Hosea 5 Study Notes

5:1-2 Verses 1-7 contain a second exhortation directed against the corrupt leaders. House of Israel probably refers to unofficial leaders of society (Jr 2:26). Mizpah and Mount Tabor are described as a snare and a net respectively because of the unauthorized sanctuary at Mizpah (Jr 41:4-6) and a high place on Mount Tabor, where false religion was practiced. The words translated rebels are deeply involved in slaughter stem from unusual Hebrew words. Duane Garrett suggests that the text should perhaps be emended to read, “and a pit they have dug at Shittim” (see textual footnote at Jos 2:1).

5:3-4 Although God knew all about Ephraim, they did not know him (4:1). Israel’s many evil actions (cp. 7:2; 9:15; Dt 28:20; Jdg 2:19; Neh 9:35; Jr 4:18) had so enslaved them to sin that they were unable to repent (Rm 6:16-20).

5:5 This verse probably deals with the upper classes, whose arrogance leads to more sin, which leads to stumbling.

5:6 Although unable to repent (v. 4), Israel sought God’s favor with flocks and herds (1Sm 15:14-15; 2Ch 18:2; Ps 50:7-15). Some people seek the Lord and do not find him because they come with gifts and labor rather than a “broken and humbled heart” (Ps 51:17; see Is 1:10-15; Am 5:21-24).

5:7 Israel’s leaders had produced a generation of illegitimate children who did not know God and were therefore “not my people.” The New Moon refers to the monthly festival held when the moon first appeared. This signaled the beginning of each month, thus establishing the chronology for all the festivals according to the lunar calendar. It was accompanied by trumpets and special offerings of animals, grain, and wine (Nm 28:11-15; Ps 81:3). Rather than grateful celebrations of the Lord’s blessings, Israel had turned all the festivals into hypocritical, idolatrous drains on the economy (Is 1:13-14; Hs 2:11). In return, God would end the feasts with destruction (Am 8:10). The sense may be that with every “new moon” God would send another wave of judgments.

5:8-9 These cities were in Benjamin between Ephraim (the northern kingdom of Israel) and Judah. The battle alarm would be sounded because a battle would be fought there. The outcome would be desolation for Israel (v. 9) and divine fury for Judah (v. 10).

5:10 On the imagery of God’s fury like water, see Is 8:6-10.

5:11 This verse is difficult to translate. Crushed in judgment could be rendered “justice is crushed,” and what is worthless could be rendered “command” or “policy.”

5:12-13 Rot and decay are striking similes for God to use of himself. The term for “rot” can also mean “maggot” or “pus.” It pictures a man whose festering wounds were divinely inflicted. Israel’s efforts to heal these wounds through human means would be futile. This is the first of nine references to Assyria in Hosea.

5:14 The Lord’s power to destroy is contrasted with Assyria’s so-called power to deliver (Duane Garrett).

5:15 My place continues the imagery of God as a lion carrying its prey to its den. This picture of God’s departure is parallel to the message of v. 6.