12My people consult their wooden idol, and their diviner’s wand informs them;
         For a spirit of harlotry has led them astray,
         And they have played the harlot, departing from their God.

13They offer sacrifices on the tops of the mountains
         And burn incense on the hills,
         Under oak, poplar and terebinth,
         Because their shade is pleasant.
         Therefore your daughters play the harlot
         And your brides commit adultery.

14I will not punish your daughters when they play the harlot
         Or your brides when they commit adultery,
         For the men themselves go apart with harlots
         And offer sacrifices with temple prostitutes;
         So the people without understanding are ruined.

15Though you, Israel, play the harlot,
         Do not let Judah become guilty;
         Also do not go to Gilgal,
         Or go up to Beth-aven
         And take the oath:
         “As the LORD lives!”

16Since Israel is stubborn
         Like a stubborn heifer,
         Can the LORD now pasture them
         Like a lamb in a large field?

17Ephraim is joined to idols;
         Let him alone.

18Their liquor gone,
         They play the harlot continually;
         Their rulers dearly love shame.

19The wind wraps them in its wings,
         And they will be ashamed because of their sacrifices.

Parallel Verses

New American Standard Bible (©1995)
Harlotry, wine and new wine take away the understanding.

GOD'S WORD® Translation (©1995)
Prostitutes, old wine, and new wine have robbed them of their senses.

King James Bible
Whoredom and wine and new wine take away the heart.

Douay-Rheims Bible
Fornication, and wine, and drunkenness take away the understanding.

Darby Bible Translation
Fornication, and wine, and new wine take away the heart.

English Revised Version
Whoredom and wine and new wine take away the understanding.

Webster's Bible Translation
Lewdness and wine and new wine take away the heart.

World English Bible
Prostitution, wine, and new wine take away understanding.

Young's Literal Translation
Whoredom, and wine, and new wine, take the heart,

Cross References

Leviticus 10:9 "Do not drink wine or strong drink, neither you nor your sons with you, when you come into the tent of meeting, so that you will not die-- it is a perpetual statute throughout your generations--

1 Samuel 25:36 Then Abigail came to Nabal, and behold, he was holding a feast in his house, like the feast of a king. And Nabal's heart was merry within him, for he was very drunk; so she did not tell him anything at all until the morning light.

Proverbs 20:1 Wine is a mocker, strong drink a brawler, And whoever is intoxicated by it is not wise.

Proverbs 31:4 It is not for kings, O Lemuel, It is not for kings to drink wine, Or for rulers to desire strong drink,

Isaiah 5:12 Their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine; But they do not pay attention to the deeds of the LORD, Nor do they consider the work of His hands.

Isaiah 28:7 And these also reel with wine and stagger from strong drink: The priest and the prophet reel with strong drink, They are confused by wine, they stagger from strong drink; They reel while having visions, They totter when rendering judgment.

Hosea 7:11 So Ephraim has become like a silly dove, without sense; They call to Egypt, they go to Assyria.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 6-11

God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (v. 4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer. 5:31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.

I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, v. 6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Eccl. 12:9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Prov. 29:18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.

II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it-not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore "I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me." 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Eze. 44:13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Lu. 8:18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Ex. 19:6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.

III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1 Sa. 2:20.

IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, v. 7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal. 2:9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1 Sa. 2:30.

V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (v. 8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (v. 10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic. 6:14; Hag. 1:6.

VI. The more they increased the more they sinned (v. 7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.

VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (v. 9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joel 1:9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa. 24:2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.

VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (v. 11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.

Calvin's Commentary

11. Whoredom and wine and new wine take away the heart.

11. Scortatio et vinum et mustum auterent cor (alli verunt, occupant cor.)

The verb lqch lakech, means to take away; and this sense is also admissible that wine and wantonness take possession of the heart; but I take its simpler meaning, to take away. But it is not a general truth as most imagine, who regard it a proverbial saying, that wantonness and wine deprive men of their right mind and understanding: on the contrary, it is to be restricted, I doubt not, to the Israelites; as though the Prophet had said, that they were without a right mind, and like brute animals, because drunkenness and fornication had infatuated or fascinated them. But we may take both in a metaphorical sense; as fornication may be superstition, and so also drunkenness: yet it seems more suitable to the context to consider, that the Prophet here reproaches the Israelites for having petulantly cast aside every instruction through being too much given to their pleasures and too much cloyed. Since then the Israelites had been enriched with great plenty, God had given way to abominable indulgences, the Prophet says, that they were without sense: and this is commonly the case with such men. I will not therefore treat here more at large of drunkenness and fornication.

It is indeed true, that when any one becomes addicted to wantonness, he loses both modesty and a right mind, and also that wine is as it were poisonous, for it is, as one has said, a mixed poison: and the earth, when it sees its own blood drank up intemperately, takes its revenge on men. These things are true; but let us see what the Prophet meant.

Now, as I have said, he simply directs his discourse to the Israelites, and says, that they were sottish and senseless, because the Lord had dealt too liberally with them. For, as I have said, the kingdom of Israel was then very opulent, and full of all kinds of luxury. The Prophet then touches now distinctly on this very thing: "How comes it that ye are now so senseless, that there is not a particle of right understanding among you? Even because ye are given to excesses, because there is among you too large an abundance of all good things: hence it is, that all indulge their own lusts; and these take away your heart." In short, God means here that the Israelites abused his blessings, and that excesses blinded them. This is the meaning. Let us now go on --

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The Life, as Amplified by Mediaeval Biographers.
1. His Early Years.--Ephraim, according to this biography, was a Syrian of Mesopotamia, by birth, and by parentage on both sides. His mother was of Amid (now Diarbekr) a central city of that region; his father belonged to the older and more famous City of Nisibis, not far from Amid but near the Persian frontier, where he was priest of an idol named Abnil (or Abizal) in the days of Constantine the Great (306-337). This idol was afterwards destroyed by Jovian (who became Emperor in 363 after the …
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3

Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
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Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading …
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Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Assyrian Captivity
The closing years of the ill-fated kingdom of Israel were marked with violence and bloodshed such as had never been witnessed even in the worst periods of strife and unrest under the house of Ahab. For two centuries and more the rulers of the ten tribes had been sowing the wind; now they were reaping the whirlwind. King after king was assassinated to make way for others ambitious to rule. "They have set up kings," the Lord declared of these godless usurpers, "but not by Me: they have made princes, …
Ellen Gould White—The Story of Prophets and Kings

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Leo the Great—Writings of Leo the Great

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GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of …
John Bunyan—The Works of John Bunyan Volumes 1-3

"Destroyed for Lack of Knowledge"
God's favor toward Israel had always been conditional on their obedience. At the foot of Sinai they had entered into covenant relationship with Him as His "peculiar treasure. . . above all people." Solemnly they had promised to follow in the path of obedience. "All that the Lord hath spoken we will do," they had said. Exodus 19:5, 8. And when, a few days afterward, God's law was spoken from Sinai, and additional instruction in the form of statutes and judgments was communicated through Moses, the …
Ellen Gould White—The Story of Prophets and Kings

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments

The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3

An Era of Spiritual Darkness
The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, "except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." And furthermore, the apostle warns his …
Ellen Gould White—The Great Controversy

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's …
John Edgar McFadyen—Introduction to the Old Testament