John Gill's Bible Commentary Ver. 4. Yet, let no man strive, nor reprove another , etc.] Or rather, “let no man strive, nor any man reprove us” f63 ; and are either the words of the people, forbidding the prophet, or any other man, to contend with them, or reprove them for their sins, though guilty of so many, and their land in so much danger on that account: so the Targum, “but yet they say, let not the scribe teach, nor the prophet reprove:” or else they are the words of God to the prophet, restraining him from striving with and reproving such a people, that were incorrigible, and despised all reproof; (see Ezekiel 3:26) or of the prophet to other good men, to forbear anything of this kind, since it was all to no purpose; it was but casting pearls before swine; it was all labour lost, and in vain: for thy people are as they that strive with the priest ; they are so far from receiving correction and reproof kindly from any good men that they will rise up against, and strive with the priests, to whom not to hearken was a capital crime, ( Deuteronomy 17:12). Abarbinel interprets it, and some in Abendana, like the company of Korah, that contended with Aaron; suggesting that this people were as impudent and wicked as they, and there was no dealing with them. So the Targum, “but thy people contend with their teachers;” and will submit to no correction, and therefore it is in vain to give it them.
Though some think the sense is, that all sorts of men were so corrupt, that there were none fit to be reprovers; the people were like the priests, and the priests like the people, ( Hosea 4:9), so that when the priests reproved them, they contended with them, and said, physician, heal thyself; take the beam out of your own eye; look to yourselves, and your own sins, and do not reprove us.
Matthew Henry Commentary
- The prophet enters into a new contract, representing the graciou manner in which God will again restore Israel under a new covenant.
Hos. 3:1-3 The dislike of men to true religion is because they love objects and forms, which allow them to indulge, instead of mortifyin their lusts. How wonderful that a holy God should have good-will to those whose carnal mind is enmity against Him! Here is represente God's gracious dealings with the fallen race of mankind, that had gon from him. This is the covenant of grace he is willing to enter int with them, they must be to him a people, and he will be to them a God They must accept the punishment of their sin, and must not return to folly. And it is a certain sign that our afflictions are means of goo to us, when we are kept from being overcome by the temptations of a afflicted state.
Hos. 3:4-5 Here is the application of the parable to Israel. They mus long sit like a widow, stripped of all joys and honours; but shall a length be received again. Those that would seek the Lord so as to fin him, must apply to Christ, and become his willing people. Not only ar we to fear the Lord and his greatness, but the Lord and his goodness not only his majesty, but his mercy. Even Jewish writers apply thi passage to the promised Messiah; doubtless it foretold their futur conversion to Christ, for which they are kept a separate people. Thoug the first fear of God arise from a view of his holy majesty an righteous vengeance, yet the experience of mercy and grace throug Jesus Christ, will lead the heart to reverence so kind and glorious Friend and Father, and to fear offending him _________________________________________________
Original Hebrew אך389 אישׁ376 אל408 ירב7378 ואל408 יוכח3198 אישׁ376 ועמך5971 כמריבי7378 כהן׃3548
