As if wearied, God here bids his Prophet to rest; as though he said, "Since I prevail nothing with this people, they must be given up; cease from thy work." God had set Hosea over the Israelites for this end, to lead them to repentance, if they could by any means be reformed: the duty of the Prophet, enjoined by God, was, to bring back miserable and straying men from their error, and to restore them again to the obedience of pure faith. He now saw that the Prophet's labour was in vain, without any success. Hence he was, as I have said, wearied, and bids the Prophet to desist: Leave them, he says; that is, "There is no use for thee to weary thyself any more; I dismiss thee from thy labour, and will not have thee to take any more trouble; for they are wholly incurable." For by saying that they had joined themselves to idols, he means, that they could not be drawn from that perverseness in which they had grown hardened; as though he said, "This is an alliance that cannot be broken." And he alludes to the marriage which he had before mentioned: for the Israelites, we know, had been joined to God, for he had adopted them to be a holy people to himself; they afterwards adopted impious forms of worship. But yet there was a hope of recovery, until they became wholly attached to their idols, and clave so fast to them, that they could not be drawn away. This alliance the Prophet points out when he says, They are joined to idols But he mentions the tribe of Ephraim, for the kings, (I mean, of Israel,) we know, sprang from that tribe; and at the same time he reproaches that tribe for having abused God's blessing. We know that Ephraim was blessed by holy Jacob in preference to his elder brother; and yet there was no reason why Jacob put aside the first-born and preferred the younger, except that God in this case manifested his own good pleasure. The ingratitude of Ephraim was therefore less excusable, when he not only fell away from the pure worship of God, but polluted also the whole land; for it was Jeroboam who introduced ungodly superstitions; he therefore was the source of all the evil. This is the reason why the Prophet now expressly mentions Ephraim: though it is a form of speaking, commonly used by all the Prophets, to designate Israel, by taking a part for the whole, by the name of Ephraim. But this passage is worthy of being noticed, that we may attend to God's reproofs, and not remain torpid when he rouses us; for we ought ever to fear, lest he should suddenly reject us, when he is wearied with our perverseness, or when he conceives such a displeasure as not to deign to speak to us any more. It follows --

Ephraim is joined to idols - that is, banded, bound up with them, "associated," as the word means, with them so as to cleave to them, willing neither to part with nor to be parted from, them. The idols are called by a name, denoting toils; with toil they were fashioned, and, when fashioned, they were a toil and grief.
Let him alone - Literally, give him rest, i. e., from all further expostulations, which he will not hear. It is an abandonment of Israel for the time, as in the prophet Ezekiel, "As for you, O house of Israel, thus saith the Lord God, go ye, serve ye every one his idols" Ezekiel 20:39. Sinners often long not to be tormented by conscience or by God's warnings. To be left so, is to be abandoned by God, as one whose case is desperate. God will not, while there is hope, leave a man to sleep in sin; for so the numbness of the soul increases, until, like those who fall asleep amid extreme cold of the body, it never awakes.

Ephraim - The ten tribes.
Is joined to idols - Is become incorporated with false gods.
Let him alone - They are irreclaimable, leave them to the consequences of their vicious conduct.

Ephraim is joined to idols,.... That is, the ten tribes of Israel, frequently so called after their separation from the rest, because that Jeroboam, by whom the revolt was made, was of that tribe; and because that tribe was the principal of them, and Samaria, the metropolis of their kingdom, was in it: and so the Targum here renders it,
"the house of Israel are joined to idols;''
to the calves at Daniel and Bethel; to Baal, and other idols, they worshipped: the phrase expresses their strong affection for them, their constant worship of them, and their obstinate persisting therein, and the difficulty there was of bringing them off of it; they cleaved to their idols, were glued, and as it were wedded unto them, and there was no separating of them; as men are, who are addicted to the lusts of the flesh, to the mammon of unrighteousness, or to their own self-righteousness, or to any idol they set up in their hearts as such: hence it follows,
let them alone: which are either the words of the Lord to the prophet, enjoining him to prophesy no more to them; to reprove them no more for their sins, since it was all to no purpose, there was no reclaiming them, so Jarchi and Kimchi; and therefore let them alone, let them go on in their sins, and in their errors, and in their superstition and idolatry; see Ezekiel 3:26. God was determined to let them alone himself, and therefore bids his prophet to do so likewise: and sad is the case with men when he lets them alone, and will not disturb their consciences any more by jogs and convictions, but gives them up to a seared conscience, to hardness of heart, and to their own lusts; when he will not hedge up their way with thorns, or distress them with afflictive providences, and hinder them from going on in a course of sin and wickedness; nor give them restraining grace, but suffer them to go on in the broad road, till they drop into hell; and says of them,
let him that is filthy be filthy still, Revelation 22:11 or else they are the words of the prophet to the men of Judah, to have nothing to do with Israel, since they were such backsliders and idolaters; to have no communion and conversation with them, but let them be alone, and worship alone for them; since what fellowship has righteousness with unrighteousness, light with darkness, Christ with Belial, a believer with an infidel, or the temple of the living God with idols and idolaters? 2-Corinthians 6:14, some take them to be the words of the prophet to God concerning Israel, approving of his righteous judgments, in threatening to feed them as a lamb in a large place; dismiss him thither, suffer and leave him to feed there. The Targum interprets it of their sin, and not their punishment,
"they have left their worship;''
the service of God.

Ephraim--the ten tribes. Judah was at this time not so given to idolatry as afterwards.
joined to--closely and voluntarily; identifying themselves with them as a whoremonger becomes one flesh with the harlot (Numbers 25:3; 1-Corinthians 6:16-17).
idols--The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries.
let him alone--Leave him to himself. Let him reap the fruits of his own perverse choice; his case is desperate; say nothing to him (compare Jeremiah 7:16). Here Hosea 4:15 shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin; leave him to his fate, lest, instead of saving him, thou fall thyself (Isaiah 48:20; Jeremiah 50:8; Jeremiah 51:6, Jeremiah 51:45; 2-Corinthians 6:17).

"Ephraim is joined to idols, let it alone." חבוּר עצבּים, bound up with idols, so that it cannot give them up. Ephraim, the most powerful of the ten tribes, is frequently used in the loftier style of the prophets for Israel of the ten tribes. הנּח־לו, as in 2-Samuel 16:11; 2-Kings 23:18, let him do as he likes, or remain as he is. Every attempt to bring the nation away from its idolatry is vain. The expression hannach-lō does not necessitate the assumption, however, that these words of Jehovah are addressed to the prophets. They are taken from the language of ordinary life, and simply mean: it may continue in its idolatry, the punishment will not long be delayed.

Ephraim - The children of Ephraim were numerous and potent, and here put for the whole ten tribes. Let him alone - He is obstinate, as such, throw him up.