1“Hear this, you priests!
Pay attention, you Israelites!
Listen, O royal house!
This judgment is against you:
You have been a snare at Mizpah,
a net spread out on Tabor.
2The rebels are deep in slaughter.
I will discipline all of them.
3I know all about Ephraim;
Israel is not hidden from me.
Ephraim, you have now turned to prostitution;
Israel is corrupt.
4“Their deeds do not permit them
to return to their God.
A spirit of prostitution is in their heart;
they do not acknowledge the LORD.
5Israel’s arrogance testifies against them;
the Israelites, even Ephraim, stumble in their sin;
Judah also stumbles with them.
6When they go with their flocks and herds
to seek the LORD,
they will not find him;
he has withdrawn himself from them.
7They are unfaithful to the LORD;
they give birth to illegitimate children.
Now their New Moon festivals
will devour them and their fields.
8“Sound the trumpet in Gibeah,
the horn in Ramah.
Raise the battle cry in Beth Aven;
lead on, O Benjamin.
9Ephraim will be laid waste
on the day of reckoning.
Among the tribes of Israel
I proclaim what is certain.
10Judah’s leaders are like those
who move boundary stones.
I will pour out my wrath on them
like a flood of water.
11Ephraim is oppressed,
trampled in judgment,
intent on pursuing idols.
12I am like a moth to Ephraim,
like rot to the people of Judah.
13“When Ephraim saw his sickness,
and Judah his sores,
then Ephraim turned to Assyria,
and sent to the great king for help.
But he is not able to cure you,
not able to heal your sores.
14For I will be like a lion to Ephraim,
like a great lion to Judah.
I will tear them to pieces and go away;
I will carry them off, with no one to rescue them.”
Original Meaning
THE STRUCTURAL MARKERS in Hosea’s speech divide it into three paragraphs, each of which describes Israel’s punishment. Verses 1–7 explain why God holds Israel’s leaders accountable for the nation’s promiscuous acts; verses 8–11 sound the alarm of war; and verses 12–14 draw symbolic pictures of God’s destructive dealings with his people. The results of Israel’s and Judah’s promiscuous spirit will bear the fruit of death because God’s people have been unfaithful and stubbornly refuse to acknowledge God as their Lord.
These paragraphs describe the consequences of the nation’s sins. Continuing his judicial imagery from the courtroom, Hosea describes how God as judge will bring his verdict of “guilty” on the leaders of Israel (political and spiritual, see v. 1) because the people do not have a personal knowledge of God. This verdict includes an announcement of war (vv. 8–11) and a final series of bold images of God’s judgment on his people. Within these judgments on Israel, Hosea indicates that God will also destroy the nation of Judah (vv. 5b, 10, 12b, 13, 14).
The alarms of impending war in Hos. 5:8–11 suggest that this message happened around 734–732 B.C., the time of the Syro-Ephraimite war (2 Kings 16; Isa. 7:1–9). At that time Rezin king of Syria joined Pekah king of Israel in attacking Ahaz king of Judah. They wanted to replace Ahaz (Isa. 7:6) or to force him to join their coalition against Tiglath-Pileser III and his Assyrian army. After Rezin and Pekah’s forces killed 120,000 of Ahaz’s troops and took 200,000 people captive (2 Chron. 28:6–8), Ahaz asked Tiglath-Pileser III to rescue him from his adversaries. After the Assyrian king defeated Syria and Israel, he required a heavy tax from Ahaz (2 Chron. 28:20–21).
These military events are pictured in the blowing of the trumpet (Hos. 5:8), while the results of this conflict are that “Ephraim [was] oppressed, trampled in judgment” (5:11). Hosea is not trying to give a detailed day-by-day reconstruction of these battles, but he does reflect the general military setting of this war within his message.1
Leaders Are Accountable for Israel’s Promiscuity (5:1–7)
HOSEA BEGINS THE verdict by calling the priests and political leaders to hear what God is saying to them. They were responsible for the nation’s decline, so they must now arise to hear what the judge will say about their leadership. The threefold summons to “hear . . . pay attention . . . listen” (5:1) indicates that an important statement is to follow.
The verdict (“judgment” in NIV) comes for several reasons. (1) The first is related to failures at Mizpah, Tabor, and probably Shittim (5:2, but NIV translates it “slaughter”2). Wolff hypothesizes that there were pagan cultic temples at these places, but perhaps these are random sites that demonstrate problems everywhere throughout the land.3 Since the events Hosea refers to are lost to us, the only point to focus on is that the nation is snared, netted, or pitted through this experience (5:1b). These hunting images suggest an atmosphere of intrigue, deception, entrapment, and violence as individuals or groups try to control the political scene (note the assassinations in 2 Kings 15). God’s verdict is to discipline the leadership for these acts (Hos. 5:2).
(2) Another reason for judgment is the religious prostitution the priests have encouraged (5:3). God knows about all their corrupt idolatrous behavior; Israel will not be able to hide her sins any longer. In contrast to God’s intimate knowledge of the sins of Israel is Israel’s lack of personal covenantal knowledge of God (5:4). The promiscuous deeds of the people have actually kept them from establishing a relationship with him. Without godly priests teaching and without godly worship at their temples, no change will take place. The situation is so bad that it is next to impossible for the people to return to God or know him as their covenant partner (5:4, 6).
(3) A third problem that Hosea raises is the nation’s “arrogance” (5:5).4 The people selfishly refuse to admit anything is wrong. Pride can lead to a hardened rebellion that refuses to change because it means an admission of guilt. Apparently all the people can talk about are their famous forefathers, the past wars they won, the glories of their cities, and all the good things of life. They are blind to the depravity of their present situation and do not want to face reality. They do not want to admit they have made mistakes or that the nation is in trouble. This pride is found in both Israel and Judah, and it will lead to their downfall.
(4) A final stumbling block to recovery is God’s abandonment of the people (Hos. 5:6). Although some may bring a sacrifice to a temple to worship, God will not be there. This reminds one of God’s original prediction in the covenant that he “will hide [his] face from them” if they reject him (Deut. 31:17; 32:20). The people’s unfaithful betrayal of God will not be tolerated forever (Hos. 5:7). They may think they can regain God’s care and protection by offering a few additional gifts, but because of the uncleanness and debauchery at these temples, God will not hear them or answer their prayers (see Isa. 59:1–2). At this point it will be too late to make amends for their sinfulness.
These reasons justify God’s verdict of guilty. Now is the time for “discipline”5 and chastening (Hos. 5:2), an idea that draws from the context of a teacher requiring accountability in order to instruct/discipline a student. This suggests that God’s ultimate intention is to bring the people back to his way of thinking through a painful process of requiring accountability for every action. By disciplining the leadership, there is some hope for the rest of the people. If the evil leaders are not ensnaring the people, leading them in violence, directing their religious prostitution, and acting so arrogantly, then maybe the nation will not be stumbling so badly.
Warnings About the Impending War (5:8–11)
WITH GOD’S VERDICT legitimated (5:1–7), a terrorizing announcement of war is proclaimed by trumpet blasts around the countryside. Hosea encourages the warriors to prepare for battle, to warn the people that a military attack is about to happen (5:8). An unnamed enemy army is about to attack the land of Benjamin. P. M. Arnold does not see this verse as Judah’s counterattack against Israel after Tiglath-Pileser III besieged Israel, as many suppose,6 but believes it refers to Israel’s earlier invasion of Judah in the Syro-Ephraimite war (734–732 B.C.).7 This interpretation fits the historical allusions better.
If one accepts Arnold’s view, Hosea is attempting to persuade Israel not to invade Judah in retaliation for Judah’s errors. Why? Because this act will eventually lead to the disastrous situation where “Ephraim will be laid waste” (5:9). Its “day of reckoning” (lit., “chastening”) did come soon after Israel and Syria invaded Judah because Ahaz called on the Assyrians to save them. Hosea knows that if the Israelites start this fight, they will certainly end up being losers.
This warning of Israel is interrupted by a condemnation of Judah because she has moved certain boundary stones that mark the border between Judah and Israel (Hos. 5:10a). Wolff sees this as a quotation of certain Israelites who are trying to justify their attack on Judah.8 Although there is no sign of a direct quotation, Hosea seems to be aware of this criticism of Judah. He is against those who want to turn Judah’s stealing of Israelite land9 into a pretense for war. He reveals that God will pour out his wrath on Judah for their sins and destroy their land like a flood (5:10b; see similar terminology in Isaiah’s description of this war in Isa. 8:5–10). If God will exact justice for Judah’s sins, there is no need for Israel to do so. The Israelites should worry about their own destiny, for they are in trouble themselves. The NIV connects Israel’s troubles to the worship of “idols” in 5:11,10 but a foolish war, not idolatry, is the theme of this paragraph.
Fearful Images of God (5:12–14)
HOSEA ENDS THIS section with several astonishing metaphors of God’s future dealings with both of the guilty parties: Israel and Judah. He makes the shocking claim that God, their loving covenant partner, will be like “pus” in an open wound (NIV’s “moth”11) and a “rot” to these people (5:12). These daring comparisons suggest that Israel and Judah will be like an injured soldier whose wounds are festering with terrible infection. Instead of cleaning, caring for, or healing these wounds of war so that his people can get better, God will be infecting them with more misery. Hosea is jarring his audience awake by showing that God will fight against them rather than for them if they continue with these war plans.
Realizing the vulnerability of their wounded situation, Israel is making things worse by seeking relief from Assyria rather than God (Hos. 5:13). This may refer to Menahem’s payment of tribute to the Assyrians (2 Kings 15:19–20) some years before the Syro-Ephraimite war.12 Although Judah is not directly condemned for going to Assyria in this verse (possibly Ahaz has not yet made this fatal mistake), 2 Kings 16 records Ahaz’s request for help from the Assyrians during the Syro-Ephraimite war. These human attempts to save themselves by depending on diplomatic manipulations and military conquests only bring more trouble for Israel and Judah rather than healing.
The second image pictures God as a destructive lion (Hos. 5:14). He will tear his prey to pieces and carry off what remains, and no one will be able to stop him. Although Assyria was the means of bringing Israel and Judah to defeat, God proclaims that he is the real sovereign power who determines the future of both nations. From a human point of view it is natural for them to fear the mighty power of Assyria. Hosea warns that Israel and Judah should be more concerned with the power of God, for no one can do anything to resist the judgment of God’s verdict.
Bridging Contexts
SINCE HOSEA 5:1–14 is tightly connected to specific events in the historical warfare between Israel and Judah, any attempt to apply this passage must be tied to the broad principles underlying God’s message through Hosea, not to the events themselves. This section is an example of what any nation should not do if they want to avoid the wrath of God’s judgment. Three bridging concepts support what Hosea announces in these verses.
God holds leaders responsible. God’s verdict of guilty will be directed toward those spiritual and political leaders who mislead, deceive, and trap others with religious, political, and social ideas that do not come from God (5:1; see 4:6). Because of their trickery, Israel’s leaders were able to “snare” people in their web; because of their rebellion against God, they defiled the people by encouraging their participation in the Baal religion. Through their military pride and lust for power, alliances, and revenge, the political leaders led the nation into a military situation that ended with tragic destruction and loss of life. Bad leadership was the basic problem in 4:4–10, and it emerges again as the primary cause for the nation’s downfall in 5:1–7.
This issue is central to the history of Israel and the church in the New Testament. Saul failed to follow God’s word in military matters (1 Sam. 13; 15), and Eli never trained his sons properly for their spiritual responsibilities (1 Sam. 2). Solomon, Ahab, and Manasseh became enticed by the worship of other gods (1 Kings 11:1–11; 16:29–33; 2 Kings 21).
By contrast, Hezekiah and Josiah sought the Lord and brought about great spiritual revivals in Judah (2 Kings 18; 22–23). Ezra, a great spiritual leader, interceded for those who had defiled the holy seed of Israel by marrying pagans and motivated people to return to God (Ezra 9). Although none of God’s servants was perfect, God raised up leaders like John the Baptist, Peter, and Paul to challenge people to serve him. These few examples make it clear that leaders have an awesome responsibility to God and their followers, and that God holds them accountable for their words and actions.13
Sin separates people from God. God’s verdict demonstrates that sin is rebellion against him (Hos. 5:2) and cannot be hidden from him (5:3). Like prostitution, sin corrupts and destroys relationships between individuals and leads to a hardening of one’s attitude against God (5:3). It keeps people from coming to God in repentance and perverts one’s knowledge of God (5:4). Sin is caused by arrogance and results in selfish acts that ignore his will (5:5). Persistent sin can so harden the hearts of people that God will withdraw himself and let them suffer the consequences of their sin (5:6). He will not accept worship from such people (5:7).
Hosea’s message about the severity of sin in the lives of God’s people is a sobering reminder that the “wages of sin is death” (Rom. 6:23). Saul’s sin of disobeying God by not killing all the Amalekites resulted in God’s rejection of him as king (1 Sam. 15), and Moses’ sin of not treating God as holy meant he was not allowed to enter the Promised Land (Num. 20:1–13). David’s sin with Bathsheba and against Uriah caused the death of his son (2 Sam. 12), and Gehazi’s lie to Elisha resulted in his becoming a leper (2 Kings 5:20–27).
God rejected the sinful worship in Israel and Judah (Isa. 1:11–15; Amos 5:21–27) because sin had caused a separation between them and God (Isa. 59:1–2). By continually rejecting God, Pharaoh’s own stubborn hardness separated him from repentance (Ex. 7–11). Paul indicates that such hardness is still possible for those who reject God’s revelation (Rom. 1:18–32). As in the days of Ezekiel, sin can cause a holy God to abandon his people and withdraw his grace from their reach (Ezek. 8–12).
Sin had a devastating impact on the nation of Israel, and it will destroy every sinful individual and nation if it is not confessed and repented of. God’s role as a lion who destroys or as pus that infects and kills (Hos. 5:12, 14) is not limited to past events. The God who heals those who love him is also the God who attacks those who reject him. God was willing to destroy the whole nation of Israel when they worshiped the golden calf (Ex. 32) and actually did destroy the nation of Israel in 721 B.C. and of Judah in 586 B.C. According to Paul, “the wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness” (Rom. 1:18). Moreover, “because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed” (Rom. 2:5).
Military solutions do not solve spiritual problems. The final verses in this section contain Hosea’s objections to the military answers that his contemporaries were proposing. Israel and Judah saw only two answers to the political crises: fight and kill the enemy, or make alliances so you can survive. Like Israel, many nations have used war as a means of righting minor wrongs against them, such as Judah’s moving of boundaries (Hos. 5:10a), but God is the One who will hold Judah accountable for her evil deeds (5:10b). Israel should be more concerned about her own spiritual failures, rebellion against God, and arrogance. The nation is corrupt and has turned to prostituting herself to Baal and to turning to other nations for help (5:3, 13).
Rather than depending on the unseen powerful God of heaven and earth, who controls all the military forces on the earth (Dan. 2:21; 4:17, 34–35), God’s people have all too often turned to man-made powerless gods and human armies for their security. They failed to realize that their military problems were caused by their own sinfulness and that God would heal their land and protect them from foreign dangers if they humbled themselves, confessed their sins, and turned from their evil ways (2 Chron. 7:14). The crossing of the Red Sea (Ex. 15), Gideon’s defeat of the Midianites with three hundred men (Judg. 7), and David’s defeat of Goliath (1 Sam. 17) all demonstrate that battles are won by the Lord, not by the military strength of a nation’s army.
Contemporary Significance
CAUSES OF CONFLICTS and wars. It would be entirely wrong for anyone to suggest that the events in Hosea 5 apply to military conflicts that exist today. Judah and Israel’s problems cannot be identified with any nation today, and the Syro-Ephraimite war is not directly parallel to any war of modern times. The Assyrian conflict had its own historical characteristics, which we should not universalize.
Nevertheless, from this conflict one can learn why God judges nations, what nations need to do and not do in the midst of military conquests, and why every nation’s military and spiritual leaders will be held accountable for their decisions. For those who are chaplains in the military or military commanders, it is especially important to pay close attention to what Hosea says. Political leaders who make decisions about national security and consider whether to declare war on other nations need to examine carefully their own motivations, the reasons why war seems so necessary, and to realize that God will hold them accountable for the way they lead their nation.
Citizens of countries likewise can exert political pressure on their leaders by approving or disapproving of military decisions; thus, they also play a vital role in encouraging or discouraging leaders to go to war. If every nation that wants to start a war would have a national day of self-examination and fasting before God, there may be fewer conflicts.
One of the first conclusions one sees in this passage is that sin causes conflicts and wars. Both sides of the conflict usually manifest sinful attitudes and action. Proud leaders refuse to back down on statements they have made lest they lose face in the eyes of their followers. Consequently, they make irrational attacks to demonstrate their toughness and strength. Leaders tend not to say “I was wrong” (much less, “I have sinned”) or “I am sorry that I made that mistake.” Although most leaders use religion to justify their deeds and call on God to bless their wars, one seldom sees a truly broken heart that turns to God (5:4) and acknowledges his will.
Following Hosea’s example, every modern leader should ask: Is this conflict due to my failures? Is this God’s punishment because of my sins (5:1)? Is this war God’s way of punishing us for our corrupt ways (5:3)? Do we acknowledge God as the sovereign power over our nation, or are we so stuck in our sinful ways that God’s ways are unimportant to us (5:4)? Are we motivated by our own pride and status rather than what God wants us to do (5:5)? Is God with us in all our actions, or has he forsaken us to our own devices (5:6)? Is the answer to our problems more fighting and war, or should we seek forgiveness to avoid God’s judgment?
If we apply this section on a more personal level to conflict between people, we can ask these same questions. We will realize how sinful attitudes and actions separate us from God as well as from other people. Such separation leads to far greater misery and suffering through divine judgment, which God metes out so that we may turn from our wicked ways. The way to avoid this vicious circle of more and more judgment is to turn from these sins and ask God for forgiveness. Human efforts to get back at people only bring on more misery and do not address the fundamental problem of sin.
In searching for a way out of wars and conflict, one common tactic is to find support and strength through alliances with others (as the Israelites did with the Assyrians in 5:13). This solution assumes that resolution comes through the human manipulations of deal-making or annihilating the enemy with a superior combined force. Instead of looking for the spiritual problem, correcting the sinful source of the problem, or relying on the power of God for resolution, we tend to rely on human methods of conflict resolution. According to Hosea, God will not help those who ignore him.
If we avoid confronting the sin problem and the God solution, wars and interpersonal conflict will fester. Bitterness and hatred will seethe for months or even years until the offended party finds a new opportunity to open the wound and get revenge. Hosea suggests that when God is excluded from the solution process, he may actually exacerbate the problem rather than heal the situation (5:13–14). In fact, what people sometimes interpret as an earthly problem among humans may actually be a divine fight in which God himself is against us. The ultimate resolution to this kind of problem is to reject sin, seek God, and humbly plead for restoration.