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
간결 절별 전권 개혁주의 주석
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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 5 Introduction
This chapter begins with threatening the Israelites for ensnaring the people to idolatry by their sacrifices and other rites on Mizpah and Tabor, Hosea 5:1-5. Their sacrifices, however costly, are declared to be unacceptable, Hosea 5:6; and their substance is devoted to the locust, Hosea 5:7. Nor is judgment to stop here. The cities of Judah are called upon, in a very animated manner, to prepare for the approach of enemies. Benjamin is to be pursued; Ephraim is to be desolate; and all this is intimated to Israel, that they may by repentance avert the judgment, Hosea 5:8, Hosea 5:9. The following verses contain farther denunciations, Hosea 5:10-13, expressed in terms equally terrible and sublime, Hosea 5:14. The Lord afflicts not willingly the children of men; he visits them with temporal calamities that he may heal their spiritual malady, Hosea 5:15.
INTRODUCTION TO Hosea 5
The design of this chapter is to expose the sins of Israel and of Judah, and to declare the judgment of God upon them for them. Men of all ranks in Israel are summoned to attend to the charge brought against then, and the sentence on them, Hosea 5:1. The charge exhibited is, that they were guilty of in, hating men to the slaughter of idolatrous sacrifices, though they had been sufficiently rebuked and corrected, Hosea 5:1; of both corporeal and spiritual adultery, whereby they were defiled, and which was well known to the Lord, Hosea 5:3; of obstinate persistence in impenitence, owing to the efficacy of an unclean spirit in them, and their want of the knowledge of God, Hosea 5:4; of open pride, which stared them in the face, and for which they fell into calamities, and Judah with them, and should not be able with all their sacrifices to find favour with God, who had withdrawn himself from them, Hosea 5:5; also of treacherous dealing with the Lord by their spiritual adultery, and begetting strange children, Hosea 5:7; next their punishment is denounced, of which notice was to be given them by the sound of the trumpet, as an alarm of war, or as calling for mourning, Hosea 5:8; since Ephraim would become desolate, of which notification had been made among the tribes, Hosea 5:9; and wrath would be poured out in great abundance on the princes of Judah, who were very wicked men, Hosea 5:10; and Ephraim would be oppressed and broken by the judgment of God, who would be as a moth unto them, and also rottenness to Judah, because they followed the commandments of men, Hosea 5:11; and, what was still more provoking, when they were sensible of their calamities and distresses, they sought not help from the Lord, but from men that could do them no good; and therefore he threatens to be as a devouring lion to them, Hosea 5:13; and yet the chapter concludes with a promise of the conversion of these people, after the Lord had dealt with them in an angry manner, Hosea 5:15.
V.
The prophet now addresses himself more definitely to the priests and royal house of Israel, at the commencement of the reign of Pekah.
Interlacing descriptions of guilt and punishment
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ho 5:1-5.
Ho 5:1-5.
GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS.
Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
1. the king--probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.
judgment is towards you--that is, threatens you from God.
ye have been a snare on Mizpah . . . net . . . upon Tabor--As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [JEROME]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.
Hear ye this, O ye priests - God, with the solemn threefold summons, arraigns anew all classes in Israel before Him, not now to repentance but to judgment. Neither the religious privileges of the priests, nor the multitude of the people, nor the civil dignity of the king, should exempt any from God's judgment. The priests are, probably, the true but corrupted priests of God, who had fallen away to the idolatries with which they were surrounded, and, by their apostasy, had strengthened them. The king, here first mentioned by Hosea, was probably the unhappy Zechariah, a weak, pliant, self-indulgent, drunken scoffer , who, after eleven years of anarchy, succeeded his father, only to be murdered.
For judgment is toward you - Literally, "the judgment." The kings and the priests had hitherto been the judges; now they were summoned before Him, who is the Judge of judges, and the King of kings. To teach the law was part of the priest's office; to enforce it, belonged to the king. The guilt of both was enhanced, in that they, being so entrusted with it, had corrupted it. They had the greatest sin, as being the seducers of the people, and therefore have the severest sentence. The prophet, dropping for the time the mention of the people, pronounces the judgment on the seducers.
Because ye have been a snare on Mizpah - Mizpah, the scene of the solemn covenant of Jacob with Laban, and of his signal protection by God, lay in the mountainous part of Gilead on the East of Jordan. Tabor was the well-known Mountain of the Transfiguration, which rises out of the midst of the plain of Jezreel or Esdraelon, one thousand feet high, in the form of a sugar-loaf. Of Mount Tabor it is related by Jerome, that birds were still snared upon it. But something more seems intended than the mere likeness of birds, taken in the snare of a fowler. This was to be seen everywhere; and so, had this been all, there hath no ground to mention these two historical spots. The prophets has selected places on both sides of Jordan, which were probably centers of corruption, or special scenes of wickedness. Mizpah, being a sacred place in the history of the patriarch Jacob Genesis 31:23-49, was probably, like Gilgal and other sacred places, desecrated by idolatry. Tabor was the scene of God's deliverance of Israel by Barak Judges 4. There, by encouraging idolatries, they became hunters, not pastors, of souls Ezekiel 13:18, Ezekiel 13:20. There is an old Jewish tradition , that lyers-in-wait were set in these two places, to intercept and murder those Israelites, who would go up to worship at Jerusalem. And this tradition gains countenance from the mention of slaughter in the next verse.
Hear ye this, O priests - A process is instituted against the priests, the Israelites, and the house of the king; and they are called on to appear and defend themselves. The accusation is, that they have ensnared the people, caused them to practice idolatry, both at Mizpah and Tabor. Mizpah was situated beyond Jordan; in the mountains of Gilead; see Judges 11:29. And Tabor was a beautiful mountain in the tribe of Zebulum. Both these places are said to be eminent for hunting etc., and hence the natural occurrence of the words snare and net, in speaking of them.
The scope of this chapter is the same with that of the foregoing chapter, to discover the sin both of Israel and Judah, and to denounce the judgments of God against them. I. They are called to hearken to the charge, Ho 5:1,8. II. They are accused of many sins, which are here aggravated. 1. Persecution, Ho 5:1,2. 2. Spiritual whoredom, Ho 5:3,4. 3. Pride, Ho 5:5. 4. Apostasy from God, Ho 5:7. 5. The tyranny of the princes, and the tameness of the people in submitting to it, Ho 5:10,11. III. They are threatened with God's displeasure for their sins; he knows all their wickedness (Ho 5:3) and makes known his wrath against them for it, Ho 5:9. 1. They shall fall in their iniquity, Ho 5:5. 2. God will forsake them, Ho 5:6. 3. Their portions shall be devoured, Ho 5:7. 4. God will rebuke them, and pour out his wrath upon them, Ho 5:9,10. 5. They shall be oppressed, Ho 5:11. 6. God will be as a moth to them in secret judgments (Ho 5:12) and as a lion in public judgments, Ho 5:14. IV. They are blamed for the wrong course they took under their afflictions, Ho 5:13. V. It is intimated that they shall at length take a right course, Ho 5:15. The more generally these things are expressed of so much the more general use they are for our learning, and particularly for our admonition.