Hosea 7
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
When I would have healed Israel - As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed. The thief cometh in - Their own princes spoil them. The troop of robbers spoileth without - The Assyrians, under different leaders, waste and plunder the country.
Open source ↗REPROOF OF ISRAEL. (Hos. 7:1-16) Probably delivered in the interreign and civil war at Pekah's death; for Hos 7:7, "all their kings . . . fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Hos 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [MAURER]. I would have healed Israel--Israel's restoration of the two hundred thousand Jewish captives at God's command (Ch2 28:8-15) gave hope of Israel's reformation [HENDERSON]. Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief cometh in (indoors stealthily), and the troop of robbers spoileth without" (out-of-doors with open violence).
Open source ↗When I would have healed Israel,.... Or rather, "when I healed Israel" (k); for this is not to be understood of a velleity, wish, or desire of healing and saving them, as Jarchi; nor of a bare attempt to do it by the admonitions of the prophets, and by corrections in Providence; but of actual healing them; and by which is meant, not healing them in a spiritual and religious sense, as in Hos 6:1; but in a political sense, of the restoring of their civil state to a more flourishing condition; which was done in the times of Jeroboam the son of Joash, as Kimchi rightly observes; who restored the coast of Israel, from the entering of Hamath, unto the sea of the plain, Kg2 14:25; then the iniquity of Ephraim was discovered, and the wickedness of Samaria; some refer this to the times of Jeroboam the first, and that the sense is, that the Lord having cured Israel of the idolatry introduced by Solomon, quickly a new scene of idolatry broke out in Ephraim, or the ten tribes, of which Samaria was the metropolis; for Jeroboam soon set up the calves at Dan and Bethel to be worshipped; but it does not appear that Israel was corrupted with the idolatry of Solomon, and needed a cure then; nor was Samaria built in Jeroboam's time: others apply it to the times of Jehu, who, though he slew the worshippers of Baal, and broke his images, and destroyed him out of Israel, yet retained the worship of the calves at Dan and Bethel, Kg2 10:25; so, though they were healed of one sort of idolatry, another prevailed. It is right, in both these senses, that the iniquity of Ephraim, and wickedness or wickednesses of Samaria, are taken for the idolatrous worship of the golden calves; but then it respects the times of Jeroboam the second, the son of Joash, in whose days Israel was prosperous; and yet th…
Open source ↗In the first strophe (Hos 7:1-7) the exposure of the moral depravity of Israel is continued. Hos 7:1. "When I heal Israel, the iniquity of Ephraim, reveals itself, and the wickedness of Samaria: for they practise deceit; and the thief cometh, the troop of robbers plundereth without. Hos 7:2. And they say not in their heart, I should remember all their wickedness. Now their deeds have surrounded them, they have occurred before my face. Hos 7:3. They delight the king with their wickedness, and princes with their lies." As the dangerous nature of a wound is often first brought out by the attempt to heal it, so was the corruption of Israel only brought truly to light by the effort to stem it. The first hemistich of Hos 7:1 is not to be referred to the future, nor is the healing to be understood as signifying punishment, as Hitzig supposes; but the allusion is to the attempts made by God to put a stop to the corruption, partly by the preaching of repentance and the reproofs of the prophets, and partly by chastisements designed to promote reformation. The words contain no threatening of punishment, but a picture of the moral corruption that had become incurable. Here again Ephraim is not the particular tribe, but is synonymous with Israel, the people or kingdom of the ten tribes; and Samaria is especially mentioned in connection with it, as the capital and principal seat of the corruption of morals, just as Judah and Jerusalem are frequently classed together by the prophets. The lamentation concerning the incurability of the kingdom is followed by an explanatory notice of the sins and crimes that are openly committed. Sheqer, lying, i.e., deception both in word and deed towards God and man, theft and highway robbery and not fear of the vengeance of God. "Accedit ad haec facin…
Open source ↗Some take away the last words of the foregoing chapter, and make them the beginning of this: "When I returned, or would have returned, the captivity of my people, when I was about to come towards them in ways of mercy, even when I would have healed Israel, then the iniquity of Ephraim (the country and common people) was discovered, and the wickedness of Samaria, the court and the chief city." Now, in these verses, we may observe, I. A general idea given of the present state of Israel, Hos 7:1, Hos 7:2. See how the case now stood with them. 1. God graciously designed to do well for them: I would have healed Israel. Israel were sick and wounded; their disease was dangerous and malignant, and likely to be fatal, Isa 1:6. But God offered to be their physician, to undertake the cure, and there was balm in Gilead sufficient to recover the health of the daughter of his people; their case was bad, but it was not desperate, nay, it was hopeful, when God would have healed Israel. (1.) He would have reformed them, would have separated between them and their sins, would have purged out the corruptions that were among them, by his laws and prophets. (2.) He would have delivered them out of their troubles, and restored to them their peace and prosperity. Several healing attempts were made, and their declining state seemed sometimes to be in a hopeful way of recovery; but their own folly put them back again. Note, If sinful miserable souls be not healed and helped, but perish in their sin and misery, they cannot lay the blame on God, for he both could and would have healed them; he offered to take the ruin under his hand. And there are some special seasons when God manifests his readiness to heal a distempered church and nation, now and then a hopeful crisis, which, if carefully watch…
Open source ↗7:1-2 I want to heal Israel: God’s overwhelming desire was to heal Israel’s harlotry (see 14:4) and restore her to right relationship with him, but she was filled with liars, thieves, and bandits. • The Israelites might have thought that the Lord was unaware of their sins, but he was watching them, and he saw everything they did.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
רָפָא (râphâʼ, H7495) — properly, to mend (by stitching), i.e. (figuratively) to cure יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory גָּלָה (gâlâh, H1540) — to denude (especially in a disgraceful sense); by implication, to exile (captives being… רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) שֹׁמְרוֹן (Shômᵉrôwn, H8111) — Shomeron, a place in Palestine פָּעַל (pâʻal, H6466) — to do or make (systematically and habitually), especially to practise שֶׁקֶר (sheqer, H8267) — an untruth; by implication, a sham (often adverbial) גַּנָּב (gannâb, H1590) — a stealer בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) גְּדוּד (gᵉdûwd, H1416) — a crowd (especially of soldiers) פָּשַׁט (pâshaṭ, H6584) — to spread out (i.e. deploy in hostile array); by analogy, to strip (i.e. unclothe,… חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) לֵבָב (lêbâb, H3824) — the heart (as the most interior organ); זָכַר (zâkar, H2142) — properly, to mark (so as to be recognized), i.e. to remember; by implication, to mention;… רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) מַעֲלָל (maʻălâl, H4611) — an act (good or bad) סָבַב (çâbab, H5437) — to revolve, surround, or border; used in various applications, literally and figuratively פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Open source ↗מֶלֶךְ (melek, H4428) — a king שָׂמַח (sâmach, H8055) — probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome רַע (raʻ, H7451) — bad or (as noun) evil (natural or moral) שַׂר (sar, H8269) — a head person (of any rank or class) כַּחַשׁ (kachash, H3585) — literally a failure of flesh, i.e. emaciation; figuratively, hypocrisy
Open source ↗נָאַף (nâʼaph, H5003) — to commit adultery; figuratively, to apostatize תַּנּוּר (tannûwr, H8574) — a fire-pot בָּעַר (bâʻar, H1197) — to kindle, i.e. consume (by fire or by eating); to be(-come) brutish אָפָה (ʼâphâh, H644) — to cook, especially to bake שָׁבַת (shâbath, H7673) — to repose, i.e. desist from exertion; used in many implied relations (causative,… עוּר (ʻûwr, H5782) — to wake (literally or figuratively) לוּשׁ (lûwsh, H3888) — to knead בָּצֵק (bâtsêq, H1217) — dough (as swelling by fermentation) חָמֵץ (châmêts, H2556) — to be pungent; i.e. in taste (sour, i.e. literally fermented, or figuratively, harsh), in…
Open source ↗יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… מֶלֶךְ (melek, H4428) — a king שַׂר (sar, H8269) — a head person (of any rank or class) חָלָה (châlâh, H2470) — properly, to be rubbed or worn; hence (figuratively) to be weak, sick, afflicted; or… חֵמָה (chêmâh, H2534) — heat; figuratively, anger, poison (from its fever) יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication מָשַׁךְ (mâshak, H4900) — to draw, used in a great variety of applications (including to sow, to sound, to prolong,… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), לָצַץ (lâtsats, H3945) — to deride
Open source ↗קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… תַּנּוּר (tannûwr, H8574) — a fire-pot אָרַב (ʼârab, H693) — to lurk אָפָה (ʼâphâh, H644) — to cook, especially to bake יָשֵׁן (yâshên, H3463) — sleepy לַיִל (layil, H3915) — properly, a twist (away of the light), i.e. night; figuratively, adversity בֹּקֶר (bôqer, H1242) — properly, dawn (as the break of day); generally, morning בָּעַר (bâʻar, H1197) — to kindle, i.e. consume (by fire or by eating); to be(-come) brutish לֶהָבָה (lehâbâh, H3852) — {a flash; figuratively, a sharply polished blade or point of aweapon} אֵשׁ (ʼêsh, H784) — fire (literally or figuratively)
Open source ↗חָמַם (châmam, H2552) — to be hot (literally or figuratively) תַּנּוּר (tannûwr, H8574) — a fire-pot אָכַל (ʼâkal, H398) — to eat (literally or figuratively) שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… מֶלֶךְ (melek, H4428) — a king נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of…
Open source ↗אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory בָּלַל (bâlal, H1101) — to overflow (specifically with oil.); by implication, to mix; to fodder עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… עֻגָּה (ʻuggâh, H5692) — an ash-cake (as round) הָפַךְ (hâphak, H2015) — to turn about or over; by implication, to change, overturn, return, pervert
Open source ↗זוּר (zûwr, H2114) — to turn aside (especially for lodging); hence to be aforeigner, strange, profane;… אָכַל (ʼâkal, H398) — to eat (literally or figuratively) כֹּחַ (kôach, H3581) — vigor, literally (force, in a good or a bad sense) or figuratively (capacity, means,… יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… שֵׂיבָה (sêybâh, H7872) — old age זָרַק (zâraq, H2236) — to sprinkle (fluid or solid particles)
Open source ↗גָּאוֹן (gâʼôwn, H1347) — {arrogance or majesty; by implication, (concretely) ornament} יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… בָּקַשׁ (bâqash, H1245) — to search out (by any method, specifically in worship or prayer); by implication, to…
Open source ↗אֶפְרַיִם (ʼEphrayim, H669) — Ephrajim, a son of Joseph; also the tribe descended from him, and its territory פָּתָה (pâthâh, H6601) — to open, i.e. be (causatively, make) roomy; usually figuratively (in a mental or moral… יוֹנָה (yôwnâh, H3123) — a dove (apparently from the warmth of their mating) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… מִצְרַיִם (Mitsrayim, H4714) — Mitsrajim, i.e. Upper and Lower Egypt הָלַךְ (hâlak, H1980) — to walk (in a great variety of applications, literally and figuratively) אַשּׁוּר (ʼAshshûwr, H804) — Ashshur, the second son of Shem; also his descendants and the country occupied by them…
Open source ↗יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) פָּרַשׂ (pâras, H6566) — to break apart, disperse, etc. רֶשֶׁת (resheth, H7568) — a net (as catching animals) יָרַד (yârad, H3381) — to descend (literally, to go downwards; or conventionally to a lower region, as the… עוֹף (ʻôwph, H5775) — a bird (as covered with feathers, or rather as covering with wings), often collectively שָׁמַיִם (shâmayim, H8064) — the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds… יָסַר (yâçar, H3256) — to chastise, literally (with blows) or figuratively (with words); hence, to instruct עֵדָה (ʻêdâh, H5712) — a stated assemblage (specifically, a concourse, or generally, a family or crowd) שֵׁמַע (shêmaʻ, H8088) — something heard, i.e. a sound, rumor, announcement; abstractly, audience
Open source ↗אוֹי (ʼôwy, H188) — lamentation; also interjectionally Oh! נָדַד (nâdad, H5074) — properly, to wave to and fro (rarely to flap up and down); figuratively, to rove, flee,… שֹׁד (shôd, H7701) — violence, ravage פָּשַׁע (pâshaʻ, H6586) — to break away (from just authority), i.e. trespass, apostatize, quarrel פָּדָה (pâdâh, H6299) — to sever, i.e. ransom; gener. to release, preserve דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… כָּזָב (kâzâb, H3577) — falsehood; literally (untruth) or figuratively (idol)
Open source ↗זָעַק (zâʻaq, H2199) — to shriek (from anguish or danger); by analogy, (as a herald) to announce or convene… לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… יָלַל (yâlal, H3213) — to howl (with a wailing tone) or yell (with a boisterous one) מִשְׁכָּב (mishkâb, H4904) — a bed (figuratively, a bier); abstractly, sleep; by euphemism, carnal intercourse גּוּר (gûwr, H1481) — properly, to turn aside from the road (for a lodging or any other purpose), i.e. sojourn… דָּגָן (dâgân, H1715) — properly, increase, i.e. grain תִּירוֹשׁ (tîyrôwsh, H8492) — must or fresh grape-juice (as just squeezed out); by implication (rarely) fermented wine סוּר (çûwr, H5493) — to turn off (literal or figurative)
Open source ↗Cross-references
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Woe to them, for they have strayed from Me! Destruction to them, for they have rebelled against Me! Though I would redeem them, they speak lies against Me.
What shall I do with you, O Ephraim? What shall I do with you, O Judah? For your loyalty is like a morning mist, like the early dew that vanishes.
O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were unwilling!
and said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes.
O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were unwilling!
Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another.
“Hear this, O priests! Take heed, O house of Israel! Give ear, O royal house! For this judgment is against you because you have been a snare at Mizpah, a net spread out on Tabor.
Ephraim is joined to idols; leave him alone!
“We tried to heal Babylon, but she could not be healed. Abandon her! Let each of us go to his own land, for her judgment extends to the sky and reaches to the clouds.”
For they have gone up to Assyria like a wild donkey on its own. Ephraim has hired lovers.