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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 5:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here, I. All orders and degrees of men are cited to appear and answer to such things as shall be laid to their charge (Hos 5:1): Hear you this, O priests! whether in holy orders (as those in Judah, and perhaps many in Israel too, for in the ten tribes there were divers cities of priests and Levites, who, it is probable, staid in their own lot after the revolt of the ten tribes and did so much of their office as might be done at a distance from the temple) or pretending holy orders, as the priests of the calves, who, some think, are included here. "Hearken, you house of Israel, the common people, and give ear, O house of the king!" let them all take notice, for they have all contributed to the national guilt, and they shall all share in the national judgments. Note, If neither the sanctity of the priesthood nor the dignity of the royal family will prevail to keep out sin, it cannot be expected that they should avail to keep out wrath. If the priests, and the house of the king, though they bear such noble characters, sin like others, their noble characters will not excuse them, but they must smart like others. Nor shall it be any plea for the house of Israel that they were misled by their priests and princes, but they shall receive their doom with them, and neither their meanness nor their multitude shall be their exemption.
II.Witness is produced against them, one instead of a thousand; it is God's omniscience (Hos 5:3):
I know Ephraim, and Israel is not hidden from me. They have not known the Lord (Hos 5:4), but the Lord has known them, knows their true character however disguised, knows their secret wickedness however concealed. Note, Men's rejecting the knowledge of God will not secure them from his knowledge of them; and when he contends with them he will prove their sins upon them by his own knowledge, so that is will be in vain to plead Not guilty.
III.Very bad things are laid to their charge.
1.They had been very ingenious and very industrious to draw people either into sin or into trouble: You have been a snare on Mizpah, and a net spread upon Tabor (Hos 5:1), that is, such snares and nets as the huntsmen used to lay upon those mountains in pursuit of their game. When the worship of the calves was set up in Israel the patrons of that idolatry, and sticklers for it, contrived by all possible arts and wiles to draw men into it and reconcile those to it that at first had a dread of it. Note, Those that allure and entice men to sin, however they may pretend friendship and good-will, are to be looked upon as snares and nets to them, and their hands as bands, Ecc 7:26. But to those whom they could not seduce into sin they were as a net and a snare to bring them into trouble. Some think it was their practice to set spies in the road, and particularly upon the mountains of Mizpah and Tabor, at the times of the solemn feasts at Jerusalem, to watch if any of their people who were piously affected went thither, and to inform against them, that they might be prosecuted for it, thus doing the devil's work, who disquiets those whom he cannot debauch.
2.They had been both very crafty and very cruel in carrying on their designs (Hos 5:2): The revolters are profound to make slaughter. Note, Those who have themselves apostatized from the truths of God are often the most subtle and barbarous persecutors of those who still adhere to them. Nothing will serve them but to make slaughter (it is the blood of the saints that they thirst after): and with the serpent's sting they have his head; they are profound to do it. O the depth of the depths of Satan, of the wickedness of his agents, of those that have deeply revolted! Isa 31:6. Now that which aggravated this was the many reproofs and warnings that had been given them: Though I have been a rebuker of them all. The prophet had been so, a reprover by office. He had many a time told them of the evil of their ways and doings, had dealt plainly with them all, and had not spared either the priests or the house of the king. God himself had been a rebuker of them all by their own consciences and by his providences. Note, Sins against reproof are doubly sinful, Pro 29:1.
3.They had committed whoredom, had defiled their own bodies with fleshly lusts, had defiled their own souls with the worship of idols, Hos 5:3. This God was a witness to, though secretly committed and artfully palliated. Nay, the piercing eye of God saw the spirit of whoredom that was in the midst of them, their secret inclination and disposition to those sins, the love they had to their sins, and the dominion their sins had over them, how much they were under the power of a spirit of whoredom, that root of bitterness which bore all this gall and wormwood, that corrupt and poisoned fountain.
4.They had no disposition at all to come into acquaintance and communion with God. The spirit of whoredoms, having caused them to err from him, keeps them wandering endlessly, Hos 5:4.
(1.)They have not known the Lord, nor desire to know him, but have rather declined, nay dreaded, the knowledge of him, for that would disturb them in their sinful ways.
(2.)Therefore they will not frame their doings to turn to their God, by which it appeared that they did not know him aright. This intimates their obstinate persistence in their apostasy from God; they would not turn to God, though he was their God, theirs in covenant, by whose name they had been called, and whom they were bound to serve. They would not return to the worship of him, from which they had turned aside. Nay, they would not frame their doings to turn to God. They would not consider their ways, nor dispose themselves into a serious temper, nor apply their minds to think of those things that would bring them to God. It is true we cannot by our own power, without the special grace of God, turn to him; but we may by the due improvement of our faculties, and the common aids of his Spirit, frame our doings to turn to him. Those that will not do this, that prepare not their hearts to seek the Lord (Ch2 12:14), owe it to themselves that they are not turned; they die because they will die; and to those that will do this further grace shall not be wanting. (5.) They were guilty of notorious arrogancy, and insolence in sin (Hos 5:5): The pride of Israel doth testify to his face, doth witness against him that he is a rebel to God and his government. The spirit of whoredoms which was in the midst of them showed itself in the gaiety and gaudiness of their worship, as a harlot is known by her attire, Pro 7:10. The wantonness of her dress testifies to her face that she is not a modest woman. Or their pride in confronting the prophets God sent them and the message they brought (Jer 43:2), or a haughty scornful conduct towards their brethren and those that were under them, witnessed against them that they were not God's people and justified God in all the humbling judgments he brought upon them. His pride testifies in his face; so some read it, agreeing with Isa 3:9, The show of their countenance doth witness against them. They have that proud look which the Lord hates. (6.) They departed from God to idols, and bred up their children in idolatry (Hos 5:7): They have dealt treacherously against the Lord, as a wife, who, in contempt of the marriage covenant, forsakes her husband, and lives in adultery with another. Thus those who are guilty of spiritual idolatry, whose god is their money, whose god is their belly, deal treacherously against the Lord; they violate their engagements to him and frustrate his expectations from them. Note, Wilful sinners are treacherous dealers. They have begotten strange children, that is, their children which they have begotten are estranged from God, and trained up in a false way of worship; they are a spurious brood, as children of fornication (Joh 8:41), whom God will disown. Note, Those deal treacherously with God indeed who not only turn from following him themselves but train up their children in wicked ways.
IV.Very sad things are made to be their doom.
In general (Hos 5:1), "Judgment is towards you. God is coming forth to contend with you, and to testify his displeasure against you for your sins." It is time to hearken when judgment is towards us. In particular,
1.They shall fall in their iniquity. This follows upon their pride testifying to their face (Hos 5:5) Therefore shall Israel and Ephraim fall in their iniquity. Note, Pride will have a fall; it is the certain presage and forerunner of it. Those that exalt themselves shall be abased. The face in which pride testifies shall be filled with confusion. They shall not only fall, but fall in their iniquity, the saddest fall of any. Their pride kept them from repenting of their iniquity, and therefore they shall fall in it. Note, Those that are not humbled for their sins are likely to perish for ever in their sins. it is added, Judah also shall fall with them in her iniquity. As the ten tribes were carried captive into Assyria, for their idolatry, so the two tribes, in process of time, were carried into Babylon for following their bad example; but the former fell and were utterly cast down, the latter fell and were raised up again. Judah had the temple and priesthood, and yet these shall not secure them, but, if they sin with Israel and Ephraim, with them they shall fall.
2.They shall fall short of God's favour when they profess to seek it (Hos 5:6): They shall go with their flocks and with their herds to seek the Lord, but in vain; they shall not find him. This seems to be spoken principally of Judah, when they fell into their iniquity, and when they fell in their iniquity.
(1.)When they fell into their iniquity they sought the Lord; but they did not seek him only, and therefore he was not found of them. When they worshipped strange gods, yet they kept up the show and shadow of the worship of the true God; they went as usual, at the solemn feasts, with their flocks and herds to seek the Lord; but their hearts were not upright with him, because they were not entire for him, and therefore he would not accept them; for then only shall we find him when we seek him with our whole heart, not divided between God and Baal, Eze 14:3.
(2.)When they fell in their iniquity, or found themselves falling by it, they sought the Lord; but they did not seek him early, and therefore he will not be found of them. They shall see ruin coming upon them, and shall then, in their distress, flee to God, and think to make him their friend with burnt-offerings and sacrifices; but it will be too late then to turn away his wrath when the decree has gone forth. Even Josiah's reformation did not prevail to turn away the wrath of God, Kg2 23:25, Kg2 23:26. Those that go with their flocks and their herds only to seek the Lord, and not with their hearts and souls, cannot expect to find him, for his favour is not to be purchased with thousands of rams. Nor shall those speed who do not seek the Lord while he may be found, for there is a time when he will not be found. They shall not find him, for he has withdrawn himself; he will not be enquired of by them, but will turn a deaf ear to their sacrifices. See how much it is our concern to seek God early, now while the accepted time is, and the day of salvation.
3.They and their portions shall all be swallowed up. They have dealt treacherously against the Lord, and have thought to strengthen themselves in it by their alliances with strange children; but now shall a month devour them with their portions, that is, their estates and inheritances, all those things which they have taken, and taken up with, as their portion; or by their portions is meant their idols, whom they chose for their portion instead of God. Note, Those that make an idol of the world, by taking it for their portion, will themselves perish with it. A month shall devour them, or eat them up - a certain time prefixed, and a short time. When God's judgments begin with them they shall soon make an end; one month will do their business. How much may a body be weakened by one month's sickness, or a kingdom wasted by one month's war! Three shepherds (says God) I cut off in one month, Zac 11:8. Note, The judgments of God sometimes make quick work with a sinful people. A month devours more, and more portions, than many years can repair.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"In their flocks and herds they will go to seek the Lord, but they will not find Him; He has withdrawn Himself from them. They have transgressed against the Lord, for they have produced illegitimate children. Now the month and its parts will devour them." LXX: "When they go with sheep and calves seeking the Lord, but shall not find him, he hath withdrawn himself from them. Because they have forsaken the Lord, and have brought up strange children, their rust shall devour them and their portions." Not only Israel and Ephraim will go with flocks and herds to seek the Lord, but also Judah, of whom it is written above: "Judah will also fall with them," all having this struggle, that they may try to appease with sacrifices those whom they have offended with their transgressions; and they will not find whom they seek, because he also departed from those who were departing. Especially when elsewhere he says, "Will I eat the flesh of bulls or drink the blood of goats?" And again, "I will not accept a bull from your house, nor goats from your flocks" (Ps. 49:13 and 9). And in Isaiah: "I do not want the sacrifices of rams or the fat of lambs or the blood of goats and bulls" (Isaiah 1:11). For they have transgressed against the Lord; because fornicating with idols, they did not beget children to God, but to demons. Some think that this signifies what is said in Ezra much later (1 Esdras 10) when they took foreign wives, creating children with them, and later were compelled to repudiate them. But it is better to accept foreign children who were generated in idolatrous error or whom they consecrated to idols by leading them through fire. Because, therefore, they did this, shortly afterwards, not after infinite periods of years, and as I used to predict before, far from the future; but now and in the present, the Assyrian and Chaldean will come and devour them with their parts, that is, with the possessions that they received in the division of the land according to the measure of the rope. Because we said "he will devour them," the Seventy translated "rust" for "them"; yet indeed rust, that is, ἐρυσίβη, in Hebrew is called Hasil, as they also said in the Prophet Joel: "The remnants of a worm will eat rust," which is to say, Hasil. But the month is called Hodes; finally Aquila translated "neomenias," that is, "Kalendas"; Symmachus and Theodotion translated "month"; and the sense is, the enemy will come each month and devastate all things. We read the Books of Kings and Chronicles, and we find that under King Pekah, who reigned over ten tribes, Tiglath-pileser, the king of Assyria, came and took a great part of the people of Samaria to the Assyrians, at which time, according to the Greeks, it was the second year of the first Olympiad; and among the Latins (not yet founded Rome) Amulius was ruling in the twentieth year, whom later Romulus drove out of the kingdom. Heretics suspect that God is pleased with the multitude of sacrifices; and ecclesiastics, that by giving alms, they redeem sins, in which they remain: whereas every sacrifice except past sins, not present ones; thus, they do not find the Lord, Who removes Himself from such things, and retreats far away. These have truly ($"Al." however$) acted deceitfully against God, and have begotten children for the devil, not for Christ: therefore their works are cursed at all times, and all things that they do, the rusty color of blood lays waste, because they are closely related to blood and killing. But the rusty color is said in a proper sense to come down in the night dew, and to stain the lactating grains of wheat with the color of vermilion or red lead, and suitably in accordance with conversion, it devastates the clergy of heretics, of whom it is said, "Their clergy shall not " "profit them" (Jeremiah XII, 13, according to the LXX).
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Summary
Hosea 5:6 vividly portrays the tragic spiritual predicament of the Northern Kingdom of Israel, Ephraim, as they attempt to reconcile with the LORD through ritualistic sacrifices, only to find their efforts futile. Despite their outward display of devotion, the divine presence remains elusive, for God has intentionally withdrawn Himself due to their persistent unfaithfulness and spiritual harlotry. This verse underscores the profound judgment of a broken covenant, where superficial religious acts cannot bridge the chasm created by a rebellious heart, leading to an inability to connect with the very God they claim to seek.
Context
Literary Context
Hosea 5:6 is situated within a broader prophetic indictment against the spiritual corruption of Israel, particularly Ephraim, and Judah. Chapters 4-7 detail God's legal case (a rib) against His people, exposing their idolatry, moral decay, and political instability. Preceding this verse, Hosea has condemned the priests for their failure to teach God's law and the people for their pervasive sin, declaring that they have "forgotten the law of their God" Hosea 4:6. The immediate verses leading up to 5:6 describe God's judgment falling upon them, likening them to a "moth" and "rottenness" that consume them Hosea 5:12. The "seeking" in verse 6 is not a genuine, repentant turning to God but a desperate, perhaps superstitious, attempt to appease Him after calamity has struck, or a superficial adherence to religious rites devoid of true devotion, a theme echoed throughout Hosea's prophecy.
Historical & Cultural Context
Hosea prophesied during a turbulent period in Israel's history, spanning the reigns of several kings in both Israel and Judah, roughly from 750-715 BC. This era was marked by political instability, assassinations, and a constant shifting of alliances, particularly with powerful neighbors like Assyria and Egypt. Culturally, Israel had deeply assimilated Canaanite religious practices, blending the worship of the LORD with Baal worship, a syncretism that Hosea often likens to spiritual prostitution. The act of bringing "flocks and herds" was the standard means of offering sacrifices in the Old Testament, a core component of Israelite worship. However, the prophet critiques the heart behind these rituals. In this period, Israel often sought political solutions or engaged in empty religious rituals rather than turning wholeheartedly to the LORD, believing that outward acts alone could secure divine favor, a common misconception in ancient Near Eastern religions.
Key Themes
Hosea 5:6 powerfully encapsulates several major themes prevalent throughout the book of Hosea. Firstly, it highlights Divine Judgment and Withdrawal, where God actively removes His presence and favor as a direct consequence of Israel's persistent unfaithfulness. This is not merely a passive absence but a deliberate act of divine justice, signifying a broken covenant relationship. Secondly, the verse underscores the Futility of Superficial Religion, demonstrating that outward acts of worship, such as bringing sacrifices, are meaningless if not accompanied by genuine repentance and a heart devoted to God. This contrasts sharply with God's desire for "mercy, and not sacrifice; and the knowledge of God more than burnt offerings" Hosea 6:6. Thirdly, it illustrates Spiritual Barrenness, where despite their efforts, they "shall not find him," indicating a profound lack of communion, guidance, and blessing from God, leading to a desolate spiritual state. This is a direct outcome of their covenant breaking, a theme that runs through Hosea's entire message.
Exposition and Analysis
Key Word Analysis
Meaning "to walk (literally or figuratively); causatively, to carry." In this context, it describes the Israelites' physical movement towards the temple or places of worship, indicating an outward action of seeking. However, the futility of this "going" is immediately highlighted by the subsequent phrase.
Meaning "to search out (by any method, specifically in worship or prayer); by implication, to strive after." This word implies an active pursuit. While "seeking the LORD" is generally commendable in Scripture, here it is qualified by the context of Israel's unrepentant heart, rendering their "seeking" ineffective. It suggests a desperate, perhaps last-ditch effort, rather than a sincere, ongoing devotion.
Meaning "to pull off; hence (intensively) to strip, (reflex.) to depart; by implication, to deliver, equip (for fight)." In this specific Hithpael stem, it denotes a reflexive action: "he has withdrawn himself." This is a crucial theological point, emphasizing God's deliberate and active removal of His presence or favor. It is not that God is merely absent, but that He has intentionally distanced Himself from their superficial attempts at reconciliation.
Verse Breakdown
"They shall go with their flocks and with their herds to seek the LORD;"
This clause depicts the Israelites engaging in what appears to be a religious pilgrimage or act of worship. "Flocks and herds" refer to the animals used for sacrifices, indicating their intention to offer propitiation or seek favor through traditional means. The phrase "to seek the LORD" suggests a desire for divine intervention or reconciliation, yet the following clause reveals the superficiality of this pursuit.
"but they shall not find [him];"
This is the stark consequence. Despite their outward efforts and the presentation of sacrifices, their search for God proves fruitless. The inability to "find" Him signifies a broken communion, a lack of divine response, and the absence of His active presence or blessing. This highlights the futility of ritual without righteousness.
"he hath withdrawn himself from them."
This final clause provides the divine reason for their inability to find Him. God's withdrawal is an active, deliberate judgment, not a passive absence. It signifies a severing of the intimate covenant relationship due to Israel's persistent unfaithfulness. This withdrawal implies a cessation of divine guidance, protection, and favor, leaving them in a state of spiritual desolation.
Literary Devices
Hosea 5:6 employs several powerful literary devices to convey its message of divine judgment and spiritual futility. Irony is prominent, as the very act of "seeking the LORD" through traditional means (flocks and herds) is rendered useless by God's withdrawal. The people perform the expected rituals, but the expected outcome of finding God is tragically inverted. This creates a sense of pathos, evoking pity for a people who, despite their efforts, are cut off from their divine source. The phrase "he hath withdrawn himself" functions as a form of divine personification, attributing a human-like action (withdrawal) to God, emphasizing His deliberate and active role in their spiritual separation. The imagery of "flocks and herds" serves as metonymy, representing the entire sacrificial system and, by extension, the outward forms of Israelite religion. The verse's concise structure and direct statement of consequence contribute to its didactic quality, serving as a clear warning about the dangers of superficial faith.
Theological and Thematic Connections
Hosea 5:6 profoundly illustrates the principle that God cannot be manipulated by mere ritual or outward religious performance when the heart remains unrepentant and disloyal. It underscores the severity of God's judgment when His people persistently violate their covenant relationship, leading to a divine withdrawal of presence and favor. This is not a capricious act, but a just response to their spiritual harlotry and idolatry, emphasizing that true communion with God requires sincerity, obedience, and genuine devotion, not just adherence to religious forms. The inability to "find" God, despite seeking Him with sacrifices, reveals the brokenness of the relationship and the futility of attempting to bridge the gap with anything less than a transformed heart.
Reflection and Application
Hosea 5:6 serves as a timeless and sobering warning for all who seek to approach God. It challenges us to examine the authenticity of our spiritual pursuits, reminding us that outward religious activities—whether attending services, praying, or giving—are hollow and ineffective if our hearts are not genuinely aligned with God's will and character. When our worship becomes a mere ritual, a desperate attempt to appease God after a season of disobedience, or a superficial performance devoid of true repentance and devotion, we risk experiencing a spiritual barrenness where God's presence feels distant and His voice unheard. This verse calls us to cultivate a vibrant, living relationship with God, one built on truth, love, and sincere obedience, rather than relying on empty religious motions. It compels us to ask: Is my seeking of God truly from a surrendered heart, or is it merely an attempt to manipulate His favor or fulfill a religious obligation?
Questions for Reflection
FAQ
Does God truly "withdraw Himself" from His people, or is it just their perception?
Hosea 5:6 clearly states, "he hath withdrawn himself from them," indicating an active, deliberate divine action. While human perception of God's absence can be influenced by sin, the biblical text here points to God's intentional removal of His manifest presence and favor as a form of judgment for persistent unfaithfulness. This is not to say God ceases to exist or be sovereign, but that He makes Himself inaccessible to superficial attempts at reconciliation, allowing the natural consequences of a broken covenant to unfold. This concept is echoed in other scriptures where God "hides His face" from those who forsake Him, as seen in Deuteronomy 31:17 and Isaiah 59:2.
Christ-Centered Fulfillment
Hosea 5:6, with its somber declaration of God's withdrawal from an unfaithful Israel, finds its ultimate resolution and reversal in the person and work of Jesus Christ. The Old Testament's recurring theme of humanity's inability to genuinely seek and find God due to sin's separating power is profoundly addressed in the New Covenant. While Israel's attempts to "seek the LORD" with sacrifices proved futile because "he hath withdrawn himself from them," Christ Himself became the perfect and final sacrifice, making a way for humanity to draw near to God once more. He is the Lamb of God who takes away the sin of the world, whose blood cleanses us from all unrighteousness, allowing us to have boldness to enter into the holiest by the blood of Jesus. Through Christ, the chasm created by sin is bridged, and God's presence, once withdrawn from the unrepentant, is now eternally accessible to those who believe. Jesus declares, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" John 14:6, revealing that true seeking and finding of God is no longer a matter of ritualistic offerings but of faith in the Son. In Christ, God does not withdraw but actively draws us to Himself, fulfilling the promise that those who seek Him with all their heart will find Him through the perfect mediator.