The Prophet, using a metaphor, says here first, that their drink had become putrid; which means, that they had so intemperately given themselves up to every kind of wickedness, that all things among them had become fetid. And the Prophet alludes to shameful and beastly excess: for the drunken are so addicted to wine, that they emit a disgusting smell, and are never satisfied with drinking, until by spewing, they throw up the excessive draughts they have taken. The Prophet then had this in view. He speaks not, however, of the drinking of wine, this is certain: but by drunkenness, on the contrary, he means that unbridled licentiousness, which then prevailed among the people. Since then they allowed themselves every thing they pleased without shame, they seemed like drunken men, insatiable, who, when wholly given to wine, think it their highest delight ever to have wine on the palate, or to fill copiously the throat, or to glut their stomach: when drunken men do these things, then they send forth the offensive smell of wine. This then is what the Prophet means, when he says,Putrid has become their drink; that is, the people observe no moderation in sinning; they offend not God now, in the common and usual manner, but are wholly like beastly men, who are nothing ashamed, constantly to belch and to spew, so that they offend by their fetid smell all who meet them. Such are this people. He afterwards adds, By wantoning they have become wanton This is another comparison. The Prophet, we know, has hitherto been speaking of wantonness in a metaphorical sense, signifying thereby, that Israel perfidiously abandoned themselves to idols, and thus violated their faith pledged to the true God. He now follows the same metaphor here, By wantoning they have become wanton.' Hence he reproaches and represents them as infamous on two accounts, -- because they cast aside every shame, like the drunken who are so delighted with wine, that through excess they send forth its offensive smell, -- and because they were like wantons. At last he says, Her princes have shamefully loved, Bring ye Here, in a peculiar way, the Prophet shows that the great sinned with extreme licentiousness; for they were given to bribery: and the eyes of the wise, we know, are blinded, and the hearts of the just are perverted, by gifts. But the Prophet designedly made this addition, that we might know that there were then none among the people who attempted to apply a remedy to the many prevailing vices; for even the rulers coveted gain; no one remembered for what purpose he had been called. Hence it happened that every one indulged himself with impunity in whatever pleased him. How so? Because there were no censors of public morals. Here we see in what a wretched state the people are, when there are none to exercise discipline, when even the judges gape for gain, and care for nothing but for gifts and riches; for then what the Prophet describes here as to the people of Israel must happen. Her princes, then, have loved, Bring ye. Respecting the word qlvn, kolun, we must shortly say, that Hosea does not simply allude to any kinds of gifts, but to such gifts as proved that there was a public sale of justice; as though he said, "Now the judges, when they say, Bring ye, when they love, Bring ye, make no distinction whatever between right and wrong, and think all this lawful; for the people are become insensible to such a disgraceful conduct: hence they basely and shamefully seek gain."

Their drink is sour - Literally, "turned," as we say of milk. So Isaiah says, "Thy silver is become dross; thy wine is mingled," i. e., adulterated, "with water" Isaiah 1:22; and our lord speaks of "salt which had lost its savor." The wine or the salt, when once turned or become insipid, is spoiled, irrecoverably, as we speak of "dead wine." They had lost all their life, and taste of goodness.
Her rulers with shame do love, give ye - Avarice and luxury are continually banded together according to the saying, "covetous of another's, prodigal of his own." Yet it were perhaps more correct to render, "her rulers do love, do love, shame." They love that which brings shame, which is bound up with shame, and ends in it; and so the prophet says that they "love the shame" itself. They act, as if they were in love with the shame, which, all their lives long, they are unceasingly and, as it were, by system, drawing upon themselves. They chase diligently after all the occasions of sins and sinful pleasures which end in shame; they omit nothing which brings it, do nothing which can avoid it. What else or what more could they do, if they "loved the shame" for its own sake?

Their drink is sour - Or rather, he is gone after their wine. The enticements of idolatry have carried them away.
Her rulers with shame do love - Rather, have loved shame; they glory in their abominations.
Give ye - Perhaps it would be better to read, Her rulers have committed, etc. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.

Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, (x) Give ye.
(x) They are so shameless in receiving bribes, that they command men to bring them to them.

Their drink is sour,.... In their stomachs, having drank so much that they cannot digest it; hence nauseous eructations, with a filthy stench, are belched out; so it is a charge of drunkenness which Ephraim or the ten tribes were addicted to, and are accused of, Isaiah 28:1 or "their drink is gone" (y); it has lost its colour, brightness, smell, and flavour; it is turned to vinegar; expressive of the general corruption and depravity of manners and religion among them; see Isaiah 1:22 or "their drink departeth", or "causeth to depart"; or "is refractory" (z); that is, it made them refractory, like a refractory belief, as before; caused them to depart from God and his worship, and led them into all sin and irreligion, particularly what follows:
they have committed whoredom continually; corporeal whoredom, which drunkenness leads to; and spiritual whoredom or idolatry, which they had committed, and continued in, ever since the days of Jeroboam the son of Nebat, and increased therein:
her rulers with shame do love, give ye; or "her shields" (a); those that should have been the protectors of Israel, compared before to a heifer; and preserved them not only from their external enemies, but from all innovations in religion; and which we rightly enough render "rulers", civil and ecclesiastic, kings, princes, and priests; see Psalm 47:9, these "loved, give ye", which was a "shame" to them: the sense is, either they loved gifts and bribes, and were continually saying, "give, give", when causes were to be tried, and so perverted justice and judgment, which was very shameful; or they loved wine and strong drink, and therefore required it to be continually given them, which was very scandalous in rulers more especially, Proverbs 30:4; or they loved whoredom, both in a corporeal and spiritual sense, and desired more harlots and more idols, and added to their old ones, which was very abominable and ignominious. So the Targum,
"they turned themselves after fornication they loved, which brought shame unto them;''
and these may be considered as so many reasons why Judah should have nothing to do with Israel.
(y) "recessit potus eorum", Montanus, Drusius; "recessit vinum eorum", Schmidt. (z) "Recedere fecit inerum eorum", Tarnovius; "refractarium est merum eorum", Junius & Tremellius, Piscator. (a) "clypei ejus", Montanus, Vatablus; "scuta ejus", Drusius, Tarnovius; "cujus clypei", Cocceius.

Their drink is sour--metaphor for utter degeneracy of principle (Isaiah 1:22). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations [CALVIN]. MAURER not so well translates, "When their drinking is over, they commit whoredoms," namely, in honor of Astarte (Hosea 4:13-14).
her rulers--Israel's; literally, "shields" (compare Psalm 47:9).
with shame . . . love, Give ye-- (Proverbs 30:15). No remedy could be effectual against their corruptions since the very rulers sold justice for gifts [CALVIN]. MAURER translates, "The rulers are marvelously enamored of shame." English Version is better.

"Their drinking has degenerated; whoring they have committed whoredom; their shields have loved, loved shame. Hosea 4:19. The wind has wrapt it up in its wings, so that they are put to shame because of their sacrifices." סר from סוּר, to fall off, degenerate, as in Jeremiah 2:21. סבא is probably strong, intoxicating wine (cf. Isaiah 1:22; Nahum 1:10); here it signifies the effect of this wine, viz., intoxication. Others take sâr in the usual sense of departing, after 1-Samuel 1:14, and understand the sentence conditionally: "when their intoxication is gone, they commit whoredom." But Hitzig has very properly object to this, that it is intoxication which leads to licentiousness, and not temperance. Moreover, the strengthening of hisnū by the inf. abs. is not in harmony with this explanation. The hiphil hiznâh is used in an emphatic sense, as in Hosea 4:10. The meaning of the last half of the verse is also a disputed point, more especially on account of the word הבוּ, which only occurs here, and which can only be the imperative of יהב (הבוּ for הבוּ), or a contraction of אהבוּ. All other explanations are arbitrary. But we are precluded from taking the word as an imperative by קלון, which altogether confuses the sense, if we adopt the rendering "their shields love 'Give ye' - shame." We therefore prefer taking הבוּ as a contraction of אהבוּ, and אהבוּ הבוּ as a construction resembling the pealal form, in which the latter part of the fully formed verb is repeated, with the verbal person as an independent form (Ewald, 120), viz., "their shields loved, loved shame," which yields a perfectly suitable thought. The princes are figuratively represented as shields, as in Ps. 47:10, as the supporters and protectors of the state. They love shame, inasmuch as they love the sin which brings shame. This shame will inevitably burst upon the kingdom. The tempest has already seized upon the people, or wrapt them up with its wings (cf. Psalm 18:11; Psalm 104:3), and will carry them away (Isaiah 57:13). צרר, literally to bind together, hence to lay hold of, wrap up. Rūăch, the wind, or tempest, is a figurative term denoting destruction, like רוּח קדים in Hosea 13:15 and Ezekiel 5:3-4. אותהּ refers to Ephraim represented as a woman, like the suffix attached to מגנּיה in Hosea 4:18. יבשׁוּ מזּבחותם, to be put to shame on account of their sacrifices, i.e., to be deceived in their confidence in their idols (bōsh with min as in Hosea 10:6; Jeremiah 2:36; Jeremiah 12:13, etc.), or to discover that the sacrifices which they offered to Jehovah, whilst their heart was attached to the idols, did not save from ruin. The plural formation זבחות for זבחים only occurs here, but it has many analogies in its favour, and does not warrant our altering the reading into מזבּחותם, after the Sept. ἐκ τῶν θυσιατηρίων, as Hitzig proposes; whilst the inadmissibility of this proposal is sufficiently demonstrated by the fact that there is nothing to justify the omission of the indispensable מן, and the cases which Hitzig cites as instances in which min is omitted (viz., Zac 14:10; Psalm 68:14, and Deuteronomy 23:11) are based upon a false interpretation.

Their drink - Their wine is corrupt and hurtful. Continually - Without ceasing from Jeroboam's time to this day. Give ye - Beside there is shameful oppression and bribery among them.