Hosea 6

The three first verses of this chapter should have been joined to the fifth, as was observed in the Argument of that chapter: in the following verses God complains of their incorrigibleness, and threatens his judgments as a just consequent of their sins-. [CJIA?. VXIi any mercy or favour, since there is nothing of true or solid goodness to bo found in you? Vcr. 5. Therefore have I hewed them by the prophets; I have slain them by the tvords of my mouth.] The verb rendered hewed, signifies likewise to cut off, or destroy. (See Isa. li. 9.) The prophets are said to do things, when they declare God’s purpose of doing thcin. (See Jcr. i. 10. v. 14. Ezck. xliii. 3.) God’s word is described as sharper than stood, both in a literal and a metaphorical sense, for idolatry. (Sco iv. 12—14.) Vcr. 11. Also, O Judah, he hath set a harvest for thee, &c] Or, A harvest is appointed for thee; the active is used for the impersonal: (sec the note upon Isa. xliv. 18.) t. e t thou hast made thyself ripe for destruction. (Compare Jcr. li. 33. Joel iii. 13. Micah iv. 12. Rev. xiv. 15.) Wlien I returned the captivity of my people.] The sense a two-edged sword, Hcb’. iv. 12. Rev. i. 16. because his * would be plainer if the words were rendered, When I judgments denounced by his messengers are like the senj would have turned away the captivity of my people: when tence of a judge, which shall be certainly followed with execution. And thy judgments are as the light when it goeth forth.] Thou wilt make the justice of thy judgments, O God, appear as clear as the light of the rising sun. It is frequent in the Hebrew language to change the discourse from tho first to the second or third person.

Hosea 6:1

\jOME, let us return unto the Lord, &c. A form of supplication which the prophet dictates to them, as very proper for the occasion. (Compare xiv. 2.) The LXX. add the word Xtyovng, saying, to the end of the foregoing verse. He has torn, and he will heal us, &c] The same God that punisheth us, can only remove his judgments, and shew us mercy. (Compare Deut. xxxii. 39. 1 Sam. ii. 6.) The expression, he has torn, relates to what is said, v. 14.

Hosea 6:2

After two days he will revive us; in the third day he will raise us up, &c. A deliverance from such miseries or calamities, from whence men despair of a recovery, is often represented as restoring them to life after death. (See Psal. xxx. 3. lxxi. 20. lxxxvi. 13.) Particularly the restoration of the Jewish nation is often described, as if it were anew life from the dead: see the note upon Ezek. xxxvii. 11. Two or three in Scripture denotes a small number: (sec Isa. xvii. 6. Matt, xviii. 20.) accordingly here it signifies a short space of time. (Compare Luke xiii. 32, 33.) Dr. Wells thinks the words primarily foretell Hezekiah’s recovery from his dangerous sickness on the third day: (2 Kings xx. 5.) but it is certain, taking the expression in its true and natural sense, it is a plain prediction of our Lord’s resurrection, and referred to by St. Paul as a proof of it, 1 Cor. xv. 4. The prophets when they predicted temporal deliverances, were often carried out beyond themselves and their first subject, if I may so express it, to foretell the more signal mercies relating to the times of the gospel.

Hosea 6:3

Then shall we know, ifwefollotv on to know the Lord. God will bless our sincere endeavours to know his will with a proportionable success. (Compare Isa. liv. 13.) His going forth is prepared as the morning, &c] The comforts of the gospel are here expressed by hyo things, which are very proper to enliven and exhilarate our spirits, a fair morning, and a kindly season, wherein the earth plentifully yields her increase, by a due intermixture of rain and sunshine. (Compare 2 Sam. xxiii, 4, and see the note upon ii. 22.) Concerning the former and the latter rain, see the note upon Joel ii. 23.

Hosea 6:4

O Ephraim, what shall 1 do to thee? O Judah, what shall I do to thee?. Or rather, What shall I do for thee? (See x. 3.) How can I shew cither Israel or Judah

Hosea 6:6

For I desired mercy, and not sacrifice, &c. i. e. Rather than sacrifice; I am better pleased with true goodness, than with the cxactest observance of the external duties of religion, unless they proceed from a sincere principle of obedience. (See Micah vi. 6—8.) The Jews uso to express comparisons by negatives, or rejecting tho thing less worthy: so we are to understand that expression of the prophet Joel, (ii. 13.) Rend your heart, and not your garments: and those words of Christ, (John vi.27.) Labour not for the meat which perisheth, but for that whichendureth to everlasting life; i. e. for this rather than the former: and that text of St. Peter, (1 Pet. iii. 3, 4.) Whose adorning, let it not be the outward adorning of plaiting the hair, or tcearing gold; but let it be the hidden man of the heart.

Hosea 6:7

But they, like men [Hebrew, like Adam. , have transgressed the covenant.] Which I solemnly contracted with them; just as Adam did in Paradise. There they have dealt treacherously against me.] In that very instance of my loving-kindness, they made me most unsuitable returns. (See v. 7.)

Hosea 6:8

Gilead is a city of them that work iniquity, and is polluted with blood. The iniquity which Gilead is here accused of is, probably, idolatry, as appears by comparing this verse with xii. 11. The Hebrew word aven, used in both places, frequently signifies so: and the blood which is said to be polluted with, may mean the blood of their children which they sacrificed to Moloch. Dr. Wells interprets the verse of those Gileadites who assisted Pckah in the murder of Pekahiah, 2 Kings xv. 25. The Hebrew phrase translated here polluted with blood, literally signifies with bloody footsteps, being taken from such who are found with their shoes stained with the blood they have shed. (Compare 1 Kings ii. 5.)

Hosea 6:9

And as troops of robbers wait for a man, so the company of priests murder in the way by consent. Tho word cohanim, priests, docs likewise signify princes: (see v. 1.) who are often reproved by the prophets as guilty of great injustice and oppression. (Sec Ezck. xxii. 27. Zcph. iii. 3.) For they commit lewdness.] Or, enormity: as the margin reads to a better sense.

Hosea 6:10

I have seen a horrible thing in the house of Israel. Such an apostacy from God as cannot be mentioned without horror. (Compare Jcr. ii. 11, 15. v. 30.) There is the whoredom of Ephraim.] This may be undcr- I would, upon their repentance, have averted my judgments, which will end in their captivity. Tho Hebrew language wants the potential mood, which is supplied by the tenses of the indicative.