Hosea 4:16

Hosea 4:16 continues the description of the corrupt condition. Between 14 and 16 stands a verse containing an appeal to Judah to take warning, and abstain from Israel’s transgressions. The originality of this verse is questioned by many on the same grounds as those mentioned in connection with Hosea 1:7. Others question the originality of 15a, referring 15b to Israel (compare Amos 4:4; Amos 5:5); but if any is denied to Hosea it should probably be the whole verse. As the verse stands at present the thought is that, if Israel is determined to continue in its apostasy, Judah ought to refuse to participate in its corrupt practices.

Play the harlot If original, the context favors a literal interpretation; if secondary, it is quite likely that spiritual harlotry is meant.

Offend Better, with R.V. margin, “become guilty,” by participating in the whoredom. Whether spiritual or physical, this was committed at the sanctuaries (13, 14); therefore Judah is admonished to remain away from them.

Gilgal See on Amos 4:4.

Beth-aven The name of a place southeast of Beth-el (Joshua 7:2; 1 Samuel 13:5); but Amos 4:4; Amos 5:5, make it more than probable that the prophet is thinking of Beth-el, the chief sanctuary of the northern kingdom. Its name means house of God; it is such no longer; therefore the prophet substitutes the other name meaning, house of vanity, or wickedness. On Beth-el see Amos 3:14. Nor swear, [“As”]

Jehovah liveth The common formula of an oath (Deuteronomy 6:13; Deuteronomy 10:20; 1 Samuel 14:39, etc.). To swear by the name of Jehovah is ordered in Deuteronomy; it is hardly likely, therefore, that the words of Hosea are to be understood as an attempt to abolish the formula entirely. What the prophet does deprecate are the oaths sworn by Jehovah in connection with the corrupt practices at Beth-el and Gilgal (Amos 8:14). What under normal conditions would be perfectly proper, under present conditions has become an abomination. Chiefly in view of Amos 5:5; Amos 8:14, several commentators suggest that Beer-sheba, the third sanctuary mentioned by Amos, was either read here originally or, at least, implied: “Nor swear at Beer-sheba, As Jehovah liveth.”

Hosea 4:16 does not connect with 15, but with 14, unless 15a is omitted and 15b is understood as addressed to Israel; at any rate, 16 continues the description of Israel’s depravity.

For Better, verily, surely (G.-K., 148d).

Israel slideth back as a backsliding heifer R.V., “Israel hath behaved himself stubbornly, like a stubborn heifer”; or simply, Israel is stubborn, like a stubborn heifer. Israel absolutely refuses to submit to the divine purpose (Deuteronomy 32:15).

Now Jehovah will feed them as a lamb in a large place Understood commonly as a threat. “As Israel would not submit to the yoke of the divine law, it should have what it desired. God would feed it like a lamb which, being in a wide field, becomes a prey of the wolves and wild beasts” (Keil). Similarly Delitzsch, “Jehovah will find means to make the obstinate heifer which will not wear the yoke quiet as a lamb; and the heifer which will not plow the fields of its own country shall roam like a tame lamb the wide plains of strangers.” A serious objection to this rendering is that large place everywhere else is a symbol of prosperity (Isaiah 30:23; Psalms 18:19; Psalms 31:8, etc.). The difficulty disappears if the clause is translated as a rhetorical question or exclamation: “(This being so) shall now Jehovah feed them as a lamb in a large place?” Answer, Certainly not. Or, as Cheyne renders with some freedom, “Israel is a stubborn heifer; how then should it expect to be treated kindly as a lamb?”

What its treatment shall be is stated in Hosea 4:17. Marti omits the words entirely; Hosea 4:17 he abbreviates; in 18a he alters the text so that 16, 17, 18a read, “For Israel hath behaved himself stubbornly, like a stubborn heifer; Ephraim is joined to idols, a company of drunkards.” These changes are unwarranted.

Ephraim Israel. Ephraim was the most prominent tribe of the north (Hosea 13:1).

Joined to idols Is so bound up with its idols that it cannot give them up (Isaiah 44:11). Nominally Israel retained Jehovah worship, but it appropriated so many heathen elements that to Hosea it appeared to be idolatry.

Let him alone The speaker is Jehovah (compare Hosea 4:12; Hosea 4:14); the one addressed can only be the prophet, not Judah; he is to leave Israel to its fate, since nothing can be done with or for it (2 Samuel 16:11; 2 Kings 23:18). LXX. offers a text which may be rendered either “which (the idols) he (Ephraim) made for himself stumbling-blocks,” or simply, “he made for himself stumbling-blocks.” Whether this represents the original it is difficult to say, the present Hebrew text gives good sense.