Hosea 9:7

The days of visitation are come - The false prophets had continually hood-winked the people, promising them that those days would never come. “They had put far away the evil day” Amos 6:3. Now it was not at hand only. In God’s purpose, those “days” were “come,” irresistible, inevitable, inextricable; days in which God would visit, what in His long-suffering, He seemed to overlook, and would “recompense each according to his works.”

Israel shall know it - Israel would not know by believing it; now it should “know,” by feeling it.

The prophet is a fool, the spiritual man is mad - The true prophet gives to the false the title which they claimed for themselves, “the prophet” and “the man of the spirit.” Only the event showed what spirit was in them, not the spirit of God but a lying spirit. The people of the world called the true prophets, “mad,” literally, maddened, “driven mad,” , as Festus thought of Paul; “Thou art beside thyself; much learning doth make thee mad” Acts 26:24. Jehu’s captains called by the same name the young prophet whom Elisha sent to anoint him. “Wherefore came this mad fellow unto thee?” 2 Kings 9:11. Shemaiah, the false prophet, who deposed God’s priest, set false priests to “be officers in the house of the Lord,” to have an oversight as to “every man who is mad and maketh himself a prophet,” calling Jeremiah both a false prophet and a “madman” (Jeremiah 29:25. The word is the same).

The event was the test. Of our Lord Himself, the Jews blaspbemed, “He hath a devil and is mad” John 10:20. And long afterward, “madness,” “phrensy” were among the names which the pagan gave to the faith in Christ . As Paul says, that “Christ crucified” was “to the Greeks” and to “them that perish, foolishness,” and that the “things of the Spirit of God, are foolishness to the natural man, neither can he know” them, “because they are spiritually discerned” 1 Corinthians 1:18, 1Co 1:23; 1 Corinthians 2:14. The man of the world and the Christian judge of the same things by clean contrary rules, use them for quite contrary ends. The slave of pleasure counts him mad, who foregoes it; the wealthy trader counts him mad, who gives away profusely. In these days, profusion for the love of Christ has been counted a ground for depriving a man of the care of his property. One or the other is mad. And worldlings must count the Christian mad; else they must own themselves to be so most fearfully. In the Day of Judgment, Wisdom says, “They, repenting and groaning for anguish of spirit, shall say within themselves, This was he whom we had sometimes in derision and a proverb of reproach. We fools counted his life madness, and his end to be without honor. How is he numbered among the children of God, and his lot is among the saints!” (Wisd. 5:3-6).

For the multitude of thine iniquity and the great hatred - The words stand at the close of the verse, as the reason of all which had gone before. Their “manifold iniquity” and their “great hatred” of God were the ground why the “days of visitation” and “recompense” should “come.” They were the ground also, why God allowed such prophets to delude them. The words, “the great hatred,” stand quite undefined, so that they may signify alike the hatred of Ephraim against God and good people and His true prophets, or God’s hatred of them. Yet it, most likely, means, “their” great hatred, since of them the prophet uses it again in the next verse. The sinner first neglects God; then, as the will of God is brought before him, he willfully disobeys Him; then, when, he finds God’s will irreconcilably at variance with his own, or when God chastens him, he hates Him, and (the prophet speaks out plainly) “hates” Him “greatly.”