(5) The pride of Israel may be either the true object of pride and boasting, viz., Jehovah Himself (comp. Amos 8:7), or the false object of pride to which they had yielded. The latter interpretation is to be preferred, and is supported by Amos 6:8. Arrogance led Ephraim, on numerous occasions in earlier sacred history, to resent the supremacy of Judah. This jealousy culminated in the rebellion of Jeroboam I., and characterised their history till the reign of Ahab. Arrogance will be their ruin now; and in this Judah is represented as likewise involved. This last feature is a new note in prophetic utterance. (Comp Hosea 4:15.) We are therefore justified in regarding Hosea 5 as delivered at a later time than the oracle standing immediately before it.
Verse 5. - And the pride of Israel doth testify to his face. This may be understood
(1) of Jehovah, who was Israel's glory, as we read in Amos 7:7of "the excellency of Israel." This explanation suits at once the sense and the context. They knew not God, notwithstanding the special advantages they enjoyed for that knowledge; they had no liking to the knowledge of' Go,], they did not concern themselves about it; and now Jehovah, who should have been their excellency and glory, but who had been thus slighted by them, will testify against them and bear witness to their face by judgments. But
(2) another interpretation recommends itself as equally or more suitable. This interpretation understands "pride" more simply to mean the prosperous state and flourishing condition of which Israel was proud, or rather, perhaps, the haughtiness of Israel, owing to those very circumstances of worldly wealth and greatness. This vain pride and self-exaltation was the great obstacle in the way of their turning to the Lord. If this sense of the word be accepted, the verb had better be rendered" humbled," a meaning which it often has; thus, "humbled shall be the pride of Israel to his face" (that is, in his own sight). Such is the translation of the LXX.: Ταπεινωθήσεται ἡ ὕβρις τουἸσραήλ εἰς πρόσωπον αὐτοῦ, "The pride of Israel shall be brought low before his face;" while the Chaldee translates similarly, "The glory of Israel shall be humbled while they see it;" the Syriac has, "The pride of Israel shall be humbled in his presence," or before his eyes. Aben Ezra also takes the idea of the verb to be humiliation or depression; while Kimchi takes gaon not so much in the sense of the inward feeling, as of those outward circumstances that promoted it - their greatness and grandeur and glory; and, alluding to the words of the Chaldee rendering, "in their sight," he says, "While they are still in their land before their captivity, they shall perceive their humiliation and degradation, instead of the glory which they had at the beginning." Kimchi, however, as well as most other commentators, seems to have understood the verb in the sense of "testify;" thus, "Israel's pride will testify to his face, when he shall take upon him its punishment." Therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. Pride usually goes before destruction, and a haughty spirit before a fall. The consequence of Israel's pride was the fall here mentioned. The ten tribes composing the northern kingdom fell into gross and grievous sin, and therefore also into long-suffering and sore sorrow. Even Ephraim, that tribe pre-eminent for power as for pride, and the perpetual rival of Judah, shall fall as well as and with the rest. Judah also, that is, Judah proper, and Benjamin, participating in the same evil course, fell like Israel into sin, and, though more than a century later, into ruin. In vers. 6-10 the prophet details the unavailing and ineffectual efforts of Israel to avert, or at least escape from, the threatened judgments.
5:1-7 The piercing eye of God saw secret liking and disposition to sin, the love the house of Israel had to their sins, and the dominion their sins had over them. Pride makes men obstinate in other sins. And as Judah was treading in the same steps, they would fall with Israel. By dealing treacherously with the Lord, men only deceive themselves. Those that go to seek the Lord with their flocks and their herds only, and not with their hearts and souls, cannot expect to find him; nor shall any speed who do not seek the Lord while he may be found. See how much it is our concern to seek God early, now, while it is the accepted time, and the day of salvation.
And the pride of Israel doth testify to his face,.... Or, "does" or "shall answer to his face" (h); contradicts him, convicts him, and fills him with shame; the pride of his heart, and of his countenance, and which appears in all his actions, and which is open and manifest to all, shall stare him in the face, and confound him; even all the sinful actions done by him in a proud and haughty manner, in contempt of God and of his laws, shall fly in his face, and fill him with dread and horror. The Targum is,
"the glory of Israel shall be humbled, and they seeing it:''
instead of greatness, glory, and honour, they formerly had, they shall be in a mean low condition, even in their own land, before they go into captivity; and which their eyes shall behold, as Kimchi explains the paraphrase; and to this sense Jarchi and Aben Ezra incline; and so read the Septuagint, Syriac, and Arabic versions. Some understand this of God himself, who, formerly, at least, was the pride, glory, and excellency of Israel; of whom they were proud, and boasted, and gloried in; even he shall be a swift witness against them: and
therefore shall Israel and Ephraim fall in their iniquity; that is, the ten tribes shall fall by and for their iniquities, such as before mentioned, into ruin and misery; it has respect to their final destruction and captivity by the Assyrians; they first fell into sin, and then by it into ruin: see Hosea 14:1;
Judah also shall fall with them; the two tribes of Judah and Benjamin, as they fell into idolatry, and were guilty of the same crimes, so should be involved in the same or like punishment, though not at the same time; for the Babylonish captivity, in which Judah was carried captive, was many years after Israel was carried captive by the Assyrians: unless this is to be understood of the low, afflicted, and distressed condition of Judah, in the times of Ahaz, by Tiglathpileser, king of Assyria, who had a little before carried captive part of Israel, and by others; and in which times Judah fell into idolatrous practices, and fell by them; see 2 Kings 15:29.
(1) of Jehovah, who was Israel's glory, as we read in Amos 7:7 of "the excellency of Israel." This explanation suits at once the sense and the context. They knew not God, notwithstanding the special advantages they enjoyed for that knowledge; they had no liking to the knowledge of' Go,], they did not concern themselves about it; and now Jehovah, who should have been their excellency and glory, but who had been thus slighted by them, will testify against them and bear witness to their face by judgments. But
(2) another interpretation recommends itself as equally or more suitable. This interpretation understands "pride" more simply to mean the prosperous state and flourishing condition of which Israel was proud, or rather, perhaps, the haughtiness of Israel, owing to those very circumstances of worldly wealth and greatness. This vain pride and self-exaltation was the great obstacle in the way of their turning to the Lord. If this sense of the word be accepted, the verb had better be rendered" humbled," a meaning which it often has; thus, "humbled shall be the pride of Israel to his face" (that is, in his own sight). Such is the translation of the LXX.: Ταπεινωθήσεται ἡ ὕβρις του Ἰσραήλ εἰς πρόσωπον αὐτοῦ, "The pride of Israel shall be brought low before his face;" while the Chaldee translates similarly, "The glory of Israel shall be humbled while they see it;" the Syriac has, "The pride of Israel shall be humbled in his presence," or before his eyes. Aben Ezra also takes the idea of the verb to be humiliation or depression; while Kimchi takes gaon not so much in the sense of the inward feeling, as of those outward circumstances that promoted it - their greatness and grandeur and glory; and, alluding to the words of the Chaldee rendering, "in their sight," he says, "While they are still in their land before their captivity, they shall perceive their humiliation and degradation, instead of the glory which they had at the beginning." Kimchi, however, as well as most other commentators, seems to have understood the verb in the sense of "testify;" thus, "Israel's pride will testify to his face, when he shall take upon him its punishment." Therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. Pride usually goes before destruction, and a haughty spirit before a fall. The consequence of Israel's pride was the fall here mentioned. The ten tribes composing the northern kingdom fell into gross and grievous sin, and therefore also into long-suffering and sore sorrow. Even Ephraim, that tribe pre-eminent for power as for pride, and the perpetual rival of Judah, shall fall as well as and with the rest. Judah also, that is, Judah proper, and Benjamin, participating in the same evil course, fell like Israel into sin, and, though more than a century later, into ruin. In vers. 6-10 the prophet details the unavailing and ineffectual efforts of Israel to avert, or at least escape from, the threatened judgments.
"the glory of Israel shall be humbled, and they seeing it:''
instead of greatness, glory, and honour, they formerly had, they shall be in a mean low condition, even in their own land, before they go into captivity; and which their eyes shall behold, as Kimchi explains the paraphrase; and to this sense Jarchi and Aben Ezra incline; and so read the Septuagint, Syriac, and Arabic versions. Some understand this of God himself, who, formerly, at least, was the pride, glory, and excellency of Israel; of whom they were proud, and boasted, and gloried in; even he shall be a swift witness against them: and
therefore shall Israel and Ephraim fall in their iniquity; that is, the ten tribes shall fall by and for their iniquities, such as before mentioned, into ruin and misery; it has respect to their final destruction and captivity by the Assyrians; they first fell into sin, and then by it into ruin: see Hosea 14:1;
Judah also shall fall with them; the two tribes of Judah and Benjamin, as they fell into idolatry, and were guilty of the same crimes, so should be involved in the same or like punishment, though not at the same time; for the Babylonish captivity, in which Judah was carried captive, was many years after Israel was carried captive by the Assyrians: unless this is to be understood of the low, afflicted, and distressed condition of Judah, in the times of Ahaz, by Tiglathpileser, king of Assyria, who had a little before carried captive part of Israel, and by others; and in which times Judah fell into idolatrous practices, and fell by them; see 2 Kings 15:29.
(h) "respondebit", Montanus, Zanchius, Tarnovius, Rivet, Schmidt; "respondit", Cocceius.