King James Version
Hosea 5
15 verses with commentary
Judgment on Israel and Judah
Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.
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The summons 'Hear this, O priests; listen, O house of Israel; give ear, O house of the king' calls all leadership to account: religious (priests), tribal (Israel collectively), and political (royal house). 'For the judgment is toward you' (ki lakem ha-mishpat) announces God's legal proceeding against them. The specific charge: 'you have been a snare at Mizpah and a net spread on Tabor'—geographic locations where leaders should have guided people to God but instead trapped them in sin. Mizpah was Saul's coronation site and Tabor a Levitical city; both became centers of false worship. Leaders entrusted with spiritual guidance perverted their office into instruments of destruction. This principle applies universally: greater privilege brings greater accountability (Luke 12:48), and unfaithful shepherds face severe judgment (Ezekiel 34, John 10:12-13).
And the revolters are profound to make slaughter, though I have been a rebuker of them all. though: or, and a rebuker: Heb. a correction
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Divine warning to leaders: 'And the revolters are profound to make slaughter, though I have been a rebuker of them all.' The Hebrew is challenging: שַׁחֲטָה שֵׂטִים הֶעְמִיקוּ (shachatah setim he'emiqu)—literally 'the revolters have made deep slaughter' or 'gone deep in corruption.' The imagery suggests deliberate, calculated rebellion—not casual sin but intentional evil. Despite God's continuous rebuke (מוּסָר, musar—discipline/correction), they persist. This demonstrates hardness of heart: correction producing defiance rather than repentance. Isaiah 1:5 asks similarly: 'Why should ye be stricken any more?' Only Christ's regenerating work breaks such hardness, giving new hearts responsive to divine rebuke (Ezekiel 36:26-27).
I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.
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Known to God: 'I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, and Israel is defiled.' The emphatic אֲנִי יָדַעְתִּי אֶפְרַיִם (ani yada'ti Ephraim): 'I, I know Ephraim'—complete divine knowledge despite human attempts to hide sin. The verb יָדַע (yada', 'know') indicates intimate, comprehensive knowledge—not mere awareness but full understanding of motives, actions, consequences. Israel's harlotry (spiritual adultery) and defilement (טָמֵא, tame'—ceremonial/moral impurity) cannot be hidden from omniscient God. This echoes Psalm 139:1-4: 'O LORD, thou hast searched me, and known me.' The terrifying reality: all sin occurs in God's full view (Hebrews 4:13). Yet gospel hope: Christ bore our defilement, making us clean (2 Corinthians 5:21).
They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD. They will: or, Their doings will not suffer them frame: Heb. give
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Shallow repentance insufficient: 'They will not frame their doings to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD.' The Hebrew לֹא יִתְּנוּ מַעַלְלֵיהֶם לָשׁוּב אֶל־אֱלֹהֵיהֶם (lo yittenu ma'alelhem lashuv el-Eloheihem): 'their deeds do not permit them to return to their God.' Sin has created such bondage that repentance becomes impossible apart from divine intervention. The 'spirit of whoredoms' (רוּחַ זְנוּנִים, ruach zenunim) indwelling them prevents turning. They lack true knowledge (יָדַע, yada') of YHWH—the intimate covenant relationship necessary for salvation. This teaches total depravity: sin so corrupts that we cannot even repent without grace (Ephesians 2:1-5). Only Spirit-wrought regeneration enables turning to God (John 3:3-8).
And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.
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Pride's fall: 'And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.' The phrase גְּאוֹן יִשְׂרָאֵל (ge'on Yisrael, 'pride of Israel') testifies עָנָה בְפָנָיו (anah befanav, 'to his face')—pride becomes self-accusatory witness. What they boasted in becomes evidence against them. The consequence: stumbling/falling (כָּשַׁל, kashal) in iniquity. Even Judah, warned to avoid Israel's path (4:15), will fall with them if persisting in identical sin. This demonstrates that presuming on covenant privileges while violating covenant obligations ensures judgment. Pride precedes destruction (Proverbs 16:18). Only humility under God's mighty hand prevents falling (1 Peter 5:6).
They shall go with their flocks and with their herds to seek the LORD; but they shall not find him; he hath withdrawn himself from them.
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Seeking God without turning from idols: 'They shall go with their flocks and with their herds to seek the LORD; but they shall not find him; he hath withdrawn himself from them.' The irony: they seek YHWH with sacrificial animals, maintaining outward worship forms while hearts remain idolatrous. God's response: withdrawal (חָלַץ, chalats—depart, remove Himself). Proper ritual without heart transformation cannot secure divine presence. Isaiah 1:10-15 similarly rejects sacrifices from unrepentant hearts. Jesus quotes Hosea 6:6: 'I will have mercy, and not sacrifice' (Matthew 9:13, 12:7). This teaches that God desires obedience over mere religious performance (1 Samuel 15:22). Only through Christ's once-for-all sacrifice do we access God (Hebrews 10:19-22).
They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.
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Covenant treachery: 'They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.' The verb בָּגַד (bagad, 'dealt treacherously') describes covenant violation—marital infidelity applied to God-Israel relationship. The 'strange children' (בָּנִים זָרִים, banim zarim) may be literally children from mixed marriages or figuratively covenant children raised in idolatry rather than YHWH worship. Either way, generational covenant continuity is broken. The judgment 'a month devour them' suggests swift, sudden destruction—one new moon cycle suffices to consume them. Covenant faithfulness must transmit generationally; failure produces children who don't know God (Judges 2:10). Only through gospel does God adopt spiritual children from every nation (Galatians 3:26-29).
Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Bethaven, after thee, O Benjamin.
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Alarm of judgment: 'Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Beth-aven, after thee, O Benjamin.' The שׁוֹפָר (shofar, ram's horn) at Gibeah and חֲצֹצְרָה (chatsotsrah, silver trumpet) at Ramah signal military alarm—enemy approaching. These towns in Benjamin territory (northern border of Judah) mark invasion route from north. 'After thee, O Benjamin' means 'behind you!'—enemy already past. The ironic call to 'cry aloud at Beth-aven' (scornful name for Bethel, 4:15) warns the very shrine of idolatry. This prophesies Assyrian invasion sweeping south. The alarm call echoes throughout prophetic literature: Joel 2:1, Jeremiah 4:5, Ezekiel 33:1-6. Only Christ, our watchman, gives timely warning of coming judgment (Ezekiel 33:7-9, Hebrews 12:25-29).
Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.
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Certain calamity: 'Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.' The declaration אֶפְרַיִם לְשַׁמָּה תִהְיֶה (Ephraim leshamah tihyeh): 'Ephraim shall be for desolation'—absolute certainty. The 'day of rebuke' (יוֹם תּוֹכֵחָה, yom tokhechah) references coming judgment. God has 'made known that which shall surely be' (הוֹדַעְתִּי נֶאֱמָנָה, hoda'ti ne'emanah)—declared reliable truth. This emphasizes prophetic certainty: God's word accomplishes what it declares (Isaiah 55:11). The warning among 'tribes of Israel' indicates comprehensive proclamation—none can claim ignorance. When divine patience exhausts, declared judgment certainly arrives. Only Christ's substitutionary atonement averts certain judgment for believers (Romans 8:1).
The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.
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Moved boundaries: 'The princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water.' Removing boundary markers (הַסִּיגֵי גְבוּל, hasigei gevul) violated covenant law (Deuteronomy 19:14, 27:17, Proverbs 22:28, 23:10)—stealing land by moving property stones. Judah's leaders, warned to avoid Israel's sin (4:15), instead imitated it. God's response: wrath poured out כַּמַּיִם (kamayim, like water)—abundant, overwhelming. This demonstrates that violating justice while maintaining religious appearance incurs divine judgment. The imagery of boundary removal suggests violating covenant limits God established. Only Christ perfectly upholds divine law (Matthew 5:17), securing righteousness for those who trust Him.
Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.
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Oppression and worthless worship: 'Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment.' The phrase רְצוּץ דָּכוּא מִשְׁפָּט (retsuts dakku mishpat): 'crushed, trampled in judgment.' This occurred because Ephraim 'willingly walked after the commandment' (הוֹאִיל הָלַךְ אַחֲרֵי־צָו, ho'il halakh acharei-tsav)—but which commandment? Not God's but man's (likely Jeroboam's establishment of calf worship, 1 Kings 12:28-33). The Hebrew צָו (tsav) can mean divine command or human tradition. Israel chose human religious innovation over divine revelation. This demonstrates that following false teaching, even zealously, leads to judgment. Only God's Word provides sure foundation (Matthew 7:24-27). Christ alone is the way (John 14:6)—all other paths lead to destruction.
Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness. rottenness: or, a worm
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Divine judgment as consuming disease: 'Therefore will I be unto Ephraim as a moth, and to the house of Judah as rottenness.' God Himself becomes disease: עָשׁ (ash, moth) eating fabric, רָקָב (raqav, rottenness/decay) corrupting wood. These images depict slow, hidden destruction—not sudden catastrophe but gradual decay. The moth larvae consume from within; rot weakens structural integrity invisibly. Similarly, God's judgment works gradually through historical processes—declining prosperity, political instability, moral corruption—until collapse becomes inevitable. This demonstrates that divine judgment isn't always dramatic intervention but often withdrawal allowing natural consequences. Only Christ halts spiritual decay, making all things new (2 Corinthians 5:17, Revelation 21:5).
When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb : yet could he not heal you, nor cure you of your wound. king Jareb: or, the king of Jareb: or, the king that should plead
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Failed alliances: 'When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.' Recognizing illness (חֳלִי, choli) and wound (מָזוֹר, mazor), Israel sought help from Assyria and 'king Jareb' (likely title meaning 'great king' or possibly Jareb is scornful name meaning 'contender'). But political alliances cannot heal spiritual diseases. Human solutions fail for divine problems. Isaiah similarly condemns trusting Egypt rather than God (Isaiah 30:1-3, 31:1-3). Only Christ heals our spiritual wounds (Isaiah 53:5, 1 Peter 2:24). The irony: seeking help from eventual destroyer—Assyria would annihilate northern Israel.
For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.
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God as predator: 'For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.' The escalation from moth/rottenness (v.12) to lion (שַׁחַל, shachal) and young lion (כְּפִיר, kefir) intensifies judgment imagery. God Himself becomes devouring predator. The emphatic repetition אָנֹכִי אָנֹכִי (anokhi anokhi, 'I, even I') stresses divine agency—not Assyria but YHWH Himself executing judgment through historical means. The progression—tear (טָרַף, taraph), depart, carry off, none rescues—depicts complete, irreversible destruction. This terrifying image shows that fighting against God ensures defeat. Yet paradoxically, Christ is also Lion of Judah (Revelation 5:5) who conquers through self-sacrifice, not devouring others but being devoured for others.
I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. acknowledge: Heb. be guilty
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Divine withdrawal unto repentance: 'I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.' God declares withdrawal to 'my place' (מְקוֹמִי, meqomi—likely heaven, or presence), remaining there עַד (ad, until) they acknowledge guilt (אָשַׁם, asham) and seek His face. The phrase 'in their affliction they will seek me early' (בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי, batssar lahem yeshacharuneni—literally 'in distress they will seek me diligently/early') suggests adversity produces desperation driving return to God. This demonstrates God's purpose in judgment: not destruction but repentance. Affliction serves redemptive purpose—suffering intended to produce seeking. Only Christ's finished work makes God permanently accessible (Hebrews 10:19-22), ending need for repeated seeking.