Teks -- Hosea 9:8 (NET)

9:8 The prophet is a watchman over Ephraim on behalf of God, yet traps are laid for him along all of his paths; animosity rages against him in the land of his God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Hos 9:8 - The watchman

The old true prophets indeed were with God.

Wesley: Hos 9:8 - My God

The God of Hosea.

Wesley: Hos 9:8 - The prophet

The false prophets have, as well as the people, left God.

Wesley: Hos 9:8 - Is a snare

Their pretended predictions are but a snare, such as fowlers lay.

Wesley: Hos 9:8 - And hatred

Such prophets are full of hatred and malice: yea, they are hatred itself.

JFB: Hos 9:8 - The watchman . . . was with my God

The spiritual watchmen, the true prophets, formerly consulted my God (Jer 31:6; Hab 2:1); but their so-called prophet is a snare, entrapping Israel into idolatry.

JFB: Hos 9:8 - hatred

Rather, "(a cause of) apostasy" (see Hos 9:7) [MAURER].

JFB: Hos 9:8 - house of his God

That is, the state of Ephraim, as in Hos 8:1 [MAURER]. Or, "the house of his (false) god," the calves [CALVIN]. Jehovah, "my God," seems contrasted with "his God." CALVIN'S view is therefore preferable.

Clarke: Hos 9:8 - The watchman of Ephraim

The watchman of Ephraim - The true prophet, was with - faithful to, God

Clarke: Hos 9:8 - The prophet

The prophet - The false prophet is the snare of a fowler; is continually deceiving the people, and leading them into snares, and infusing into their hearts deep hatred against God and his worship.

Calvin: Hos 9:8 - NO PHRASE

Interpreters obscure this verse by their various opinions. Almost all suppose a verb to be understood that Ephraim “had set” a watchman. But I see no need to make any change in the words of the Prophet: I therefore take them simply as they are. Now some think that there is here a comparison between the old Prophets who had not turned aside from God’s command, and those flatterers who pretended the name of God, while they were the ministers of Satan to deceive. They therefore thus distinguish them, The watchman of Ephraim was with my God; that is, there was a time formerly when the watchmen of Ephraim were connected with God, and declared no strange doctrine, when they drew from the true fountain all that they taught; there was then a connection between God and the Prophets, for they depended on the mouth of God, and the Prophets delivered to the people, as from hand to hand, whatever God commanded; there was then nothing corrupt, or impure, or adventitious in their words. But now the Prophet is a snare of a fowler; that is, the dice is turned, a deplorable change has taken place; for now the Prophets lay snares to draw people by their disciples into destruction; and this abomination bears rule, that is, this monstrous wickedness prevails in the temple of God: these Prophets live not in caves nor traverse public roads, but they occupy a place in the temple of God; so that of the sacred temple of God they make a brothel for the impostures of Satan. Such is their view.

But I read the verse as connected together, The watchman of Ephraim, who ought to have been with God, even the Prophet, is a snare of a fowler on all his ways The former view would have indeed met my approbations did not the words appear to be forced; and I do not love strained meanings. This is the reason which prevents me from subscribing to an exposition which in itself I approve, as it embraces a useful doctrine. But this simple view is more correct, that the watchman of Ephraim, a Prophet, is a snare of a fowler: and he adds, with God; for it is the duty of teachers to have nothing unconnected with God. Hosea then shows what Prophets ought to do, not what they may do. A Prophet then is he who is a watchman of Israel; for this command, we know, is given in common to all Prophets — to be as it were on their watch-tower, and to be vigilant over the people of God. It is therefore no wonder that the Prophet dignifies with his own title all those who were then teachers among God’s people. But he thus doubles their crime, by saying that they were only keen and sharp-sighted to snare the people. Then the watchmen of Israel, the Prophet, who was placed on the watch-tower to watch or to exercise vigilance over the safety of the whole people — this Prophet was a snare of a fowler! But he triplicates the crime when he says, With my God: for as we have already observed, teachers could not faithfully discharge their office, except they were connected with God, and were able truly to testify that they brought forth nothing that was invented, but what the Lord himself had spoken, and that they were his organs. We now then apprehend the real meaning of the Prophet; and according to this view there is nothing strained in the words.

The Prophet also thus confirms what he had said before, that the Prophets were fools, that is, that their prophecies would at length appear empty and vain; for they could not prevent God from inflicting punishment on the wicked by their fallacious flatteries; he confirms this truth when he says, The watchmen of Ephraim is a snare of a fowler on all his ways: that is, he ought to have guided the people, and to have kept them safe from intrigues. But now the people could not move a foot without meeting with a snare; and whence came this snare but from false doctrine and impostures? What then was to be at last? Could the snares avail to make them cautious? By no means; but Satan thus hunts his prey, when he soothes the people by his false teachers, and keeps them, as it were, asleep, that they may not regard the hand of God. There was then no reason for the Israelites to think well of the fowlers by whom they were drawn into ruin.

This indignity is more emphatically expressed, when he says, that there was a detestable thing in the temple of God There was not, indeed, a temple of God in Bethel, as we have often said; but as the people were wont to pretend the name of God, the Prophet, conceding this point, says, that these abominations were covered over by this pretence. There is then no need anxiously to inquire here, whether it was the temple at Samaria or at Bethel, or the house and sanctuary of God; for a concession proves not a thing to be so, but it is to speak according to the general opinion. So then the Prophet does not without reason complain, that the place, on which was inscribed the name of God, was profaned, and that, instead of the teaching of salvation, there was fowling everywhere, which drew the people into apostasy, and finally into utter ruin. It follows —

TSK: Hos 9:8 - watchman // with // but // in the

watchman : Son 3:3; Isa 62:6; Jer 6:17, Jer 31:6; Eze 3:17, Eze 33:7; Mic 7:4; Heb 13:17

with : 1Ki 17:1, 1Ki 18:1, 1Ki 18:36-39, 1Ki 22:28; 2Ki 2:14, 2Ki 2:21, 2Ki 3:15-20, 2Ki 4:1-7, 2Ki 4:33-37, 2Ki 4:41; 2Ki 4:43, 2Ki 5:14, 2Ki 5:27, 2Ki 6:17, 2Ki 6:18, 2Ki 7:2, 2Ki 7:19, 2Ki 13:21

but : Hos 5:1; 1Ki 18:19, 1Ki 22:6, 1Ki 22:11, 1Ki 22:22; Jer 6:14, Jer 14:13; Lam 2:14, Lam 4:13

in the : or, against the, Joh 15:24; Rom 3:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Hos 9:8 - The watchman of Ephraim was with my God // But the prophet // Is a snare of a fowler // In all his ways // And hatred in the house of his God

The watchman of Ephraim was with my God the old true prophets indeed were with God, heard what he spake, and told it to the people; they were for God, for his honour, law, worship, and temple; and so should prophets now be. Ephraim once had such prophets, such were Elijah and Elisha, but none such now, or Ephraim cares not for them. The prophet speaks of God, the true God, as his God, in opposition to idols, on which Ephraim doted now, whose pretended oracles they believed.

But the prophet the prophets now-a-days, who call themselves prophets, and are so accounted by the people, have, as the people, left God, and do no more consult with God.

Is a snare of a fowler their pretended predictions and promises are but a snare, such as fowlers lay to take fowl in; and these impostors are conscious to themselves that they are deceivers; at least they cannot but know that the true God never gave them answer at any of their images, yet they pretend he hath done it, and that he will prosper them; so they insnare the people first in sin, next in punishment.

In all his ways and all they design and endeavour by all means is to keep the people in this opinion and hope.

And hatred in the house of his God so is hatred in the sight of God, he doth hate such deceivers; and he is hatred, i.e. ere long will he hatred, in the sight of the people he deceived; they shall hate their false prophets, who from the house of their God, by answers from the idols in their temples, confirmed the people in their rebellion, and hardened them against returning to God, which ends in their ruin: or else hatred, &c., i.e. cause of the people’ s hatred, against God and one another.

Haydock: Hos 9:8 - My God // Madness

My God. I am such; but the false prophets strive to seduce you. (Calmet) ---

Jeroboam ought to have restrained the people, and he did the reverse, setting up a calf at Bethel, which proved more ruinous than the crime of Gabaa, (Judges xix.) or the election of Saul. "In ancient records, I cannot find that any have divided the Church but those who were appointed by God, priests and prophets, that is watchmen." (St. Jerome) ---

Indeed, almost all heresies owe their rise to the pride or lust of some who have been in high stations. ---

Madness. Hebrew, " and hatred in (marginal note: against) the," &c. (Protestants) (Haydock) ---

Instead of standing up for the people, he provokes God.

Gill: Hos 9:8 - The watchman of Ephraim was with my God // but the prophet is a snare of a fowler in all his ways // and hatred in the house of his God

The watchman of Ephraim was with my God,.... Formerly the watchmen of Ephraim, or the prophets of Israel, were with the true God, whom the prophet calls his God; as Elijah and Elisha, who had communion and intimacy with him; had revelations and instructions from him; and were under the direction and inspiration of his Spirit, and prophesied in his name things according to his will, and for the good of his people: or "the watchman of Ephraim should be with my God"; on his side, and promote his worship and service, his honour and interest; and give the people warning from him, having heard the word at his mouth: but now they were not with him, nor for him, nor did as they should: or one that bore this character of a watchman in the ten tribes, pretended to be such a one, and would be thought to be with God, and to have his mind and will, and to be sincere for his glory:

but the prophet is a snare of a fowler in all his ways; the false prophet, the same with the watchman, instead of guiding and directing Ephraim in the right way in which he should go, lays snares for him in all the ways he takes, to lead him wrong, and draw him into sin, particularly into idolatry, both by his doctrine and example:

and hatred in the house of his God; and so became detestable and execrable it the house of his own god, the calf at Bethel, in the temple there: prophesying such things as in the event prove false, and drawing into such practices as brought on ruin and desolation. The Targum interprets it, of laying snares for their prophets, their true prophets; and Kimchi and Jarchi of slaying Zechariah the prophet in the temple.