---
title: "Hosea 5 - Study King James Bible with barnes notes on the whole bible"
description: "Read Hosea 5 with barnes notes on the whole bible commentary. 1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/barnes-notes-on-the-whole-bible/hosea/5"
---

[ Read](/kjv/hosea/5)[ Commentary](/study/hosea/5)[ Interlinear](/interlinear/hosea/5) Audio

 1 Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment *is* toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

 2 And the revolters are profound to make slaughter, though I *have been* a rebuker of them all.**

 3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, *and* Israel is defiled.

 4 They will not frame their doings to turn unto their God: for the spirit of whoredoms *is* in the midst of them, and they have not known the LORD.**

 5 And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.

 6 They shall go with their flocks and with their herds to seek the LORD; but they shall not find *him;* he hath withdrawn himself from them.

 7 They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions.

 8 Blow ye the cornet in Gibeah, *and* the trumpet in Ramah: cry aloud *at* Beth-aven, after thee, O Benjamin.

 9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be.

 10 The princes of Judah were like them that remove the bound: *therefore* I will pour out my wrath upon them like water.

 11 Ephraim *is* oppressed *and* broken in judgment, because he willingly walked after the commandment.

 12 Therefore *will* I *be* unto Ephraim as a moth, and to the house of Judah as rottenness.*

 13 When Ephraim saw his sickness, and Judah *saw* his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.*

 14 For I *will be* unto Ephraim as a lion, and as a young lion to the house of Judah: I, *even* I, will tear and go away; I will take away, and none shall rescue *him*.

 15 ¶ I will go *and* return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.*
 
[Hosea 4](/study/hosea/4) [Hosea 6](/study/hosea/6)

## Commentary

 To verse 1
 
**Hear ye this, O ye priests -**God, with the solemn threefold summons, arraigns anew all classes in Israel before Him, not now to repentance but to judgment. Neither the religious privileges of the priests, nor the multitude of the people, nor the civil dignity of the king, should exempt any from God’s judgment. The priests are, probably, the true but corrupted priests of God, who had fallen away to the idolatries with which they were surrounded, and, by their apostasy, had strengthened them. The king, here first mentioned by Hosea, was probably the unhappy Zechariah, a weak, pliant, self-indulgent, drunken scoffer , who, after eleven years of anarchy, succeeded his father, only to be murdered. 

**For judgment is toward you -**Literally, “the judgment.” The kings and the priests had hitherto been the judges; now they were summoned before Him, who is the Judge of judges, and the King of kings. To teach the law was part of the priest’s office; to enforce it, belonged to the king. The guilt of both was enhanced, in that they, being so entrusted with it, had corrupted it. They had the greatest sin, as being the seducers of the people, and therefore have the severest sentence. The prophet, dropping for the time the mention of the people, pronounces the judgment on the seducers. 

**Because ye have been a snare on Mizpah -**Mizpah, the scene of the solemn covenant of Jacob with Laban, and of his signal protection by God, lay in the mountainous part of Gilead on the East of Jordan. Tabor was the well-known Mountain of the Transfiguration, which rises out of the midst of the plain of Jezreel or Esdraelon, one thousand feet high, in the form of a sugar-loaf. Of Mount Tabor it is related by Jerome, that birds were still snared upon it. But something more seems intended than the mere likeness of birds, taken in the snare of a fowler. This was to be seen everywhere; and so, had this been all, there hath no ground to mention these two historical spots. The prophets has selected places on both sides of Jordan, which were probably centers of corruption, or special scenes of wickedness. Mizpah, being a sacred place in the history of the patriarch Jacob [Genesis 31:23-49](/kjv/genesis/31/23-49), was probably, like Gilgal and other sacred places, desecrated by idolatry. Tabor was the scene of God’s deliverance of Israel by Barak [Judges 4:0](/kjv/judges/4/0). There, by encouraging idolatries, they became hunters, not pastors, of souls [Ezekiel 13:18](/kjv/ezekiel/13/18), [Ezekiel 13:20](/kjv/ezekiel/13/20). There is an old Jewish tradition , that lyers-in-wait were set in these two places, to intercept and murder those Israelites, who would go up to worship at Jerusalem. And this tradition gains countenance from the mention of slaughter in the next verse.

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