Today's reading is wholly devoted to rebuking God's people and warning of the judgment awaiting them. It would seem that there is nothing here to distinguish God's judgment from human judgment: the people are guilty, the evidence of their guilt is plain, and the day comes when...
Today's reading is wholly devoted to rebuking God's people and warning of the judgment awaiting them (v. 1). It would seem that there is nothing here to distinguish God's judgment from human judgment: the people are guilty, the evidence of their guilt is plain, and the day comes when God, as the supreme Judge, will pronounce His sentence. And yet in this divine judgment there is something completely incomprehensible and unthinkable from the point of view of human ideas about justice.
It turns out that God's judgment cannot take place until the people acknowledge their guilt. The Lord leaves them and withdraws in order to wait for this acknowledgment (v. 15). It is expected that it will be accompanied by turning to God, with a request both for judgment and for help. From a human point of view, such an approach looks rather strange: earthly courts exist above all to determine the guilt or innocence of the accused. Here, however, it turns out that God sees His task as Judge only in determining the measure of punishment for those who themselves acknowledge their guilt, and also in helping the guilty person so that he can be freed from the sin that led to the crime.
As for determining guilt, no court as such is needed here. The disasters that befall the people bear eloquent witness to it (vv. 9-12), and it is precisely in them that the prophet sees God's punishment. However, these troubles do not have the proper effect on the consciousness of those being punished: the people do not perceive them as punishment from God and, trying to escape them, turn to everyone except the One who could truly help (vv. 13-14).
The result is a paradox: one can be delivered from God's punishment only by turning to God and asking Him for judgment! At first glance this turn of events seems completely incomprehensible. But if judgment is nothing other than the moment of meeting God face to face, as was already revealed to Amos, much here falls into place. For then it becomes obvious that the true punishment is not God's action but, on the contrary, His inaction, which leaves a person alone with his sins and their consequences.
Of course, God's nonintervention in events can also be called punishment in a certain sense, but only in a certain sense: God does not intervene in the situation, and therefore nothing that happens to a person in that case can be considered a consequence of His will. Theologians call this "permission": a state in which God neither wants nor does evil, but also does not prevent it from happening, leaving the person free to act. And then the person can only reap the fruits of the evil he has sown. Only God, by intervening in the situation again, can deliver a person from this fate.
5 The scope of this chapter likewise, is to discover the sins of Israel and Judah, and to denounce the judgments of God against them, Osee 5:1-15.
5:1 For judgment - God's controversy is with you all. A snare - You, O priests and princes, have ensnared the people by your examples.Mizpah - By idolatries acted at Mizpah, a part of Libanus.On Tabor - Here, as in Mizpah, idolatry catched men as birds are taken in a net.
5:2 The revolters - All those that have cast off the law of God.Profound - Dig deep to hide their counsels, and to slay the innocent.Though I - Hosea.
5:5 Doth testify - Is an evident witness against him.
5:6 To seek the Lord - The Jewish doctors tell us, that under Hosea, Israel had liberty of bringing their sacrifices to Jerusalem.Shall not find him - God will not be found of them.Hath withdrawn himself - For their impenitency.
5:7 Have begotten - They have trained up their children in the same idolatry. A month - Possibly it may refer to Shallum's short time of usurpation, which lasted but a month; the Assyrians shall make a speedy conquest over you. With their portions - With all their substance.
5:8 Blow ye - Ye watchmen, sound the alarm, the enemy cometh.After thee, O Benjamin - After thy cries. After thee, O Beth - aven, let Benjamin also cry aloud: for they shall also fall for their sin.
5:9 Ephraim - The whole kingdom of the ten tribes. Rebuke - When Salmaneser shall besiege, sack and captivate all thy cities, rebuked for their sins. Of Israel - To the house of Israel openly.Made known - By my prophets.
5:10 The bound - The ancient bounds which limited every one, and prevented the encroaching of covetous men. Like water - Like an overflowing flood.
5:11 Ephraim - The ten tribes are by seditions, civil wars, unjust sentences, and bloody conspiracies eaten up already.After the commandment - To forbear going to the temple, and to worship the calves at Dan and Bethel, as Jeroboam the son of Nebat commanded.
5:12 A moth - Moths leisurely eat up our clothes; so God was then, and had been, from Jeroboam's death, weakening the ten tribes.As rottenness - Secretly consuming them.
5:13 His sickness - Weakness, like a consumption, threatening death.Then went - Made application. The Assyrian - Particularly to Israel or Pul.
5:14 Will tear - Divine vengeance by the Assyrians, shall be as a lion tearing his prey.