Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Hosea 4 Introduction
The prophet charges his people with their enormous sins, Hosea 4:1, Hosea 4:2; in consequence of which they are threatened with heavy judgments, Hosea 4:3-5. God himself is then introduced complaining of the ignorance and obstinacy of Israel; and as their priests had a large share in the common guilt, it is declared that they shall be visited with a proportionable share of the common ruin, Hosea 4:6-11. The sins of idolatry and divination are then particularly reproved, Hosea 4:12-14; and Judah admonished to beware of these sins, which would leave her rebellious sister Israel helpless and desolate as a lamb in a desert, Hosea 4:15, Hosea 4:16. In the remaining verses the style is varied, but the subject is the same. Ephraim is given up to idolatry, and the necessary consequence declared to be a bitter draught! Immediately we see him bound in the wings of a mighty tempest, and driven as chaff before the wind, either to destruction or captivity, Hosea 4:17-19.
INTRODUCTION TO Hosea 4
This chapter contains a new sermon or prophecy, delivered in proper and express words, without types and figures, as before; in which the people of Israel are summoned to appear at the tribunal of God, to hear the charge brought against them, and the sentence to be pronounced upon them, and which would be executed. They are charged with sins of omission and commission; with want of truth and mercy to men, and with ignorance of God; with swearing, lying, murder, theft, and adultery, Hosea 4:1, the punishment threatened is the sword, famine, and pestilence; which should affect the whole land, and all creatures in it, men, beasts, fowls, and fishes, Hosea 4:3, then the priests and false prophets are threatened with falling into calamities along with the people, and with rejection from their office, and forgetfulness of their posterity, and a taking away their glory from them, because of their striving with the true prophets; their rejection of knowledge; forgetfulness of the law of God; covetousness, adultery, and drunkenness, Hosea 4:4, then the discourse is turned to the people again, who are charged with divination and idolatry, which is spiritual adultery; and therefore, by way of retaliation, their wives and daughters would be left to commit adultery and fornication, Hosea 4:12, and the chapter is concluded with advice to Israel not to tempt Judah to sin; or to Judah not to do the like, after the example of Israel, who were backsliders, idolaters, left of God and alone; guilty of bribery, and the like shameful things, and would be suddenly filled with shame, Hosea 4:15.
IV.
Here commences a new part in the collection of Hosea’s prophecies. The entire chapter is one terrible series of accusations, supporting the severe character of the imagery already employed. It is difficult to assign it to any particular period. It may have been composed during the years that immediately succeeded the reign of Jeroboam II. Ewald divides it into four strophes: Hosea 4:1-5; Hosea 4:6-10; Hosea 4:11-14; Hosea 4:15-19. The first two expand the former part of the reproach conveyed in Hosea 4:1-2; Hosea 4:11-14 point to the licentiousness of Israel; while in Hosea 4:15-19 judgment is pronounced.
Ch. 4. Israel’s gross moral corruption, abetted and increased by his religious guides
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 4:1-19.
Ho 4:1-19.
HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS.
In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in
Ho 4:2
bloodshed and other evils usual in a civil war are specified.
1. Israel--the ten tribes.
controversy--judicial ground of complaint
(Isa 1:18; Jer 25:31; Mic 6:2).
no . . . knowledge of God--exhibited in practice
(Jer 22:16).
Hear the word of the Lord, ye children of Israel - The prophet begins here, in a series of pictures as it were, to exhibit the people of Israel to themselves, that they might know that God did not do without cause all this which He denounced against them. Here, at the outset, He summons, the whole people, their prophets and priests, before the judgment seat of God, where God would condescend, Himself to implead them, and hear, if they had ought in their defense. The title "children of Israel" is, in itself, an appeal to their gratitude and their conscience, as the title "Christian" among us is an appeal to us, by Him whose name we bear. Our Lord says, "If ye were Abraham's children, ye would do the work's of Abraham" John 8:39; and Paul, "let every one that nameth the name of Christ, depart from iniquity" 2 Timothy 2:19.
For the Lord hath a controversy - God wills, in all His dealings with us His creatures, to prove even to our own consciences, the righteousness of His judgments, so as to leave us without excuse. Now, through His servants, He shows people their unrighteousness and His justice; hereafter our Lord, the righteous Judge, will show it through the book of people's own consciences.
With the inhabitants of the land - God had given the land to the children of Israel, on account of the wickedness of these whom He drave out before them. He gave it to them "that they might observe His statutes and keep His laws" (Psalm 105 ult.). He had promised that His "Eyes should always be upon it from the beginning of the year unto the end of the year" Deuteronomy 11:12. This land, the scene of those former judgments, given to them on those conditions (see Deuteronomy 4:1, Deuteronomy 4:40; Deuteronomy 6:21-25, etc.), the land which God had given to them as their God, they had filled with iniquity.
Because there is no truth, nor mercy - "Truth and mercy" are often spoken of, as to Almighty God. Truth takes in all which is right, and to which God has bound Himself; mercy, all beyond, which God does out of His boundless love. When God says of Israel, "there is no truth nor mercy," He says that there is absolutely none of those two great qualities, under which He comprises all His own Goodness. "There is no truth," none whatever, "no regard for known truth; no conscience, no sincerity, no uprightness; no truth of words; no truth of promises; no truth in witnessing; no making good in deeds what they said in words."
Nor mercy - The word has a wide meaning; it includes all love of one to another, a love issuing in acts. It includes loving-kindness, piety to parents, natural affection, forgiveness, tenderness, beneficence, mercy, goodness. The prophet, in declaring the absence of this grace, declares the absence of all included under it. Whatever could be comprised under love, whatever feelings are influenced by love, of that there was nothing.
Nor knowledge of God - The union of right knowledge and wrong practice is hideous in itself; and it must be especially offensive to Almighty God, that His creatures should know whom they offend, how they offend Him, and yet, amid and against their knowledge, choose that which displeases Him. And, on that ground, perhaps, He has so created us, that when our acts are wrong, our knowledge becomes darkened Romans 1:21. The "knowledge of God" is not merely to know some things of God, as that He is the Creator and Preserver of the world and of ourselves. To know things of God is not to know God Himself. We cannot know God in any respect, unless we are so far made like unto Him. "Hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar and the truth is not in him. Every one that loveth is born of' God, and knoweth God. He that loveth not, knoweth not God, for God is love" 1 John 2:3-4; 1 John 4:7-8.
Knowledge of God being the gift of the Holy Spirit, he who hath not grace, cannot have that knowledge. A certain degree of speculative knowledge of God, a bad man may have, as Balaam had by inspiration, and the Pagan who, "when they knew God, glorified Him not as God." But even this knowledge is not retained without love. Those who "held the truth in unrighteousness" ended (Paul says Romans 1:21, Romans 1:18, Romans 1:28) by corrupting it. "They did not like to retain God in their knowledge, and so God gave them over to a reprobate," or undistinguishing mind, that they could not. Certainly, the speculative and practical knowledge are bound up together, through the oneness of the relation of the soul to God, whether in its thoughts of Him, or its acts toward Him. Wrong practice corrupts belief, as misbelief corrupts practice. The prophet then probably denies that there was any true knowledge of God, of any sort, whether of life or faith or understanding or love. Ignorance of God, then, is a great evil, a source of all other evils.
The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.
But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,
Prophets were sent to be reprovers, to tell people of their faults, and to warn them of the judgments of God, to which by sin they exposed themselves; so the prophet is employed in this and the following chapters. He is here, as counsel for the King of kings, opening an indictment against the people of Israel, and labouring to convince them of sin, and of their misery and danger because of sin, that he might prevail with them to repent and reform. I. He shows them what were the grounds of God's controversy with them, a general prevalency of vice and profaneness (Ho 4:1,2), ignorance and forgetfulness of God (Ho 4:6,7), the worldly-mindedness of the priests (Ho 4:8), drunkenness and uncleanness (Ho 4:11), using divination and witchcraft (Ho 4:12), offering sacrifice in the high places (Ho 4:13), whoredoms (Ho 4:14,18), and bribery among magistrates, Ho 4:18. II. He shows them what would be the consequences of God's controversy. God would punish them for these things, Ho 4:9. The whole land should be laid waste (Ho 4:3), all sorts of people cut off (Ho 4:5), their honour lost (Ho 4:7), their creature-comforts unsatisfying (Ho 4:10), and themselves made ashamed, Ho 4:19. And, which is several times mentioned here as the sorest judgment of all, they should be let alone in their sins (Ho 4:17), they shall not reprove one another (Ho 4:4), God will not punish them (Ho 4:14), nay, he will let them prosper, Ho 4:16. III. He gives warning to Judah not to tread in the steps of Israel, because they saw their steps went down to hell, Ho 4:15.