15 "All their wickedness is in Gilgal; for there I hated them. Because of the wickedness of their deeds I will drive them out of my house! I will love them no more. All their princes are rebels.
*Minor differences ignored. Grouped by changes, with first version listed as example.
He says first, that all their evil was in Gilgal; though they thought that they had the best pretence for offering there their sacrifices to God's honour, because it had been from old times a sacred place. He had said before that they had multiplied to themselves altars to sin, and by these to give way to sins; he now repeats the same in other words, All their evil, he says, is in Gilgal; as though he said, "They indeed obtrude on me their sacrifices, which they offer in Gilgal, and think that they avail to excuse all their wickedness. I might, perhaps, forgive them, if they were given to plunder and cruelty, and were perfidious and fraudulent, provided pure worship had continued among them, and religion had not been so entirely adulterated; but as they have changed whatever I commanded in my law, and turned this celebrated place to be the seat of the basest impiety, so that it is become, as it were, a brothel, where religion is prostituted, it is hence evident, that the whole of their wickedness is in Gilgal." It is certain that the people were also addicted to other crimes; but the word kl, cal, all, is to be taken for what is chief or principal. The Prophet speaks comparatively, not simply; as though he had said, that this corruption of offering sacrifices at Gilgal was more abominable in the sight of God than adulteries, or plunder, or frauds, or unjust violence, or any crime that prevailed among them. Their whole evil then was at Gilgal. But why the Prophet speaks thus, I have lately explained; and that is because superstitious men put forth their own devices, when God reproves them, "O! we have still many exercises of religion." They bring forward these by way of compensation. But the Lord shows that he is far more grievously offended with these superstitions, with which hypocrites cover themselves as with a shield, than with a life void of every appearance of religion: for "these," he says, "I conceived a hatred against them, on account of the wickedness of their works." Here again the Prophet condemns what men think to be their special holiness. Who indeed can persuade hypocrites that their fictitious modes of worship are the greatest abominations? Nay, they even extol and imagine themselves to be like angels, and, as it were, cover all their wickedness with these disguises; as we see to be the case with the Papists who think, that when they obtrude on God their many masses and other devised forms, every sort of wickedness is redeemed. Since then hypocrites are thus wont to put on a disguise before God, and at the same time flatter themselves, the Prophet here declares that they are the more hated by God for this very wickedness, of daring to corrupt and adulterate his pure worship. He then adds, I will eject them from my house When God threatens to eject Israel from his house, it is the same as though he said, "I will wholly cast you away;" as when one cuts off a withered branch from a tree, or a diseased member from the body. It is indeed certain that the Israelites were then like bastards; for they were not worthy of any account or station in the Church, inasmuch as they had a strange temple and profane sacrifices; but as circumcision, and the priesthood in name, still remained among them, they boasted themselves to be the children of Abraham, and a holy people; hence the Prophet denounces here such a destruction, that it might appear that they in vain gloried in these superior distinctions, for God would expunge them from his catalogue. We now understand the design of the Prophet: but we shall, to-morrow, notice the remaining portion.
All their wickedness is in Gilgal - "Gilgal," having been the scene of so many of God's mercies, had been, on that very ground, chosen as a popular scene for idol-worship (see the note above at Hosea 4:15). And doubtless, Ephraim still deceived himself, and thought that his idolatrous worship, in a place once so hallowed, would still be acceptable with God. "There, where God of old was propitious, He would be so still, and whatever they did, should, even for the place's sake, be accepted; the hallowed place would necessarily sanctify it." In answer to such thoughts, God says, "all their wickedness," the very chief and sum, the head from which the rest flowed, their desertion of God Himself, whatever they hoped or imagined, all their "wickedness is" there.
For there I hated them - "There, in the very place where heretofore I shewed such great tokens of love to, and by My gracious presence with, them, "even there I have hated them" and now hate them." "He saith not, there was I angry, or displeased with them, but in a word betokening the greatest indignation, "I hated them." Great must needs be that wickedness which provoked the Father of mercies to so great displeasure as to say, that He "hated them;" and severe must needs be those judgments which are as effects of hatred and utter aversation of them, in Him."
For the wickedness of their doings - The sin of Israel was no common sin, not a sin of ignorance, but against the full light. Each word betokens evil. The word "doings" expresses "great bold doings." It was "the wickedness of their wicked works," a deeper depth of wickedness in their wickedness, an essence of wickedness, for which, God saith, "I will drive them out of My house," i. e., as before, out of His whole land (see the note above at Hosea 8:1).
I will love them no more - So He saith, in the beginning; "I will have no more mercy upon the house of Israel, but I will utterly take them away" Hosea 1:6. : "This was a national judgment, and so involved the whole of them, as to their outward condition, which they enjoyed as members of that nation, and making up one beady politic. It did not respect the spiritual condition of single persons, and their relation, in this respect, to God." As individuals, they were, "not cut off from God's favor and tokens of His love, nor from the power of becoming members of Christ, whenever any of them should come to Him. It only struck them forever out of that "house of the Lord" from which they were then driven," or from hopes that that kingdom should be restored, which God said, He would cause to cease.
All their princes are revolters - Their case then was utterly hopeless. No one of their kings "departed from the sin of Jeroboam who made Israel to sin." The political power which should protect goodness, became the fountain of corruption. : "None is there, to rebuke them that offend, to recall, those that err; no one who, by his own goodness, and virtue, pacifying God, can turn away His wrath, as there was in the time of Moses." : "Askest thou, why God cast them out of His house, why they were not received in the Church or the house of God? He saith to them, because they "are all revolters, departers," i. e., because, before they were cast out visibly in the body, they departed in mind, were far away in heart, and therefore were cast out in the body also, and lost, what alone they loved, the temporal advantages of the house of God."
All their wickedness is in Gilgal - Though we are not directly informed of the fact, yet we have reason to believe they had been guilty of some scandalous practices of idolatry in Gilgal See Hosea 4:15.
For there I hated them - And therefore he determined, "for the wickedness of their doings, to drive them out of his house," so that they should cease to be a part of the heavenly family, either as sons or servants; for he would "love them no more," and bear with them no longer.
All their wickedness [is] in (q) Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters.
(q) The chief cause of their destruction is that they commit idolatry, and corrupt my religion in Gilgal.
Ah their wickedness is in Gilgal,.... A place in the ten tribes, where the covenant of circumcision was renewed in Joshua's time; the first passover was kept in the land of Canaan, and the people of Israel ate the firstfruits of the land; where the tabernacle was for a while, and sacrifices were offered up to the Lord: but now things were otherwise; all manner of iniquity was committed in it, especially idolatry; for which it was chosen by idolaters, because it had formerly been famous for religious worship: here, though not to the exclusion of other places, as Daniel and Bethel, was the above sin committed; here it begun and spread itself, and had the measure of it filled up; here began the first departure from the Lord, rejecting him, and asking a king in the days of Samuel, as Kimchi and Abarbinel observe; and here were high places and altars erected for idolatry; and this is now the reason of the above threatenings of God, and the predictions of the prophet. Grotius thinks there is a mystical sense in the words, and that they have reference to the sin of the Jews in crucifying Christ on Golgotha; which, in the Syriac language, is the same with Gilgal; but both the people spoken of, and the place, are different:
for there I hated them; or "therefore" (m), because they sinned so greatly against him in a place where they had formerly worshipped him; their sacrifices there, instead of being acceptable, were the more abominable to him, as they were offered there where his tabernacle once was, and sacrifices were offered to him according to his will:
for the wickedness of their doings I will drive them out of mine house; not out of the house of my sanctuary, or the temple, as the Targum; unless this is to be understood of losing the opportunity of going to the temple at Jerusalem, which those of the ten tribes had while they were in their own land, which the few godly persons among them then took, and made use of; but now their idolatry increasing in Gilgal, and other places, they should be carried captive; and, if they would, could not go up to the house of the Lord, and worship him there: or rather this may design, either the visible church of God, out of which they would be now ejected; or their native country, where they had been, as the family and household of God; but now should be so no more, but, as afterwards said, wanderers among the nations, and no more reckoned as belonging to the Lord, and under his paternal care and protection:
I will love them no more; which is not to be understood of the special love and favour the Lord bears to his own people in Christ, which is everlasting and unchangeable; but of his general and providential favour and regard unto these people, which he had manifested in bestowing many great and good things upon them; but now would do so no more; he would do nothing to them, or for them, that looked like love, or be interpreted of it, but all the reverse; and, by his behaviour to them, show that they were the objects of his aversion and hatred; and this was to continue, and has continued, and will continue unto the time of their conversion in the latter day, when "all Israel shall be saved", Romans 11:26;
all their princes are revolters; from God and his worship, who should have set a good example to the people; and since these were perverse and rebellious against God, it is no wonder that the people in general apostatized. This is to be understood of their king as supreme, and all subordinate rulers; of their judges and magistrates of every order; of all their governors, both civil and ecclesiastic; and not at Gilgal only, but in all the land. There is an elegant play on words (n) in the original, the beauty of which cannot be expressed in the translation.
(m) "ideo", Rivet. (n) "Sharehem Sorerim".
All their wickedness--that is, their chief guilt.
Gilgal--(see on Hosea 4:15). This was the scene of their first contumacy in rejecting God and choosing a king (1-Samuel 11:14-15; compare 1-Samuel 8:7), and of their subsequent idolatry.
there I hated them--not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (compare Malachi 1:3).
out of mine house--as in Hosea 8:1 : out of the land holy unto ME. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house.
princes . . . revolters--"Sarim . . . Sorerim" (Hebrew), a play on similar sounds.
The Lord thereupon replies in Hosea 9:15 : "All their wickedness is at Gilgal; for there I took them into hatred: for the evil of their doings will I drive them out of my house, and not love them any more; all their princes are rebellions." How far all the wickedness of Ephraim was concentrated at Gilgal it is impossible to determine more precisely, since we have no historical accounts of the idolatrous worship practised there (see at Hosea 4:15). That Gilgal was the scene of horrible human sacrifices, as Hitzig observes at Hosea 12:12, cannot be proved from Hosea 13:2. שׂנא is used here in an inchoative sense, viz., to conceive hatred. On account of their wickedness they should be expelled from the house, i.e., the congregation of Jehovah (see at Hosea 8:1). The expression "I will drive them out of my house" (mibbēthı̄ 'ăgâreshēm) may be explained from Genesis 21:10, where Sarah requests Abraham to drive (gârash) Hagar her maid out of the house along with her son, that the son of the maid may not inherit with Isaac, and where God commands the patriarch to carry out Sarah's will. The expulsion of Israel from the house of the Lord is separation from the fellowship of the covenant nation and its blessings, and is really equivalent to loving it no longer. There is a play upon words in the last clause שׂריהם סוררים.
All their wickedness - The chief or beginning. There I hated them - As there they began to sin so notoriously, there I began to shew that I hated them.
*More commentary available at chapter level.