Peshito, scarcely suits the following words ‘to (lit. in) his face.’ Still less suitable is it in Hos 7:10<\/span>, where the phrase is repeated.<\/p>\n Israel and Ephraim<\/em> ] i.e., Israel and especially Ephraim; like ‘Judah and Jerusalem’ (Isa 2:1<\/span>).<\/p>\n shall fall<\/em> ] Rather, shall stumble.<\/strong> A figure for calamity (as Isa 8:15<\/span>; Isa 31:3<\/span>, and often). In Hos 4:15<\/span> the prophet uses less distinct language with regard to Judah’s punishment; she is warned not to offend rather than threatened with punishment. Perhaps this chapter represents the utterances of a later period than the preceding chapter.<\/p>\n And the pride of Israel – <\/B>Pride was from the first the leading sin of Ephraim. Together with Manasseh, (with whom they made, in some respects, one whole, as the children of Joseph, Jos 16:4<\/span>; Jos 17:14<\/span>), they were nearly equal in number to Judah. When numbered in the wilderness, Judah had 74,600 fighting men, Ephraim and Manasseh together 72,700. They speak of themselves as a great people, forasmuch as the Lord has blessed me hitherto Jos 17:14<\/span>. God having chosen, out of them, the leader under whom He brought Israel into the land of promise, they resented, in the following time of the Judges, any deliverance of the land, in which they were not called to take a part. They rebuked Gideon (Jdg 8:1<\/span> ff), and suffered very severely for insolence (Jdg 12:1<\/span> ff) to Jephthah and the Gileadites. When Gideon, who had refused to be king, was dead, Abimelech, his son by a concubine out of Ephraim, induced the Ephraimites to make Him king over Israel, as being their bone and their flesh Jdg 8:31<\/span>; Jdg 9:1-3<\/span>, Jdg 9:22<\/span>.<\/P> Lying in the midst of the tribes to the North of Judah, they appear, in antagonism to Judah, to have gathered round them the other tribes, and to have taken, with them, the name of Israel, in contrast with Judah 2Sa 2:9-10<\/U><\/span>; 2Sa 3:17<\/span>. Shiloh, where the ark was, until taken by the Philistines, belonged to them. Samuel, the last judge, was raised up out of them 1Sa 1:1<\/span>. Their political dignity was not aggrieved, when God gave Saul, out of little Benjamin, as king over His people. They could afford to own a king out of the least tribe. Their present political eminence was endangered, when God chose David out of their great rival, the tribe of Judah; their hope for the future was cut off by His promise to the posterity of David. They accordingly upheld, for seven years 2Sa 5:5<\/span>, the house of Saul, knowing that they were acting against the will of God 2Sa 3:9<\/span>. Their religious importance was aggrieved by the removal of the ark to Zion, instead of its being restored to Shiloh Psa 78:60<\/span>, Psa 78:67-69<\/span>.<\/P> Absalom won them by flattery 2Sa 15:2<\/span>, 2Sa 15:5<\/span>, 2Sa 15:10<\/U><\/span>, 2Sa 15:12-13<\/span>; and the rebellion against David was a struggle of Israel against Judah 2Sa 16:15<\/U><\/span>; 2Sa 17:15<\/span>; 2Sa 18:6<\/span>. When Absalom was dead, they had scarcely aided in bringing David back, when they fell away again, because their advice had not been first had in bringing him back 2Sa 19:41-43<\/span>; 2Sa 20:1-2<\/span>. Rehoboam was already king over Judah 1Ki 11:43<\/span>, when he came to Shechem to be made king over Israel 1Ki 12:1<\/span>. Then the ten tribes sent for Jeroboam of Ephraim 1Ki 11:26<\/span>, to make him their spokesman, and, in the end, their king. The rival worship of Bethel provided, not only for the indolence, but for the pride of his tribe. He made a state-worship at Bethel, over-against the worship ordained by God at Jerusalem. Just before the time of Hosea, the political strength of Ephraim was so much superior to that of Judah, that Jehoash, in his pride, compared himself to the cedar of Lebanon, Amaziah king of Judah to the thistle 2Ki 14:9<\/span>. Isaiah speaks of jealousy Isa 11:13<\/span> or envy, as the characteristic sin of Israel, which perpetuated that division, which, he foretold, should be healed in Christ. Yet although such was the power and pride of Israel, God foretold that he should first go into captivity, and so it was.<\/P> This pride, as it was the origin of the schism of the ten tribes, so it was the means of its continuance. In whatever degree any one of the kings of Israel was better than the rest, still he departed not from the sins of Jeroboam, who made Israel to sin. The giving up of any other sin only showed, how deeply rooted this sin was, which even then they would not give up. As is the way of unregenerate man, they would not give themselves up without reserve to God, to do all His will. They could not give up this sin of Jeroboam, without endangering their separate existence as Israel, and owning the superiority of Judah. From this complete self-surrender to God, their pride shrank and held them back.<\/P> The pride, which Israel thus showed in refusing to turn to God, and in preferring their sin to their God, itself, he says, witnessed against them, and condemned them. In the presence of God, there needeth no other witness against the sinner than his own conscience. it shall witness to his face, openly, publicly, themselves and all others seeing, acknowledging, and approving the just judgment of God and the recompense of their sin. Pride and carnal sin are here remarkably united.<\/P> : The prophet having said, the spirit of fornication is in the midst of them, assigns as its ground, the pride of Israel will testify to his face, i. e., the sin which, through pride of mind, lurked in secret, bore open witness through sin of the flesh. Wherefore the cleanness of chastity is to be preserved by guarding humility. For if the spirit is piously humbled before God, the flesh is not raised unlawfully above the spirit. For the spirit holds the dominion over the flesh, committed to it, if it acknowledges the claims of lawful servitude to the Lord. For if, through pride, it despises its Author, it justly incurs a contest with its subject, the flesh.<\/P> Therefore shall Israel and Ephraim fall in – <\/B>(or by) their iniquity Ephraim, the chief of the ten tribes, is distinguished from the whole, of which it was a part, because it was the rival of Judah, the royal tribe, out of which Jeroboam had sprung, who had formed the kingdom of Israel by the schism from Judah. All Israel, even its royal tribe, where was Samaria, its capital and strength, should fall, their iniquity being the stumbling-block, on which they should fall.<\/P> Judah also shall fall with them – <\/B>Judah also, being partaker with them in their idolatry and their wickedness, shall partake with them in the like punishment. Sin shall have the like effect in both. Literally, he saith, Judah hath fallen, denoting, as do other prophets, the certainty of the future event, by speaking of it, as having taken place already; as it had, in the Mind of God.<\/P> <\/p>\n Hos 5:5<\/span><\/p>\n And the pride of Israel doth testify to His face: therefore shall Israel and Ephraim fall in their iniquity.<\/em><\/p>\n<\/p>\n The fall of Israel<\/strong><\/p>\n Tiglath pileser died in b.c. 727, and was succeeded by Shalmaneser IV. The refusal of Hoshea to continue the annual tribute brought the new Assyrian monarch into the West. Tyre was besieged unsuccessfully, Hoshea carried away captive, and Samaria blockaded for three years. During the blockade Shalmaneser died, and the crown was seized by one of the Assyrian generals. The latter assumed the name of Sargon, in memory of the famous Babylonian monarch who had reigned so many centuries before. The capture of Samaria took place in his first year (b.c. 722); 27,280 of its inhabitants were sent into exile, but only fifty chariots were found in the city. An Assyrian governor was appointed over it, who was commissioned to send each year to Nineveh the same tribute as that paid by Hoshea. The comparatively small number of Israelites who were carried into captivity shows that Sargon contented himself with removing only those persons and their families who had taken part in the revolt against him; in fact, Samaria was treated pretty much as Jerusalem was by Nebuchadnezzar in the time of Jehoiachin. The greater part of the old population was allowed to remain in its native land. This fact disposes of the modern theories which assume that the whole of the Ten Tribes were carried away. (Prof. Sayce.<\/em>)<\/p>\n<\/p>\n Pride aggravating sin<\/strong><\/p>\n 1.<\/strong> <\/em><\/strong>It is a great aggravation of sin when men are swelled with conceit under it, so that their thoughts of themselves are nothing lessened, but they dare defend sin, please themselves in it, and rise against such as do reprove it, and be filled with proud impatience under corrections inflicted because of it.<\/p>\n 2. <\/strong>As pride is a sin that will not conceal itself, so this sort of pride is a notorious proof of mens guiltiness which will justly condemn them, and plead for God in so doing.<\/p>\n 3. <\/strong>Sin will certainly bring on ruin, especially when men are not only obstinate in it, but swelled with pride for all that.<\/p>\n 4. <\/strong>Gods judgments will be universal on all ranks, according as they have sinned. (George Hutcheson.<\/em>)<\/p>\n<\/p>\n Pride before destruction<\/strong><\/p>\n The prophet, having condemned the Israelites on two accounts–for having departed from the true God–and for having obstinately refused every instruction, now adds, that Gods vengeance was nigh at hand. Testify then shall the pride of Israel in His face; that is, Israel shall find what it is thus to resist God and His prophets. The prophet no doubt applies the word pride to their contempt of instruction, because they were so swollen with vain confidence as to think that wrong was done them whenever the prophets reproved them. It must at the same time be observed that they were thus refractory, because they were like persons inebriated with their own pleasures; for we know that while men enjoy prosperity, they are the more insolent, according to that old proverb, Satiety begets ferocity. (John Calvin.<\/em>)<\/p>\n Verse 5<\/span>. The pride of Israel doth testify to his face<\/B><\/I>] The effrontery with which they practise idolatry manifests, not only their insolence, but the deep depravity of their heart; but their pride and arrogance shall be humbled.<\/P> <\/p>\n The pride of Israel: it might have been rendered, the excellency or glory of Israel; and so, referred to God, it would be a prediction that God himself would witness against Israel. God is said to swear by the excellency of Jacob, Amo 8:7<\/span>, i.e. by himself. Thus interpreted, it would very well accord with what follows in this and the following verse. But as it is here rendered, it is the haughtiness, carnal confidence of Israel, grown great under the long and prosperous reign of Jeroboam the Second, that they thought it impossible such calamities as foretold by the prophet should overtake them, or that God should think so ill of that worship they thought so well of; they neither confess their sins, nor fear Gods judgments. <\/P> Doth testify; is so full and evident witness against Israel, that no other testimony need be produced. <\/P> To his face; to convince and silence the most impudent and shameless among them. <\/P> Therefore shall Israel and Ephraim, the nine tribes, and the head of them, Ephraim, <\/P> fall in their iniquity; be ruined for their sins of which they are guilty, but repent not. <\/P> Judah, the two tribes under Ahaz, now lapsed to idolatry, also shall fall with them; be captivated too ere long, soon after sin will undo them. <\/P> <\/p>\n 5. the pride of Israel<\/B>wherewiththey reject the warnings of God’s prophets (Ho5:2<\/span>), and prefer their idols to God (Hos 7:10<\/span>;Jer 13:17<\/span>). <\/P> testify to his face<\/B>openlyto his face<\/I> he shall be convicted of the pride which is sopalpable in him. Or, “in<\/I> his face,” as in Isa3:9<\/span>. <\/P> Judah . . . shall fall withthem<\/B>This prophecy is later than Ho4:15<\/span>, when Judah had not gone so far in idolatry; now herimitation of Israel’s bad example provokes the threat of her beingdoomed to share in Israel’s punishment.<\/P><\/p>\n And the pride of Israel doth testify to his face<\/strong>,…. Or, “does” or “shall answer to his face” h; contradicts him, convicts him, and fills him with shame; the pride of his heart, and of his countenance, and which appears in all his actions, and which is open and manifest to all, shall stare him in the face, and confound him; even all the sinful actions done by him in a proud and haughty manner, in contempt of God and of his laws, shall fly in his face, and fill him with dread and horror. The Targum is,<\/p>\n “the glory of Israel shall be humbled, and they seeing [it]:”<\/p>\n instead of greatness, glory, and honour, they formerly had, they shall be in a mean low condition, even in their own land, before they go into captivity; and which their eyes shall behold, as Kimchi explains the paraphrase; and to this sense Jarchi and Aben Ezra incline; and so read the Septuagint, Syriac, and Arabic versions. Some understand this of God himself, who, formerly, at least, was the pride, glory, and excellency of Israel; of whom they were proud, and boasted, and gloried in; even he shall be a swift witness against them: and<\/p>\n therefore shall Israel and Ephraim fall in their iniquity<\/strong>; that is, the ten tribes shall fall by and for their iniquities, such as before mentioned, into ruin and misery; it has respect to their final destruction and captivity by the Assyrians; they first fell into sin, and then by it into ruin: see Ho 14:1<\/span>;<\/p>\n Judah also shall fall with them<\/strong>; the two tribes of Judah and Benjamin, as they fell into idolatry, and were guilty of the same crimes, so should be involved in the same or like punishment, though not at the same time; for the Babylonish captivity, in which Judah was carried captive, was many years after Israel was carried captive by the Assyrians: unless this is to be understood of the low, afflicted, and distressed condition of Judah, in the times of Ahaz, by Tiglathpileser, king of Assyria, who had a little before carried captive part of Israel, and by others; and in which times Judah fell into idolatrous practices, and fell by them; see 2Ki 15:29<\/span>.<\/p>\n h “respondebit”, Montanus, Zanchius, Tarnovius, Rivet, Schmidt; “respondit”, Cocceius.<\/p>\n “And the pride of Ephraim will testify against its face, and Israel and Ephraim will stumble in their guilt; Judah has also stumbled with them.” <\/em> As the meaning “to answer,” to bear witness against a person, is well established in the case of (cf. Num 35:30<\/span>; Deu 19:18<\/span>, and Isa 3:9<\/span>), and also occurs in Job 16:8<\/span> in this sense, we must retain the same meaning here, as Jerome and others have done. And there is the more reason for this, because the explanation based upon the lxx, , “the haughtiness of Israel will be humbled,” can hardly be reconciled with . “The pride of Israel,” moreover, is not the haughtiness of Israel, but that of which Israel is proud, or rather the glory of Israel. We might understand by this the flourishing condition of the kingdom, after Amo 6:8<\/span>; but it would be only by its decay that this would bear witness against the sin of Israel, so that “the glory of Israel” would stand for “the decay of that glory,” which would be extremely improbable. We must therefore explain “the glory of Israel” here and in Hos 7:10<\/span> in accordance with Amo 8:7<\/span>, i.e., we must understand it as referring to Jehovah, who is Israel’s eminence and glory; in which case we obtain the following very appropriate thought: They know not Jehovah, they do not concern themselves about Him; therefore He Himself will bear witness by judgments, by the destruction of their false glory (cf. Hos 2:10-14<\/span>), against the face of Israel, i.e., bear witness to their face. This thought occurs without ambiguity in Hos 7:10<\/span>. Israel will stumble in its sin, i.e., will fall and perish (as in Hos 4:5<\/span>). Judah also falls with Israel, because it has participated in Israel’s sin (Hos 4:15<\/span>).<\/p>\n The Prophet having condemned the Israelites on two accounts — for having departed from the true God — and for having obstinately refused every instruction, now adds, that God’s vengeance was nigh at hand. “Testify then shall the pride of Israel in his face”; that is, Israel shall find what it is thus to resist God and his Prophets. The Prophet no doubt applies the word, pride, to their contempt of instruction, because they were so swollen with vain confidence, as to think that wrong was done them whenever the Prophets reproved them. It must at the same time be observed, that they were thus refractory, because they were like persons inebriated with their own pleasures; for we know that while men enjoy prosperity, they are more insolent, according to that old proverb, “Satiety begets ferocity.” <\/p>\n Some think that the verb ענה, one, means here “to be humbled;” and this sense is not unsuitable: “The pride of Israel shall then be humbled before his face.” But another exposition has been most approved; I am therefore inclined to embrace it, and that is, that God needed no other witness to convict Israel than their own pride; and we know that when any one becomes hardened, he thinks that there is to be no judgment, and has no thought of rendering an account to God, for his pride takes away every fear. For this reason the Prophet says, “God will convict you, because ye have been hitherto so proud, that he could effect nothing by his warnings.” <\/p>\n But he adds, Israel and Ephraim shall fall in their iniquity He pursues the same subject, which is, that they in vain promised impunity to themselves, for the Lord had now resolved to punish them. He adds, Judah also shall fall with them The Prophet may seem to contradict himself; for when he before threatened the people of Israel, he spoke of the safety of Judah, — ‘Judah shall be saved by his God, not by the sword, nor by the bow.’ Since then the Prophet had before distinguished or made a difference between the ten tribes and the kingdom of Judah, how is it that he now puts them all together without any distinction? To this I answer, that the Prophet speaks here not of those Jews who continued in true and pure religion, but of those who had with the Israelites alienated themselves from the only true God, and joined in their superstitions. He then refers here to the degenerate and not to the faithful Jews; for to all who worshipped God aright, salvation had been already promised. But as many as had abandoned themselves to the common superstitions, he declares that a common punishment was nigh them all. The Jews then shall fall together, that is, “As many of the Jews as have followed impious forms of worship and other deprivations, shall not escape God’s judgment.” We now then perceive the true meaning of the Prophet. It now follows — <\/p>\n CRITICAL NOTES<\/strong>.<\/p>\n Hos. 5:5<\/span><\/strong> Pride]<\/strong> The haughtiness of Isa. shall be a witness before God of their folly. Others refer it to Jehovah, the glory of Is., who will witness by judgments and the destruction of their false glory (ch. Hos. 7:10<\/span>; Amo. 8:7<\/span>). Jud.]<\/strong> shall fall, because participating in Israels guilt. <\/p>\n Hos. 5:6<\/span><\/strong>. Flocks]<\/strong> to propitiate God. Sacrifices of no avail. He has withdrawn from them and will not hear prayer. <\/p>\n Hos. 5:7<\/span><\/strong>. Gives the reason. Treacher.]<\/strong> Acted faithlessly in the marriage contract (Jer. 3:20<\/span>). Strange children]<\/strong> Aliens, that have not sprung from conjugal union (ch. Hos. 1:2<\/span>; cf. Deu. 25:5<\/span>). Month]<\/strong> A very brief time; judgment is sudden and near. Others, the new moon, the festal season for sacrifices, will devour them. Your sacrificial feasts shall not bring deliverance, but ruin [Keil<\/em>]. <\/p>\n HOMILETICS<\/em><\/p>\n GOD TESTIFYING AGAINST MAN.Hos. 5:5-7<\/span><\/em><\/p>\n The power and pride of Israel were great. They boasted of their kings, their privileges, and even of their sins. This pride testified against them in the sight of God. Pride never conceals itself, but rises in rebellion and pleads for punishment. Or if God himself be their boast and pride, he would witness against them for their presumptuous sins and self-reliance. They know not Jehovah; they do not concern themselves about him; therefore he himself will bear witness by judgments, by the destruction of their false glory (cf. ch. Hos. 2:10-14<\/span>), against the face of Israel, i.e. bear witness to their face. God witnesses against mans sin in the following ways:<\/p>\n I. God testifies against sin by the ministry of the word<\/strong>. God has three grand witnesses in the world; the Holy Scripture, Christian Church, and the Christian Ministry. All testify to his existence, love, and truth. But the ministry is a special agency, a Divine appointment to bring sinners to Christ; a monument of truth, and the means to spread it. The true cause of mans wretchedness and the only cure must be kept in view. Ministers must proclaim the guilt and the consequent danger of men, their inability to renew and save themselvesmust ever testify to the justice of God in punishing the impenitent, and the love of God in Christ. Boldness in the commission must be met by boldness in the reproof of sin. Sinners are careless, and must be roused by Divine threatenings. Ministers must reprove and rebuke, curse and condemn all sin; save themselves and those that hear them. Their testimony against iniquity must be constant and clear. Do you not know that my life has been licentious, and that I have violated the commandments of God? said a dying nobleman to his clergyman, for whom he sent. You have neglected to warn and instruct me, and now my soul will be lost! The Lord testified against Israel and against Judah by all the prophets and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes. <\/p>\n II. God testifies against sin by the witness of conscience<\/strong>. Fallen as human nature is, God has not left himself without a witness in its centre and seat. Conscience, the vicegerent of God enthroned within, pronounces sentence, and acquits or condemns. A guilty conscience needs no accuser. It is the harbinger of wrath, and makes the wicked flee when no man pursueth. Conscience doth make cowards of us all. The victim of remorse withers beneath an influence unseen, and shrinks from an anticipation of judgment to come. Adam tried to hide himself from God. Cain was terrified at his own guilt. Infidels have often felt that the sound of a shaken leaf shall chase them. There is no man that is knowingly wicked, says Tillotson, but is guilty to himself; and there is no man that carries guilt about him, but he receives a sting into his soul. Conscience allows no excuse, no compromise. There is nothing but right or wrong in its court. Moral government is administered by moral sanctions, and the wisdom of God is seen in fixing a tribunal in the bosom of every human being. He that will not hearken to the warnings of conscience must feel the woundings of conscience. <\/p>\n III. God testifies against sin by the judgments of providence<\/strong>. Therefore shall Israel and Ephraim fall in their iniquity. Pride always comes before destruction, and a haughty spirit before a fall. Sin ever brings ruin upon churches and nations. Men combine and exalt themselves in wickedness, but in the providence of God they fall, and great is their fall. The destruction of the cities of the plain by fire and of the world by flood are solemn lessons in history. <\/p>\n 1. Judgments come suddenly<\/em>. The festal season on which they prided themselves and offered sacrifices to God would bring no joy nor deliverance. Judgment would be sudden and surprising. Rapidly and unexpectedly the end would come. Invasion would sweep away their garrisons and resources. The month, the moon waxing till full and waning away, would measure the time. Men may indulge in luxury, intemperance, and vice; but the day of retribution will carry them away. Cruel devices will be detected, and wicked men fall helpless and undone. Easy transitions from one thing to another cause no terror; but in everything sudden and unexpected attention is roused and nature startled. God warns, but evil men are wilfully ignorant, and understand not judgment. Desolation shall come upon thee suddenly which thou shalt not know. <\/p>\n 2. Judgments come impartially<\/em>. There is no respect of persons with Gods providence. Special promises and special privileges may be given to some; but they do not escape the general calamity. Judah and Ephraim were alike guilty and alike punished. National judgments are universal, spare neither saints nor sinners, young nor old, rich nor poor. They fall on all ranks impartially. The priest cannot protect the prince; nor the prince the priest. Those who entice will not be able to deliver the enticed; nor the enticed excuse for being misled. When God pleads, it shall be as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. <\/p>\n 3. Judgments come unavoidably<\/em>. They cannot be warded off by any device or desire of man. The sentence is uttered and must be fulfilled. God cannot change nor be defeated in his purpose. He withdrew from Israel and would not aid them. <\/p>\n (1.) Late repentance cannot ward off judgment<\/em>. The people had been careless and indifferent in their prosperity. Now when judgments are threatened they are alarmed, and vow to God in sacrifice. Many repent of sin, but their sorrow is that of Judas, not of Peter. They are sorry for the consequences of sins, but not for the sins themselves; confess their wrong, but do not wish to forsake it. They vow and resolve, pay homage to God, and wish to escape, but they cannot. Nothing could rouse them when punishment was only predicted, but when it comes, then they bestir themselves and cry for mercy. They are lashed from sins to sighs; and by degrees from sighs to vows; from vows to bended knees. Life is often spent in sin, and then offered to God in its dregs and decrepitude. True repentance is never too late, but late repentance is seldom true. Ah! Mr Hervey, said a dying man, the day in which I ought to have worked is over, and now I see a horrible night approaching, bringing with it the blackness of darkness for ever. Woe is me! When God called I refused. Now I am in sore anguish, and yet this is but the beginning of sorrows. I shall be destroyed with everlasting destruction. <\/p>\n (2.) Outward reformation cannot ward off judgments<\/em>. Many are penitent, give up some sins, but not all. They make great sacrifices, and put forth desperate efforts to amend their lives. Whatever will shelter them from present calamity they earnestly seek. They go with their flocks and with their herds to seek the Lord, but do not devote themselves to him. Good works cannot compensate for evil works. Tears may be abundant and sorrow deep, but no art can evade and no power resist the punishment. Superstition and Infidelity have devised means to allay the anguish of a wounded spirit; but their rites and sophistries, salvos and palliatives, have been in vain. The bitterness of the spendthrift cannot recover his lost property; nor the sorrow of the sensualist restore the bloom of his cheek. The sinner cannot repair the injury done to himself and others, nor reinstate himself in holiness before God. Justice is immutable, and punishment is certain to follow the violation of moral as of physical law. It is sad to think that many fall without deliverance, and seek when it is too late. Sin brings judgments which cannot be averted by formal worship and outward reformation. I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand. To what purpose is the multitude of your sacrifices unto me? &c.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Hos. 5:5<\/span>. The Pride of Israel<\/em>. <\/p>\n 1. Pride their greatest sin. Hos. 5:6<\/span>. They shall not find him<\/em>. God is not found<\/p>\n 1. When not sought earnestly; Hos. 5:7<\/span>. Treacherously<\/em>. Men cloak their sins and act deceitfully in Gods service<\/p>\n 1. When they vow and do not perform; The unfaithfulness and treachery of Israel were transmitted to their children, who were regarded by God as the offspring of idolatry. When children, the hope of the future, are reared in apostasy there is little prospect of national amendment. Godless children are punished like Godless parents, the rising generation suffer with the present, may be cut off, and both may perish with their portions and possessions.<\/p>\n ILLUSTRATIONS TO CHAPTER 5<\/em><\/p>\n Hos. 5:5-7<\/span>. Our consciences (which are Gods) keep a record, write our lives and count our steps. Many cannot read the book of conscience, and so know little that is in it. But a time will come (if conscience be not purged by the blood of Christ) when they shall perfectly read all their sins in this book within; and if conscience, which is Gods deputy, testifieth against sin and marketh it, how much more God, who is the Judge of conscience. God needs not judge upon information, but upon observation. He will reprove every man whom he doth not pardon, and is able to set before us in order whatsoever any of us have done [Caryl<\/em>].<\/p>\n Though repentance be never too late, yet late repentance is seldom true [Brooks<\/em>]. Mercy, in this the day of her reign, sovereignly seizes judgment before its time, and works that mighty lever to move mankind. The terrors of the Lord are not permitted to sleep unnoticed and unknown, till the day when they shall overwhelm and overflow all his enemies; they are summoned forth in the interval, and numbered among the all things that work together for good. Though kept like a reserve in the rear, their grim hosts are exposed to view, in order that they may co-operate with kindlier agencies in persuading men to yield, and fight against God no more [Arnot<\/em>].<\/p>\n (5) The pride of Israel<\/strong> may be either the true object of pride and boasting, viz., Jehovah Himself (comp. Amo. 8:7<\/span>), or the false object of pride to which they had yielded. The latter interpretation is to be preferred, and is supported by Amo. 6:8<\/span>. Arrogance led Ephraim, on numerous occasions in earlier sacred history, to resent the supremacy of Judah. This jealousy culminated in the rebellion of Jeroboam I., and characterised their history till the reign of Ahab. Arrogance will be their ruin now; and in this Judah is represented as likewise involved. This last feature is a new note in prophetic utterance. (Comp Hos. 4:15<\/span>.) We are therefore justified in regarding Hosea 5<\/span> as delivered at a later time than the oracle standing immediately before it.<\/p>\n ‘And the pride of Israel testifies to his face,<\/p>\n And Israel and Ephraim will stumble in their iniquity,<\/p>\n Judah also will stumble with them.’<\/p>\n Indeed He is aware of their pride and self-reliance which testifies to His face (or their own face), revealed both in their false worship and their social injustice (Hos 4:2<\/span>). By their actions they are boldly declaring to His face that they want nothing to do with Him and His covenant. The word for ‘testify’ is a legal word. They are making their statement as if in a court of law. They are acting as their own accusers.<\/p>\n Consequently He will make them stumble and fall, and because of Judah’s participation in events Judah will stumble and fall with them. This is an advance on the previous exemption of Judah (Hos 1:7<\/span>). Time has moved on. Judah are now becoming more involved with Israel’s apostasy as a result of being attracted to their cultic centres. He had warned them in Hos 4:15<\/span>, but they had not listened. Now they too are in danger of ‘stumbling’. The idea of stumbling in such contexts always leads to a fall.<\/p>\n Hos 5:5<\/span><\/em><\/strong>. <\/strong>And the pride<\/em><\/strong><\/strong> The arrogance of Israel is discovered in his countenance. <\/em>Houbigant. <\/p>\n DISCOURSE: 1150 Hos 5:5<\/span>. The pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them<\/em>.<\/p>\n ALL profess to hate pride; yet all are more or less infected with it. The very best of men are not wholly free from its influence. But, in the unregenerate, it is the governing principle of all their actions. It was one of the most distinguishing features in the character of Sodom [Note: Eze 16:49<\/span>.]. The professing people of God also were led captive by it. And were brought thereby under his just and heavy displeasure. We shall make some observations upon,<\/p>\n I.<\/p>\n The prevalence of this sin<\/p>\n The state of Israel was not peculiar to that nation. Human nature is in all ages the same. Nor does pride manifest itself more strongly any where than amongst ourselves,<\/p>\n 1.<\/p>\n Nationally<\/p>\n [There is no nation that boasts more of its privileges, or that acknowledges less the hand of God in them, than Britain. If judgments come, we impute them to the misconduct of our government; and if success be vouchsafed to us, we ascribe it to our own skill in arts, or prowess in arms. And though confessedly our sins are manifold, no one thinks of national humiliation: so truly may it be said of us, as it was of Israel, Our pride testifies to our face; and we do not return to the Lord our God, nor seek him for all this [Note: Hos 7:10<\/span>.].]<\/p>\n 2.<\/p>\n Personally<\/p>\n [Behold the careless sinner<\/em>. What determined opposition is there in the hearts of many to the authority of God! They will not submit to his light and easy voke. If required to obey, they object to the command itself as severe and impracticable. If warned of the consequences of their disobedience, they make light of all Gods threatenings. If urged to receive the Gospel salvation, they deride it as foolishness [Note: 1Co 2:14<\/span>.]. The language of their heart is, Who is Lord over us? We know not the Lord; neither will we obey his voice [Note: Psa 12:4<\/span>. <\/span>Exo 5:2<\/span>.]. That this proceeds from pride, there can be no doubt. God himself traces such conduct to this<\/em>, as its proper source and principle [Note: Psa 10:4-5<\/span>.]. And doth not this testify to the face of many amongst us? Is not this the conduct which almost universally obtains? Yea, are not we<\/em> sensible that it too justly describes, if not our present, yet certainly our former, state?<\/p>\n Behold also the self-righteous formalist<\/em>. Persons of this description have kept themselves free from gross enormities, or perhaps have reformed their conduct after having given the rein to all their appetites; but their pride rises in proportion to their fancied attainments. They look with contempt on others who are openly immoral [Note: Isa 65:5<\/span>.], and bless themselves that they are not as other men [Note: Luk 18:9<\/span>; Luk 18:11<\/span>.]: meanwhile they feel not the plague of their own heart. They deny the representation which the Scripture gives of their fallen state [Note: Rev 3:17<\/span>.]. They cannot endure to think themselves deserving of Gods wrath, nor will they submit to be saved by the righteousness of God [Note: Rom 10:3<\/span>.]: and whence does all this originate? Surely pride and self-exaltation are properly pointed out as the spring from whence it flows [Note: Luk 18:14<\/span>.]: yet doth not this disposition also lamentably prevail? Doth it not testify to the face of some whom we are now addressing? Are there not some amongst ourselves who trust in their own wisdom, strength, and righteousness, instead of fleeing to Christ as blind, helpless, hopeless creatures? some also, who are too proud to accept salvation on the footing of publicans and harlots? yea, and some too, who will rather perish in their sins, than seek to have them purged away in the Redeemers blood?<\/p>\n I am grieved to add, Behold also many religious professors<\/em>. None are more puffed up with pride than some who would be thought followers of the lowly Jesus. They are conceited of their knowledge, and will bear with none who do not pronounce their shibboleth. They profess indeed to believe that their hearts are deceitful and desperately wicked; yet they will never listen to instruction or reproof: nor can they be persuaded to deny their own will in any thing for the good of others. None are more ready than these to set up themselves in opposition to all constituted authorities. St. Jude speaks of them as murmurers and complainers, as despising dominion and speaking evil of dignities [Note: Jude, ver. 8, 16.]. Nor are there any people under heaven to whom Solomons description of the proud man may be more fitly applied [Note: Pro 30:12-13<\/span>.]. Alas! does not this spirit also testify to the face of many? Perhaps there scarce ever was a period or a nation where such spurious religion prevailed in so great a degree. Surely it may well be numbered among the most heinous sins of this favoured land.]<\/p>\n Having followed the sin of Israel, what can we expect but to participate in,<\/p>\n II.<\/p>\n The judgment denounced against it<\/p>\n To fall must certainly import some heavy judgment. This threatening was not fully accomplished but in the utter destruction of the Jewish nation. Nor can we hope to escape the displeasure of God while we harbour in our hearts an evil that is so offensive to him But whatever occurs to us as a nation, the proud individually shall surely be dealt with according to their desertsFuente: 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
2. Pride their continual sin.
3. Pride their destructive sin.<\/p>\n
2. When not sought with a pure motive;
3. When sought in slavish fear;
4. When sought too late. When the judgments of God are drawing near fear impels the most reluctant and the most reprobate to seek God; but the words of Christ prove trueYe shall seek me, and shall not find me; and where I am, thither ye cannot come. God waits long for sinners: He threatens long before he strikes: He strikes and pierces in lesser degrees and with increasing severity, before the final blow comes. In this life he places man in a new state of trial even after his first judgments have fallen upon the sinner. But the general rule of his dealings is this; that when the time of each judgment is actually come, then as to that<\/em> judgment it is too late to pray. It is not<\/em> too late for other mercy or for final forgiveness, so long as mans state of probation lasts; but it is too late as to this one. And thus each judgment in time is a picture of the eternal judgment, when the day of mercy is past for ever to those who have finally in this life hardened themselves against it [Pusey<\/em>].<\/p>\n
2. When they pray and do not labour;
3. When the outward performance does not agree with the inward condition. In the sanctuary they are often one thing, in daily life another. Measure not men by Sundays, says Fuller, without regarding what they do all the week after.
1. He that serves God with the body, without the soul, serves God deceitfully.
2. He that serves God with the soul, without the body, when both can be conjoined, doth the work of the Lord deceitfully.
3. They are deceitful in the Lords work that reserve one faculty for sin, or one sin for themselves, or one action to please their appetite and many for religion.
4. And they who think God sufficiently served with abstaining from evil, and converse not in the acquisition and pursuit of holy charity and religion [Jer. Taylor<\/em>].<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THE DANGER OF PRIDE<\/strong><\/p>\n
This must be said of us as a nation
[We see at this moment the judgments executing upon other nations (France, Belgium, Poland, Russia) and can we hope that the cup shall not be put into our hands? Who can tell what a storm is gathering over us, or what ruin may ensue from the acts of our Government this very week [Note: June 19, 1831.]? Yet how few are crying to God as the occasion requires!]<\/p>\n
[They will most generally fall in this world<\/em>. In their own conceit their mountain stands so strong as to bid defiance to every assault. They think that they shall never be moved [Note: Psa 30:6-7<\/span>.]. But how irresistibly have the haughtiest monarchs been hurled from their throne [Note: Dan 5:20<\/span>; Dan 5:23<\/span>.]! How speedily have even the most powerful empires been brought to desolation [Note: Eze 28:2<\/span>; Eze 28:6<\/span>; Eze 28:8<\/span>. Isa 14:12-15<\/span>.]! How instantaneously have Gods judgments often marked the heinousness of this sin [Note: 2Ch 32:25<\/span>. <\/span>Act 12:23<\/span>.]! If they be exalted for a time they are almost invariably brought low at last [Note: Psa 73:6<\/span>; Psa 73:9<\/span>; Psa 73:18<\/span>;