Text -- Hosea 10:1-10 (NET)

Israel is Guilty of Fertility Cult Worship

10:1 Israel was a fertile vine that yielded fruit. As his fruit multiplied, he multiplied altars to Baal. As his land prospered, they adorned the fertility pillars. 10:2 Their heart is slipping; soon they will be punished for their guilt. The Lord will break their altars; he will completely destroy their fertility pillars.

The Lord Will Punish Israel by Removing Its Kings

10:3 Very soon they will say, “We have no king since we did not fear the Lord. But what can a king do for us anyway?” 10:4 They utter empty words, taking false oaths and making empty agreements. Therefore legal disputes sprout up like poisonous weeds in the furrows of a plowed field.

The Calf Idol and Idolaters of Samaria Will Be Exiled

10:5 The inhabitants of Samaria will lament over the calf idol of Beth Aven. Its people will mourn over it; its idolatrous priests will wail over it, because its splendor will be taken from them into exile. 10:6 Even the calf idol will be carried to Assyria, as tribute for the great king. Ephraim will be disgraced; Israel will be put to shame because of its wooden idol. 10:7 Samaria and its king will be carried off like a twig on the surface of the waters. 10:8 The high places of the “House of Wickedness” will be destroyed; it is the place where Israel sins. Thorns and thistles will grow up over its altars. Then they will say to the mountains, “Cover us!” and to the hills, “Fall on us!”

Failure to Learn from the Sin and Judgment of Gibeah

10:9 O Israel, you have sinned since the time of Gibeah, and there you have remained. Did not war overtake the evildoers in Gibeah? 10:10 When I please, I will discipline them; I will gather nations together to attack them, to bind them in chains for their two sins.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 10:1

That hath lost its strength to bring forth fruit.

Wesley: Hos 10:1

Whatever fruit was brought forth by its remaining strength, was not brought forth to God.

Wesley: Hos 10:1

When the land yielded more plentiful increase, this plenty was employed on multiplying idols.

Wesley: Hos 10:1

Of his idols.

Wesley: Hos 10:1

Imagining that the goodness of their land was a blessing from their idols.

Wesley: Hos 10:2

From God and his worship.

Wesley: Hos 10:2

As this was their sin, so the effects hereof should manifestly prove them faulty.

Wesley: Hos 10:2

God.

Wesley: Hos 10:3

See and feel.

Wesley: Hos 10:3

Either no king at all, or no such king as we expected.

Wesley: Hos 10:3

For kings are not able to save without the God of kings.

Wesley: Hos 10:4

Vain words.

Wesley: Hos 10:4

By perjury deceiving those they treated with.

Wesley: Hos 10:4

With the Assyrian king.

Wesley: Hos 10:4

Divine vengeance.

Wesley: Hos 10:4

A proverbial speech, expressing the greatness of this evil.

Wesley: Hos 10:5

Because they had sinned by these calves, therefore did this fear seize them.

Wesley: Hos 10:5

They who dwelt at Beth - aven.

Wesley: Hos 10:5

These priests formerly were fed, clothed, and enriched by this idol, this made them right glad.

Wesley: Hos 10:5

All its credit is vanished.

Wesley: Hos 10:5

The Assyrians have either broken it, or carried it in derision into Assyria.

Wesley: Hos 10:6

The golden calf.

Wesley: Hos 10:7

Shortly will be cut off: this prophecy probably was delivered when Samaria was besieged.

Wesley: Hos 10:8

The temples and altars of Baal.

Wesley: Hos 10:8

Or Beth - aven.

Wesley: Hos 10:8

When this shall be brought to pass, the idolatrous Israelites shall be in such perplexity, that they shall wish the mountains and hills might fall on them.

Wesley: Hos 10:9

Probably the six hundred men who fled to the rock Rimmon.

Wesley: Hos 10:9

That fatal battle did not reach them; but now Israel shall be more severely punished.

Wesley: Hos 10:10

The Assyrians.

Wesley: Hos 10:10

Perhaps, their revolt from David's house, and their idolatry.

JFB: Hos 10:1

Stripped of its fruits [CALVIN], (Nah 2:2); compelled to pay tribute to Pul (2Ki 15:20). MAURER translates, "A widespreading vine"; so the Septuagint. Compare Gen 49:22; Psa 80:9-11; Eze 17:6.

JFB: Hos 10:1

Not unto ME.

JFB: Hos 10:1

In proportion to the abundance of their prosperity, which called for fruit unto God (compare Rom 6:22), was the abundance of their idolatry (Hos 8:4, Hos 8:11).

JFB: Hos 10:2

(1Ki 18:21; Mat 6:24; Jam 4:8).

JFB: Hos 10:2

That is soon.

JFB: Hos 10:2

Jehovah.

JFB: Hos 10:2

"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.

JFB: Hos 10:3

Soon they, deprived of their king, shall be reduced to say, We have no king (Hos 10:7, Hos 10:15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.

JFB: Hos 10:4

Mere empty words.

JFB: Hos 10:4

Breaking their engagement to Shalmaneser (2Ki 17:4), and making a covenant with So, though covenants with foreigners were forbidden.

JFB: Hos 10:4

That is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (Deu 29:18; Amo 5:7; Amo 6:12). GESENIUS translates, "poppy." GROTIUS, "darnel."

JFB: Hos 10:5

That is, shall fear for them.

JFB: Hos 10:5

Substituted for Beth-el in contempt (Hos 4:15).

JFB: Hos 10:5

Singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.

JFB: Hos 10:5

The Hebrew is only used of idolatrous priests (2Ki 23:5; Zep 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [CALVIN].

JFB: Hos 10:5

Because it was a source of gain to them. MAURER translates, "Shall leap in trepidation on account of it"; as Baal's priests did (1Ki 18:26).

JFB: Hos 10:5

The magnificence of its ornaments and its worship.

JFB: Hos 10:6

The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.

JFB: Hos 10:6

(See on Hos 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector.

JFB: Hos 10:6

The calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

JFB: Hos 10:7

(Hos 10:3, Hos 10:15).

JFB: Hos 10:7

Denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. MAURER translates, "a chip" or broken branch that cannot resist the current.

JFB: Hos 10:8

That is, Beth-aven.

JFB: Hos 10:8

That is, the occasion of sin (Deu 9:21; 1Ki 12:30).

JFB: Hos 10:8

So terrible shall be the calamity, that men shall prefer death to life (Luk 23:30; Rev 6:16; Rev 9:6). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," Hos 10:7, was the other), so far from helping them, shall be called on by them to overwhelm them.

JFB: Hos 10:9

(Hos 9:9; Jdg. 19:1-20:48). They are singled out as a specimen of the whole nation.

JFB: Hos 10:9

The Israelites have, as there and then, so ever since, persisted in their sin [CALVIN]. Or, better, "they stood their ground," that is, did not perish then [MAURER].

JFB: Hos 10:9

Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.

JFB: Hos 10:10

Expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (Deu 28:63).

JFB: Hos 10:10

Foreign invaders "shall be gathered against them."

JFB: Hos 10:10

Image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [CALVIN]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; Hos 10:11, which specifies the two, favors this view. HENDERSON prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in Hos 10:11; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so Hos 10:11 alludes to the yoke being put on the neck of Ephraim and Judah.

Clarke: Hos 10:1

Israel is an empty vine - Or, a vine that casteth its grapes

Clarke: Hos 10:1

He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart

Clarke: Hos 10:1

According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship

True is the homely saying of old Quarles: -

"So God’ s best gifts, usurp’ d by wicked ones

To poison turn, by their con-ta-gi-ons.

Another poet, of a higher order, but worse school, says: -

Effodiuntur opes, irritamenta malorum

Ovid

Of which the words of St. Paul are nearly a literal rendering: -

Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια.

"For the love of money is the root of all these evils

1Ti 6:10

Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.

Clarke: Hos 10:2

Their heart is divided - They wish to serve God and Mammon, Jehovah and Baal: but this is impossible. Now God will do in judgment what they should have done in contrition, "break down their altars, and spoil their images."

Clarke: Hos 10:3

We have no king - We have rejected the King of kings; and had we any king, he would be of no service to us in this state, as he would be a captive like ourselves; nor could we have the approbation of God, as we now justly lie under his displeasure.

Clarke: Hos 10:4

They have spoken words - Vain, empty, deceitful words

Clarke: Hos 10:4

Swearing falsely - This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall

Clarke: Hos 10:4

Judgment springeth up as hemlock - As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea’ s reign, and which lasted, according to Archbishop Usher, nine years. They then, literally, "had no king."

Clarke: Hos 10:5

The inhabitants of Samaria shall fear - According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence

Clarke: Hos 10:5

The people thereof shall mourn - On seeing the object of their worship carried into captivity, as well as themselves

Clarke: Hos 10:5

And the priests thereof - כמרים kemarim . The priests of Samaria, says Calmet, are here called kemarim , that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu , "they shall rejoice;"learned men propose ילילו yalilu , "shall howl,"which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci , the necessity of the place, requires some such word.

Clarke: Hos 10:6

A present to King Jareb - See on Hos 5:13 (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.

Clarke: Hos 10:7

Her king is cut off as the foam - As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on Hos 7:7 (note).

Clarke: Hos 10:8

The high-places - Idol temples

Clarke: Hos 10:8

Of Aven - Beth-aven

Clarke: Hos 10:8

The thorn and the thistle shall come up on their altars - Owing to the uncultivated and unfrequented state of the land, and of their places of idol worship, the people being all carried away into captivity

"And they shall say to the mountains, Cover us, And to the hills, Fall on us.

"This sublime description of fear and distress our Lord had in view, Luk 23:30, which may be a reference, and not a quotation. However, the Septuagint, in the Codex Alexandrinus, has the same order of words as occurs in the evangelist. The parallelism makes the passages more beautiful than Rev 6:16; and Isa 2:19 wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see the note on Isa 2:19 (note)."- Newcome.

Clarke: Hos 10:9

Thou hast sinned from the days of Gibeah - This is another reference to the horrible rape and murder of the Levite’ s wife, Jdg 19:13, Jdg 19:14

Clarke: Hos 10:9

There they stood - Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy.

Clarke: Hos 10:10

When they shall bind themselves in their two furrows - "When they are chastised for their two iniquities,"i.e., the calves in Dan and Beth-el. - Newcome. But this double iniquity may refer to what Jeremiah says, Jer 11:13 : "My people have committed two evils."-

1.    They have forsaken me

2.    They have joined themselves to idols.

Calvin: Hos 10:1

Interpreters explain this verse in various ways. Those who think בוקק , bukok, here applied to the vine, means “empty,” are mistaken; for the Prophet means rather, that Israel was like a vine, which is robbed after the ingathering is come: for the word בקק , bekok, means properly to pillage, or to plunder. But the Prophet compares the gathering of grapes to robbing; and this view best suits the place. He says, then, that Israel is like a robbed vine; for it was stripped of its fruit; and then he adds, He will make fruit for himself The verb שוה , shue, means to equal; and many render it thus, — He will equalize fruit to himself, or, “fruit has been squalled to him.” But this rendering brings out no clear sense. I rather follow those who render it, “to lay up.” This verb means also sometimes “to lie;” at least some thus render the clause, “Fruit will lie to him:” and though, in the sense of lying, it has a different final letter, שוה , shue, it is yet said to be derived from this root, so that there is a change of א “ alef ” into ה “ he ”, as grammarians think: and yet it does not seem probable that שוא , shua means to lie. But they elicit this sense, “Israel is a plundered vine; therefore fruit will lie to him;” that is, it will bring no produce, for that will happen to it which is wont to be, when robbers have laid waste fields and vineyards. But as I have said already, some more correctly render it, “to lay up;” He will lay up fruit for himself Some, however, read the sentence as a question, — “Will Israel lay up fruit for himself?” Then the sense is, that Israel was so plundered, that no restitution could be hoped for. But these interpreters do not seem to understand the mind of the Prophet.

I collect a different meaning from the words, and that is, that Israel would lay up fruit for himself after the robbing, and sacred history confirms this view: for this people, we know, had been in various ways chastised; so, however, that they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing, as it has before appeared, was effected by God’s moderation. The case, however, was so, that Israel produced new fruit, as a vine, after having been robbed one year, brings forth a new vintage; for one ingathering does not kill the vine. Thus also Israel did lay up fruit for himself; that is, after the Lord had collected there his vintage, he again favoured the people with his blessing, and, as it were, restored them anew; as vines in the spring throw out their branches, and then produce fruit. ⁶¹

But what did happen? According to the abundance of his fruit, he says, he multiplied his altars Here God complains, that Israel, after having been once gathered, went on in his own wickedness. Chastisements ought at least to have availed so much as to induce Israel to retake himself to the pure worship of God. But God not only reproves the people here for having been always obstinate but also for having, as it were designedly increased their vices. For it was like a horrible conspiracy against God for the people, as soon as they acquired new strength, to multiply altars to themselves, when yet the Lord had already shown, by clear evidences, that fictitious modes. of worship did not please him; nay, that they were to him the greatest abominations. We now apprehend the meaning of the Prophet. Then Israel, a robbed vine, multiplied altars for himself; that is, Israel has indeed been gathered but the Lord restored to him wealth and abundance of provisions, and whatever appertains to a safe and happy condition; has Israel become better through correction? Has he repented after the Lord has so mercifully withdrawn his hand? By no means, he says; but he has multiplied altars for himself, he has become worse than he was wont to be; and according to the goodness of his land, he has been doing good in statues

Now this is a very useful doctrine; for we see how the Lord forbears in inflicting punishments — he does not execute them with the utmost rigour; for as soon as he lays on a few stripes, he withholds his hand. But how do they act who are thus moderately chastised? As soon as they can recruit their spirits, they are carried away by a more headstrong inclination, and grow insolent against God. We see this evil prevalent in the world even in our day, as it has been in all ages. We need not wonder, then, that the Prophet here expostulates with the people of Israel: but it is, at the same time, right for us to apply the doctrine for our own instruction. Though, then, the Lord should spare us, and, after having begun to chastise us, should soon show indulgence, and restore us as it were anew, let us beware lest a forgetfulness of our former sins should creep over us; but let his chastisements exert over us an influence, even after God has put a limit and an end to them. For the import of what the Prophet teaches is this, that men are not to forget the wrath of God, though he may not always, or continually, lay on stripes, but to consider that the Lord deals thus gently that they may have more time to repents and that a truce is granted them that they may more quietly reflect on their sins.

But he says, According to the goodness of their land, they have been doing good in statues I have before stated, that some take this as meaning, that they made good statues, and consider “good” to be elegant. But I repeat the preposition ל “ lamed ” before altars. When the Prophet said that Israel multiplied altars to himself, the literal reading is, that he multiplied in altars, or as to altars; that is, he did much, or very liberally spent money on altars. So also here, it is proper to repeat, that they did good as to statues. But a concession is made in the verb הימיבו , eithibu; ⁶²; for it is certain that they grievously sinned; they would not have provoked the wrath of God had they not dealt wickedly in altars and statues. But the Prophet speaks ironically of the perverted worship of God, as when we say at this day, that the Papists are mad in their good intentions: when I call intentions good, I concede to them a character which does not rightly belong to them. It is therefore according to their sense that the Prophet speaks here; but he says, ironically, that they did good in statues; that is, that they seemed to themselves to be the most holy worshipers of God; for they made a show of great zeal. It was, as they say, insane devotion. But there appeared here something more than blind hardness, inasmuch as they had so soon forgotten the Lord’s displeasure, of which they had been reminded by evident tokens. We now then perceive the object of the Prophet, and what is the application of his doctrine. Let us go on —

Calvin: Hos 10:2

He says first that their heart was divided, that is, from God; for this, we know, is principally required, that people should faithfully cleave to their God. “And now Israel, what does thy God require of thee, but to cleave to him with the whole heart?” Since God then binds us to himself by a holy union, it is the summit of all wickedness, when our heart is divided from him, as it is when an unchaste and perfidious wife alienates her affection from her husband. For as long as the husband keeps the heart of his wife, as it were, tied to himself, conjugal fidelity and chastity continue; but when her heart is divided from her husband, it is all over, and she abandons herself to lewdness. So also the Prophet says here that the heart of the people was divided from God; for they did not devote themselves to God with a pure and sincere affection, as they ought to have done. “This people then have withdrawn their heart from me.”

But he says, Now they shall be guilty; that is I will now show what they deserve, so that they shall not hereafter, as they are wont to do, sport with their cavils; for the verb אשם , ahsem, is not to be referred to the deeds but rather, as, they say, to its manifestation. Then he says that they shall be guilty, for they shall be convicted: as, to be justified means to be absolved, so also to be guilty means to be condemned. The meaning is, that as this people could not perceive the Lord’s wrath as long as their condition was easy to be borne, he would inflict such dreadful punishment as would convince them, so that they might no longer deceive and flatter themselves. They shall then be now condemned. How? For the Lord will overturn their altars. This may be referred to the minister of vengeance; but as no name is expressed, I prefer to understand God as being meant. God then shall overturn their altars and destroy, or reduce to nothing, their statues

This was added, because ungodly men, we know, trust in their own devices, and can never be brought to serious fear, except when they understand that they have been deceived by the crafts of Satan, while they gave themselves up to superstitions and idolatry. Hence the Prophet declares that their altars shall be overturned, and their statues reduced to nothing, that hypocrites might lay aside the confidence by which they had hitherto grown proud against God. But a confirmation of this view follows —

Calvin: Hos 10:3

He explains more at large what he had briefly referred to, when he said, that the condemnation, which would discover their wickedness, was now near at hand. He now adds, that even they themselves would, of their own accord, say, that they were deservedly punished in being deprived of a king; nay, that a king would avail them nothing, because they had not feared Jehovah. There is always to be understood a contrast between the perverse boasting of the people and the feeling of God’s wrath, of which the Prophet now speaks. For as long as God spared the Israelites, they abused his forbearance and his kindness. They did not then think that there was any thing to be reprehended in their life; nay, we know how petulantly they contended with the Prophets: as soon as a severe word came out of the mouth of any Prophet, great contentions arose. “What! dost thou treat thus the people of God, and the elect race of Abraham?” Since, then, they so obstinately spurned every instruction, the Prophet says here, “The time shall come, when they shall say that they have no king, because they did not fear the Lord.” The meaning is, that as they did not profit by the word of the Lord, another kind of teaching was soon to be adopted; for the Lord would really show his wrath, and even force them to confess against their will what they now excused: for this confession of sin would have never been expressed, had not the Lord dealt severely with them. They shall therefore say, — when? even when they shall be taken to another school; for the Lord will not henceforth remonstrate with them in words, but will so strike them with his hand, that they will understand that they have to do with him.

But it must be observed, that the Prophet speaks not here of the repentance of the people, nor relates their words, but rather mentions the thing itself. Hypocrites either clamour against God when he visits their sins, or feignedly own that they are worthy of such punishments, and all the while the same perverseness remains within. But when the Prophet introduces them as speaking, he does not mean that they will say what he relates; but, as I have said already, he rather speaks of the thing itself. Hence They will say, that is, the event itself will declare, that they are deprived of a king, because they feared not Jehovah; yea, that though a king ruled over them, he would be useless. Though, then, the Israelites had never ceased to clamour against God, nor given over openly to vomit forth their blasphemies against him, yet this, which the Prophet says, would have been still true. How so? Because it was sufficient that they were in reality convicted, though God had not extorted from them this confession; yea, they were themselves made to feel that they were justly smitten by the hand of God, however they might obstinately deny this before men.

The Prophet shows here also, that profane men, while any hope on earth is set before them, proudly despise the hand of God, and grow torpid in their own security, as in their own dregs. While Israel saw their king in the midst of them, they thought themselves safe from every harm, and boldly despised all threatening. This, then, is what the Prophet meant. Still further, when the Lord takes away every thing that dazzles the eyes of profane and wicked men, they then begin to own how foolishly they had flattered themselves, and how much they had been deceived by Satan. This is what is meant by Hosea, when he says, that the Israelites shall be constrained to know that they had no king, because they feared not God: but this repentance would be too late, for it would be without advantage. It now follows —

Calvin: Hos 10:4

They have spoken words, they have uttered words. Some give this explanation, that they daringly followed their own counsels, as the despisers of God are wont to settle and determine what comes to their minds according to their own will; for they deign not to inquire of God what is right. Thus they take the meaning to be; but I view it to be different, that is, that they spoke words, or very freely testified, that they would be the best and the most faithful worshipers of God. Then it follows, By swearing falsely. Some refer this to covenants. I will explain the words one by one; for I shall hereafter speak of the real meaning of the Prophet.

Then he says, that they swore falsely, that is, according to some because there was in them much levity and changeableness. And, indeed, I confess it to be true, that they procured for themselves grievous punishments by their perjuries; but the Prophet rather means those who swore falsely to the Lord. It then follows, By cutting a covenant, by making a covenant. Here again the Prophet no doubt reproves them for renewing their covenant with God perfidiously; for it was a mere dissimulation. But it follows, Judgement will germinate as wormwood Some render the word כראש , carash as gall; but the similitude is not suitable, since the Prophet speaks here of fields; for he adds, In the furrows of the field; that is, judgement will germinate in the furrows as wormwood or some other bitter plant.

I have thus briefly explained how some understand this verse, namely, that Israel was daring and haughty in their counsels, boldly determining whatever pleased them, as if it were not in the power of God to change what men resolve to do, — and then, that they implicated themselves in many compacts, that without any faith they violated them with this and that nation, and that at last they had nothing but bitterness. This is their exposition: but I rather think that the cause of God is here pleaded by the Prophet; that is, that the Israelites, as often as they promised some repentance, and gave some sign of it, only dissembled and lied to God. Hence he says They have spoken words, but they were only words; for they were never from a heart touched with any feeling as to God’s wrath, so as to abhor themselves for their vices. They therefore uttered words only.

He afterwards expresses the same deceitfulness in other words: They have sworn falsely, he says, and made a covenant; which means, that though they seemed to wish to return to God, it was yet a fallacious pretence; yea, a perjury. When they wished to prove themselves to be especially faithful, they then sinned more grievously by renewing their covenant.

Judgement shall therefore germinate as wormwood in the furrows of the field. Judgement is here to be taken as rectitude, as though the Prophet had said, “When they exhibit some appearance of religion, and give a colour to their impieties, it seems indeed to be judgement, there seems to be some justice; but it will be at last wormwood, and will germinate in the furrows of the field.”

Interpreters seem not to me to have understood the design of the Prophet. For why does he say, “in the furrows of the field,” rather than in the field? Even for this reason, because there is some preparation made, when the field is ploughed, for the good seed to grow. When therefore, noxious herbs grow on the furrows of the land, it is less to be endured than when they grow in dry and desert places; for this is what is wont naturally to happen. But when wormwood grows up instead of wheat in the furrows, that is, on lands well cultivated, it is a thing more strange and less to be endured. We now then apprehend what the Prophet meant. They indeed seemed at times to be touched with some feeling of piety, and promised much, and were very liberal in good words; they even swore, and seemed prepared to renew their covenant with God, — but what was all this? It was the same as if a husband man had prepared his field, and noxious herbs had grown up where he had bestowed much labour and toil. Such was their rectitude, — a disguised form or shadow of religion; it was nothing else, but like wormwood growing in well-cultivated land.

Calvin: Hos 10:5

I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word גור , gur, signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word שכן , shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves, (for the calves we know, were in Dan and Bethel,) but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter.

I now come to show the real meaning of the prophet The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven. The Prophet derides the folly of the people of Israel in worshipping calves, and in thinking that the whole hope of safety was included in them. How so? “They are constrained” he says, “to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity.” By way of contempt, he calls the calves, heifers. He might have used the masculine gender; but the whole of the verse glances at the madness of the people of Israel, because they were so grossly delirious in their superstitions, and yet were wholly insensible. Then the inhabitants of Samaria shall fear for the calves of Bethaven, because idolaters, when they see some danger to their idols, tremble, and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves, instead of expecting help from mortals? We now understand the design of the Prophet.

But he says, They will mourn over it The number is here changed. He had said, “because of the heifers;” and now he expresses the kind by putting down a relative of the masculine gender ו , vau ⁶⁵. He therefore returns to “calves,” and afterwards uses the singular number; for there was one only at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers.

Its people, he says, shall mourn for it, yea, even the priests also. Some think that כמרים , camerim, priests were called by this terms because they put on black vestments in celebrating their rites; for the word “ kemer ” means black; but this is a vain conjecture: and the Rabbis, as it often appears, are very bold in their figments; for they regard not what is true, but only make conjectures, and wish that whatever comes to their minds to be counted as oracular; nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgement more probable; for the word signifies also to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling; as Elijah says

‘Cry aloud, for your Baal is perhaps asleep,’
(1Kg 18:27.)

If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name כמרים , camerim were those new priests called, whom Josiah took away, as it is related in 2Kg 23:0. But whether they had this name from their noises, or the black colour of their vestments, it is still certain that they were the priests of false gods.

The Prophet now says, that the priests also shall mourn, for the verb אבל , abel, is to be repeated. He afterwards adds, יגילו על-כבודו , igilu ol-cabudu; the relative, who, is wanting — who exult, but it is to be understood after כמרים , who exult for it. But why should they mourn? They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame. He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders, to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies. The Prophet says, “Nay, they shall mourn for their calf.” How so? Truly its own people shall mourn for it. He goes farther, and calls all its worshipers, the people of the calf: and we know that the whole kingdom of Israel was implicated in that superstition. Yea, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it. It now follows —

Calvin: Hos 10:6

Here the Prophet expresses more clearly the cause of mourning to the priests and to the whole people, The calf, he says, “shall be carried into Assyria, and carried as a present to king Jareb ”. It is probable, that when extreme danger came, the king of Israel was constrained either to cast the calf into a new form, or to break it in pieces, to redeem peace from the Assyrian king. As then the whole kingdom was reduced to great want, we may infer from this place that the calf or calves, were carried into Assyria for pacifying the king. Since then the Israelites saw that they were stripped of their protection, (for they were now without any hope of safety, as there was no God among them,) the Prophet mentioned above their grief: but he now shows that exile was nigh at hand, not only to the Israelites, but also to the calves which they worshipped and by whose aid they thought themselves to be secure and safe in their country.

There is a particular emphasis in the particle גם , gam, as though the Prophet said, “Not only the Israelites shall migrate, but the very calf shall also be carried into Assyria.” Of the word “Jareb,” we have spoken in the commentary on Hos 5:0, it seems to have been the proper name of a man. Some conjecture it to be a city in Assyria, though not noticed by writers. Others think it to be the name of a neighbouring king to the Assyrian, but without reason, and they are refuted by this very passage; for the Prophet doubtless points out here the Assyrian king. He yet calls him Jareb; it may be that he was as yet a private man, or he may have so called him by way of reproach. This is however uncertain. Jerome renders the word, “avenger.” But it is sufficiently evident that it was a proper name, not of a city or place, but, as it has been said, of a man. And I am disposed to think, that he calls him king Jareb by way of contempt, for this contempt prevailed among the Israelites as long as they thought themselves strong enough to resist. But the Lord afterwards checked this pride: hence the Prophet says now in a cutting manner, “The calf shall be carried into Assyria to pacify king Jareb.”

He afterwards adds, Ephraim shall receive shame, or reproach; Israel shall be made ashamed of his counsel. He says the same thing in different ways and not without reason; for it was difficult at first to persuade the Israelites that what they thought to have been wisely contrived would turn out to their shame. The king Jeroboam the first, when he erected temples did indeed think it the best device to prevent the people, were they to repent, from submitting themselves again to the posterity of David. Hence he thought that the ten tribes were wholly torn away, when he set up that peculiar worship, which had nothing in common with that of the tribe of Judah. And doubtless had the ten tribes worshipped the true God at Jerusalem, this union might have been the means of again reuniting them into one body under one head. Hence the king Jeroboam thought that he had provided well for his kingdom, to render it permanent, by cutting off all communication between the two people: and there was none in Israel who did not approve of this counsel; for they took delight in their wealth, in the number of their men, and in other advantages. Since then the kingdom of Judah was much inferior, the Israelites were vastly pleased with themselves. This is the reason why the Prophet says, Ephraim shall receive shame; Israel shall be made ashamed of his counsel But this, as I have said, could not appear credible at first. For men promise to themselves the success they wish in their own craftiness: and hence it comes also, that they dare to attempt any thing they please without the aid of God. This is the reason why the Prophet repeats the same sentence, “Ephraim,” he says, “shall receive shame; Israel shall be made ashamed,” — for what? for their counsel. They think that their own counsel will be most useful to them; yea, they place their safety in their own craftiness. But the Lord will overrule for their shame whatever they have devised. It follows —

Calvin: Hos 10:7

The Prophet proceeds with the same subject, nor ought it to be deemed a useless prolixity. It would have indeed been sufficient by one word to threaten the Israelites, had they been pliable and obedient; but as they were stupid in their perverseness, it was necessary to stun their ears with continual threatening, that they might be at least less excusable before God. Hence the Prophet says now, that the king of Samaria shall be cut off like the foam: and he thus speaks of the king, because the Israelites thought their king, next to their idols, to be to them an invincible fortress. For thus ungodly men, as it has been mentioned before, always imagine their stronghold to be in the world and earthly things. Hence, the Lord denounces a just punishment, by saying that he would cut off the king; for the impious confidence, of which I have spoken, could not be otherwise corrected. Therefore “the king of Samaria shall be cut off” — in what manner? “Like a foam”. It is a most apt comparison; for the Prophet shows that the condition of the kingdom, which they imagined to be firm and perpetual, had nothing in it but an empty appearance, like the foam, which has nothing substantial. And further, he seems to me to point out another thing, that is, that the kingdom, though it showed itself to be above other kingdoms, was yet but an excrement. The foam floats above the waters of the sea, and by its height seems eminent; but what is the foam but the excrement of the water? for whatever is decayed in the waters passes into foam. So Israel thought, that as they were endued with power, and in every way excelled the tribe of Judah, they could ride, as it were, over their heads. The Prophet, on the contrary, says that they were foam, and also their king. “Your king,” he says, “though the king of Judah cannot be compared with him, is yet a foam. By his height he seems indeed wonderful, and hence has arisen your pride, for you are now become hardened against God; but the Lord will cut him off like a foam.” The Prophet then not only compares the king of Israel to a bubble or to foaming waters; but he says, that with respect to the king of Judah, he is an excrement. We now then understand the meaning of the Prophet.

Calvin: Hos 10:8

We see how much the Prophet dwells on one thing: but, as I have already said, there was need of a strong hammer to beat this iron; for the hearts of the people were iron, or even steel. This hardness could not then be broken except with violence. This is the reason why the Prophet goes on with his threatening and places before their eyes in so many forms the vengeance of God; of which it would have been enough for him briefly to remind them, had they not been so perverse.

And first he says, The high places of Aven have perished, or shall perish. He now calls Bethel Aven, as he called it before Bethaven. We have stated the reason for changing the name. Jeroboam might indeed have disguised the worship, which he had profanely introduced by this pretext, that God had appeared in that place to holy Jacob, and we know its name was given to it by God: but in the meantime, as the people had made a wrong use of the Patriarch’s example, the place was called Bethaven. Bethaven, we know, is the house of iniquity; as though the Prophet had said, “God dwells not in this place, as superstitious men imagine; but it has been corrupted by ungodly worshipers.” He therefore says, “The high places of Aven;” that is, of impiety. But it may be expedient to repeat here what we have before said, namely, that when men degenerate from the pure teaching of God, they in vain cover their profanations with empty names, as we see the Papists doing at this day; for they adorn that profanation, the Mass, with the title of Sacrament, as if it was something allied to it. They wish even their own Mass to be regarded as the Holy Supper, as if it were in their power to abolish what has been prescribed by the Son of God, and to substitute in its place their own inventions. Hence, how much soever the Papists may dignify their profanations with honourable names they effect nothing. How so? Because God loudly proclaims respecting Bethel that it is Bethaven; and the reason is well known, because Jeroboam erected temples, and appointed new sacrifices, without God’s command. Whenever, then, men depart from the word of the Lord, it will avail them nothing to disguise their own dreams; for the Lord approves of nothing but what he himself commands. Hence the high places of Aven have perished, or “shall perish.”

He adds The sin of Israel This sentence, placed in apposition, belongs to the former. What is meant is, The sin of Israel shall perish. But, as it was said yesterday, the Israelites thought that they performed a service acceptable to God; and hence it was that they were so sedulously attentive to their holy rites; but God, on the contrary, pronounced them to be sin. How so? Because it is profanation and idolatry in men to leave off following God’s command, and to give way to their own fancies and inventions. We must then understand, that it is not in the power of men to form any modes of worship they please; nor is it in their power to decide on this or that worship, whether it be lawful or spurious; but nothing remains for us but to attend to what the Lord says. When, therefore, the Lord pronounces that to be profane which pleases us, we ought to acquiesce in his judgement; for it does not become us to dispute with him, and it would be vain to do so.

The thorn and the thistle, he says, shall come up on their altars It may be asked, Ought the Prophet simply, by these tokens, to have reproved the superstition of the people, seeing that the same thing happened to the temple a short time after, though not built by the counsel of men, but by that of God? Since, then, the grass grew where the temple was, was not that worship, which we know was founded by God, exposed to ridicule? It is only the same that can be said of the calves. We grant that the calves were carried into Assyria, as a price from the wretched Israelites to pacify the king, who was angry with them. Was not the ark of the covenant taken also into captivity by enemies? Did not king Nebuchadnezzar take away the vessels of the temple? And was not pious Hezekiah constrained to strip the doors of the temple of their ornaments? Then this seems not to have been fitly spoken by the Prophet. The answer to all this may be readily given: The Israelites promised to themselves what they saw, and found afterwards to be vain as is the case with hypocrites, who securely despise all judgements and all punishments. How so? Because they thought their own perverted worship to be sufficient for their safety; though they were in their whole life abominable yet as some form of religion was observed by them, they thought that God was bound to be with them: such and so supine was the security of that people. Very different was the case with the tribe of Judah. For God, by his Prophets, proclaimed aloud, “Trust not in words of falsehood; for ye boast continually, The temple of the Lord, The temple of the Lord, (Jer 7:4,) but I no longer dwell in that temple:” and Ezekiel saw the glory of the Lord departing elsewhere, (Eze 10:4.) What is said here could not then apply to the temple, nor to the true and lawful altar, nor to the true worshipers of God; but the Prophet justly reproaches the Israelites for expecting safety from their own altars, while yet they were provoking God’s wrath against themselves by such inventions. We ought, then to remember this difference between the tribe of Judah and the ten tribes.

But he adds, — They shall say to the mountains, Cover us: and to the hills, Fall on us. By this form of speaking, the Prophet intended to express the dreadful vengeance of God; as if he had said, that the destruction, which was at hand, would be so grievous that it would be better to perish a hundred times than to remain in that state alive. For when men say to hills, Fall on us, and to mountains, Cover us, they doubtless desire a death too dreadful to be spoken of; but it is the same as if the Prophet had said, that life and light, and the sight of the sun and the common air, would become a horror to them, for they would perceive the hand of God to be against them. And further, it is a sign of extreme despair, when men willingly seek the abyss, where they may sink to avoid the presence of God and present destruction. And hence Christ has also transferred this passage to set forth the last judgement, of which he speaks, — ‘They shall say to the mountains, Cover us; and to the hills, Fall on us;’ ⁶⁷ that is, what was once said by the Prophet shall then be again fulfilled; that the wicked will prefer a hundred deaths to one life; for both light and the vital air will be hated and detested by them; because they will perceive themselves to be oppressed by the dreadful hand of God. It follows —

Calvin: Hos 10:9

He here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance. He had said in the last chapter that they were deep in their sins, as in the days of Gibeah: we then explained why the Prophet adduced the example of Gibeah, and that was, because the Gibeonites had fallen away from all fear of God, as if not a word about the law had ever been heard among them. We indeed know that they abandoned themselves to filthy and monstrous lusts, like the inhabitants of Sodom and Gomorra. Seeing, then, that so great obscenity prevailed openly and with impunity in Gibeah, rightly did the Prophet say that the Israelites were then lost and past hope, as the case was at that time. But now he regards another thing, even this, — that from that time they had not ceased to accumulate evils on evils, and thus to spin, as it were, a continuous rope of iniquity, as it is said in another place, — From the days then of Gibeah hast thou, Israeli sinned

But this seems an unjust charge; for we know that the whole people united together against the tribe of Benjamin. Since, then, the Israelites revenged that wickedness which was committed in the city of Gibeah, why does the Prophet bring against them the crime of which they had been the avengers? But we know that it often happens, that they who execute the vengeance of God are in no respect better; and we had a remarkable example of this at the beginning in Jehu; for he had been God’s minister in punishing superstitions; yet God calls him a robber, and compares the vengeance he executed to robbery; ‘I will avenge,’ he says, ‘on the head of Jehu the blood of the house of Ahab, which he has shed.’ And yet we know that he was armed with the sword of God. This is indeed true; but he acted not with a sincere and upright heart, for he afterwards followed the same example. So now the Prophet says, that the Israelites had sinned even from that time; as though he said, “The Lord by the hand of your fathers took vengeance on the Gibeonites and on the whole tribe of Benjamin: but they were wholly like them. This corruption has from that time overwhelmed, like a deluge, the whole land of Israel. There is then no reason for you to boast that you have been better, inasmuch as it afterwards fully appeared what you were, for you imitated the Gibeonites.” We now then understand the design of the Prophet, and how justly he brings this charge against the Israelites, that they had sinned from the days of Gibeah. They indeed thought that crime was confined to a small corner of the land; but the Prophet says that the whole land was covered with it, and that they all exposed themselves to God’s judgement, and deserved the same punishment with the Gibeonites and their brethren, the whole tribe of Benjamin. ‘Thou, Israel, hast then sinned from the days of Gibeah:’ the Israelites said, that the Benjamites alone sinned; but that sin, he says was common.

There they stood This clause is variously explained. Some think that the people are reproved for wishing to retreat after having twice fought without success. We hence see that their minds were soft and cowardly, since they so soon succumbed to their trial. They therefore think that this want of confidence is pointed out by the Prophet; ‘There they stood,’ he says, that is, retreated from the battle; for as they did not succeed as they wished, they thought that they had been deceived. Hence it is concluded, that they did not ascribe his just honour to God, and were on this account reprehensible. But others say, that God had then testified by a clear proof that the Israelites were equal in guilt to the Gibeonites; for how came it, they say, that when they engaged in battle, they were compelled twice to retreat? All Israel were armed against one tribe; how then was it that they did not immediately overcome? But the Benjamites, we know, were not at last conquered without a great loss. It is then certain that God plainly showed that the Israelites were unworthy of so honourable an office; for the Israelites wished to execute God’s judgement, when they were themselves equally wicked. The Lord then openly reminded them, that it was not for them to turn their zeal against others, when they were no less guilty themselves. It seems to others that their obstinacy is here pointed out: ‘There they stood;’ that is, from that time they have been perverse in their wickedness, and ‘the battle against the children of iniquity did not lay hold on them.’ This third exposition is what I mostly approve; that is, that the Israelites, when they became ungodly and wicked, though they professed great zeal and ardour against the tribe of Benjamin, did not yet cease from that time to conduct themselves perversely against God, so that they at last arrived at the highest pitch of impiety.

But what follows, The battle in Gibea against the children of iniquity did not lay hold on them, may also be variously explained. Some say, that the Israelites ought not to have defended themselves with this shield, that God had so severely punished the Gibeonites and their kindred. “The Lord spared you once, but what then? He has deferred his vengeance for a long time; but will he on that account deal more mildly with you now? Nay, a heavier vengeance awaits you; for from that time he has not forced repentance out of you.” But others read the sentence as a question, “Has the battle in Gibeah against the children of iniquity laid hold on you?” But the simple sense of the words seems to me to be this, that the battle had not laid hold on the Israelites, because they had not been touched by that example. The judgements of God, we know, are set forth before our eyes, that each of us may apply them for our own benefit. The Prophet now reproves the neglect of the Israelites in this matter, because they disregarded the event as a thing of no moment. Hence the battle did not lay hold on them; that is, they did not perceive that they were warned at the expense of others to repent, and to live afterwards a holier and purer life in subjection to God. And this view is confirmed by the last clause, “against the children of iniquity;” for why is this expressly added by the Prophet, except that the Lord testified that they should not be unpunished, who were like the Gibeonites, with whom he dealt so rigidly and severely. Since, then, the Israelites had not been touched, their stupidity was hence proved. And for the same reason Paul says, that the wrath of God shall come on the children of disobedience or of unbelief, (Eph 5:6 :) for when God takes vengeance on one people or on one man, he doubtless shows himself in that particular judgement to be the judge of the world. This seems to me to be the genuine meaning of the Prophet.

We ought further to bear in mind, that when men go on in their wickedness, whatever sins their fathers have done are justly imputed to them. When we return to the right way, the Lord instantly buries all our sins, and reconciles us to himself on this condition, that he will pardon whatever fault there may be in us: though we may, through our whole life, have provoked his wrath against us, he will yet as I have said, instantly bury the whole. But if we repent not, the Lord will remember, not only our own sins, but also those of our fathers, as it is evident from what is here said by the Prophet.

Calvin: Hos 10:10

When God says that he desires to chastise the people, he intimates that this was his purpose, as when one greatly wishes for anything; and it may be an allowable change in the sentence, if the copulative was omitted, and it be rendered thus, — It is in my desire to chastise them But to depart from the words seems not to me necessary; I therefore take them apart as they stand, in this sense, — that God would follow his desire in chastising the people. The sentence seems indeed to be repugnant to many others, in which God declares his sorrow, when constrained to deal severely with his people, but the two statements are not discordant. Passions, we know, belong not to God; but in condescension to men’s capacities, he puts on this or that character. When he seems unwilling to indict punishment, he shows with how much love he regards his own people, or with what kind and tender affection he loves them. But yet, as he has to do with perverse and irreclaimable men, he says that he will take pleasure in their destruction; and for this reason also, it is said that God will take revenge. We now then understand the meaning of the Prophet: he intimates, that the purpose which God had formed of destroying the people of Israel could not now be revoked; for this punishment was to him his highest delight.

He further says, I will chastise them, and assembled shall peoples be against them By these words God shows that all people are in his hand, that he can arm them whenever he pleases; and this truth is everywhere taught in the Scriptures. God then so holds all people under his command, that by a hiss or a nod he can, whenever it pleases him, stir them up to war. Hence, as heedless Israel laughed at God’s judgement, he now shows how effectual will be his revenge, for he will assemble all people for their destruction.

And for the same purpose he adds, When they shall have bound themselves in two furrows By this clause the Prophet warns the Israelites, that nothing would avail them, though they fortified themselves against every danger, and though they gathered strength on every side; for all their efforts would not prevent God from executing his vengeance. When therefore they shall be bound in their two furrows, I will not on that account give over to assemble the people who shall dissipate all their fortresses. We now apprehend the design of the Prophet. He no doubt mentions two furrows, with reference to ploughing; for we shall see that the Prophet dwells on this metaphor. However much then the Israelites might join together and gather strength, it would yet be easy for God to gather people to destroy them.

Some refer this sentence to the whole body of the people; for they think that the compact between the kingdom of Judah and Israel is here pointed out: but this is a mere conjecture, for history gives it no countenance. Others have found out another comment, that the Lord would punish them all together, since Judah had joined the people of Israel in worshipping the calves: so they think that the common superstition was the bond of alliance between the two kingdoms. There are others who think that the Prophet alludes to the two calves, one of which, as it is well known, was worshipped in Dan, and the other at Bethel. But all these interpretations are too refined and strained. The Prophet, I doubt not, does here simply mention the two furrows, because the people, (as godless men are wont to do,) relying on their own power, boldly and proudly despised all threatening. “Howsoever,” he says, “they may join themselves together in two furrows, they shall yet effect nothing by their pride to prevent me from executing my vengeance.” Let us proceed —

Defender: Hos 10:6

Jareb ("The contentious one") is probably an epithet applied by Hosea to the Assyrian king Shalmanezer, who resented King Hoshea of Israel because he "brought no present to the king of Assyria" (2Ki 17:4). Therefore, Shalmanezer carried Israel into captivity "for a present" to the contentious king."

Defender: Hos 10:9

The reference is apparently to the gruesome events described in the Jdg 20:1 and Jdg 21:1 chapters of Judges, with the battle in Gibeah almost resulting in the extinction of the tribe of Benjamin."

TSK: Hos 10:1

Cir, am 3264, bc 740, is, Isa 5:1-7; Eze 15:1-5; Nah 2:2; Joh 15:1-6

an empty vine : or, a vine emptying the fruit which it giveth, unto. Zec 7:5, Zec 7:6; Rom 14:7, Rom 14:8; 2Co 5:16; Phi 2:21

to the multitude : Hos 2:8, Hos 8:4, Hos 8:11, Hos 12:8, Hos 12:11, Hos 13:2, Hos 13:6; Jer 2:28

images : Heb. statues, or standing images, Lev 26:1; 1Ki 14:23 *marg.

TSK: Hos 10:2

Their heart is divided : or, He hath divided their heart, Hos 7:8; 1Ki 18:21; Isa 44:18; Zep 1:5; Mat 6:24; Luk 16:13; 2Th 2:11, 2Th 2:12; Jam 1:8, Jam 4:4; 1Jo 2:15; Rev 3:15, Rev 3:16

break down : Heb. behead, Hos 10:5-8, Hos 8:5, Hos 8:6; 1Sa 5:4; Jer 43:13; Mic 5:13; Zec 13:2

TSK: Hos 10:3

We have : Hos 10:7, Hos 10:15, Hos 3:4, Hos 11:5, Hos 13:11; Gen 49:10; Mic 4:9; Joh 19:15

TSK: Hos 10:4

swearing : Hos 6:7; 2Ki 17:3, 2Ki 17:4; Eze 17:13-19; Rom 1:31; 2Ti 3:3

thus : Deu 29:18; Isa 5:7, Isa 59:13-15; Amo 5:7, Amo 6:12; Act 8:23; Heb 12:15; Rev 8:10,Rev 8:11

TSK: Hos 10:5

the calves : Hos 8:5, Hos 8:6, Hos 13:2; 1Ki 12:28-32; 2Ki 10:29, 2Ki 17:16; 2Ch 11:15, 2Ch 13:8

Bethaven : Hos 4:15, Hos 5:8; Jos 7:2

for the people : Jdg 18:24; Rev 18:11-19

the priests : or, Chemarim, 2Ki 23:5 *marg. Zep 1:4

for the glory : Hos 9:11; 1Sa 4:21, 1Sa 4:22; Act 19:27

TSK: Hos 10:6

carried : Hos 8:6; Isa 46:1, Isa 46:2; Jer 43:12, Jer 43:13; Dan 11:8

a present : Hos 5:13; 2Ki 17:3

receive : Hos 4:19; Isa 1:29, Isa 44:9-11, Isa 45:16; Jer 2:26, Jer 2:27, Jer 2:36, Jer 2:37, Jer 3:24, Jer 3:25, Jer 48:13; Eze 36:31

ashamed : Hos 11:6; Job 18:7; Isa 30:3; Jer 7:24; Mic 6:16

TSK: Hos 10:7

Samaria : 1Ki 21:1; 2Ki 1:3

king : Hos 10:3, Hos 10:15; 2Ki 15:30, 2Ki 17:4

the water : Heb. the face of the waters, Jud 1:13

TSK: Hos 10:8

high places : Hos 10:5, Hos 4:15, Hos 5:8

the sin : Deu 9:21; 1Ki 12:28-30, 1Ki 13:34, 1Ki 14:16; Amo 8:14; Mic 1:5, Mic 1:13

the thorn : Hos 9:6; Isa 32:13, Isa 34:13

their altars : 1Ki 13:2; 2Ki 23:15; 2Ch 31:1, 2Ch 34:5-7

they shall : Isa 2:19; Luk 23:30; Rev 6:16, Rev 9:6

TSK: Hos 10:9

from : Hos 9:9; Jdg 19:22-30, Jdg 20:5, Jdg 20:13, Jdg 20:14

the battle : Judg. 20:17-48

did : Gen 6:5, Gen 8:21; Zep 3:6, Zep 3:7; Mat 23:31, Mat 23:32

TSK: Hos 10:10

in my : Deu 28:63; Isa 1:24; Jer 15:6; Eze 5:13, Eze 16:42

and the : Hos 8:1, Hos 8:10; Jer 16:16, Jer 21:4; Eze 16:37, Eze 23:9, Eze 23:46; Mic 4:10-13; Zec 14:2, Zec 14:3; Mat 22:7

they : etc. or, I shall bind them for their two transgressions, or, in their two habitations.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 10:1

Israel is an empty vine - Or, in the same sense, "a luxuriant vine;"literally, "one which poureth out,"poureth itself out into leaves, abundant in switches, (as most old versions explain it,) luxuriant in leaves, emptying itself in them, and empty of fruit; like the fig-tree, which our Lord cursed. For the more a fruit tree putteth out its strength in leaves and branches, the less and the worst fruit it beareth. : "The juices which it ought to transmute into wine, it disperseth in the ambitious idle shew of leaves and branches."The sap in the vine is an emblem of His Holy Spirit, through whom alone we can bear fruit. "His grace which was in me,"says Paul, "was not in vain."It is in vain to us, when we waste the stirrings of God’ s Spirit in feelings, aspirations, longings, transports, "which bloom their hour and fade". Like the leaves, these feelings aid in maturing fruit; when there are leaves only, the tree is barren and "nigh unto cursing, whose end is to be burned"Heb 6:8.

It bringeth forth fruit for itself - Literally, "setteth fruit to, or on itself."Luxuriant in leaves, its fruit becomes worthless, and is from itself to itself. It is uncultured; (for Israel refused culture,) pouring itself out, as it willed, in what it willed. It had a rich show of leaves, a show also of fruit, but not for the Lord of the vineyard, since they came to no size or ripeness. Yet to the superficial glance, it was rich, prosperous, healthy, abundant in all things, as was the outward state of Israel under Jehoash and Jeroboam II.

According to the multitude of his fruit - Or more strictly, "as his fruit was multiplied, he multiplied altars; as his land was made good, they made goodly their images."The more of outward prosperity God bestowed upon them, the more they abused His gifts, referring them to their idols; the more God lavished His mercies on them, the more profuse they were in adoring their idols. The superabundance of God’ s goodness became the occasion of the superabundance of their wickedness. They rivaled and competed with and outdid the goodness of God, so that He could bestow upon them no good, which they did not turn to evil. People think this strange. Strange it is, as is all perversion of God’ s goodness; yet so it is now. People’ s sins are either the abuse of what God gives, or rebellion, because He withholds. In the sins of prosperity, wealth, health, strength, powers of mind, wit, people sin in a way in which they could not sin, unless God continually supplied them with those gifts which they turn to sin. The more God gives, the more opportunity and ability they have to sin, and the more they sin. They are "evil,"not only in despite of God’ s goodness, but "because"He is good.

Barnes: Hos 10:2

Their heart is divided - Between God and their idols, in that they would not wholly part with either, as Elijah upbraided them, "How long halt ye between the two opinions?"1Ki 18:21. When the pagan, by whom the king of Assyria replaced them, had been taught by one of the priests whom the king sent back, in order to avert God’ s judgments, they still propagated this division. Like Jeroboam 2Ki 17:32-33, 2Ki 17:41, they became fearers of the Lord,"His worshipers, "and made to themselves out of their whole number (i. e., indiscriminately) priests of the high places. They were fearers of the Lord, and they were servers of their gods, according to the manner of the nations whom they carried away from thence. These nations were fearers of the Lord, and they were servers of their idols, both their children and their children’ s children. As did their fathers, so do they unto this day."

This divided allegiance was their hereditary worship. These pagan, as taught by one of the priests of Israel, added the service of God to that of their idols, as Israel had added the service of the idols to that of God. But God rejecteth such half service; from where he adds, "now,"in a brief time, all but come, "they shall be found faulty,"literally, "they shall be guilty,"shall be convicted of guilt and shall bear it. They thought to "serve at once God and Mammon;"but, in truth, they served their idols only, whom they would not part with for God. God Himself then would turn away all their worship, bad, and, as they thought, good. "He,"from whom their heart was divided, He Himself, by His mighty power which no man can gain-say, "shall break down their altars,"literally, shall "behead"them. As they out of His gifts multiplied their altars and killed their sacrifices upon them against His will, so now should the altars themselves, be demolished; and "the images"which they had decked with the gold which He had given, should, on account of that very gold, tempt the spoiler, through whom God would spoil them.

He shall break down - He Himself. The word is emphatic. : "God willeth not that, when the merited vengeance of God is inflicted through man, it should be ascribed to man. Yea, if anyone ascribeth to himself what, by permission of God, he hath power to do against the people of God, he draweth down on him the displeasure of God, and, at times, on that very ground, can hurt the less"(see Deu 32:26, Deu 32:7; Isa 10:5 ff). The prophet then says very earnestly, "He Himself shall break,"meaning us to understand, not the lofty hand of the enemy, but that the Lord Himself did all these things.

Barnes: Hos 10:3

For now they shall say, we have no king - These are the words of despair, not of repentance; of people terrified by the consciousness of guilt, but not coming forth out of its darkness; describing their condition, not confessing the iniquity which brought it on them. In sin, all Israel had asked for a king, when the Lord was their king; in sin, Ephraim had made Jeroboam king; in sin, their subsequent kings were made, without the counsel and advice of God; and now as the close of all, they reflect how fruitless it all was. They had a king, and yet, as it were, they had no king, since, God being angry with them, he had no strength to deliver them. And now, without love, the memory of their evil deeds crushes them beyond hope of remedy. They groan for their losses, their sufferings, their fears, but do not repent. Such is the remorse of the damned. All which they had is lost; and what availed it now, since, when they had it, they feared not God?

Barnes: Hos 10:4

They have spoken words - The words which they spoke were eminently "words;"they were mere "words,"which had no substance; "swearing falsely in making a covenant, literally, swearing falsely, making a covenant, and judgments springeth up as hemlock in the furrows of the field.": "There is no truth in words, no sanctity in oaths, no faithfulness in keeping covenants, no justice in giving judgments."Such is the result of all their oaths and covenants, that "judgment springeth up,"yea, flourisheth; but, what judgment? Judgment, bitter and poisonous as hemlock, flourishes, as hemlock would flourish on ground broken up and prepared for it. They break up the ground, make the "furrows."They will not have any chance self-sown seed; they prepare the soil for harvest, full, abundant, regular, cleared of all besides. And what harvest? Not any wholesome plant, but poison. They cultivate injustice and wickedness, as if these were to be the fruits to be rendered to God from His own land. So Amos says, "Ye have turned judgment into gall or wormwood"Amo 6:12; Amo 5:7, and Habakkuk, "Judgment went forth perverted"Hab 1:4.

Barnes: Hos 10:5

The inhabitants of Samaria shall fear because of - (i. e., for) the calves of Beth-aven He calls them in this place "cow-calves,"perhaps to denote their weakness and helplessness. So far from their idol being able to help "them, they"shall be anxious and troubled for their idols, lest these should be taken captive from them. The "Bethel (House of God)"of the patriarch Jacob, was now turned into "Bethaven, the house of vanity."This, from its old sacred memories, was a more celebrated place of the calf-worship than Dan. Hosea then gives to the calf of Bethel its precedence, and ranks both idols under its one name, as "calves of the house of vanity."

For the people thereof shall mourn over it - They had set up the idols, instead of God; so God calls them no longer His people, but "the people of the calf"whom they had chosen for their god; as Moab was called "the people of Chemosh"Num 21:29, its idol. They had joyed in it, not in God; now they, "its people"and its priests, should "mourn over"it, when unable to help itself, much less, them. Both their joy and their sorrow showed that they were without excuse, that they had "gone willingly after the"king’ s "commandment,"serving it of their own free-will out of love, not out of fear of the king, and, neither out of love or fear, serving God purely.

For the glory thereof, because it is departed from it - The true glory of Israel was God; the Glory of God is in Himself. "The glory of the calves,"for whom Ephraim had exchanged their God, was something quite outward to them, the gold of which they were made, and the rich offerings made to them. Both together became an occasion of their being carried captive. They mourned, not because they had offended God by their sin, but for the loss of that dumb idol, whose worship had beetn their sin, and which had brought these heavy woes upon them. Impenitent even under chastisement! The prophet does not mention any grief for "the despoiling of their country, the burning of their cities, the slaughter of their people, their shame". One only thing he names as moving them. Even then their one chief anxiety was, not that God was departed from them, but that their calf in which they had set their "glory,"whereupon they so franticly relied, on which they had lavished their substance, their national distinction and disgrace, was gone. Without the grace of God people mourn, not their sins, but their idols.

Barnes: Hos 10:6

It shall be also carried - (that is, "Itself also shall be carried"). Not Israel only shall be carried into captivity, but its god also. The victory over a nation was accounted of old a victory over its gods, as indeed it showed their impotence. Hence, the excuse made by the captains of Benhadad, that the gods of "Israel were gods of the hills, and not gods of the valleys"1Ki 20:23, 1Ki 20:28, and God’ s vindication of His own Almightiness, which was thus denied. Hence, also the boast of Sennacherib by Rabshakeh, "have any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the Lord should deliver Jerusalem out of mine hand?"(2Ki 18:33-35, add, 2Ki 19:10-13; Num 21:29).

When God then, for the sin of His people, gave them into the hand of their enemies, He vindicated His own glory, first by avenging any insult offered to His worship, as in the capture of the ark by the Philistines, or Belshazzar’ s insolent and drunken abuse of the vessels of the temple; or by vindicating His servants, as in the case of Daniel and the three children, or by chastening pride, as in Nebuchadnezzar, and explaining and pointing His chastisement through His servant Daniel, or by prophecy, as of Cyrus by Isaiah and Daniel. To His own people, His chastisements were the vindication of His glory which they had dishonored, and the close of the long strife between the true prophets and the false. The captivity of the calf ended its worship, and was its final disgrace. The destruction of the temple and the captivity of its vessels and of God’ s people ended, not the worship, but the idolatries of Judah, and extended among their captors, and their captors’ captors, the Medes and Persians, the knowledge of the One true God.

Unto Assyria, for a present to king Jareb - (or to a hostile or strifeful king. See the note above at Hos 5:13.) Perhaps the name "Jareb"designates the Assyrian by that which was a characteristic of their empire, love of "strife."The history of their kings, as given by themselves in the newly-found inscriptions, is one warfare. To that same king, to whom they sent for aid in their weakness, from whom they hoped for help, and whom God named as what He knew and willed him to be to them, "hostile, strifeful,"and "an avenger,"should the object of their idolatry be carried in triumph. They had trusted in the calf and in the Assyrians. The Assyrian, to whom they looked as the protector of their liberties, was to carry away their other trust, their god .

Ephraim shall receive shame - This shall be all his gain; this his purchase; this he had obtained for himself by his pride and willfulness and idolatry and ambition and wars: this is the end of all, as it is of all pursuits apart from God; this he "shall receive"from the Giver of all good, "shame.""And Israel shall be ashamed of his own counsel."Ephraim’ s special "counsel"was that which Jeroboam "took"with the most worldly-wise of his people, a counsel which admirably served their immediate end, the establishment of a kingdom, separate from that of Judah. It was acutely devised; it seemed to answer its end for 230 years, so that Israel, until the latter part of the reign of Pekah, was strong, Judah, in comparison, weak. But it was "the sin wherewith he made Israel to sin,"and for which God scattered him among the pagan. His wisdom became his destruction and his shame. The policy which was to establish his family and his kingdom, destroyed his own family in the next generation, and ultimately, his people, not by its failure, but by its success.

Barnes: Hos 10:7

Her king is cut off like foam - (Or, more probably, "a straw) on the"(literally, "face of the) water."A bubble, or one of those little shreds which float in countless numbers on the surface of the water, give the same image of lightness, emptiness, worthlessness, a thing too light to sink, but driven impetuously, and unresistingly, here and there, at the impulse of the torrent which hurries it along. Such was the king, whom Israel had set in the highest place, in whom it had trusted, instead of God. So easily was Hoshea, their last king, swept away by the flood, which broke in on Ephraim, from Assyria. Piety is the only solidity; apart from piety all is emptiness.

Barnes: Hos 10:8

The high places of Aven - that is, of vanity or iniquity. He had before called "Bethel, house of God,"by the name of "Bethaven, house of vanity;"now he calls it "Aven, vanity"or "iniquity,"as being the concentration of those qualities. Bethel was situated on a "hill,"the "mount of Bethel,"and, from different sides, people were said to "go up"(Jos 16:1; 1Sa 13:2; above Hos 4:13; Gen 35:1; Jdg 1:22; 1Sa 10:3; 2Ki 2:23) to it. "The high place"often means the shrine, or "the house of the high places."Jeroboam had built such at Bethel 1Ki 12:31; many such already existed in his time, so that, "whoever would, he consecrated"as their "priests"1Ki 13:32-33. The high place or shrine, is accordingly said to be "built"1Ki 11:7, "broken down and burnt"2Ki 23:15. At times, they were tents, and so said to be "woven 2Ki 23:7, made of garments of divers colors"Eze 16:16. The calf then, probably, became a center of idolatry; many such "idol-shrines"were formed around it, on its mount, until Bethel became a metropolis of idolatry. This was "the sin of Israel,"as being the source of all its sins.

The thorn and the thistle shall come up upon their altars - This pictures, not only the desolation of the place, as before Hos 9:6, but the forced cessation of idolatry. Fire destroys, down to the root, all vegetable life which it has once touched. The thorn, once blackened by fire, puts out no fresh shoot. But now, these idol fires having been put out forever, from amid the crevices of the broken altars, "thorn and thistle"should grow freely as in a fallow soil. Where the victims aforetime "went up"is also a sacrificial term), or were offered, now the wild briars and thistles alone should "go up,"and wave freely in undisputed possession. Ephraim had "multiplied altars,"as God multiplied their "goods;"now their altars should be but monunments of the defeat of idolatry. They remained, but only as the grave-stones of the idols, once worshiped there.

They shall say to the mountains, cover us - Samaria and Bethel, the seats of the idolatry and of the kingdom of Israel, themselves both on heights, had both, near them, mountains higher than themselves. Such was to Bethel, the mountain on the East, where Abraham built an altar to the Lord Gen 12:8; Samaria was encircled by them. Both were probably scenes of their idolatries; from both, the miseries of the dwellers of Bethel and Samaria could be seen. Samaria especially was in the center of a sort of amphitheater; itself, the spectacle. No help should those high places now bring to them in their need. The high hills round Samaria, when the tide of war had filled the valley around it, hemmed them in, the more hopelessly. There was no way, either to break through or to escape. The narrow passes, which might have been held, as flood gates against the enemy, would then be held against them. One only service could it seem, that their mountains could then render, to destroy them. So should they be freed from evils worse than the death of the body, and escape the gaze of people upon their misery. "They shall wish rather to die, than to see what will bring death.""They shall say to the mountains on which they worshiped idols, fall on us, and anticipate the cruelty of the Assyrians and the extreme misery of captivity."Nature abhors annihilation; man shrinks from the violent marring of his outward form; he clings, however debased, to the form which God gave him. What misery, then, when people long for, what their inmost being shrinks from!

The words of the prophet become a sort of proverbial saying for misery, which longs for death rather than life. The destruction of Samaria was the type of the destruction of Jerusalem by the Romans, and of every other final excision, when the measure of iniquity was filled, and there was neither hope nor remedy. This was the characteristic of the destruction of Samaria. They had been God’ s people; they were to be so no more. This was the characteristic of the destruction of Jerusalem, not by the Babylonians, after which it was restored, but by the Romans, when they had rejected Christ, and prayed, "His Blood be on us and on our children."So will it be in the end of the world. Hence, our Lord uses the words Luk 23:30, to forewarns of the miseries of the destruction of Jerusalem, when the Jews hid themselves in caves for fear of the Romans ; and John uses them to picture man’ s despair at the end of the world Rev 6:16. "I dread"says Bernard , "the gnawing worm, and the living death. I dread to fall into the hands of a living death, and a dying life. This is "the second death,"which never out-killeth, yet which ever killeth. How would they long to die once, that they may not die forever! "They who say to the mountains, fall on us, and to the hills, cover us,"what do they will, but, by the aid of death, either to escape or to end death? "They shall seek death, but shall not find it, and shall desire to die, and death shall flee from them,"saith John"Rev 1:6.

Barnes: Hos 10:9

O Israel, thou hast sinned from the days of Gibeah - There must have been great sin, on both sides, of Israel as well as Benjamin, when Israel punished the atrocity of Gibeah, since God caused Israel so to be smitten before Benjamin. Such sin had continued ever since, so that, although God, in His longsuffering, had hitherto spared them, "it was not of late only that they had deserved those judgments, although now at last only, God inflicted them.""There"in Gibeah, "they stood."Although smitten twice at Gibeah, and heavily chastened, there they were avengers of the sacredness of God’ s law, and, in the end, "they stood; chastened but not killed."But now, none of the ten tribes took the side of God. Neither zeal for God, nor the greatness of the guilt, nor fear of judgment, nor the peril of utter ruin, induced any to set themselves against sin so great. The sin devised by one, diffused among the many, was burnt and branded into them, so that they never parted with it. : "The battle in Gibeah against the children of iniquity did not overtake them,"i. e., it did not overtake them then, but it shall overtake them now. Or if we render, (as is more probable,) "shall not overtake them,"it will mean, not a battle like that in Gibeah, terrible as that was, "shall"now "overtake them;"but one far worse. For, although the tribe of Benjamin was then reduced to six hundred men, yet the tribe still survived and flourished again; now the kingdom of the ten tribes, and the name of Ephraim, should be utterly blotted out.

Barnes: Hos 10:10

It is in My desire that I should chastise them - God "doth not afflict willingly, nor grieve the children of men"Lam 3:33. Grievous then must be the cause of punishment, when God not only chastens people, but, so to speak, longs to chasten them, when He chastens them without any let or hindrance from His mercy. Yet so God had said; "It shall come to pass, that as the Lord rejoiced over you to do you good and to multiply you, so the Lord will rejoice over you to destroy you and to bring you to nought"Deu 28:63. God willed to enforce His justice, with no reserve whatever from His mercy. His whole mind, so to speak, is to punish them. God is "without passions."Yet, in order to impress on us the truth, that one day there will, to some, be "judgment without mercy"Jam 2:13, He speaks as one, whose longing could not be satisfied, until the punishment were executed. So He says, "I will ease Me of Mine adversaries"Isa 1:24; "Mine anger shall be accomplished and I will cause My fury to rest upon them, and I will be comforted"Eze 5:13.

And the people shall be gathered against him - " As all the other tribes were gathered against Benjamin at Gibeah to destroy it, so, although that war did not overtake them, now "against him,"i. e., against Ephraim or the ten tribes, "shall be gathered"divers "peoples"and nations, to destroy them."The number gathered against them shall be as overwhelming, as that of all the tribes of Israel against the one small tribe of Benjamin. : "As of old, they ought to have bound themselves to extinguish this apostasy in its birth, as they bound themselves to avenge the horrible wickedness at Gibeah. But since they bound themselves not against sin, but to it, God says that He would gather Pagan nations against them, to punish their obstinate rebellion against Himself. They who will neither be drawn by piety, nor corrected by moderate chastisements, must needs be visited by sharper punishments, that some, who will not strive to the uttermost against the mercy of God, may be saved."

When they shall bind themselves in their two furrows - They "bind themselves"and Satan "binds them"to their sin. In harmony and unity in nothing else, they will bind themselves, and plow like two oxen together, adding furrow to furrow, joining on line to line of sin. They who had thrown off the light and easy yoke of God, who were ever like a restive, untamed, heifer, starting aside from the yoke, would "bind"and band themselves steadily in their own ways of sin, cultivating sin, and in that sin should destruction overtake them. People who are unsteady and uneven in everything besides, will be steadfast in preening sin; they who will submit to no constraint, human or divine, will, in their slavery to their passions, submit to anything. No slavery is so heavy as that which is selfimposed.

This translation has followed an old Jewish tradition, expressed by the vowels of the text, and old Jewish authorities. With other vowels, it may be rendered, literally, "in their binding to their two transgressions,"which gives the same sense, "because they bound themselves to their two transgressions,"or, passively, "when they are bound, on account of their two transgressions."The "two transgressions,"may designate the two calves, "the sin of Israel,"or the twofold guilt of fornication, spiritual, and in the body; the breach of both tables of God’ s law; or as Jeremiah says, "My people hath committed two evils; they have forsaken Me, the Fountain of living waters, and hewed them out cisterns, broken cisterns, which can hold no water"Jer 2:13. : "This could not be said of any other nation, which knew not God. For if any such worshiped false gods, they committed only one transgression; but this nation, in which God was known, by declining to idolatry, is truly blamed as guilty of "two transgressions;"they left the true God, and for, or against, Him they worshiped other gods. For he hath twofold guilt, who, knowing good, rather chooseth evil; but "he"single, who, knowing no good, taketh evil for good. That nation then, both when, after seeing many wonderful works of God, it made and worshiped one calf in the wilderness; and when, forsaking the house of David and the temple of the Lord, it made itself two calves; yea, and so often as it worshiped those gods of the beathen; and yet more, when it asked that Barabbas should be released but that Christ should be crucified, committed two transgressions, rejecting the good, electing the evil; "setting sweet for bitter, and bitter for sweet; setting darkness as light, and light as darkness"Isa 5:20.

Poole: Hos 10:1

Is an empty vine a vine wasted and spoiled, that hath lost its strength to bring forth any fruit, or that is robbed and pilled of the fruit it doth bring forth; this partly for want of the Divine protection and benediction, which they were wont to have, and partly from an inherent barrenness and weakness in this vine.

He bringeth forth fruit unto himself whatever fruit was brought forth by its remaining strength was not brought forth to God, for his service and honour; but for themselves, for their own use, for service of a state interest, to make presents, and to pay tribute; or, which is yet worse, to maintain the worship of idols.

According to the multitude of his fruit: when the land yielded more plentiful increase, this plenty was impiously employed on multiplied idols, or on multiplied altars, built to the same idols.

He hath increased the altars of their idols, either by adding to the number of altars, or else adding to the numbers of sacrifices offered to the idols on their altars.

According to the goodness of his land: idolaters sottishly imagined that the goodness of their land was a blessing on them from their idols; thus sacrilegiously they robbed God, and on this mistake they proceed to further impiety.

He hath made goodly images more stately, more curiously wrought, more richly adorned, and it is most likely more for number too, accounting it a great devotion to have many and rich statues of their idols.

Poole: Hos 10:2

Their heart is divided from God and his worship, or between God and Baal, such as Zep 1:5 speaks of, or else divided one from another by parties, and factions, and civil wars, which tended to their ruin.

Now shall they be found faulty as this was their sin, so the effects hereof should manifestly prove them faulty.

He either God, or the king of Assyria stirred up by God to invade and destroy Ephraim,

shall break down their altars utterly pull down those altars which they had multiplied to their idols: the Assyrians shall, as other conquering heathen idolaters, rage against the gods of the people they conquer, as well as against the people; such was the pride and atheism of these men.

He shall spoil their images waste or destroy them; how goodly soever they had seemed to be, yet they should be broken to pieces; and where made of rich materials, as silver and gold, or if adorned with it, the enemy should the sooner spoil them; and then it will appear how sottish this people were to trust in them, or ascribe any praise to them, when Baal cannot defend his own images or people.

Poole: Hos 10:3

For surely. Now ; ere long.

They shall say see, and feel, and be convinced too of this truth. We have no king; either no king at all, as in an interregnum, or no such king as we expected and hoped: our dependence was much upon the wise, valiant, and successful conduct of our king; but he is either less wise and valiant, or less successful in his enterprises.

Because we feared not the Lord worshipped not, kept not his law, depended not on God, therefore we have no king, or one next to none, not able to help us.

What then should a king do to us? and now if we had our king, were he as powerful, wise, and successful as Jeroboam the Second, yet it would be too late, the Assyrian power hath so far prevailed, and God is so far departed from us: kings are not able to save without the God of kings.

Poole: Hos 10:4

They the nobles and great men in Israel, the heads of the parties, or the counsellors of the kingdom,

have spoken words have in long and repeated consultations and debates contrived and laid forth the designs most like to help us; but all in vain, all is but words; or thus they have deceived one another, and ruined all; and this latter seems exactly to suit with what follows.

Swearing falsely by perjury deceiving those they treated with, in making a covenant; either among themselves, accepting a usurper, promising and swearing fealty to him; or with their allies, as with the Assyrian king, whose covenant they perjuriously broke, and, contrary to oath, sent to and confederated with Sun, or So, king of Egypt.

Judgment i.e. Divine revenges, do so abound every where; or else unequal and sinful projects, counsels, and resolutions of their rulers are, instead of just, wholesome, and saving, turned into bitter, poisonous, and pernicious as hemlock.

As hemlock in the furrows of the field a proverbial speech, expressing the greatness of this pernicious evil. So this will be explained by Amo 6:12 , oppression, injustice, and all sins spread (as hemlock quickly overruns a field) over all the kingdom.

Poole: Hos 10:5

The citizens who dwelt yet safe in Samaria, but knew that the Assyrian invaded the kingdom, beat Israel’ s army, and took his city; these idolatrous citizens were in bodily fear for their gods, lest the Assyrians should rudely spoil their godships.

Because of the calves of Beth-aven: some give the reason of their fear, because they had sinned by these calves, and provoked God, therefore should this fear seize them; but it is more likely this doth speak the object of the Samaritans’ fears, their cow-calves (as by way of contempt in the Hebrew) were the goodly deities they were afraid for; yet they trusted in these for aid against enemies, and now fear they have not power enough to defend themselves: what brutes are idolaters! Of this

Beth-aven principal seat of the calf god, see Hos 4:15 .

The people thereof they who dwelt at Beth-aven, who had gain and profit by the idol, to which many resorted; or else they that were addicted to this idol, worshipped it, and trusted in it.

Shall mourn over it howl and cry over the endangered god: so let all their sorrows be multiplied that hasten after any strange god.

The priests thereof that were to attend and offer sacrifices to these calves; the priests were like to lose their livings with their idol.

That rejoiced on it: these priests formerly were fed, clothed, enriched, and got into credit by these their idols, this made them right glad.

The glory thereof all its credit and veneration, is departed from it; is vanished: it was once taken for a god, but now the case is altered, it is turned into a captive, and with loss of liberty hath lost its deity also; the Assyrians have either broken it, or carried it in derision into Assyria.

Poole: Hos 10:6

It the golden calf made by Jeroboam the First, 1Ki 12:28 .

Shall be carried though it hath feet, it cannot go, it must be borne; as Isaiah derides the idols of Babylon, Isa 46:2,7 Jer 10:5 ; and it is carried in triumph. For a present; according to the custom of conquering generals, the rich and rare things of the conquered people were reserved for gifts to their kings; and here is a rarity indeed, a captive god, and it is rich, for it is made of gold.

King Jareb: see Hos 5:13 .

Ephraim shall receive shame and Israel shall be ashamed: the great confusion of this people is here foretold, and the certainty of it by the ingemination of the phrase: the Assyrians shall upbraid them with their brutish folly, to think that a god which could not keep itself from becoming a prey to insolent soldiers; and when thus taunted, Israel shall have nothing to answer, but must be silent with shame.

Of his own counsel which is expressly mentioned 1Ki 12:28 ; it was against the counsel of God; and as they began, so they persisted in it by the same counsel.

Poole: Hos 10:7

As for Samaria after three years’ siege she shall be cut off. Her king is cut off; for all the rest of the kingdom was lost, and now he is pent up there also; he that was once the confidence of the ten tribes, and king of a mighty people, is now spoiled of all but one only city, where he is rather a prisoner than a king, kept close till made a captive.

Is cut off shortly will be cut off; it is not unlikely this prophecy should be delivered when Samaria was besieged.

As the foam upon the water as a contemptible, weak, and light thing: it is a proverb, and foretells how contemptibly the Assyrians should use them.

Poole: Hos 10:8

The high places the temples and altars of Baal and other idols.

Aven for Beth-aven, say most interpreters: what if. Aven, vanity, folly, be here put for all idol worship and rites, which was notoriously

the sin of Israel?

Shall be destroyed utterly overthrown; and lie so long waste and desolate, that thorns and thistles shall spring up out of the places where their altars once stood within their stately temples. When this shall be brought to pass, the idolatrous Israelites shall be in such perplexity, that they shall wish the mountains and hills might fall on them, and bury them alive, that they might escape the troubles that they did foresee were coming upon them; or it may be an upbraiding them for praying to lifeless stocks or statues, and telling them in their distress, and when their gods are gone, and cannot help, they should cry to deaf mountains to cover them.

Poole: Hos 10:9

O Israel, thou hast sinned you of the ten tribes with such consent have sinned, that you seem to do it as one man.

From the days of Gibeah ever since the days, so we; but, as Rivet observes, it will bear a comparative thus, thou hast sinned above , or more than. The ten tribes were greater sinners than those Gibeonites; so the prophet compareth the sins of the present age and that past. See Jud 19 , where the story is set down at large. See also Hos 5:8 , the place described.

There they stood in that day and war some stood, who were a seed for raising up the tribe; so I refer this passage to the six hundred men who fled to the rock Rimmon.

The battle in Gibeah against the children of iniquity did not overtake them that fatal battle did not reach them; but now Israel shall be more severely punished; for who escape the sword shall be carried captives, and they shall be no more a people or kingdom: or else thus; Israel hath sinned more than the Gibeonites, I will therefore punish them more than the Gibeonites; they stood once or twice, but Israel now shall be ever beaten and put to flight; in that war Israel had heart to rally, and after two defeats were victors in the third encounter, but it shall not be so now, a war shall overtake them now, not such to Israel as was that against the Gibeonites, for in that they had at last the better, but in this they shall be totally ruined.

Poole: Hos 10:10

Our version leaves this verse somewhat obscure, but our reading in the margin doth much clear the words, and maketh them much more easily intelligible.

It is in my desire that I should chastise them I am resolved to punish them as I see good; they have deserved the utmost that I shall lay upon them, and therefore I will punish as I see meet.

The people shall be gathered the forces of the Assyrian empire shall be gathered in arms against them, I will bring Shalmaneser upon this sinful, idolatrous nation.

Against them Israel, or Ephraim.

When they shall bind themselves in their two furrows when I shall bind them, or when they shall be bound, for their two transgressions; so the marginal reading: and then it is plain, if once it appear what were their two transgressions; either corporal and spiritual adultery; and what if it were their revolt from David’ s house, their ancient rebellion and idolatry? or revolt from God: these were the two main spring-heads of their other particular sins, and for these they shall be bound as prisoners and captives, and carried away into Assyria.

Haydock: Hos 10:1

Branches. Septuagint, "Wood." Symmachus, This is all: it yields no fruit. Protestants, "empty." (Haydock) ---

Hebrew, "plucked." The grapes are taken away, as the Israelites were; though they boasted of their numbers, chap. ix. 16. They are often compared to a vine, the symbol of fecundity, Isaias v. 3., and Psalm cxxvii. 3. (Calmet) ---

The greater benefits of God enhanced their ingratitude. (Worthington) ---

On every noted hill (Haydock) profane altars were erected.

Haydock: Hos 10:2

Divided between the Lord and idols, 3 Kings xviii. 21. (Calmet) ---

The Jews relate that Osee, the last king of Israel, gave the people leave to go to Jerusalem; (4 Kings xvii. 2.) and as they would not take advantage of it, their ruin was decreed. (St. Jerome)

Haydock: Hos 10:3

No king, in captivity; or they give this title to the golden calf. Manahem had destroyed one, so that they could not but see its vanity. The neighbouring nations looked upon their idols as their kings.

Haydock: Hos 10:4

Covenant with Phul, who seeks only your destruction, 4 Kings xv. 19. (Calmet) ---

Bitterness. Hebrew, "poison," (Haydock) or a bitter herb. (Calmet)

Haydock: Hos 10:5

The kine of Bethaven. The golden calves of Jeroboam, (Challoner) one of which (Haydock) was set up at Bethel. (Worthington) ---

The feminine cows, is spoken in ridicule; as (Calmet) O vere Phrygiæ, (Virgil) Æneid ix. Isis was represented with a cow's head. (Herodotus ii. 41.) ---

Rejoiced. To avoid this apparent contradiction, the Jews relate that the priests had sent a brazen calf to the Assyrians, and secreted the golden one. While they rejoiced at their success, Salmanasar, (Seder. Olam.) or Sennacherib, discovered the cheat, and came to destroy the kingdom. (St. Jerome) ---

This has the air of a fable. If (Calmet) we substitute e for g, in yagilu, (Haydock) we may give a good sense to the Hebrew. "The people shouting, or in black, ( cemaraiv ) have been in sorrow, because their glory is taken from them: so the idol is called, Psalm cv. 20. (Calmet)

Haydock: Hos 10:6

Itself also is carried, &c. One of the golden calves was given by king Manahem to Phul, king of the Assyrians, to engage him to stand by him. (Challoner) ---

Avenging. Chap. v. 13. ---

Will, or expectation of aid. (Calmet) ---

He had recourse to this nation, without consulting God. (Haydock)

Haydock: Hos 10:7

Pass. Hebrew, "As for Samaria, it is undone. Its king is like froth, or a bubble," &c., chap. xi. 1. The calf; (ver. 3.) Zacharias or Osee may be meant.

Haydock: Hos 10:8

Us, as the Jews would do at the last siege, and sinners before the day of judgment, Luke xxiii. 30., and Apocalypse vi. 14. Too happy, if they could by a speedy death escape eternal torments! (Calmet) ---

People shall be in the utmost consternation at the approach of the Assyrians. (Haydock) ---

They will not think themselves secure enough in their caverns.

Haydock: Hos 10:9

Gabaa. Septuagint, "high places;" or he alludes to the brutality of the citizens, Judges xx. 13. ---

Stood. Those of Gabaa were speedily punished by the other tribes. Now, all are perverse. At that time one tribe was guilty, and yet some were spared; but all Israel shall be now led into captivity. (Calmet) ---

From the time that Dan adored Micha's idol, (Judges xviii. 14.) the evil has spread among the rest of the tribes, which did not punish this transgression. Hence all shall at last suffer. (Worthington)

Haydock: Hos 10:10

Their two iniquities. Their two calves; (Challoner) or because they have abandoned God, and followed idols, Jeremias ii. 13. Many render, "when I shall have tied them, like oxen, in their two furrows." But the Vulgate is plainer, and adopted by most.

Gill: Hos 10:1

Israel is an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Psa 80:8; but proved an "empty vine", empty of fruit; not of temporal good things, for a multitude of such fruit it is afterwards said to have; but of spiritual fruit, of the fruit of grace, and of good works, being destitute of the Spirit of God, and his grace; and, having no spiritual moisture, was incapable of bringing forth good fruit: or, "an emptying vine" ^o; that casts its fruit before it is ripe; these people, what fruit they had, they made an ill use of it; even of their temporal good things; they emptied themselves of their wealth and riches, by sending presents, or paying tribute, to foreign princes for their alliance, friendship, and help; or by consuming it on their idols, and in their idolatrous worship. The Targum renders it,

"a spoiled vine ^p;''

spoiled by their enemies, who robbed them of their wealth and riches, and trampled them under foot. The Septuagint version, and those that follow that, understand it in a sense quite the reverse, rendering it, "a flourishing vine"; putting forth branches, leaves, and fruit; and which the learned Pocock confirms from the use of the word in the Arabic language: but then it follows,

he bringeth forth fruit unto himself; all the good works done by them were not to the praise and glory of God, as fruits of righteousness are, which come by Jesus Christ; but were done to be seen of men, and to gain their applause and esteem, and so were for themselves; and all their temporal good things they abounded with were not made use of in the service of God, and for the promoting of his glory, and of true religion among them; but either consumed on their own lusts, or in the service of idols: or, "the fruit is like unto himself" ^q; as was the vine, so was its fruit: the vine was empty, and devoid of goodness, and so the fruit it produced. The Targum is,

"the fruit of their works was the cause of their being carried captive:''

according to the multitude of his fruit he hath increased the altars: as the Israelites increased in riches and wealth, their land bringing forth in great abundance, they erected the greater number of altars to their idols, and multiplied their sacrifices to them; this was the ill use they made of what fruit they did produce:

according to the goodness of his land they have made goodly images; of richer metal, and more ornamented, and more of them, according to the plenty of good things, corn, and wine, and oil, their land produced; thus abusing the providential goodness of God to such vile purposes!

Gill: Hos 10:2

Their heart is divided,.... Some say from Hoshea their king, who would have reformed them from their idolatry, and returned them to the true worship of God; but of that there is no proof; better from one another, their affections being alienated from each other, by their discords and animosities, their conspiracies against their kings, and the murders of them, and the civil wars among themselves; they also not being of one mind, but disagreeing in their sentiments about their idols; some being for one, and some for another: or rather from God himself, from the fear of him, from his worship and service; or from the law, as the Targum; or their hearts were divided between God and their idols, as in Ahab's time between God and Baal; they pretended to worship God when they worshipped the calves, and so shared the service between them; or it may be rendered, "their heart flatters" ^r them; as if they had done that which was right and good, and were guilty of no evil, nor would any punishment be inflicted on them:

now shall they be found faulty; be convicted of their sin and folly, and appear guilty; when they shall be punished for their idolatry, and their idols not able to save them, as the destruction of them next mentioned will fully evince: or, "now shall they become desolate" ^s their land shall be desolate, and they carried captive:

he shall break down their altars, he shall spoil their images: that is, the king of Assyria shall do all this, or God by him: or, "behead their altars" ^t; take off the top of them, as the Targum; the horns of them, which might be made of gold, or other ornaments which were of value; and therefore became the plunder of the enemy; and who also would break in pieces their images, for the sake of the metal, gold or silver, of which they were made; as was usually done by conquerors, and to show their entire power over the conquered, that even their gods could not deliver them out of their hands.

Gill: Hos 10:3

For now they shall say, we have no king,.... This they would say, either when they had one; but by their conduct and behaviour said they had none; because they had no regard unto him, no affection for him, and reverence of him; but everyone did what was right in his own eyes: or during the interregnum, between the murder of Pekah, which was in the twentieth year of Jotham, and the settlement of Hoshea, which was in the twelfth of Ahaz; see 2Ki 15:30; or when the land of Israel was invaded, and their king was shut up in prison, and Samaria besieged, so that it was as if they had no king; they had none to protect and defend them, to sally out at the head of them against the enemy, and fight their battles for them; or rather when the city was taken, the altars broke down, their images spoiled, and they and their king carried captive:

because we feared not the Lord: did not serve and worship him, but idols; and this sin, casting off the fear of the Lord, was the source and cause of all their troubles and sorrows; of the invasion of their land; of the besieging and taking their city, and having no king to rule over them, and protect them:

what then should a king do to us? if they had one, he could be of no service to them; for since they had offended God, the King of kings, and made him their enemy, what could an earthly king, a weak mortal man, do for them, or against him? it was now all over with them, and they could have no expectation of help and deliverance.

Gill: Hos 10:4

They have spoken words, swearing falsely in making a covenant,.... Those are other crimes they were guilty of, for which the wrath of God could not be awarded from them by a king, if they had one, or by any other. They had used vain and idle words in their common talk and conversation; and lying and deceitful ones to one another in trade and commerce, in contracts and promises; and so had deceived and overreached one another: they had belched out many "oaths of vanity" ^u: or vain oaths and curses; their mouths had been full of cursing and bitterness; and they made covenants with God, and their king, and with other kings and princes, and with one another, and had not kept them; and now for these things God had a controversy with them:

thus judgment springeth up as hemlock in the furrows of the field; either the judgment of God, his wrath and vengeance for the above sins, rose up and spread itself in all their cities, towns, and villages; or rather the judgment and justice they pretended to execute, instead of being what it should have been, useful and beneficial to the people, like a wholesome herb, sprung up like hemlock, bitter and poisonous, and spread itself in all parts of the kingdom. Injustice is meant; see Amo 6:12.

Gill: Hos 10:5

The inhabitants of Samaria shall fear because of the calves of Bethaven,.... Or, "the cow calves" ^w, as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:

for the people thereof shall mourn over it; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Hos 10:6. The Jews ^x have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:

and the priests thereof that rejoiced on it; the Chemarims, as in Zep 1:4; or "black" ^y ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement "that, the priests thereof rejoiced on it"; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:

for the glory of it, because it is departed from it; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.

Gill: Hos 10:6

It shall also be carried unto Assyria for a present to King Jareb,.... Or, "he himself" ^z; not the people of Samaria, or of Bethaven, or of the calf, but the calf itself; which, being all of gold, was sent a present to the king of Assyria, here called Jareb; either Assyria, or the king of it; See Gill on Hos 5:13; this was done either by the people of Israel themselves, to appease the king of Assyria; or rather by the Assyrian army, who reserved the plunder of this as a proper present to their king and conqueror, to whom not only nations, but the gods of nations, were subject:

Ephraim shall receive shame; for worshipping such an idol, when they shall see it broke to pieces, and the gold of it made a present to the Assyrian king, and that it could not save them, nor itself:

and Israel shall be ashamed of his own counsel; of giving in to such idolatry, contrary to the counsel, mind, and will of God; or of the counsel which they and Jeroboam took to set up the calves at Dan and Bethel, and thereby to keep the people from going up to Jerusalem, 1Ki 12:28; as well as of their counsel and covenant with the king of Egypt against the king of Assyria, 2Ki 17:4.

Gill: Hos 10:7

As for Samaria,.... The metropolis of the ten tribes of Israel, and here put for the whole kingdom:

her king is cut off; which some understand of Pekah, who was killed by Hoshea; others of several of their kings cut off one after another, very suddenly and quickly, as the metaphor after used shows; or rather Hoshea the last king is meant, who was cut off by the king of Assyria; the present tense is used for the future, to denote the certainty of it. Aben Ezra thinks the verb "cut off" is to be repeated, Samaria is "cut off, her king is cut off"; both king and kingdom destroyed. So the Targum,

"Samaria is cut off with her king:''

as the foam upon the water; as any light thing flowing upon it; as the bark of a tree, as Kimchi and Abarbinel; or as the scum upon a boiling pot of water, as Jarchi, and the Targum; or as foam, which is an assemblage of bubbles upon the water; such are kings and kingdoms, swell, look big and high for a while; but are mere bubbles, empty things; and are often suddenly, quickly, and easily destroyed; so Samaria and her king were by the Assyrian army; the Lord of hosts, the King of kings, being against them.

Gill: Hos 10:8

The high places also of Aven,.... Bethel, which is not only as before called Bethaven, the house of iniquity; but Aven, iniquity itself; the high places of it were the temple and altars built there for idolatrous service, which were usually set on hills and mountains:

the sin of Israel shall be destroyed; that is, which high places are the sin of Israel, the occasion of sin unto them; and where they committed sin, the sin of idolatry, in worshipping the calves; these should be thrown down, demolished, and no longer used:

the thorn and the thistle shall come up on their altars; lying in ruins, these shall grow upon them, the people and priests being carried captive that used to sacrifice upon them; but now they shall lie deserted by them, being destroyed by the enemy:

and they shall say to the mountains, cover us; and to the hills, fall on us; not that the high places and altars shall say so in a figurative sense, according to R. Moses in Aben Ezra; but, as Japhet, they that worshipped there, the priests and people of Samaria, Bethaven, and even of all Israel, because of their great distress; and, as persons in the utmost consternation, and in despair, and confounded, and ashamed, shall call to the mountains and hills where they have been guilty of idolatry to hide and cover them from the wrath of God; see Luk 23:30 Rev 6:16.

Gill: Hos 10:9

O Israel, thou hast sinned from the days of Gibeah,.... This has no respect, as the Targum, and others, to Gibeah of Saul, of which place he was, and the choosing him to be king; but to the affair of the Levite and his concubine at Gibeah in the days of the judges, and what followed upon it, Jdg 19:1; suggesting, that the sins of Israel were not new ones; they were the same with what were committed formerly, as early as the history referred to, and had been continued ever since; the measure of which were now filling up: or, as Aben Ezra and Abarbinel interpret it, "thou hast sinned more than the days of Gibeah"; were guilty of more idolatry, inhumanity, and impurity, than in those times; and yet the grossest of sins, particularly unnatural lusts, were then committed:

there they stood; either the men of Gibeah continued in their sins, and did not repent of them; and stood in their own defence against the tribes of Israel, and the Benjamites stood also with them, and by them; and stood two battles, and were conquerors in them; and, though beaten in the third, were not wholly destroyed, as now the Israelites would be: or the tribes of Israel stood, and continued in, and connived at, the idolatry of the Levite; or rather stood sluggish and slothful, and were not eagar to fight with the Benjamites, who took part with the men of Gibeah; which were their sins, for which they were worsted in the two first battles, and in which the present Israelites imitated them:

the battle in Gibeah against the children of iniquity did not overtake them; the two first battles against the men of Gibeah and the Benjamites, who are the children of iniquity, the one the actors, and the other the abettors and patrons of it, did not succeed against them, but the Israelites were overcome; and the third battle, in which they got the day, did not overtake them so as utterly to cut them off; for six hundred persons made their escape; but, in the present case prophesied of, it is suggested, that as their sins were as great or greater than theirs, their ruin should be entire and complete: or the sense is, that they were backward to go to battle; they were not eager upon it; they did not at once espouse the cause of the Levite; they did not stir in it till he had done that unheard of thing, cutting his concubine into twelve pieces, and sending them to the twelve tribes of Israel; and then they were not overly anxious, but sought the Lord, as if it was a doubtful case; which backwardness was resented in their ill success at first; and the same slow disposition to punish vice had continued with them ever since; so Schmidt.

Gill: Hos 10:10

It is in my desire that I should chastise them,.... Or, "bind them" ^a, and carry them captive; and by so doing correct them for their sins they have so long continued in: this the Lord had in his heart to do, and was determined upon it, and would do it with pleasure, for the glorifying of his justice, since they had so long and so much abused his clemency and goodness:

and the people shall be gathered against them; the Assyrians, who, at the command of the Lord, would come and invade their land, besiege their city, and take it, and bind them, and carry them captive:

when they shall bind themselves in their two furrows; when, like heifers untamed, and bound in a yoke to plough, do not make and keep in one furrow, but turn out to the right or left, and make cross furrows; so it is intimated that this was the reason why the Lord would correct Israel, and suffer the nations to gather together against them, and carry them captive, because they did not plough in one furrow, or keep in the true and pure worship of God; but made two furrows, worshipping partly God, and partly idols: or, "when they", their enemies, "shall bind them", being gathered against them, and carry them captive, they shall make them plough in "two furrows", the one up, and the other down; and to this hard service they shall keep them continually. There is a double reading of this clause; the "Cetib", or textual writing or reading, is, "to their two eyes", or "fountains": alluding, as Jarchi observes, to the binding of the yoke on oxen on each side of their eyes: or to the fountains in the land of Israel, the abundance of wine, milk, and honey; for the sake of which the people got together, broke in upon them, and bound them, in order to drink of. So Gussetius ^b renders the words, "and they shall bind them to drink of their fountains". The "Keri" or marginal reading is, "their two iniquities"; which the Septuagint follows, rendering it,

"in chastising them, or when they are chastised for their two iniquities;''

so the Vulgate Latin, Syriac, and Arabic versions; meaning either their worshipping the two calves at Dan and Bethel; or their corporeal and spiritual adultery; or their forsaking the true God, and worshipping idols; see Jer 2:13. Schmidt understands all this, not as a punishment threatened, but as an instance of the love of God to them, in chastising them in a loving and fatherly way; which had a good effect upon them, and brought them to repentance; partly in the times of the judges, but more especially in the days of Samuel, when they behaved well; and particularly in the reigns of David and Solomon; and when the people were gathered, not "against", but "to" them; either became proselytes to them, or tributaries, or coveted their friendship; and when they themselves lived in great concord, in one kingdom, under one king, like oxen ploughing in two contiguous furrows.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 10:1

¹ tn The phrase “to Baal” does not appear in the Hebrew text here, but is implied; it is supplied in the translation for the sake of clarity. Cf. NCV “altars for idols”; NLT “altars of their foreign gods.”

NET Notes: Hos 10:2

¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

NET Notes: Hos 10:4

¹ tc The referent of the 3rd person common plural verb דִּבְּרוּ (dibbÿru, “they speak”) is the masculine singular noun וְהַמֶּלֶךְ (vÿhammelekh, “a king” in v. 3) which is used generically, representing all human kings of Israel to which the 3rd common plural verb refers. Although this is a bit syntactically awkward, it is not necessary to emend the MT to the 3rd masculine singular verb form דָּבַר (davar, “he speaks”) as the BHS editors suggest. The LXX, however, reads the singular form λαλῶν (lalwn, “uttering”).

² tn Heb “they speak words.” The cognate accusative construction דִּבְּרוּ דְבָרִים (dibbÿru dÿvarim; literally, “they speak words”) is an idiom that means “they speak mere words” (so NASB; NRSV similar) or “they utter empty words” (so TEV), that is, they make empty promises (e.g., Isa 58:13; BDB 180-181 s.v. דָּבַר 2). The immediately following collocated phrase אָלוֹת שָׁוְא (’alot shavÿ’, “swearing an empty oath”) confirms this nuance. The LXX understood this idiom in the same way: λαλῶν ῥήματα προφάσειας ψευδεῖς (lalwn r{hmata profaseias yeudeis, “speaking false professions as his words”).

³ tn The two infinitive absolutes אָלוֹת (’alot, Qal infinitive absolute from II אָלָה, ’alah, “to swear an oath”; BDB 46 s.v. II אָלָה) and כָּרֹת (karot, Qal infinitive absolute from כָּרַת, karat, “to make [a covenant]”; BDB 503 s.v. כָּרַת 4), which appear without conjunctions, continue the description of the action of the preceding finite verb דִּבְּרוּ (dibbÿru, Piel perfect 3rd person common plural from דָּבַר, davar, “to speak”). Although the infinitives continue the description of the action of the finite verb, they call special attention to the action of the infinitive rather than the action of the finite verb. See IBHS 595 §35.5.2b.

⁴ tn The word “empty” is not in the Hebrew text, but is implied. It is supplied in the translation for clarity. Cf. TEV “useless treaties.”

⁵ tn The noun II רֹאשׁ (ro’sh) refers to a “poisonous plant” (Deut 29:17; Hos 10:4) or “bitter herb” (Ps 69:22; Lam 3:5; BDB 912 s.v. רֹאשׁ 1; HALOT 1167 s.v. רֹאשׁ 1).

NET Notes: Hos 10:5

¹ tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).

² tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.

³ tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).

⁴ sn See the note on the place name Beth Aven in 4:15.

⁵ tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).

⁶ tc This line division follows the MT rather than the line division suggested by the BHS editors.

⁷ tn Heb “from it” (so NAB, NRSV).

NET Notes: Hos 10:6

¹ tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).

² tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 5:13.

³ tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).

⁴ tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).

NET Notes: Hos 10:7

¹ tn The term נִדְמֶה (nidmeh, Niphal participle feminine singular) is derived from II דָמָה (damah; so BDB 198 s.v. דָמָה; HALOT 225 s.v. III דמה): “be cut off, cease to exist, be destroyed.” The Niphal form נִדְמֶה (“will be destroyed”) is paralleled by the Niphal וְנִשְׁמְדוּ (vÿnishmÿdu, “will be destroyed”) in 10:8. Several English versions nuance the literal wording for the sake of the idiom: “will float away like a twig on the surface of the waters” (NIV), “Like a twig in a stream…will be swept away” (CEV), “will be carried off like a chip of wood on an ocean wave” (NLT).

² tn The noun II קֶצֶף (qetsef) is a hapax legomenon (a term that occurs only once). Historically, it has been understood in two different ways: (1) “foam” (Vulgate, Aquila, Symmachus) and (2) “snapped-off twig” (LXX, Theodotion, Syriac Peshitta). Both interpretations make sense in the light of the simile. The latter has more support because of the related verb קָצַץ (qatsats, “to cut off, chop off”) used in reference to wood (BDB 893 s.v. קָצַץ; HALOT 1125 s.v. קצץ) and the related feminine noun קְצָפָה (qÿtsafah, “stump; splinter” of fig-tree; BDB 893 s.v. קְצָפָה; HALOT 1125 s.v. קְצָפָה). English versions differ along these lines: (1) “foam” (KJV, NAB, NJPS) and (2) “chip” (NRSV, TEV, NCV, NLT), “stick” (NASB), “twig” (NIV, CEV).

NET Notes: Hos 10:8

¹ tn Alternately, “Aven” (KJV, NAB, NRSV, NLT) for the city name “Beth Aven.” The term “Beth” (house) does not appear in the Hebrew text here, but is implied (e.g., Hos 4:15). It is supplied in the translation for clarity.

² tc The MT reads בָּמוֹת אָוֶן (bamot ’aven, “high places of Aven”); however, several Hebrew mss read בָּמוֹת בֵּית אָוֶן (bamot bet ’aven, “high places of Beth Aven”). In Hos 4:15 the name בֵּית אָוֶן (“Beth Aven”; Heb “house of wickedness”) is a wordplay on “Bethel” (Heb “house of God”). It is possible that בָּמוֹת בֵּית אָוֶן (“high places of Beth Aven”) was original: בֵּית (bet, “house”) dropped out as an unintentional scribal error by haplography due to presence of the consonants בת in the preceding word במות (bamot, “high places”).

tn Heb “high places of wickedness” (בָּמוֹת אָוֶן, bamot ’aven); so NIV. The noun אָוֶן (“wickedness”) is an attributive genitive: “wicked high places.”

NET Notes: Hos 10:9

¹ tn Heb “days” (so KJV, NAB, NIV, NRSV).

NET Notes: Hos 10:10

¹ tn Heb “in my desire”; ASV, NASB “When it is my desire”; NCV “When I am ready.”

² tc The MT reads וְאֶסֳּרֵם (vÿ’essorem, vav conjunction + Niphal imperfect 1st person common singular + 3rd person masculine plural suffix from אָסַר, ’asar, “to bind”). The LXX reads παιδεῦσαι αὐτούς (paideusai autous, “to discipline them”) which reflects a Vorlage of אִיסַּרֶם (’issarem, Qal imperfect 1st person common singular + 3rd person masculine plural suffix from יָסַר, yasar, “to discipline”; BDB 416 s.v. יָסַר 3). The textual variant was caused by orthographic confusion between ו (vav) and י (yod) with metathesis of the two letters.

³ tn Heb “Nations will be gathered together against them.”

⁴ tn The verb אָסַר (’asar, “to bind”) often refers to conquered peoples being bound as prisoners (BDB 63 s.v. אָסַר). Here it is used figuratively to describe the Israelites being taken into exile. Cf. NIV “to put them in bonds.”

⁵ tc The Kethib is לִשְׁתֵּי עֵינֹתָם (lishte ’enotam, “for their two eyes”), while the Qere reads לִשְׁתֵּי עוֹנֹתָם (lishte ’onotam, “for their two sins”). The phrase “two sins” could refer to (1) the sinful episode at Gibeah and the subsequent war between the tribe of Benjamin and the other tribes (Judges 19-21), or (2) the entire Gibeah incident (Judges 19-21) and Israel’s subsequent failure to repent up to the time of Hosea: “the time of Gibeah” (first sin) and “there you have remained” (second sin).

Geneva Bible: Hos 10:1

Israel [is] an ^{( a )} empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the ^{( b )} goodness of his land they have made goodly images.

^{( a )} Of which though the grapes were gathered, yet always as it gathered new strength it increased in new wickedness, so that the correction which should have brought them to obedience, only proclaimed their stubbornness.

^{( b )} As they were rich and had abundance.

Geneva Bible: Hos 10:2

Their heart is ^{( c )} divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.

^{( c )} That is, from God, by serving their false gods.

Geneva Bible: Hos 10:3

For now they shall say, We have no ^{( d )} king, because we feared not the LORD; what then should a king do to us?

^{( d )} The day will come that God will take away their king, and then they will feel the fruit of their sins, and how they trusted in him in vain; (2Ki 17:6-7).

Geneva Bible: Hos 10:4

They have spoken words, swearing falsely in making ^{( e )} a covenant: thus ^{( f )} judgment springeth up as hemlock in the furrows of the field.

^{( e )} In promising to be faithful toward God.

^{( f )} In this way their integrity and fidelity which they pretended, was nothing but bitterness and grief.

Geneva Bible: Hos 10:5

The inhabitants of Samaria shall ^{( g )} fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the ^{( h )} priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.

^{( g )} When the calf will be carried away.

^{( h )} These were certain idolatrous priests, who wore black apparel during their sacrifices, and cried with a loud voice: which superstition Elijah derided, (1Ki 18:27). See 2Ki 23:5

Geneva Bible: Hos 10:8

The high places also of ^{( i )} Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.

^{( i )} This he speaks in contempt of Bethel. See Hos 4:15

Geneva Bible: Hos 10:9

O Israel, thou hast ^{( k )} sinned from the days of Gibeah: there they ^{( l )} stood: the battle in Gibeah against the children of iniquity did not ^{( m )} overtake them.

^{( k )} In those days you were as wicked as the Gibeonites, as God there partly declared: for your zeal could not be good in executing God's judgments, seeing your own deeds were as wicked as theirs.

^{( l )} That is, to fight, or, the Israelites remained in that stubbornness from that time.

^{( m )} The Israelites were not moved by the example of the Gibeonites to cease from their sins.

Geneva Bible: Hos 10:10

[It is] in my desire ^{( n )} that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two ^{( o )} furrows.

^{( n )} Because they are so desperate, I will delight to destroy them.

^{( o )} That is, when they have gathered all their strength together.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 10:1-15

1 Israel is reproved and threatened for their impiety and idolatry, and exhorted to repentance.

Maclaren: Hos 10:1-15

Fruit Which Is Death'

Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images, 2. Their heart is divided: now shall they be found faulty: He shall break down their altars, He shall spoil their images. 3. For now they shall say, We have no king, because we feared not the Lord; what then should a king do to us? 4. They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. 5, The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. 6. It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. 7. As for Samaria, her king is out off as the foam upon the water. 8. The high places also of Avert, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. 9. O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. 10. It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows, 11. And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods. 12. Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till He come and rain righteousness upon you. 13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. 14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children. 15. So shall Beth-el do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.'--Hosea 10:1-15.

THE prophecy of this chapter has two themes--Israel's sin, and it, s punishment. These recur again and again. Reiteration, not progress of thought, characterises Hosea's fiery stream of inspired eloquence. Conviction of sin and prediction of judgment are his message. We trace a fourfold repetition of it here, and further note that in each ease there is a double reference to Israel's sin as consisting in the rebellion which set up a king and in the schism which established the calf worship; while there is also a double phase of the punishment corresponding to these, in the annihilation of the kingdom and the destruction of the idols.

The first section may be taken to be Hosea 10:1-3. The image of a luxuriant vine laden with fruit is as old as Jacob's blessing of the tribes (Gen. 49:22), where it is applied to Joseph, whose descendants were the strength of the Northern Kingdom. Hosea has already used it, and here it is employed to set forth picturesquely the material prosperity of Israel. Probably the period referred to is the successful reign of Jeroboam II. But prosperity increased sin. The more fruit or material wealth, the more altars; the better the harvests, the more the obelisks or pillars to gods, falsely supposed to be the authors of the blessings. The words are as condensed as a proverb, and are as true to-day as ever. Israel had attributed its prosperity to Baal (Hosea 2:8). The misuse of worldly wealth and the tendency of success to draw us away from God, and to blind to the true source of all blessing, are as rife now as then.

The root of the evil was, as always, a heart divided --that is, between God and Baal--or, perhaps, smooth'; that is, dissimulating and insincere. In reality, Baal alone possesses the heart which its owner would share between him and Jehovah. All in all, or not at all,' is the law. Whether Baals or calves were set beside God, He was equally deposed.

Then, with a swift turn, Hosea proclaims the impending judgment, setting himself and the people as if already in the future. He hears the first peal of the storm, and echoes it in that abrupt now.' The first burst of the judgment shatters dreams of innocence, and the cowering wretches see their sin by the lurid light. That discovery awaits every man whose heart has been divided.' To the gazers and to himself masks drop, and the true character stands out with appalling clearness. What will that light show us to be? An unnamed hand overthrows altars and pillars. No need to say whose it is. One half of Israel's sin is crushed at a blow, and the destruction of the other follows immediately.

They themselves abjure their allegiance; for they have found out that their king is a king Log, and can do them no good. A king, set up in opposition to God's will, cannot save. The ruin of their projects teaches godless men at last that they have been fools to take their own way; for all defences, recourses, and protectors, chosen in defiance of God, prove powerless when the strain comes. The annihilation of one half of their sin sickens them of the other. The calves and the monarchy stood or fell together. It is a dismal thing to have to bear the brunt of chastisement for what we see to have been a blunder as well as a crime. But such is the fate of those who seek other gods and another king.

In Hosea 10:4 Hosea recurs to Israel's crime, and appends a description of the chastisement, substantially the same as before, but more detailed, which continues till Hosea 10:8. The sin now is contemplated in its effects on human relations. Before, it was regarded in relation to God. But men who are wrong with Him cannot be right with one another. Morality is rooted in religion, and if we lie to God, we shall not be true to our brother. Hence, passing over all other sins for the present, Hosea fixes upon one, the prevalence of which strikes at the very foundation of society. What can be done with a community in which lying has become a national characteristic, and that even in formal agreements? Honey-combed with falsehood, it is only fit for burning.

Sin is bound by as iron link to penalty. Therefore, says Hosea, God's judgment springs up, like a bitter plant (the precise name of which is unknown) in the furrows, where the farmer did not know that its seeds lay. They little dreamed what they were sowing when they scattered abroad their lies, but this is the fruit of these. Whatsoever a man soweth, that shall he also reap'; and whatever other crop we may hope to gather from our sins, we shall gather that bitter one which we did not expect. The inevitable connection of sin and judgment, the bitterness of its results, the unexpectedness of them, are all here, and to be laid to heart by us.

Then Hosea 10:5-6, dilate with keen irony on the fate of the first half of Israel's sin--the calf. It was thought a god, but its worshippers shall be in a fright for it. Calves,' says Hosea, though there was but one at Beth-el; and he uses the feminine, as some think, depreciatingly. Beth-aven' or the house of vanity,' he says, instead of Beth-el, the house of God.' A fine god whose worshippers had to be alarmed for its safety! Its people '--what a contrast to the name they might have borne, My people'! God disowns them, and says, They belong to it, not to Me.' The idolatrous priests of the calf worship will tremble when that image, which had been shamefully their' glory,' is carried off to Assyria, and given as a present to king Jareb'--a name for the king of Assyria meaning the fighting or quarrelsome king. The captivity of the god is the shame of the worshippers. To be ashamed of their own counsel' is the certain fate of all who depart from God; for, sooner or later, experience will demonstrate to the blindest that their refuges of lies can neither save themselves nor those who trust in them. But shame is one thing and repentance another; and many a man will say,' I have been a great fool, and my clever policy has all crumbled to pieces,' who will only therefore change his idols, and not return to God.

Hosea 10:7 recurs to the political punishment of the civil rebellion. The image for the disappearance of the king is striking, whether we render foam' or chip,' but the former has special beauty. In the one case we see the unsubstantial bubble,

A moment white, then melts for ever';

and in the other, the helpless twig swept down by the stream. Either brings vividly before us the powerlessness of Israel against the roaring torrent of Assyrian power; and the figure may be widened out to teach what is sure to become of all man-made and self-chosen refuges when the floods of God's judgments sweep over the world. The captivity of the idol and the burst bubble of the monarchy bid us all make Jehovah our God and King. The vacant shrine and empty throne are followed by utter and long-continued desolation. Thorns and thistles have time to grow on the altars, and no hand cuts them down. What of the men thus stripped of all in which they had trusted? Desperate, they implore the mountains to fall on them, as preferring to die, and the hills to cover them, as willing to be crushed, if only they may be hidden. That awful cry is heard again in our Lord's predictions of judgment, and in the Apocalypse. Therefore this prophecy foreshadows, in the destruction of Israel's confidences and in their shame and despair, a more dreadful coming day, in which we shall be concerned.

Hosea 10:9-11 again give the sin and its punishment. The days of Gibeah' recall the hideous story of lust and crime which was the low-water mark of the lawless days of old. That crime had been avenged by merciless war. But its taint had lived on, and the Israel of Hosea's day stood,' obstinately persistent, just where the Benjamites had been then, and set themselves in dogged resistance, as these had done, that the battle against the children of unrighteousness might not touch them.'

Stiff-necked setting oneself against God's merciful fighting with evil lasts for a little while, but Hosea 10:10 tells how soon and easily it is annihilated. God's' desire' brushes away all defences, and the obstinate sinners are like children, who are whipped when their father wills, let them struggle as they may. The instruments of chastisement are foreign armies, and the chastisement itself is described with a striking figure as binding them to their two transgressions'; that is, the double sin which is the keynote of the chapter. Punishment is yoking men to their sins, and making them drag the burden like bullocks in harness. What sort of load are we getting together for ourselves? When we have to drag the consequences of our doings behind us, how shall we feel?

The figure sets the Prophet's imagination going, and he turns it another way, comparing Israel to a heifer, broken in, and liking the easy work of threshing, in which the unmuzzled ox could eat its fill, but now set to harder tasks in the fields. Judah, too, is to share in the punishment. If men will not serve God in and because of prosperous ease, He will try what toil and privation will do. Abused blessings are withdrawn, and the abundance of the threshing-floor is changed for dragging a heavy plough or harrow.

Hosea 10:12 still deals with the figure suggested in the close of the previous verse. It is the only break in the clouds in this chapter. It is a call to amendment, accompanied by a promise of acceptance. If we sow for righteousness '--that is, if our efforts are directed to embodying it in our lives--we shall reap according to mercy.' That is true universally, whether it is taken to mean God's mercy to us, or ours to others. The aim after righteousness ever secures the divine favour, and usually ensures the measure which we mete being measured to us again.

But sowing is not all; thorns must be grubbed up. We must not only turn over a new leaf, but tear out the old one. The old man must be slain if the new man is to live. The call to amend finds its warrant in the assurance that there is still time to seek the Lord, and that, for all His threatenings, He is ready to rain blessings upon the seekers. The unwearying patience of God, the possibility of the worst sinner's repentance, the conditional nature of the threatenings, the possibility of breaking the bond between sin and sorrow, the yet deeper thought that righteousness must come from above, are all condensed in this brief gospel before the Gospel.

But that bright gleam passes, and the old theme recurs. Once more we have sin and punishment exhibited in their organic connection in Hosea 10:13-14. Israel's past had been just the opposite of sowing righteousness and reaping mercy. Wickedness ploughed in, iniquity will surely be its fruit. Sin begets sin, and is its own punishment. What fruit have we of doing wrong? Lies'; that is, unfulfilled expectations of unrealised satisfaction. No man gets the good that he aimed at in sinning, or he gets something more that spoils it. At last the deceitfulness of sin will be found out, but we may be sure of it now. The root of all Israel's sin was the root of ours; namely, trust in self, and consequent neglect of God. The first half of Hosea 10:13 is an exhaustive analysis of the experience of every sinful life; the second, a penetrating disclosure of the foundation of it.

Then the whole closes with the repeated threatening, dual as before, and illustrated by the forgotten horrors of some dreadful siege, one of the unhappy, far-off things,' fallen silent now. A significant variation occurs in the final threatening, in which Beth-el is set forth as the cause, rather than as the object, of the destruction. They were the ruin of him and of all Israel.' Our vices are made the whips to scourge us. Our idols bring us no help, but are the causes of our misery.

The Prophet ends with the same double reference which prevails throughout, when he once more declares the annihilation of the monarchy, which, rather than a particular person, is meant by the king.' In the morning' is enigmatical. It may mean prematurely,' or suddenly,' or in a time of apparent prosperity,' or, more probably, the Prophet stands in vision in that future day of the Lord, and points to the king' as the first victim. The force of the prophecy does not depend on the meaning of this detail. The teaching of the whole is the certainty that suffering dogs sin, but yet does so by no iron, impersonal law, but according to the will of God, who will rain righteousness even on the sinner, being penitent, and Will endow with righteousness from above every lowly soul that seeks for it.

MHCC: Hos 10:1-8

A vine is only valuable for its fruit; but Israel now brought no fruit to perfection. Their hearts were divided. God is the Sovereign of the heart; he will have all, or none. Were the stream of the heart wholly after God, it would run strongly, and bear down all before it. Their pretences to covenant with God were false. Even the proceeding of justice was as poisonous hemlock. Alas, how empty a vine is the visible church even at this day! But all earthly prosperity is but a collection of bubbles, soon destroyed like foam upon the water. Sinners will in vain seek shelter from that Judge, whom they now despise as a Saviour.

MHCC: Hos 10:9-15

Because God does not desire the death and ruin of sinners, therefore in mercy he desires their chastisement. The children of iniquity still remained in Israel. The enemies would be gathered against them. It is just with God to make those know what hardships mean, who indulge themselves in ease and pleasure. Let them cleanse their hearts from all corrupt affections and lusts, and be a broken and contrite spirit. Let them abound in works of piety towards God, and of justice and charity towards one another: herein let them sow to the Spirit. Seeking the Lord is to be every day's work, but there are special occasions when to seek him. Christ shall come as the Lord our righteousness, and grant us of it abundantly. If we sow in righteousness, we shall reap according to mercy; a reward not of debt, but of grace. Even the gains of sin yield the sinner no satisfaction. As our comforts, so our confidences in the service of sin will certainly fail us. Come and seek the Lord, and thy hope in him shall not deceive thee. See what cruel work war makes. Whatever mischief is done, it is sin that does it. What miseries men's sins bring on them, even in this world!

Matthew Henry: Hos 10:1-8

Observe, I. What the sins are which are here laid to Israel's charge, the national sins which bring down national judgment. The prophet deals plainly with them; for what good would it do them to be flattered?

1. They were not fruitful in the fruits of righteousness to the glory of God. Here all their other wickedness began (Hos 10:1): Israel is an empty vine. The church of God is fitly compared to a vine, weak, and of an unpromising outside, yet spreading and fruitful; believers are branches of that vine, and partake of its root and fatness. But this was the character of Israel, they were as an empty vine, a vine that had no sap or virtue in it, and therefore none of those good fruits produced by it that were expected from it, with which God and man should be honoured. Note, There are many who, though they have not become degenerate vines, are yet empty vines, have no good in them. A vine is of all trees least serviceable if it do not bear fruit. It is thenceforth good for nothing, Eze 15:3, Eze 15:5. And those that bring forth no grapes will soon come to bring forth wild grapes; those that do no good will do hurt. He is an empty vine, for he brings forth fruit to himself. What good there is in him is not directed to the glory of God, but he takes the praise of it to himself, and prides himself in it. Christians live not to themselves (Rom 14:6), but hypocrites make self their centre; they eat and drink to themselves, Zec 7:5, Zec 7:6. Or Israel is by the judgments of God emptied and spoiled of all his wealth, because he made use of it in the service of his lusts, and not to the honour of God who gave it to him. Note, What we do not rightly employ we may justly expect to be emptied of.

2. They multiplied their altars and images, and the more bountiful God's providence was to them the more prodigal they were in serving their idols: According to the multitude of his fruit which his land brought forth he has increased the altars, and according to the goodness of his land they have made goodly images. Note, It is a great affront to God, and an abuse of his goodness, when the more mercies we receive from him the more sins we commit against him, and when the more wealth men have the more mischief they do. Should not we be thus abundant in the service of our God, as they were in the service of their idols? As we find our estates increasing, we should proportionably abound the more in works of piety and charity.

3. Their hearts were divided, Hos 10:2. (1.) They were divided among themselves. They were at variance about their idols, some for one, some for another, at variance about their kings, whose separate interests made parties in the kingdom, and in them their very hearts were divided, and alienated one from another, and there was no such thing as cordial friendship to be found among them; it follows therefore, Now shall they be found faulty. Note, The divisions and animosities of a people are the causes of much sin and the presages of ruin. (2.) They were divided between God and their idols. They had a remaining affection in their hearts for God, but a reigning affection for their idols. They halted between God and Baal, that was the dividing of their heart. But God is the sovereign of the heart and he will by no means endure a rival; he will either have all or none. Satan, like the pretended mother, says, Let it be neither mine nor thine, but divide it; but, if this be yielded to, God says, Nay, let him take it all. A heart thus divided will be found faulty, and be rejected as treacherous in covenanting with God. Note, A heart divided between God and mammon, though it may trim the matter so as to appear plausible, will, in the day of discovery, be found faulty.

4. They made no conscience of what they said and what they did in the most solemn manner, Hos 10:4. (1.) Not of what they said in swearing, which is the most solemn speaking: They have spoken words, and words only, for they meant not as they said; they did verba dare - give words. They swore falsely in making a covenant; they were deceitful in their covenanting with God, the covenant of circumcision, the fair promises they made of reformation when they were in distress; and no marvel if those that were false to their God were false to all mankind. They contracted such a habit of treachery that they broke through the most sacred bonds, and made nothing of them; subjects violated their oaths of allegiance and their kings their coronation-oaths; they broke their leagues with the nations they were in alliance with, nor was any conscience made of contracts between private persons. (2.) Nor of what they did in judgment, which is the most solemn acting. Justice could not take place when men made nothing of forswearing themselves; for thus judgment, which should have been a healing medicinal plant and of a sweet smell, sprang up as hemlock, which is both nauseous and noxious, in the furrows of the field, in the field that was ploughed and furrowed for good corn. Note, God is greatly offended with corruptions, not only in his own worship, but in the administration of justice between man and man, and the dishonesty of a people shall be the ground of his controversy with them as well as their idolatry and impiety; for God's laws are intended for man's benefit and the good of the community, as well as for God's honour, and the profanation of courts of justice shall be avenged as surely as the profanation of temples.

II. What the judgments are with which Israel should be punished for these sins; they sinned both in civil and religious matters, and in both they shall be punished. 1. They shall have no joy of their kings and of their government. Because justice is turned into oppression, therefore those who are entrusted with the administration of it, and should be blessings to the state, shall be complained of as the burdens of it (Hos 10:3), and those that would not rule their people well shall not be able to protect them: Now they shall say, " We have no king, that is, we are as if we had none, we have none to do us any good nor stand us in any stead, none to keep us from destroying ourselves or being destroyed by our enemies, none to preserve the public peace nor to fight our battles; and justly has this come to us. Because we feared not the Lord, when we were safe under the protection of our kings, therefore we are rejected by him, and then what shall a king do for us? What good can we expect from a king when we have forfeited the favour of our God?"Note, Those that cast off the fear of God are not likely to have joy of any of their creature-comforts; nor will men's loyalty to their prince befriend them without religion, for, though that may engage him to be for them, what good will that do them if God be against them? Those that keep themselves in the fear and favour of God may say, with triumph, "What can the greatest of men do against us?"But those that throw themselves out of his protection must say, with despair, "What can the greatest of men do for us?"He was a king that said, If the Lord do not help thee, whence should I help thee? Yet he is a fool that says, If a king cannot help us, we must perish (as these intimate here), for God can do that for us which kings cannot. Time was when they doted upon having a king; but now what can a king (who, they thought, could do any thing) do for them? God can make people sick of those creature-confidences which they were most fond of. This is their complaint when their king is disabled to help them, yet this is not the worst; their civil government shall not only be weakened, but quite destroyed (Hos 10:7): As for Samaria, the royal city, which is now almost all that is left, her king is cut off as the foam from the water. The foam swims uppermost, and makes a great show upon the face of the water, yet it is but a heap of bubbles raised by the troubling of the water. Such were the kings of Israel, after their revolt from the house of David, a mere scum; their government had no foundation. No better are the greatest of kings when they set up in opposition to God; when God comes to contend with them by his judgments he can as easily disperse and dissolve them, and bring them to nothing, as the froth upon the water. 2. They shall have no joy of their idols and of their worship of them. And miserable is the case of that people whose gods fail them when their kings do. (1.) The idols they had made, and the altars they had set up in honour of them, should be broken down, and spoiled, and carried away, as common plunder, by the victorious enemy: He shall break down their altars. God shall do it by the hand of the Assyrians: the Assyrians shall do it by order from God. He shall spoil their images, Hos 10:2. Note, What men make idols of it is just with God to break down and spoil. But the calf at Bethel was the sovereign idol; it was this that the inhabitants of Samaria doted most upon; now it is here foretold that this should be destroyed: The glory of it has departed from it (Hos 10:5) when it is thrown down and defaced, no more to be worshipped; but this is not all: It shall also be carried to Assyria (as some think that the calf at Dan was some time before) for a present to king Jareb. It was carried to him as a rich booty (for it was a golden calf, and probably adorned with the gifts and offerings of its worshippers) and as a trophy of victory over their enemies: and what more glorious trophy could they bring than this, or more incontestable proof of an absolute conquest? Thus it is said, The sin of Israel shall be destroyed (Hos 10:8), that is, the idols which they made the matter of their sin; it is said of them, They became a sin to all Israel, 1Ki 12:30. Note, If the grace of God prevail not to destroy the love of sin in us, it is just that the providence of God should destroy the food and fuel of sin about us. With the idols, the high places shall be destroyed, the high places of Aven, that is, of Bethaven (Hos 10:5) or Bethel; it was called the house of God (so Bethel signifies), but now it is called the house of iniquity, nay, iniquity itself. The kings did not, as they ought to have done, take away the high places by the sword of justice, and therefore God will take them away by the sword of war; so that the thorn and the thistle shall come up on their altars, that is, they shall lie in ruins. Their altars, while they stood, were as thorns and thistles, offensive to God and good men, and fruits of sin and the curse; justly therefore are they buried in thorns and thistles. (2.) The destruction of their idols, their altars, and their high places, shall be the occasion of sorrow, and shame, and terror to them. [1.] It shall be an occasion of sorrow to them. When the calf at Bethel is broken the people thereof shall mourn over it. They looked upon the calf to be the protector of their nation, and, when that was gone, thought they must all be undone, which made the poor ignorant people that were deluded into the love of it lament bitterly, as Micah did (Jdg 18:24), You have taken away my gods, and what have I more? The priests that had rejoiced in it shall now mourn for it with the people. Note, Whatever men make a god of they will mourn for the loss of; and an inordinate sorrow for the loss of any worldly good is a sign we made an idol of it. They used to be very merry in the worship of their idols, but now they shall mourn over them; for sinful mirth shall, sooner or later, be turned into mourning. [2.] It shall be an occasion of shame to them (Hos 10:6): Ephraim shall receive shame when he sees the gods he trusted to carried into captivity, and Israel shall be ashamed of his own counsel, in putting such confidence in them and paying such adoration to them. God's ark and altars were never thrown down till the people rejected them; but the idolatrous altars were thrown down when the people were doting on them, which shows that the contempt of the former, and the veneration for the latter, were the sins for which God visited them. [3.] It shall be an occasion of fear to them (Hos 10:5): The inhabitants of Samaria shall fear; they shall be in pain for their gods and afraid of losing them; or, rather, they shall be in pain for themselves and their children and families, when they see the judgments of God breaking in upon them and beginning with their idols, as he executed judgment against the gods of Egypt, Exo 12:12. Thus idolaters are brought in trembling when God arises to shake terribly the earth, Isa 2:21. And here (Hos 10:8), They shall say to the mountains, Cover us; and to the hills, Fall on us. The supporters of idolatry (Rev 6:15, Rev 6:16) are brought in calling thus in vain to rocks and mountains to shelter them from God's wrath.

Matthew Henry: Hos 10:9-15

Here, I. They are put in mind of the sins of their fathers and predecessors, for which God would now reckon with them. It was told them (Hos 9:9) that they had corrupted themselves, as in the days of Gibeah, and here (Hos 10:9), O Israel! thou hast sinned from the days of Gibeah. Not only the wickedness that was committed in that age is revived in this, and reacted, a copy from that original, but the wickedness that was committed in that age has been continued in a constant series and succession through all the intervening ages down to this; so that the measure of iniquity had been long in filling; and still there had been made additions to it. Or, " Thou has sinned more than in the days of Gibeah "(so it may be read); "the sins of this age exceed those of the worst of former ages. The case was bad then, for there they stood; the criminals stood in their own defence, and the tribes of Israel, who undertook to chastise them for their wickedness, were at a stand, when both in the first and in the second battle the malefactors were the victors; and the battle in Gibeah against the children of iniquity did not overtake them till the third engagement, and then did not overtake them all, for 600 made their escape. But thy sin is worse than theirs, and therefore thou canst not expect but that the battle against the children of iniquity should overtake thee, and overcome thee."

II. They have warning given them, fair warning, of the judgments of God that were coming upon them, Hos 10:10. God had hitherto pitied and spared them. Though they had been very provoking, he had a mind to try whether they would be wrought upon by patience and forbearance; but now, " It is in my desire that I should chastise them; it is what I have a purpose of and will take pleasure in."He will rejoice over them to do them hurt, Deu 28:63. Note, Because God does not desire the death and ruin of sinners, therefore he does desire their chastisement. And see what the chastisement it: The people shall be gathered against them, as all the other tribes were against Benjamin in the battle of Gibeah. One of the rabbin thus descants upon it: "Because they receive not chastisement from me by my prophets, who in my name rebuke them, I will chastise them by the hands of the people who shall be gathered against them, when they shall bind themselves in their two furrows, "that is, when they shall think to fortify themselves, as it were, within a double entrenchment. or, When I shall bind them for their two transgressions (so the margin reads it), meaning their corporal and spiritual whoredom, which they are so often charged with, or the two calves at Dan and Bethel, or those two great evils mentioned Jer 2:13. Or, When I shall bind them to their two furrows, that is, bring them into servitude to the Assyrians, who shall keep them under the yoke as oxen in the plough, who are bound to the two furrows up the field and down it, and dare not, for fear of the goad, stir a step out of them. The Chaldee says, Those that are gathered against them shall exercise dominion over them, in like manner as a pair of heifers are tied to their two furrows. Thus those that would not be God's freemen shall be their enemies' slaves, and shall be made to know the difference between God's service and the service of the kingdoms of the countries, 2Ch 12:8.

III. They are made to know that their unacquaintedness with sufferings and hardships should not excuse them from a very miserable captivity, Hos 10:11. See how nice, and tender, and delicate, Ephraim is; he is as a heifer that is taught to tread out the corn, and loves that work, because, being not allowed to be muzzled, she has liberty to eat at pleasure, and the work itself was dry and easy, and both its own diversion and its own wages. "But,"says God, "I have a yoke to put upon her fair neck, fair as it is. I will make Ephraim to ride, that is, I will tame them, or cause them to be ridden by the Assyrians and other conquerors that shall rule them with rigour, as men do the beasts they ride upon (Psa 66:12); and Judah too shall be made to plough, and Jacob to break the clods, "that is, they shall be used hardly, but not so hardly as Ephraim. Note, It is just with God to make those know what hardships mean that indulge themselves too much in their own ease and pleasure. The learned Dr. Pocock inclines to another sense of these words, as intimating the tender gentle methods God took with this people, to bring them into obedience to his law, as a reason why they should return to that obedience; he had managed them as the husbandman does his cattle that he trains up for service. Ephraim being as a docile heifer, fit to be employed, God took hold of her fair neck, to accustom her to the hand, harnessed her, or put the yoke of his commandments upon her, gave his people Israel a law, that, being trained up in his institutions, they might not be tempted by the usages of the heathen; he had used all fair and likely means with them to keep them in their obedience, had set Judah to plough and Jacob to break the clods, had employed them in the observance of precepts proper for them; and yet they would not be retained in their obedience, but started aside.

IV. They are invited and encouraged to return to God by prayer, repentance, and reformation, Hos 10:12, Hos 10:13. See here,

1. The duties they are called to. They are God's husbandry (1Co 3:9), and the duties are expressed in language borrowed from the husbandman's calling. If they would not be brought into bondage by their oppressors, let them return to God's service. (1.) Let them break up the fallow ground; let them cleanse their hearts from all corrupt affections and lusts, which are as weeds and thorns, and let them be humbled for their sins, and be of a broken and contrite spirit in the sense of them; let them be full of sorrow and shame at the remembrance of them, and prepare to receive the divine precepts, as the ground that is ploughed is to receive the seed, that it may take root. See Jer 4:3. (2.) Let them sow to themselves in righteousness; let them return to the practice of good works, according to the law of God, which is the rule of righteousness; let them abound in works of piety towards God, and of justice and charity towards one another, and herein let them sow to the Spirit, as the apostle speaks, Gal 6:7, Gal 6:8. Every action is seed sown. Let them sow in righteousness; let them sow what they should sow, do what they should do, and they themselves shall have the benefit of it. (3.) Let them seek the Lord; let them look up to him for his grace, and beg of him to bless the seed sown. The husbandman must plough and sow with an eye to God, asking of him rain in the season thereof.

2. The arguments used for the pressing of these duties. Consider, (1.) It is time to do it; it is high time. The husbandman sows in seed-time, and, if that time be far spent, he applies to the work with the more diligence. Note, Seeking the Lord is to be every day's work, but there are some special occasions given by the providence and grace of God when it is, in a particular manner, time to seek him. (2.) If we do our part, God will do his. If we sow to ourselves in righteousness - if we be careful and diligent to do our duty, in a dependence upon his grace - he will shower down his grace upon us, will rain righteousness, the very thing that those need most who are to sow in righteousness; for by the grace of God we are what we are. Some apply it to Christ, who should come in the fulness of time, and for whose coming they must prepare themselves; he shall come as the Lord our righteousness, and shall rain righteousness upon us, that everlasting righteousness which he has brought in; he will grant us of it abundantly. It is foretold (Psa 72:6) that he shall come down like rain. (3.) If we sow in righteousness, we shall reap in mercy, which agrees with that promise, If we sow to the Spirit, we shall of the Spirit reap life everlasting. We shall reap according to the measure of mercy (so the word is); it shall be a great reward, according to the riches of mercy, such a reward, not as becomes such mean creatures as we are to receive, but as becomes a God of infinite mercy to give, a reward, not of debt, but of grace. We reap not in merit, but in mercy. It is what is sown; God gives a body as it has pleased him. (4.) We have ploughed wickedness and reaped iniquity; and the time past of our life may suffice that we have done so, Hos 10:13. "You have taken a great deal of pains in the service of sin, have laboured at it in the very fire; and will you grudge to bear the burden and heat of the day in God's service and in doing that which will be for your own advantage? You have done much to damn your souls; will you not undo it again, and do something to save them?"(5.) We never got any thing in the service of sin. They have ploughed wickedness (that is, they have done the drudgery of sin), and they have reaped iniquity, that is, they have got all that is to be got by it; they have carried it on to the harvest, and what the better? It is all a cheat. They have eaten the fruit of lies, fruit that is but a lie, which looks fair, but is rotten within; the works of darkness are unfruitful works, Eph 5:11; Rom 6:21. Even the gains of sin yield the sinner no satisfaction. (6.) As our comforts, so our confidences, in the service of sin will certainly fail us: " Thou didst trust in thy ways, in the multitude of thy mighty men; thou has stayed thyself upon creatures, thy own power and policy, and therefore hast ventured to plough wickedness, and thy hopes have deceived thee; come therefore, and seek the Lord, and thy hope in him shall not deceive thee."

V. They are threatened with utter destruction, both for their carnal practices and for their carnal confidences, Hos 10:14, Hos 10:15. Therefore, because thou has sown wickedness, and trusted in thy own way, a tumult shall arise among thy people, either by insurrections at home or invasions from abroad, either of which will put a kingdom into confusion and make a noise, much more both together. 1. Their cities and strongholds shall be a prey to the enemy: The fortresses which they confided in, and in which they had laid up their effects, shall be seized and rifled, as Shalman spoiled Beth-arbel in the day of battle. This refers to some event that had lately happened, not elsewhere recorded; and probably Shalman is the same with Shalmaneser king of Assyria, who had lately put some town, or castle, or house ( Beth-arbel is the house of Arbel ), under military execution, which perhaps he used with severity in the beginning of his conquests, to terrify other garrisons into a speedy surrender at the first summons. God tells them that thus Samaria should be spoiled. 2. The inhabitants shall be put to the sword, as it was at Beth-arbel; when it was taken the mother was dashed in pieces upon her children, that is, they were both dashed in pieces together by the fury of the soldiers. See what cruel work war makes. Jusque datum sceleri - Wickedness has free course. It is strange that any of the human race could be so inhuman; but see what comes of sin. Homo homini lupus - Man is a wolf to man, and then, Homo homini agnus - Man is a lamb to man. 3. Even royal blood shall be mingled with common gore: In a morning shall the king of Israel utterly be cut off, Hos 10:15. Hoshea was the last king of Israel; in him the whole kingdom was cut off and came to a period; it may refer either to him or to some of his predecessors that were cut off by treachery. It shall be done in a morning, in a very little time, as suddenly as the dawning of the morning, or at the time appointed, for so the morning comes, punctually at its time. Or in the morning, when they think the night of calamity is over, and expect a returning day, then shall all their hopes be dashed by the sudden cutting off of their king, Hos 10:7. Kings, though gods to us, are men to God, and shall die like men. And ( lastly ) what does all this desolation owe its rise to? What is the spring of this bloodshed? He tells us (Hos 10:15): So shall Bethel do unto you. Bethel was the place where one of the calves was; Gilgal, where all their wickedness is said to have been, was hard by; there was their great wickedness, the evil of their evil (so the word is), the sum and quintessence of their sin; and that was it that did this to them, that made all this havoc, for that was it that provoked God to bring it upon them. He does not say, "So shall the king of Assyria do to you;"but, "So shall Bethel do to you."Note, Whatever mischief is done to us it is sin that does it. Are the fortresses spoiled? Are the women and children murdered? Is the king cut off? It is sin that does all this. It is sin that ruins soul, body, estate, all. So shall Bethel do unto you. It is thy own wickedness that corrects thee and thy backslidings that reprove thee.

Keil-Delitzsch: Hos 10:1-3

In a fresh turn the concluding thought of the last strophe (Hos 9:10) is resumed, and the guilt and punishment of Israel still more fully described in two sections, Hos 10:1-8 and Hos 10:9-15. Hos 10:1. "Israel is a running vine; it set fruit for itself: the more of its fruit, the more altars did it prepare; the better its land, the better pillars did they make. Hos 10:2. Smooth was their heart, ow will they atone. He will break in pieces their altars, desolate their pillars. Hos 10:3. Yea, now will they say, No king to us! for we feared not Jehovah; and the king, what shall he do to us?" Under the figure of a vine running luxuriantly, which did indeed set some good fruit, but bore no sound ripe grapes, the prophet describes Israel as a glorious plantation of God Himself, which did not answer the expectations of its Creator. The figure is simply sketched in a few bold lines. We have an explanatory parallel in Psa 80:9-12. The participle bōqēq does not mean "empty"or "emptying out"here; for this does not suit the next clause, according to which the fruit was set, but from the primary meaning of bâqaq , to pour out, pouring itself out, overflowing, i.e., running luxuriantly. It has the same meaning, therefore, as ג סרחת in Eze 17:6, that which extends its branches far and wide, that is to say, grows most vigorously. The next sentence, "it set fruit,"still belongs to the figure; but in the third sentence the figure passes over into a literal prophecy. According to the abundance of its fruit, Israel made many altars; and in proportion to the goodness of its land, it made better מצּבות , Baal's pillars (see at 1Ki 14:23); i.e., as Israel multiplied, and under the blessing of God attained to prosperity, wealth, and power in the good land (Exo 3:8), it forgot its God, and fell more and more into idolatry (cf. Hos 2:10; Hos 8:4, Hos 8:11). The reason of all this was, that their heart was smooth, i.e., dissimulating, not sincerely devoted to the Lord, inasmuch as, under the appearance of devotedness to God, they still clung to idols (for the fact, see 2Ki 17:9). The word châlâq , to be smooth, was mostly applied by a Hebrew to the tongue, lip, mouth, throat, and speech (Psa 5:10; Psa 12:3; Psa 55:22; Pro 5:3), and not to the heart. But in Eze 12:24 we read of smooth , i.e., deceitful prophesying; and there is all the more reason for retaining the meaning "smooth"here, that the rendering "their heart is divided,"which is supported by the ancient versions, cannot be grammatically defended. For châlâq is not used in kal in an intransitive sense; and the active rendering, "He (i.e., God) has divided their heart"(Hitzig), gives an unscriptural thought. They will now atone for this, for God will destroy their altars and pillars. ערף , "to break the neck of the altars,"is a bold expression, applied to the destruction of the altars by breaking off the horns (compare Amo 3:14). Then will the people see and be compelled to confess that it has no longer a king, because it has not feared the Lord, since the king who has been set up in opposition to the will of the Lord (Hos 8:4) cannot bring either help or deliverance (Eze 13:10). עשׂה , to do, i.e., to help or be of use to a person (cf. Ecc 2:2).

Keil-Delitzsch: Hos 10:4-6

The thoughts of Hos 10:2, Hos 10:3 are carried out still further in Hos 10:4-7. Hos 10:4. "They have spoken words, sworn falsely, made treaties: thus right springs up like darnel in the furrows of the field. Hos 10:5. For the calves of Beth-aven the inhabitants of Samaria were afraid: yea, its people mourn over it, and its sacred ministers will tremble at it, at its glory, because it has strayed from them. Hos 10:6. Men will also carry it to Asshur, as a present for king Jareb: shame will seize upon Ephraim, and Israel will be put to shame for its counsel."The dissimulation of heart (Hos 10:3) manifested itself in their speaking words which were nothing but words, i.e., in vain talk (cf. Isa 58:13), in false swearing, and in the making of treaties. אלות , by virtue of the parallelism, is an infin. abs. for אלה , formed like כּרת , analogous to שׁתות (Isa 22:13; see Ewald, §240, b). כּרת בּרית , in connection with false swearing, must signify the making of a covenant without any truthfulness in it, i.e., the conclusion of treaties with foreign nations - for example, with Assyria - which they were inclined to observe only so long as they could promise themselves advantages from them. In consequence of this, right has become like a bitter plant growing luxuriantly ( ראשׁ = רושׁ ; see at Deu 29:17). Mishpât does not mean judgment here, or the punitive judgment of God (Chald. and many others), for this could hardly be compared with propriety to weeds running over everything, but right in its degeneracy into wrong, or right that men have turned into bitter fruit or poison (Amo 6:12). This spreads about in the kingdom, as weeds spread luxuriantly in the furrows of the field ( שׂדי a poetical form for שׂדה , like Deu 32:13; Psa 8:8). Therefore the judgment cannot be delayed, and is already approaching in so threatening a manner, that the inhabitants of Samaria tremble for the golden calves. The plural ‛eglōth is used with indefinite generality, and gives no warrant, therefore, for the inference that there were several golden calves set up in Bethel. Moreover, this would be at variance with the fact, that in the sentences which follow we find "the (one) calf"spoken of. The feminine form ‛eglōth , which only occurs here, is also probably connected with the abstract use of the plural, inasmuch as the feminine is the proper form for abstracts. Bēth -'âven for Bēth -'ēl , as in Hos 4:15. Shâkhēn is construed with the plural, as an adjective used in a collective sense. כּי (Hos 4:5) is emphatic, and the suffixes attached to עמּו and כּמריו do not refer to Samaria, but to the idol, i.e., the calf, since the prophet distinctly calls Israel, which ought to have been the nation of Jehovah, the nation of its calf-idol, which mourned with its priests (k^e mârı̄m , the priests appointed in connection with the worship of the calves: see at 2Ki 23:5) for the carrying away of the calf to Assyria. גּיל does not mean to exult or rejoice here, nor to tremble (applied to the leaping of the heart from fear, as it does from joy), but has the same meaning as חיל in Psa 96:9. עליו is still further defined by על־כּבודו , "for its glory,"i.e., not for the temple-treasure at Bethel (Hitzig), nor the one glorious image of the calf, as the symbol of the state-god (Ewald, Umbreit), but the calf, to which the people attributed the glory of the true God. The perfect, gâlâh , is used prophetically of that which was as good as complete and certain (for the fut. exact., cf. Ewald, §343, a). The golden calf, the glory of the nation, will have to wander into exile. This cannot even save itself; it will be taken to Assyria, to king Jareb (see at Hos 5:13), as minchâh , a present of tribute (see 2Sa 8:2, 2Sa 8:6; 1Ki 5:1). For the construing of the passive with את , see Ges. §143, 1, a. Then will Ephraim (= Israel) be seized by reproach and shame. Boshnâh , a word only met with here; it is formed from the masculine bōshen , which is not used at all (see Ewald, §163, 164).

Keil-Delitzsch: Hos 10:7-8

With the carrying away of the golden calf the kingdom of Samaria also perishes, and desert plants will grow upon the places of idols. Hos 10:7, Hos 10:8. "Destroyed is Samaria; her king like a splinter on the surface of the water. And destroyed are the high places of Aven, the sin of Israel: thorn and thistle will rise up on their altars; and they will speak to the mountains, Cover us! and to the hills, Fall on us!" שׁמרון מלכּהּ is not an asyndeton, "Samaria and its king;"but Shōm^e rōn is to be taken absolutely, "as for Samaria,"although, as a matter of fact, not only Samaria, the capital of the kingdom, but the kingdom itself, was destroyed. For malkâh does not refer to any particular king, but is used in a general sense for "the king that Samaria had,"so that the destruction of the monarchy is here predicted (cf. Hos 10:15). The idea that the words refer to one particular king, is not only at variance with the context, which contains no allusion to any one historical occurrence, but does not suit the simile: like a splinter upon the surface of the water, which is carried away by the current, and vanishes without leaving a trace behind. Qetseph is not "foam"(Chald., Symm., Rabb.), but a broken branch, a fagot or a splinter, as q^e tsâphâh in Joe 1:7 clearly shows. Bâmōth 'âven are the buildings connected with the image-worship at Bethel ( 'âven = Bēth - 'ēl , Hos 10:5), the temple erected there ( bēth bâmōth ), together with the altar, possibly also including other illegal places of sacrifice there, which constituted the chief sin of the kingdom of Israel. These were to be so utterly destroyed, that thorns and thistles would grow upon the ruined altars (cf. Gen 3:18). "The sign of extreme solitude, that there are not even the walls left, or any traces of the buildings"(Jerome). When the kingdom shall be thus broken up, together with the monarchy and the sacred places, the inhabitants, in their hopeless despair, will long for swift death and destruction. Saying to the mountains, "Cover us,"etc., implies much more than hiding themselves in the holes and clefts of the rocks (Isa 2:19, Isa 2:21). It expresses the desire to be buried under the falling mountains and hills, that they may no longer have to bear the pains and terrors of the judgment. In this sense are the words transferred by Christ, in Luk 23:30, to the calamities attending the destruction of Jerusalem, and in Rev 6:16 to the terrors of the last judgment.

Keil-Delitzsch: Hos 10:9-10

After the threatening of punishment has thus been extended in Hos 10:8, even to the utter ruin of the kingdom, the prophet returns in Hos 10:9 to the earlier times, for the purpose of exhibiting in a new form and deeply rooted sinfulness of the people, and then, under cover of an appeal to them to return to righteousness, depicting still further the time of visitation, and (in Hos 10:14, Hos 10:15) predicting with still greater clearness the destruction of the kingdom and the overthrow of the monarchy. Hos 10:9. "Since the days of Gibeah hast thou sinned, O Israel: there have they remained: the war against the sons of wickedness did not overtake them at Gibeah. Hos 10:10. According to my desire shall I chastise them; and nations will be gathered together against them, to bind them to their two transgressions." Just as in Hos 9:9, the days of Gibeah, i.e., the days when that ruthless crime was committed at Gibeah upon the concubine of the Levite, are mentioned as a time of deep corruption; so are those days described in the present passage as the commencement of Israel's sin. For it is as obvious that מיממי is not to be understood in a comparative sense, as it is that the days of Gibeah are not to be taken as referring to the choice of Saul, who sprang from Gibeah, to be their king (Chald.). The following words, שׁם עמדוּ גגו , which are very difficult, and have been variously explained, do not describe the conduct of Israel in those days; for, in the first place, the statement that the war did not overtake them is by no means in harmony with this, since the other tribes avenged that crime so severely that the tribe of Benjamin was almost exterminated; and secondly, the suffix attached to תּשּׂיגם evidently refers to the same persons as that appended to אסּ'רם in Hos 9:10, i.e., to the Israelites of the ten tribes, to which Hosea foretels the coming judgment. These are therefore the subject to עמדוּ , and consequently עמד signifies to stand, to remain, to persevere (cf. Isa 47:12; Jer 32:14). There, in Gibeah, did they remain, that is to say, they persevered in the sin of Gibeah, without the war at Gibeah against the sinners overtaking them (the imperfect, in a subordinated clause, used to describe the necessary consequence; and עלוה transposed from עולה mo , like זעוה in Deu 28:25 for זועה ). The meaning is, that since the days of Gibeah the Israelites persist in the same sin as the Gibeahites; but whereas those sinners were punished and destroyed by the war, the ten tribes still live on in the same sin without having been destroyed by any similar war. Jehovah will now chastise them for it. בּאוּתי , in my desire, equivalent to according to my wish - an anthropomorphic description of the severity of the chastisement. ואסּ'רם from יסר (according to Ewald, §139, a ), with the Vav of the apodosis. The chastisement will consist in the fact, that nations will be gathered together against Israel בּאסרם , lit., at their binding, i.e., when I shall bind them. The chethib עינתם cannot well be the plural of עין , because the plural עינות is not used for the eyes; and the rendering, "before their two eyes,"in the sense of "without their being able to prevent it"(Ewald), yields the unheard-of conception of binding a person before his own eyes; and, moreover, the use of שׁתּי עינות instead of the simple dual would still be left unexplained. We must therefore give the preference to the keri עונת , and regard the chethib as another form, that may be accounted for from the transition of the verbs עי into עו , and עונת as a contraction of עונת , since עונה cannot be shown to have either the meaning of "sorrow"(Chald., A. E.), or that of the severe labour of "tributary service."And, moreover, neither of these meanings would give us a suitable thought; whilst the very same objection may be brought against the supposition that the doubleness of the work refers to Ephraim and Judah, which has been brought against the rendering "to bind to his furrows,"viz., that it would be non solum ineptum, sed locutionis monstrum. לשׁתּי עונתם , "to their two transgression"to bind them: i.e., to place them in connection with the transgressions by the punishment, so that they will be obliged to drag them along like beasts of burden. By the two transgressions we are to understand neither the two golden calves at Bethel and Daniel (Hitzig), nor unfaithfulness towards Jehovah and devotedness to idols, after Jer 2:13 (Cyr., Theod.); but their apostasy from Jehovah and the royal house of David, in accordance with Hos 3:5, where it is distinctly stated that the ultimate conversion of the nation will consist in its seeking Jehovah and David their king.

Constable: Hos 6:4--11:12

V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4--11:11

This section of the book contains another series of messages that deal, first, with the judgment coming on Israel and, second, the restoration that will follow. There are three major addresses in this section each introduced by a direct address (6:4; 9:1; 11:8).

Constable: Hos 6:4--11:8

A. More messages on coming judgment 6:4-11:7

The subject of Israel's ingratitude is particularly prominent in these messages. Each of the two major messages of judgment ends with a reference to Israel returning to Egypt (8:13; 11:5). The message on restoration that follows these two (11:8-11) refers to the Israelites returning from Egypt (11:11).

Constable: Hos 9:1--11:8

2. Israel's inevitable judgment 9:1-11:7

This section of prophecies continues to record accusations against Israel, but the emphasis on the inevitability of coming judgment increases. Also in contrast to chapter 8, this section is not a speech by Yahweh but one that Hosea delivered about Him.

Constable: Hos 10:1-8

Israel's vulnerability 10:1-8

The allusion that opens this series of messages is similar to the ones in 9:10; 10:9, and 11:1 in that it refers to Israel's early history. A mood of loss of confidence and protection marks this section. As so often in Hosea, evidences of covenant unfaithfulness begin the section followed by announcements of punishment for unfaithfulness. In this one announcement of the fate of the nation's cultic symbols (altars, idols, sacred stones, and high places) gives way to announcement of judgment on Israel's political symbol (the king).

Constable: Hos 10:1-2

Judgment on Israel's cultic symbols 10:1-2

10:1 Hosea compared Israel to a luxuriant (degenerate) vine. The grapevine was a common figure for Israel. Yahweh had planted Israel in Canaan as a vine and had blessed it with fruitful prosperity (cf. Ps. 80:8-10; Jer. 2:21; Ezek. 19:10-11). Yet the more the Lord blessed Israel the more the Israelites multiplied altars and sacred pillars to honor idols. They worshipped pagan gods in response to Yahweh's blessing.

10:2 Such behavior indicated an unfaithful (Heb. halaq, flattering, hypocritical, lit. slippery) heart that rendered the Israelites guilty before God. He would do away with the altars and pillars that they had erected.

Constable: Hos 10:3-8

Judgment on Israel's political symbol 10:3-8

10:3 When the Lord brought destruction, the people would realize that their self-appointed king had failed them and that they did not respect the Lord. They would acknowledge that no human king could help them. Hoshea would be Israel's last king, and perhaps he was already on the throne when Hosea gave this prophecy.

10:4 The people had not been true to their word. They had broken covenants they made with one another. Consequently God's judgment was as inevitable as weeds growing in the furrows of their fields. His judgment would slay them just as poisonous weeds kill people who eat them.

10:5 When God destroyed Israel's altars (v. 2), specifically the golden calf at Beth-aven (i.e., Bethel, cf. v. 8; 4:15; 5:8), the Israelites who lived in Samaria, Israel's capital, would fear. They would mourn, and the idolatrous priests (Heb. kemarim; cf. 2 Kings 23:5; Zeph. 1:4) who served there would bewail the demise of this altar, since its glory had departed from the land.

10:6 The Assyrians would carry the golden calf to their land in honor of their king (cf. 8:10). Israel would then feel great shame because the Israelites had decided to trust in a foreign alliance with the Assyrians for their security (cf. 5:13; 7:8-9, 11; 8:9-10).

10:7 The Assyrians would also remove the Israelites (Samaria) along with their king. They would be swept away like a twig floating on the surface of a fast-moving stream. They would be helpless, totally at the mercy of the Assyrians.

"The three centers of authority in the North were king, cult, and capital city. The final two verses of the passage announce the fulfillment of covenant sanctions against each of these, beginning in v 7a with the capital."⁶⁴

10:8 The Assyrians would also destroy the sites of the idolatrous shrines at Aven (wickedness, i.e., Bethel), where the Israelites had sinned. Ironically, when the Israelites had entered the Promised Land, the Lord had commanded them to destroy such places (Num. 33:52; Deut. 12:2-3). Since they had not obeyed, the Lord would use the Assyrians to fulfill His command. The pagan altars there would become overgrown with wild thorns and thistles. The Israelites would then express their terror over this judgment by calling on the mountains and hills to cover them (cf. Luke 23:30; Rev. 6:16). They would prefer death to life (cf. Jer. 8:3; Rev. 9:6).

Constable: Hos 10:9-15

Israel's coming war 10:9-15

This section also opens with a reference to an event in Israel's past history (cf. 9:10; 10:1; 11:1). Announcements of war punishment (vv. 9-10, 14-15) bracket Yahweh's indictment of His people for their sins (vv. 11-13).

Constable: Hos 10:9-10

An initial announcement of war 10:9-10

10:9 The Israelites had sinned consistently since the days of the atrocity at Gibeah (Judg. 19-20; cf. 9:9; Isa. 1:10). The prophet visualized them as warriors standing at Gibeah. He asked rhetorically if the Lord's battle against them would not be victorious at this site of their early sinning. He would indeed defeat these people so long associated with iniquity.

10:10 At the Lord's chosen time He would chasten (punish, discipline, cf. 5:2) His people by binding them as prisoners, harnessing them to their sins (cf. v. 11). Other peoples would oppose them in battle when the Lord had bound them up for being twice guilty. The double guilt in view is probably their original guilt because of their sin at Gibeah and their present guilt because of their sin at Bethel.⁶⁵ Another view is that it refers to the sin of forsaking God and the sin of forsaking His appointed Davidic kings.⁶⁶

Guzik: Hos 10:1-15

Hosea 10 - Israel Has No King

A. The analysis of Israel's sinful state.

1. (1-2) Israel's empty vine.

Israel empties his vine; he brings forth fruit for himself. According to the multitude of his fruit he has increased the altars; According to the bounty of his land they have embellished his sacred pillars. Their heart is divided; now they are held guilty. He will break down their altars; He will ruin their sacred pillars.

a. He brings forth fruit for himself: God blessed Israel with material abundance, but they spent it on themselves and their own idolatrous desires (he has increased the altars). Israel enjoyed the blessing of God, but used those blessings in ungodly ways.

i. Paul warns against the same sin in Galatians 5:13: For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh. Sometimes as Christians we take the liberty and blessing God gives and use them in ungodly ways.

b. Their heart is divided; now they are held guilty: Because Israel has received blessing, they were more responsible than ever to use it wisely. Because they used God's bounty in wicked ways, God will break down their altars to pagan gods and ruin their sacred pillars made unto idols.

i. Their heart is divided: The word divided is halaq, which has the ideas of "divided" (Genesis 14:15, 49:7), of "smooth" (Genesis 27:11, Psalm 55:21) or of "flattering" (Psalm 5:9, 36:2). So, it may be accurate to translate this phrase as their heart is divided, but it may also be that God wants to say that Ephraim has a "smooth, flattering," insincere heart.

ii. The idea of Israel's "smooth" or "insincere" heart is reflected by the adulteries of Hosea's wife Gomer earlier in the book. In the same way that an unfaithful spouse will say they love their partner, all the while living a lie, is the same way Israel's heart was towards God.

iii. Israel had this divided, insincere heart and expressed it on the altars of idolatry. Now, He will break down their altars. "Now GOD will do in judgment what they should have done in contrition, 'break down their altars, and spoil their images.'" (Clarke)

2. (3-8) Israel's empty throne.

For now they say, "We have no king, because we did not fear the LORD. And as for a king, what would he do for us?" They have spoken words, swearing falsely in making a covenant. Thus judgment springs up like hemlock in the furrows of the field. The inhabitants of Samaria fear because of the calf of Beth Aven. For its people mourn for it, and its priests shriek for it; because its glory has departed from it. The idol also shall be carried to Assyria as a present for King Jareb. Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. As for Samaria, her king is cut off like a twig on the water. Also the high places of Aven, the sin of Israel, shall be destroyed. The thorn and thistle shall grow on their altars; they shall say to the mountains, "Cover us!" and to the hills, "Fall on us!"

a. We have no king: Under the judgment of the LORD, foreign powers dominated Israel so they no longer had their own king. Even the idols they honored and trusted so much will be taken to foreign lands as treasure for foreign kings.

b. The thorn and thistle shall grow on their altars: After the desolation of exile, the once-busy pagan altars of Israel are now overgrown with thorns and thistles. This is the result of Israel's rejection of the LORD and embrace of pagan gods.

B. God's counsel to sinful Israel.

1. (9-11) God tells Israel to see their sin and to submit to His chastening.

"O Israel, you have sinned from the days of Gibeah; there they stood. The battle in Gibeah against the children of iniquity did not overtake them. When it is My desire, I will chasten them. Peoples shall be gathered against them when I bind them for their two transgressions. Ephraim is a trained heifer that loves to thresh grain; but I harnessed her fair neck, I will make Ephraim pull a plow. Judah shall plow; Jacob shall break his clods."

a. You have sinned from the days of Gibeah: Gibeah was already mentioned in Hosea 9:9, recalling the horrific sin described in Judges 19. Even though there was a battle in Gibeah against the children of iniquity, there was still iniquity in Israel. Here, God wants a willfully blind Israel to see their sin and repent of it.

b. When it is My desire, I will chasten them: Like unruly farm animals, God will control and guide Israel and Jacob, even if they kick against Him.

2. (12) God tells Israel to break up the hard ground of their heart.

Sow for yourselves righteousness; reap in mercy; break up your fallow ground, for it is time to seek the LORD, till He comes and rains righteousness on you.

a. Sow for yourselves righteousness; reap in mercy: Israel had sown the seed of sin, and they would soon reap judgment from God. Even now, if they would sow righteousness, they would reap in mercy at the next harvest.

i. We all sow into our life but do we sow seeds of righteousness? What "crop" will grow up from the seeds planted today, or this past week, or this past month?

b. Break up your fallow ground: God builds on the picture of sowing and reaping by telling Israel to break up your fallow ground - ground that hasn't been plowed for more than a year. It is ground that is hard and stubborn, resistant to the seed. It does little good to sow seed on fallow ground; it must be broken up first.

i. Sometimes when the word of God goes forth and seems to have little effect, it is because it falls on fallow ground - the hard ground that will not allow the seed of the word to penetrate and become fruitful.

ii. Since fallow ground is hard, it probably doesn't "want" to be broken up. It is hard and compact, and the blade of the plow hurts as it cuts through. If the fallow ground could talk, it would probably cry out when it is plowed. Yet it is useless as ground as long as it is fallow.

iii. For it is time to seek the LORD reminds us of how we break up the fallow ground. We do it by seeking the LORD, not our self or idols.

iv. For it is time shows that the time to break up the fallow ground is now. "This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful." (Clarke)

c. Till He comes and rains righteousness on you: This tells us how long we should break up the fallow ground and sow the seed of righteousness. We do it until the harvest comes.

i. God use of the figures of sowing and reaping remind us that harvest is sometimes a season away. Sometimes people expect to sow sin for years, but to immediately reap in mercy after sowing righteousness for one day. Stick with sowing in righteousness, you will reap in mercy in due time.

3. (13-15) God tells Israel the terrible result of resisting Him.

You have plowed wickedness; you have reaped iniquity. You have eaten the fruit of lies, because you trusted in your own way, in the multitude of your mighty men. Therefore tumult shall arise among your people, and all your fortresses shall be plundered as Shalman plundered Beth Arbel in the day of battle; a mother dashed in pieces upon her children. Thus it shall be done to you, O Bethel, because of your great wickedness. At dawn the king of Israel shall be cut off utterly.

a. Because you trusted in your own way: This is the essence of all sin. We trust in our own way instead of in God's way. Ruin always comes when we trust in our own way instead of God's way, and that ruin was about to come upon Israel.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Hosea (Book Introduction)

THE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Act 7:42 (in referring to Amo 5:27), quotes them as forming one collective body of writings, "the book of the prophets." So JEROME and MELITO, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [JEROME]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1Ki 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2Ki 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (Hos 1:1). Again, in Hos 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.

Hosea (Hos 11:1) is quoted in Mat 2:15; also Hos 6:6 in Mat 9:13; Mat 12:7; compare Rom 9:25-26, quoting Hos 1:10; Hos 2:1, Hos 2:23; 1Co 15:55, quoting Hos 13:14; 1Pe 2:10, quoting Hos 1:9-10; Hos 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Hos 1:10; Hos 3:5), clearly refer to the New Testament dispensation.

The first and third chapters are in prose, the rest of the book is rhythmical.

JFB: Hosea (Outline)

• INSCRIPTION. (Hos 1:1-11) Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.
• APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER. (Hos. 2:1-23) Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
• ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED. (Hos 3:1-5) The prophet is to take back his wife, though unfaithful, as foretold in Hos 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.
• HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS. (Hos. 4:1-19) In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Hos 4:2 bloodshed and other evils usual in a civil war are specified.
• GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS. (Hos 5:1-5) Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
• THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11) At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (2Ki 15:29).
• REPROOF OF ISRAEL. (Hos. 7:1-16) Probably delivered in the interreign and civil war at Pekah's death; for Hos 7:7, "all their kings . . . fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Hos 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [MAURER].
• PROPHECY OF THE IRRUPTION OF THE ASSYRIANS, IN PUNISHMENT FOR ISRAEL'S APOSTASY, IDOLATRY, AND SETTING UP OF KINGS WITHOUT GOD'S SANCTION. (Hos 8:1-14) In Hos 8:14, Judah is said to multiply fenced cities; and in Hos 8:7-9, Israel, to its great hurt, is said to have gone up to Assyria for help. This answers best to the reign of Menahem. For it was then that Uzziah of Judah, his contemporary, built fenced cities (2Ch 26:6, 2Ch 26:9-10). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (2Ki 15:19) [MAURER].
• WARNING AGAINST ISRAEL'S JOY AT PARTIAL RELIEF FROM THEIR TROUBLES: THEIR CROPS SHALL FAIL, AND THE PEOPLE LEAVE THE LORD'S LAND FOR EGYPT AND ASSYRIA, WHERE THEY CANNOT, IF SO INCLINED, SERVE GOD ACCORDING TO THE ANCIENT RITUAL: FOLLY OF THEIR FALSE PROPHETS. (Hos. 9:1-17)
• ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING. (Hos 10:1-15) The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Hos 10:14; also Hos 10:6, referring to Hoshea's calling So of Egypt to his aid; also Hos 10:4, Hos 10:13.
• REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hos 12:1-14) This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Hos 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
• EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16) This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; 2Ki 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.
• GOD'S PROMISE OF BLESSING, ON THEIR REPENTANCE: THEIR ABANDONMENT OF IDOLATRY FORETOLD: THE CONCLUSION OF THE WHOLE, THE JUST SHALL WALK IN GOD'S WAYS, BUT THE TRANSGRESSOR SHALL FALL THEREIN. (Hos 14:1-9)

TSK: Hosea 10 (Chapter Introduction)

Overview

Hos 10:1, Israel is reproved and threatened for their impiety and idolatry, and exhorted to repentance.

Poole: Hosea (Book Introduction)

THE ARGUMENT

Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and Amos do sometimes, nor as Ezekiel and Zechariah do frequently, with visions; yet his sententious and concise style, peculiar to himself, renders it many times difficult to find out first, and to declare next the genuine and undoubted sense of his words. In expounding this prophet, the expositor needs the candour of his reader, and the reader owes his expositor thanks if he make some darker passages fairly intelligible, though he do not demonstrate his exposition to be the only sense of the place. This latter is not pretended to; the former it is hoped the reader will find in the most, if not in every obscure passage. It was a very debauched age our prophet did live in, and you will find him very sharp against the vices of the ten tribes, and very plain and open in his threats for their sins, which he saw punished; for he lived to see Samaria taken, and Hoshea made a prisoner, and the people carried captives. As it is not agreed when he began, so nor is it agreed how long he continued to prophesy.

The kings of Judah and of Israel, in whose time he first appeared a prophet, were of long reigns; the one forty-one, the other fifty-two; in which long space of time very different beginnings may be conjectured. All agree that he continued a prophet very long, seventy years at least, and some add more years, and make them up ninety. The sum of what he prophesied is here given us in short heads, rather than in a continued discourse. And as it was preached in Israel. (though we read not of the places where Hosea either lived, or died, or did preach, it is most likely within the hearing of the court,) so it doth more particularly refer to Israel or the ten tribes: declaring to them what were their sins; advising them to repent; promising them mercy upon sincere repentance; threatening grievous judgments on their impenitence; foretelling their rejection if they did not amend; and, for the comfort of the godly, predicting mercy to them; intermixing many promises of the future kingdom and coming of the Messiah, to whom many should be converted, and by him be saved, and especially many of the two tribes, who hear from our prophet a more comfortable message (viz. of returning to their own land) than Israel, which must not expect any such return, i.e. for the whole body of the people. And he closeth his whole prophecy either with a form of confession and supplication for the remnant returned, or a prediction in what manner they would return, confess, supplicate, and rely upon God alone; to which duty performed, he adjoineth sweet and excellent promises, containing both temporal and spiritual blessings, Ho 14 .

Poole: Hosea 10 (Chapter Introduction)

CHAPTER 10

Israel is reproved and threatened for their impiety and idolatry, and exhorted to repentance.

Israel and Ephraim are terms our prophet doth ordinarily use, and they signify the same people, the ten tribes revolted from the house of David, and from the true worship of God.

MHCC: Hosea (Book Introduction)

Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to detect, reprove, and convince the Jewish nation in general, and the Israelites in particular, of their many sins, particularly their idolatry: the corrupt state of the kingdom is also noticed. But he invites them to repentance, with promises of mercy, and gospel predictions of the future restoration of the Israelites and of the Jews, and their final conversion to Christianity.

MHCC: Hosea 10 (Chapter Introduction)

(Hos 10:1-8) The idolatry of Israel.

(Hos 10:9-15) They are exhorted to repentance.

Matthew Henry: Hosea (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Hosea

I. We have now before us the twelve minor prophets, which some of the ancients, in reckoning up the books of the Old Testament, put all together, and reckon but as one book. They are called the minor prophets, not because their writings are of any less authority or usefulness than those of the greater prophets, or as if these prophets were less in God's account or might be so in ours than the other, but only because they are shorter, and less in bulk, than the other. We have reason to think that these prophets preached as much as the others, but that they did not write so much, nor is so much of their preaching kept upon record. Many excellent prophets wrote nothing, and others but little, who yet were very useful in their day. And so in the Christian church there have been many burning and shining lights, who are not known to posterity by their writings, and yet were no way inferior in gifts, and graces, and serviceableness to their own generation, than those who are; and some who have left but little behind them, and make no great figure among authors, were yet as valuable men as the more voluminous writers. These twelve small prophets, Josephus says, were put into one volume by the men of the great synagogue in Ezra's time, of which learned and pious body of men the last three of these twelve prophets are supposed to have been themselves members. These are what remained of the scattered pieces of inspired writing. Antiquaries value the fragmenta veterum - the fragments of antiquity; these are the fragments of prophecy, which are carefully gathered up by the divine Providence and the care of the church, that nothing might be lost, as St. Paul's short epistles after his long ones. The son of Sirach speaks of these twelve prophets with honour, as men that strengthened Jacob, Ecclus. 49:10. Nine of these prophets prophesied before the captivity, and the last three after the return of the Jews to their own land. Some difference there is in the order of these books. We place them as the ancient Hebrew did; and all agree to put Hosea first; but the ancient thing is not material. And, if we covet to place them according to their seniority, as to some of them we shall find no certainty.

II. We have before us the prophecy of Hosea, who was the first of all the writing prophets, being raised up somewhat before the time of Isaiah. The ancients say, He was of Bethshemesh, and of the tribe of Issachar. He continued very long a prophet; the Jews reckoned that he prophesied nearly fourscore and ten years; so that, as Jerome observes, he prophesied of the destruction of the kingdom of the ten tribes when it was at a great distance, and lived himself to see and lament it, and to improve it when it was over, for warning to its sister kingdom. The scope of his prophecy is to discover sin, and to denounce the judgments of God against a people that would not be reformed. The style is very concise and sententious, above any of the prophets; and in some places it seems to be like the book of Proverbs, without connexion, and rather to be called Hosea's sayings than Hosea's sermons. And a weighty adage may sometimes do more service than a laboured discourse. Huetius observes that many passages in the prophecies of Jeremiah and Ezekiel seem to refer to, and to be borrowed from, the prophet Hosea, who wrote a good while before them. As Jer 7:34; Jer 16:9; Jer 25:10; and Eze 26:13, speak the same with Hos 2:11; so Eze 16:16, etc., is taken from Hos 2:8. And that promise of serving the Lord their God, and David their king, Jer 30:8, Jer 30:9. Eze 34:23, Hosea had before, Hos 3:5. And Eze 19:12 is taken from Hos 13:15. Thus one prophet confirms and corroborates another; and all these worketh that one and the self-same Spirit.

Matthew Henry: Hosea 10 (Chapter Introduction)

In this chapter, I. The people of Israel are charged with gross corruptions in the worship of God and are threatened with the destruction of their images and altars (Hos 10:1, Hos 10:2, Hos 10:5, Hos 10:6, Hos 10:8). II. They are charged with corruptions in the administration of the civil government and are threatened with the ruin of that (Hos 10:3, Hos 10:4, Hos 10:7). III. They are charged with imitating the sins of their fathers, and with security in their own sins, and are threatened with smarting humbling judgments (Hos 10:9-11). IV. They are earnestly invited to repent and reform, and are threatened with ruin if they did not (Hos 10:12-15).

Constable: Hosea (Book Introduction)

Introduction

Title and Writer

The prophet's name is the title of the book. The book claims to be the word of the Lord that Hosea received (1:1). Thus he appears to have been the writer.

Unity

Historically almost all Jewish and Christian scholars have regarded the whole book as the product of Hosea. Some critics, however, believe later editors (redactors) added the prophecies concerning Judah (e.g., 4:15; 5:5, 10, 12-14; 6:4, 11; et al.), since most of the book contains prophecies against Israel, the Northern Kingdom.¹ Yet there is no good reason to deny Hosea the Judean prophecies.² All the other eighth-century prophets also spoke about Judah, including Amos, who ministered to the Northern Kingdom at this time. Some critics say the salvation passages in Hosea (e.g., 11:8-11; 14:2-9) are so different from the judgment passages that someone else must have written them. However, the mixing of judgment and salvation messages is very common in all the prophets.

Date

Hosea's ministry spanned the reigns of four Judean kings (Uzziah, Jotham, Ahaz, and Hezekiah; cf. Isa. 1:1) and one Israelite king (Jeroboam II; 1:1). King Uzziah (Azariah) of Judah began reigning in 792 B.C., and King Hezekiah of Judah stopped reigning in 686 B.C., spanning a period of 107 years. Probably Hosea's ministry began near the end of Jeroboam II's (793-753 B.C.) and Uzziah's (792-740 B.C.) reigns and ended in the early years of Hezekiah's reign (715-686 B.C.). This would mean that the prophet's ministry lasted perhaps 45 years (ca. 760-715 B.C.).³ It also means that Hosea's ministry extended beyond the fall of Samaria in 722 B.C. since Hezekiah began ruling in 715 B.C. Hosea did not date any of his prophecies.

There were six other kings of Israel who followed Jeroboam II that Hosea did not mention in 1:1 that ruled during the reigns of the four Judean kings he named. They were Zechariah (753 B.C.), Shallum (752 B.C.), Menahem (752-742 B.C.), Pekah (752-732 B.C.), Pekahiah (742-740 B.C.), and Hoshea (732-723 B.C.). Hosea evidently prophesied during the reigns of more kings of Israel and Judah than any other prophet, probably eleven. It seems unusual that Hosea would mention four Judean kings and only one Israelite king, especially since he ministered primarily to the Northern Kingdom. He may have done this because the six Israelite kings named above were less significant in Israel's history than the other kings Hosea did mention. Another possibility is that Hosea did this because he regarded the Judean kings as Israel's legitimate kings in contrast to those of the North. He may have mentioned Jeroboam II because he was the primary king of the Northern Kingdom during his ministry or because he was the strongest king of that kingdom during that period.

Historical Background

Hosea began ministering near the end of an era of great material prosperity and military success for both Israel and Judah (cf. 2 Kings 14:25-28; 2 Chron. 26:2, 6-15). In the first half of the eighth-century B.C. Assyrian influence in the West had declined temporarily allowing both Jeroboam II and Uzziah to flourish. However, under Tiglath-Pileser III (745-727 B.C) Assyria began to grow stronger and to expand westward again. In 734 B.C. the Northern Kingdom became a puppet nation within the Assyrian Empire (2 Kings 15:29). After Israel tried to revolt, Assyria defeated Samaria, the capital of the Northern Kingdom, in 722 B.C. and deported the people of Israel into captivity (2 Kings 17:1-6; 18:10-12). Judah also became a vassal state in the Assyrian Empire during Hosea's ministry (2 Kings 16:5-10).

Hosea's prophecy reflects conditions of economic prosperity, religious formalism and apostasy, and political stability that marked Jeroboam II's reign. The historical background of the Book of Amos is almost identical.

Place of Composition

Beside the fact that Hosea ministered to the Northern Kingdom, his reference to the king of Samaria as "our king" (7:5) seems to make his residence in Israel certain. The book never states the location of any of his preaching, however.

Audience and Purpose

Hosea, like Amos, addressed the Northern Kingdom of Israel primarily.⁴ His purpose was to announce that because the nation had broken Yahweh's covenant (the Mosaic Covenant) judgment was coming (cf. Deut. 28:15-68). The people needed to repent and to return to the Lord and to His covenant. If they did, they might avoid His judgment. However, the prophet announced that the nation as a whole would not repent, though individuals could, so judgment was coming. Hosea also reaffirmed God's promise to bless His people Israel eventually, in the distant future (cf. Deut. 30:1-10).

"Understanding the message of the book of Hosea depends upon understanding the Sinai covenant. The book contains a series of blessings and curses announced for Israel by God through Hosea. Each blessing or curse is based upon a corresponding type in the Mosaic law."⁵

Theology

The major biblical doctrines that Hosea stressed were sin, judgment, salvation, and the loyal love of God.

Regarding sin, the prophet stressed the idolatry of the Israelites, which he compared to spiritual adultery. Israel had turned from Yahweh to worship Baal, the Canaanite god of fertility. The Lord told Hosea to marry a woman who would prove to be unfaithful to him so he could appreciate and communicate how the Lord felt about His wife's (Israel's) unfaithfulness to Him. Hosea also pointed out other sins that the Israelites needed to forsake: violent crimes (4:2; 6:9; 12:1), political revolt (7:3-7), foreign alliances (7:11; 8:9), spiritual ingratitude (7:15), social injustice (12:7), and selfish arrogance (13:6).

Hosea called for repentance, but he was not hopeful of a positive response because most of the people did not want to change. God's judgment would, therefore, descend in the form of infertility, military invasion, and exile. Hosea stressed the fact that God was just in sending judgment on the Israelites. He would do it by making their punishments match their crimes.

The prophet assured the Israelites that God would not abandon them completely. After judgment would come salvation. Eventually the people would return to Yahweh, as Hosea's wayward wife returned to him. In Hosea passages on salvation follow sections announcing judgment, though there are more predictions of punishment than promises of deliverance.

Judgment	Restoration
1:2-9	1:10-2:1
2:2-13	2:14-3:5
4:1-5:14	5:15-6:3
6:4-11:7	11:8-11
11:12-13:16	ch. 14

The outstanding revelation concerning God that this book contributes is the loyal love of Yahweh for His own. The great illustration of how committed God is to His people is how He instructed Hosea to relate to his unfaithful wife. The Lord will not forsake those with whom He has joined in covenant commitment even if they become unfaithful to Him repeatedly. He will be patient with them and will eventually save them (cf. 11:1-4; 14).⁶

"The Lord's covenantal relationship with His people Israel is central to the messages of the eighth-century prophets Hosea, Amos, and Micah. Each of these prophets accused God's people of violating the obligations of the Mosaic Covenant and warned that judgment was impending. Despite painting such a bleak picture of the immediate future, these prophets also saw a bright light at the end of the dark tunnel of punishment and exile. Each anticipated a time when the Lord, on the basis of His eternal covenantal promises to Abraham and David, would restore Israel to a position of favor and blessing. In fact, the coming judgment would purify God's people and thus prepare the way for a glorious new era in Israel's history."⁷

Message⁸

The book of Hosea is an unusually powerful book because the prophet ministered out of his deep personal emotions. His intellectual appeals to the Israelites in his day, and to us in ours, arose out of great personal tragedy in his own life. We might say that he cried out as he bled. Hosea appreciated the pain that God felt over His people's apostasy, as no other prophet did, because he felt the intense pain of his wife's unfaithfulness. Hosea could speak of the deepest things in the economy of God because he entered into fellowship with God in God's sufferings (cf. Phil. 3:10). That is the reason this book is so appealing and so powerful.

The permanent values of this book are its revelations of sin, judgment, and love. Hosea reveals what sin is at its worst. It also reveals the nature of judgment. Third, it reveals the unconquerable force of true love.

With regard to sin, Hosea reveals the very nature of sin, what makes it so appalling, not just the various forms of sin. Hosea was able to penetrate to the very heart of sin.

What made the sin of the Israelites so great was the fact that they had sinned against light and love.

The more light (revelation from God) that people have, the greater is their responsibility (cf. Rom. 1-3). What made Israel's sin so bad was that they were the Chosen People of God, the people of all peoples on earth who enjoyed the most revelation of the gracious person and the loving plans of Yahweh for their blessing. They had the Law, they had God's presence among them, and they had God's covenant promises (cf. Rom. 9). Yet they rebelled against Him and chose to walk in darkness rather than light.

Furthermore, they had sinned against God's love. They had experienced Yahweh's election, His provisions, His protection, and more of His blessings than any other people on the earth, but they walked away from Him and spent His gifts to them to satisfy their lewd desires. They had not only committed spiritual adultery, but they had become spiritual prostitutes. They had sinned against His love as well as against His light.

In some respects all sins are equally bad in that they are all offenses against God. But in another sense some sins are worse than others because people who have experienced much of the light and love of God have greater responsibility to respond to that light and love than people who have fewer of these blessings. In Romans 2 Paul explained that God will judge people according to the light that they had. The Israelites had much light and they had experienced much love. This made their sin especially heinous.

Hosea declared that the human marriage relationship symbolized the relationship that existed between Yahweh and His people. Israel had become unfaithful to God. God taught Hosea the seriousness of this unfaithfulness and how He felt about it through the prophet's own marriage relationship. Hosea experienced the tragedy and heartbreak of an unfaithful wife, not just an adulteress, which is bad enough, but an adulteress turned prostitute, which enabled him to enter into the fellowship of God's sufferings over the behavior of His wife, Israel. Hosea's heart was broken, and he felt the most unutterable sorrow that a man can feel when he feels his wife abandon him. He learned how God felt, and he denounced kings, priests, and people out of that broken heart that mirrored the broken heart of God. Hosea, then, revealed the deepest nature of sin, namely infidelity to the elective grace of God. The worst thing in the realm of sin is apathy to the love of God.

Hosea also revealed the nature of judgment. In view of the essential nature of sin, namely violation of covenant love, judgment will inevitably fall, unless there is genuine repentance. In view of their sin, the Israelites had no basis for hoping that God would pardon them. Hosea referred to the past love of God for Israel, His present love, and His future love for His Chosen People. Interspersed between these reminders of God's love through the book we have Hosea's tracing of Israel's history downward to the place where judgment was inevitable. Such great sinners against God's light and love had no reason to expect divine mercy. No one can see this as clearly or feel it so intensely as the man who has been sinned against so long and persistently as Hosea had been. Hosea felt the divine justice in God's action, and so he could announce it in the clearest and most forceful terms, as this book shows.

Nevertheless, in spite of the great revelations of sin and judgment that this book contains, its greatest revelation is that of love, divine love. In the midst of Hosea's personal overwhelming sorrow because of Gomer's actions, God told him to seek out his sinning wife, to go after her and bring her back, first into a wilderness seclusion for a while, but then back into a place of love and privilege at his own side. Through his wife's unfaithfulness Hosea learned the awfulness of sin, and in obedience to God's command to seek out and accept his traitorous wife, he learned God's love in spite of sin.

These three great revelations, sin, judgment, and love, constitute the living message of the Book of Hosea. These are the great lessons that we must apply to ourselves and to those to whom we minister. We need a constant reemphasis of each of these truths because we tend to get away from them individually and corporately, as the church. We fail to appreciate the love of God because we fail to appreciate the essential nature of our sin and that it makes judgment inevitable.

Hosea teaches that the most heinous and damnable sin of which people are capable is infidelity to love. This is the sin that damns unbelievers; they fail to respond to the love of God in reaching out to them. It is also the sin that will bring judgment on believers who are apathetic to the love of their Savior. Apathy toward divine love will inevitably lead to spiritual adultery. Compared to this the animalism and violence of the heathen are as nothing. It would be better not to have the light or to have known divine love than to have them and then to be unfaithful to them (cf. 2 Pet. 2:21).

Hosea also teaches that divine judgment is the fruit of sin. Infidelity to love can lead only to degradation. Israel thought she was repenting, but this prophet pointed out that her repentance was only superficial (6:4; 13:3). Just as faithfulness to the covenant brought blessing, so unfaithfulness brought discipline, and discipline in proportion to the light and love violated.

Hosea teaches too that true love will triumph over unfaithfulness. Though unfaithfulness inevitably results in chastening, and unfaithfulness to divine light and love leads unquestionably to the worst kind of misery, true love does not forsake the one loved. In fact, true love bears the judgment, the heartache and suffering, that the unfaithful lover causes. It takes this judgment on itself so that final restoration can be possible. This book closes with the Lord saying at last, "I will heal their apostasy, I will love them freely" (14:4). God will not cast off those who sin against Him even in the most heinous way. He will disciple them, but He will not cast them away from His presence but will give them a new heart of faithfulness to Himself (Jer. 32:39).

The application of the message of Hosea to our generation touches the church and the Christian. It is a message to God's people, not to unbelievers, primarily. It is a message to those who walk in great light and enjoy great love, to those who are married to God.

Like Israel of old, the modern church has become apathetic to the love of God and has wandered away from Him, has become unfaithful to Him, and has even prostituted herself to the world to find satisfaction and approval. The evidence of spiritual adultery in our time is worldliness, the paganism of our day that is part of church life. The church is going after the things that the world values at the expense of faithfulness to the Word and will of God. This is due ultimately to our dissatisfaction with the love of God. We take the resources that God has given us and spend them to satisfy unworthy ambitions and pleasures. We are enflaming ourselves with carnality under every green tree as Israel did. Consequently, we are failing to bear the testimony to the light and love of God that we should be proclaiming, and unbelievers are not taking God seriously.

Hosea spoke of God's judgment coming on His people in three figures.

He said He would weaken His people's strength, as a moth and rottenness weakens clothing (5:12). That judgment is evident in the church today. We see it in the church's lack of influence in the world, the lack of conversions as the gospel is preached, and the world's indifference to the church's testimony, for example. This is because the church has turned to other sources of strength beside the Lord, as Israel did to Egypt and Assyria. The church, like Israel, has only repented superficially. This judgment is already in effect.

Second, Hosea said judgment would come like a young lion and a bear (11:10; 13:7-8). This is a manifestation of the fiercer anger of the Lord. This form of judgment is also evident in some churches. They have lost their testimony completely. They have no spiritual impact because they have abandoned the Lord. They have rejected His Word and His will and pursue other interests, like a prostitute.

The third form of judgment is God's withdrawal from His own people (5:6). When they call on Him, He does not answer them because they have refused to listen to Him for so long. His presence and blessing have departed from them so there is no more indication that they even belong to Him. Of course, God will not fully abandon His own, but He will remove His presence from them to such an extent that they are without His help. God did this to Israel when He allowed them to go into captivity.

Nevertheless, after all the failure, heartbreak, and desolation caused by the unfaithfulness of God's people, He will gather them to Himself. As He promised to restore and revive Israel's love for Himself, so He has promised to take the church to abide forever with Himself one day. What God will do for Israel at the Second Coming, He will do for the church at the Rapture. These restorations are in spite of, not because of, His people's responses to His light and love. They are due to the love of God, a love that remains committed to those whom He has chosen regardless of their faithful commitment to Him. May His love for us move us to remain faithful to Him and to practice that kind of love with those who have been unfaithful to us as well.

Constable: Hosea (Outline)

Outline

I. Introduction 1:1

II. The first series of messages of judgment and restoration: Hosea's family 1:2-2:1

A. Signs of coming judgment 1:2-9

B. A promise of restoration 1:10-2:1

III. The second series of messages of judgment and restoration: marital unfaithfulness 2:2-3:5

A. Oracles of judgment 2:2-13

1. Judgment on Gomer as a figure of Israel 2:2-7

2. Judgment on Israel 2:8-13

B. Promises of restoration 2:14-3:5

1. Renewed love and restored marriage 2:14-20

2. Renewed fertility and restored favor 2:21-23

3. The restoration of Hosea's and Yahweh's wives ch. 3

IV. The third series of messages on judgment and restoration: widespread guilt 4:1-6:3

A. The judgment oracles chs. 4-5

1. Yahweh's case against Israel ch. 4

2. The guilt of both Israel and Judah ch. 5

B. The restoration promises 6:1-3

V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4-11:11

A. More messages on coming judgment 6:4-11:7

1. Israel's ingratitude and rebellion 6:4-8:14

2. Israel's inevitable judgment 9:1-11:7

B. Another assurance of restoration 11:8-11

VI. The fifth series of messages on judgment and restoration: historical unfaithfulness 11:12-14:9

A. Judgment for unfaithfulness 11:12-13:16

1. The deceitfulness of Israel 11:12-12:14

2. Israel's impending doom ch. 13

B. Restoration in spite of unfaithfulness 14:1-8

VII. Conclusion 14:9

Constable: Hosea

Hosea

Bibliography

Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Commentary. Anchor Bible commentary series. Garden City, N.Y.: Doubleday & Co., 1980.

Chisholm, Robert B., Jr. "Hosea." In The Bible Knowledge Commentary: Old Testament, pp. 1377-1407. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Harper, William Rainey. A Critical and Exegetical Commentery on Amos and Hosea. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1905.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hillers, D. Treaty Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Kidner, Derek. Love to the Loveless: The Message of Hosea. The Bible Speaks Today series. Downers Grove, Ill.: InterVarsity Press, 1981.

Mays, James Luther. Hosea: A Commentary. The Old Testament Library series. Philadelphia: Westminster Press, 1969.

Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

Wolff, Hans Walter. Hosea. Translated by Gary Stansell. Philadelphia: Fortress Press, 1974.

Wood, Leon J. "Hosea." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Hosea (Book Introduction)

THE PROPHECY OF OSEE.

INTRODUCTION.

Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. (Challoner) --- The chronological order is not observed in any edition. The Septuagint very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock) --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esdras i. 39., specifies them as they are found in the Septuagint: Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c., as in the Vulgate. (Calmet) --- Many other prophets appeared before these, (Worthington) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. (Calmet) --- The style of Osee is sententious and very hard to be understood, (St. Jerome) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. (Calmet) --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. (Worthington) --- Then all distinction of this nature was at an end. (Haydock)

Gill: Hosea (Book Introduction)

INTRODUCTION TO HOSEA

This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate Latin and Arabic versions, "the Prophecy of Hoses": and, in the Syriac version, "the Prophecy of Hoses the Prophet". It is the first of the twelve lesser prophets, so called, not because they were of less value, credit, and authority, than the other prophets; but because of their smallness in bulk; and which, as Kimchi says, upon the authority of their Rabbins, were put together in one book, that no one of them might be lost, because of their smallness; and Josephus ^a reckons them but as one book; and they are quoted in the New Testament under the name of the Book of the Prophets ^b. This prophet was one of them, and therefore placed here; though, as Kimchi, in his preface to this book, and R. David Ganz ^c, observe, his prophecy was before the prophecy of Isaiah; and yet he was not the first of these minor prophets, as to order of time; not only Jonah, but Joel and Amos, were before him; and so they are placed by some writers; according to Mr. Whiston ^d, he began to prophesy about the year of the world 3196 A.M. and 808 B.C. Mr. Bedford ^e places him in 804 B.C. His name is the same with Joshua and Jesus, and signifies a saviour; and he was not only, as all the true prophets of the Lord and faithful ministers of the word are, the means and instruments in the hand of God of saving people; but he was a type of Christ the Saviour, as well as prophesied concerning him, and salvation by him. Of his parentage, and the time of his prophesying, see Hos 1:1, by which it appears that he lived in several reigns, and to a very great age. He chiefly prophesied against the ten tribes of Israel; reproved them for their sins; exhorted them to repentance; threatened them with destruction in case of impenitence; and comforted the truly godly with the promise of the Messiah, and of the happy state of the church in the latter day. His style, is short and concise; in some places sententious, and without connection, obscure and difficult of interpretation; and in others very pathetic and moving. Of the divine inspiration and authority of this book there is no room to doubt; since passages out of it are quoted and referred to by Christ and his apostles; by Christ himself, Mat 9:13 1Pe 2:10 There are some things said of the descent, death, and burial of this prophet, not to be depended on. Pseudo Epiphanius ^f and Isidorus ^g say he was of the tribe of Issachar, and born in Belomoth or Bethlemoth; and that he died in peace, and was buried in his own country; but, according to a tradition of the Jews ^h, he died in Babylon, and was buried in Tzapheth, a city in upper Galilee; but all this is uncertain, and not very probable, and is of no importance to be known.

Gill: Hosea 10 (Chapter Introduction)

INTRODUCTION TO HOSEA 10

This chapter is of the same argument with the former, and others before that; setting forth the sins of the ten tribes, and threatening them with the judgments of God for them; and exhorting them to repentance, and works of righteousness. They are charged with unfruitfulness and ingratitude; increasing in idolatry, as they increased in temporal good things, Hos 10:1; with a divided heart, and with irreverence of God, and their king; and with false swearing, covenant breaking, and injustice, Hos 10:2; and are threatened with a removal of their king, and with the destruction of their idols, and places of idolatry, which should cause fear in the common people, and mourning among the priests, Hos 10:1. It is observed, that their sin had been of long continuance, though the Lord had been kind and good unto them, in chastising them in love, giving them good laws, sending his prophets to exhort them to repentance and reformation, but all in vain, Hos 10:9; wherefore they are threatened with the spoiling of their fortresses, the destruction of the people, and the cutting off of their king, Hos 10:14.