Hosea · Chapter 10

1-11. Exhorts them to repent, ver. 12-15.

V. 1. An empty vine-That hath lost its strength to bring forth fruit. Unto himself-Whatever fruit was brought forth by its remaining strength, was not brought forth to God. His fruit-When the land yielded more plentiful increase, this plenty was employed on multiplying idols. The altars-Of his idols. The goodness-Imagining that the goodness of their land was a blessing from their idols.

Verse 1. Israel is an empty vine] Or, a vine that casteth its grapes. 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.

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,— ~Riza gar panqwn twn kakwn estin h qilarguria.

“For the love of money is the root of all these evils” 1 Timothy 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.

Verse 1. Israel is an empty vine — The Hebrew, qqwb ˆpg, may either signify, an empty, or emptying vine. If we take it in the former sense, the meaning is, Israel is a vine which has no fruit on it; that is, that they brought forth no fruit to God, had no true worshippers of him among them, none that truly served and glorified him; for it is said in the following words that he brought forth fruit unto himself. If the expression be understood in the other sense, and be rendered an emptying vine, the sense of the clause is, Israel is a vine which casteth its grapes, that is, does not bring them forth to perfection. And by the next words, he bringeth forth fruit unto himself, may be understood, not only that they used the blessings which God had given them according to their pleasure, and to the gratification of their lusts, but that their apparent good works proceeded from selfish motives, and not from a regard to the glory and will of God. The LXX. give the expression yet another sense, Ampelov

euklhmatousa, a vine well furnished with branches: with which accords the Vulgate, vitis frondosa. Thus interpreted, the words may be considered as indicative of their national prosperity, increasing population, and military strength. According to the multitude of his fruit — By the fruit here spoken of we are not to understand good works, but their abundant crops, numerous flocks and herds, and public opulence; he hath increased the altars — When their land yielded a most plentiful harvest, and their flocks, and herds, and wealth increased, this plenty was employed on multiplying their idols. Their idolatrous altars were as numerous as their national prosperity was great, and were increased in proportion thereto. And according to the goodness, &c., they have made goodly images — Imagining that the goodness of their land was a blessing from their idols. Bishop Horsley reads here, Like the beauty of his land he made the beauty of his images, interpreting the meaning to be, “That the exquisite workmanship of his images was as remarkable as the natural beauty of his country.”

Verse 1. Israel is an empty vine. So is the Hebrew, but the LXX read, “a well-branched vine;” that is, full of leaves, but destitute of fruit. Their fruits are the fruits of idolatry. The figures and allusions of the prophet were well understood by the jews, though often obscure to us.

1, 2. Empty vine — Or, emptying vine, that is, the vine that “pours forth its internal strength in abundance of growth and fruit”; therefore R.V., correctly, “luxuriant” (compare Hosea 9:10). He bringeth forth fruit unto himself — Instead of bringing forth fruit for his owner, Jehovah; R.V. makes it a relative clause and renders, “that putteth forth his fruit”; the vine is also fruitful. Fruit — Prosperity, wealth, and power. Probably a reference to the successes achieved under Jeroboam II (2 Kings 14:23ff.). The greater the prosperity the more he (Israel) hath increased the [“multiplied his”] altars — If interpreted in the light of other expressions of Hosea, the prophet seems to condemn here not the multiplication of altars as such; he condemns them rather on account of the corruption of the worship centering there (Hosea 2:5ff.; 8:4, 11). The more their prosperity increased the more forgetful of Jehovah and the more devoted to the Baals they became. Goodness — Better, margin R.V., “prosperity.” The increase of prosperity made it possible to beautify the ceremonial. Images [“pillars”] — Compare Hosea 3:4; see on Micah 5:13. Their heart is divided — Between the Baals and Jehovah. If this meaning of the verb, favored by the ancient versions, is accepted, the margin presents a more literal translation, “He hath divided their heart.” The meaning smooth, or, slippery, suggested in R.V. margin, is more probable, however; their heart was slippery, that is, fickle and insincere, in its devotion to Jehovah. But the time of reckoning has come. Found faulty — R.V., “guilty”; better still, “they shall be dealt with as guilty,” or “they shall atone for their guilt.” The first blow will reveal the inefficiency of their worship and Jehovah’s displeasure with the same. He — Jehovah; the pronoun is emphatic in Hebrew. Break down [“smite”] their altars — Literally, break the neck, a very forceful expression; the breaking of the neck means utter destruction.

Recent commentators call attention to the fact that verse 5 is a more natural continuation of verse 2 than verses 3, 4; this and other minor reasons are urged against the originality of the two verses, but the arguments can hardly be regarded as conclusive. Verse 3 may be understood as a confession wrung from the Israelites by the terrors of the calamity announced in 2b. We have no king — No rightful king; no king worthy of the name. Feared — Fear of Jehovah is the common Old Testament expression for piety; it means such reverence for Jehovah as will prompt obedience to his will; this was lacking when they set up their kings (Hosea 8:4). What then should a king do to us — R.V., literally and more satisfactorily, “and the king (the one we do have) what can he do for us?” — in the hour of distress and calamity (compare verses 7, 15; Hosea 13:10). He is absolutely powerless.

Verse 1 calls attention to religious apostasy; verse 4 describes some phases of the moral degeneracy. Have spoken — Or, R.V., “speak.” Words — Mere words, which come only from the lips (Isaiah 36:5; 58:13), which R.V. interprets to mean “vain words”; but the prophet means more than that — actual falsehoods (Isaiah 29:21). Swearing falsely in making a covenant — The two expressions should be kept apart, as margin R.V. suggests: “they swear falsely (see on Hosea 4:2), they make covenants.” Not covenants made in ordinary life, but the covenants with Assyria and Egypt; these are displeasing to Jehovah (Hosea 5:13; 7:11; 12:1). Judgment — Best understood of the punitive judgment of Jehovah. With 4b begins the announcement of the divine judgment. If this is the correct interpretation, the tenses must be understood as prophetic perfects, to be translated, with margin of R.V., “shall spring up.” As hemlock — From this passage and from Deuteronomy 29:18, where the word is translated “gall,” it appears that the Hebrew rosh refers to some poisonous plant, though it may be difficult to say which one; it is certainly not equivalent to the simple weed. Since the Hebrew word means also head it is thought by many to be a name for the poppy, of which several specimens are found in Palestine. Whatever it may be, it is always used in the Old Testament as a symbol of bitterness (Lamentations 3:19; Amos 6:12, etc.); so that the thought is that the judgment shall be as bitter as the hemlock (?) which grows in the furrows of the field.

V. 2. Is divided-From God and his worship. Faulty-As this was their sin, so the effects hereof should manifestly prove them faulty. He-God.

Verse 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.”

Verses 2, 3. Their heart is divided — Between God and their idols, or between God and the world. Now shall they be found faulty — As this was their sin, so it is here threatened, that the effects thereof should prove, and be an open manifestation of their guilt. The Hebrew wmvay ht[, may be rendered, now shall they be punished, or, treated as guilty. So the Vulgate, nunc interibunt, now, that is, forthwith, shall they perish. He shall break down their altars, &c. — That is, God shall cause their idolatrous altars to be broken down, namely, by the Assyrians. For now they shall say — They shall see and feel, and be compelled to own; We have no king — Absolutely none, or no such king as we need and expected. This is thought by some commentators to relate to the time of anarchy, or the interregnum which continued for eight or nine years between the murder of Pekah and the settlement of Hoshea on the throne; because we feared not the Lord — They shall be sensible that their forsaking the Lord for idols, and their casting off his fear, is the true cause of all their calamities; and particularly of their being deprived of the blessing of a wise, just, and good civil government. What then — Or rather, But what should a king do for us? A king could not save us without the help of God. The verse, however, seems rather to refer to the time of their captivity, and the sense probably is, “After Israel shall be carried captive into the country of their enemies, and shall have no king over their nation, they shall then acknowledge that this misfortune has happened to them through their own fault, and because they have not feared the Lord. And they shall acknowledge that it would profit them nothing to have kings, without having also the protection of God.” — Calmet.

Ver. 2. Their heart is divided. The Chaldaic reads, “divided from my law,” which gloss agrees with their obstinate attachment to their altars and their idols, as in the preseding verse.—Now shall they be found faulty, and receive the just reward of their apostasy and sins.

1, 2. Empty vine — Or, emptying vine, that is, the vine that “pours forth its internal strength in abundance of growth and fruit”; therefore R.V., correctly, “luxuriant” (compare Hosea 9:10). He bringeth forth fruit unto himself — Instead of bringing forth fruit for his owner, Jehovah; R.V. makes it a relative clause and renders, “that putteth forth his fruit”; the vine is also fruitful. Fruit — Prosperity, wealth, and power. Probably a reference to the successes achieved under Jeroboam II (2 Kings 14:23ff.). The greater the prosperity the more he (Israel) hath increased the [“multiplied his”] altars — If interpreted in the light of other expressions of Hosea, the prophet seems to condemn here not the multiplication of altars as such; he condemns them rather on account of the corruption of the worship centering there (Hosea 2:5ff.; 8:4, 11). The more their prosperity increased the more forgetful of Jehovah and the more devoted to the Baals they became. Goodness — Better, margin R.V., “prosperity.” The increase of prosperity made it possible to beautify the ceremonial. Images [“pillars”] — Compare Hosea 3:4; see on Micah 5:13. Their heart is divided — Between the Baals and Jehovah. If this meaning of the verb, favored by the ancient versions, is accepted, the margin presents a more literal translation, “He hath divided their heart.” The meaning smooth, or, slippery, suggested in R.V. margin, is more probable, however; their heart was slippery, that is, fickle and insincere, in its devotion to Jehovah. But the time of reckoning has come. Found faulty — R.V., “guilty”; better still, “they shall be dealt with as guilty,” or “they shall atone for their guilt.” The first blow will reveal the inefficiency of their worship and Jehovah’s displeasure with the same. He — Jehovah; the pronoun is emphatic in Hebrew. Break down [“smite”] their altars — Literally, break the neck, a very forceful expression; the breaking of the neck means utter destruction.

Recent commentators call attention to the fact that verse 5 is a more natural continuation of verse 2 than verses 3, 4; this and other minor reasons are urged against the originality of the two verses, but the arguments can hardly be regarded as conclusive. Verse 3 may be understood as a confession wrung from the Israelites by the terrors of the calamity announced in 2b. We have no king — No rightful king; no king worthy of the name. Feared — Fear of Jehovah is the common Old Testament expression for piety; it means such reverence for Jehovah as will prompt obedience to his will; this was lacking when they set up their kings (Hosea 8:4). What then should a king do to us — R.V., literally and more satisfactorily, “and the king (the one we do have) what can he do for us?” — in the hour of distress and calamity (compare verses 7, 15; Hosea 13:10). He is absolutely powerless.

Verse 1 calls attention to religious apostasy; verse 4 describes some phases of the moral degeneracy. Have spoken — Or, R.V., “speak.” Words — Mere words, which come only from the lips (Isaiah 36:5; 58:13), which R.V. interprets to mean “vain words”; but the prophet means more than that — actual falsehoods (Isaiah 29:21). Swearing falsely in making a covenant — The two expressions should be kept apart, as margin R.V. suggests: “they swear falsely (see on Hosea 4:2), they make covenants.” Not covenants made in ordinary life, but the covenants with Assyria and Egypt; these are displeasing to Jehovah (Hosea 5:13; 7:11; 12:1). Judgment — Best understood of the punitive judgment of Jehovah. With 4b begins the announcement of the divine judgment. If this is the correct interpretation, the tenses must be understood as prophetic perfects, to be translated, with margin of R.V., “shall spring up.” As hemlock — From this passage and from Deuteronomy 29:18, where the word is translated “gall,” it appears that the Hebrew rosh refers to some poisonous plant, though it may be difficult to say which one; it is certainly not equivalent to the simple weed. Since the Hebrew word means also head it is thought by many to be a name for the poppy, of which several specimens are found in Palestine. Whatever it may be, it is always used in the Old Testament as a symbol of bitterness (Lamentations 3:19; Amos 6:12, etc.); so that the thought is that the judgment shall be as bitter as the hemlock (?) which grows in the furrows of the field.

V. 3. Say-See and feel. No king-Either no king at all, or no such king as we expected. What then-For kings are not able to save without the God of kings.

Verse 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.

Verses 2, 3. Their heart is divided — Between God and their idols, or between God and the world. Now shall they be found faulty — As this was their sin, so it is here threatened, that the effects thereof should prove, and be an open manifestation of their guilt. The Hebrew wmvay ht[, may be rendered, now shall they be punished, or, treated as guilty. So the Vulgate, nunc interibunt, now, that is, forthwith, shall they perish. He shall break down their altars, &c. — That is, God shall cause their idolatrous altars to be broken down, namely, by the Assyrians. For now they shall say — They shall see and feel, and be compelled to own; We have no king — Absolutely none, or no such king as we need and expected. This is thought by some commentators to relate to the time of anarchy, or the interregnum which continued for eight or nine years between the murder of Pekah and the settlement of Hoshea on the throne; because we feared not the Lord — They shall be sensible that their forsaking the Lord for idols, and their casting off his fear, is the true cause of all their calamities; and particularly of their being deprived of the blessing of a wise, just, and good civil government. What then — Or rather, But what should a king do for us? A king could not save us without the help of God. The verse, however, seems rather to refer to the time of their captivity, and the sense probably is, “After Israel shall be carried captive into the country of their enemies, and shall have no king over their nation, they shall then acknowledge that this misfortune has happened to them through their own fault, and because they have not feared the Lord. And they shall acknowledge that it would profit them nothing to have kings, without having also the protection of God.” — Calmet.

Ver. 3. We have no king. Their kings were cut off in the morning of their reign, as in ver. 15. Prior to the reign of Hoshea, they were in a state of anarchy for nine years, as in Hosea 7:7. A deplorable condition, ending in national ruin. How valuable is a paternal king, and a happy constitution.

ISRAEL’S GUILT AND PUNISHMENT, 1-8.

Using the figure of a luxuriant vine, the prophet describes Israel’s external prosperity; it increased steadily, but instead of bringing forth good grapes it brought forth bitter grapes (Isaiah 5:1-7; Psalm 80:8ff.). The greater the prosperity the more flagrant the moral and religious corruption (1, 2). Therefore altars, idols, and pillars shall be broken down, the calves of Samaria shall be carried into Assyria, priests and people shall be in terror and shall mourn (2-6); even the king shall be cut off (7). The high places shall be destroyed, thorns and thistles shall grow over them, and in terror the people shall cry for the mountains and hills to fall upon them (8).

V. 4. Words-Vain words. Swearing falsely-By perjury deceiving those they treated with. A covenant-With the Assyrian king. Judgment-Divine vengeance. As hemlock-A proverbial speech, expressing the greatness of this evil.

Verse 4. They have spoken words] Vain, empty, deceitful words. 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.

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.”

Verse 4. They have spoken words — Mere empty words; swearing falsely in making a covenant — This may be spoken either of their breaking their solemn covenant with God, (see Hosea 5:7,) or of their treachery toward their kings, against whom they had formed several conspiracies: see 2 Kings 15:10, 14, 25, 30. Thus judgment — Divine vengeance; springeth up as hemlock, &c. — Destructive calamities, inflicted by the righteous judgment of God, will necessarily abound, as hemlock does in the furrows of a field. Bishop Horsley renders the verse, Negotiate, (or, talk words,) swear false oaths, ratify a treaty; nevertheless judgment shall sprout up, like hemlock over the ridges of the field. Which version he paraphrases thus: “Negotiate alliances with one power after another; make a treaty with the Assyrians; bind yourselves to it with an oath; break your oath, and make a new alliance with the Egyptian. In spite of all measures of crooked policy, all acquisitions of foreign aid and support, judgment is springing up.”

ISRAEL’S GUILT AND PUNISHMENT, 1-8.

Using the figure of a luxuriant vine, the prophet describes Israel’s external prosperity; it increased steadily, but instead of bringing forth good grapes it brought forth bitter grapes (Isaiah 5:1-7; Psalm 80:8ff.). The greater the prosperity the more flagrant the moral and religious corruption (1, 2). Therefore altars, idols, and pillars shall be broken down, the calves of Samaria shall be carried into Assyria, priests and people shall be in terror and shall mourn (2-6); even the king shall be cut off (7). The high places shall be destroyed, thorns and thistles shall grow over them, and in terror the people shall cry for the mountains and hills to fall upon them (8).

V. 5. Because of the calves-Because they had sinned by these calves, therefore did this fear seize them. The people-They who dwelt at Beth-aven. That rejoiced on it-These priests formerly were fed, clothed, and enriched by this idol, this made them right glad. The glory thereof-All its credit is vanished. Is departed-The Assyrians have either broken it, or carried it in derision into Assyria.

Verse 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.

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

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 wlygy yagilu, “they shall rejoice;” learned men propose wlyly 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.

Verse 5. The inhabitants of Samaria — That is, the kingdom of Israel; shall fear — “Be in a consternation.” — Horsley. Because of the calves of Beth-aven — The Jewish writers have a tradition, that the golden calf at Dan was taken away by Tiglath-pileser, when he subdued Galilee, 2 Kings 15:29; and the other at Beth-el, (here called Beth-aven: see note on chap. 4:15,) by order of Shalmaneser, of which probably this is a prophecy. For the people thereof shall mourn over it — Hebrew, wyl[ lba, shall grieve for him; and the priests thereof that rejoiced in it — Being fed, clothed, and enriched by it, shall now sorrow over it; for the glory thereof — The riches of its temple; because it is departed — The Assyrians either broke it, or carried it away into Assyria. Both priests and people shall mourn and be distressed when they see it disgraced.

Ver. 5. They shall fear because of the calves of Beth-aven. The LXX read “calf.” It is likely that the golden calf went as a booty to king Salmanezer, their “Jareb,” for protection. Ephraim shall then be ashamed of the calf that could not protect itself. See on Hosea 4:15.

The people shall mourn, and the priests. µyrmk the kamarim, who have so long boasted of the calf, shall mourn over their desolate altars. Selden, on the gods of Syria, calls this a name of contempt. It occurs but three times. 2 Kings 23:5, and Zephaniah 1:4. The root refers, not to the blackness of their dress, much smoked with great fires, but to the cries and shouts made at their worship.

5. The judgment will produce consternation. Will the “calves” be able to help? No! Instead, the people will have the greatest concern for them. This is certainly an ironical situation. Calves — LXX. and Peshitto have the singular, calf, which is favored by his, that is, the calf’s, people and priest. If the plural is correct it would indicate that more than one calf (1 Kings 12:29) was worshiped there. Beth-aven — Beth-el (Hosea 4:15). Mourn — Because of the impending doom. Priests — Hebrews Chemarim. Not the common Old Testament term for priests. In Syriac and Aramaic it is the ordinary term for priests; in the Old Testament it seems to be confined to the priests ministering at the high places and in connection with the calf worship, which Hosea considers a counterfeit Jehovah worship; it is therefore a term of contempt (Zephaniah 1:4; 2 Kings 23:5). The English translation carries “shall mourn” over to the next clause as the predicate of the subject priests; but the Hebrew, contrary to the English translation, seems to connect “rejoiced” with priests, so as to read, “and the priests thereof shall rejoice for it, for the glory thereof, because it is departed from it.” The thought of rejoicing is out of place here; we expect a verb similar to mourn. Some commentators, though admitting that elsewhere the verb is used to express joyful emotions, think that here it is used in the sense of running about distracted with grief. The change of one consonant produces a verb to writhe, to tremble, and a verb of such or similar meaning is expected here. For the glory — Defines more clearly for it; the glory of the calf consists of its prestige, its influence, and not only of the “costly apparatus of its worship.” Its prestige vanishes when it proves itself unable to assist its worshipers, or even to protect itself.

V. 6. It-The golden calf.

Verse 6. A present to King Jareb] See on Hosea 5:13. 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.

Verses 6-8. It — The golden calf; shall be carried into Assyria — It was the custom of the eastern people, and also of the Romans, to carry away the gods of the conquered countries. For a present to King Jareb — See note on Hosea 5:13. The king of Assyria is meant, whose dependant and tributary the king of Israel now was. Ephraim shall receive shame — They shall be ashamed to find that the idol in which they trusted could not defend them or itself from being disgraced and taken away. Bishop Horsley’s version here is, Ephraim shall be overtaken in sound sleep, namely, in a dream of security, when nothing will be less in his thoughts than danger; and Israel shall be disgraced by his own politics; that is, the politics of the treaties of alliance, mentioned verse 4. An impolitic alliance with the king of Egypt was the immediate occasion of Shalmaneser’s rupture with Hoshea, which ended in the captivity of the ten tribes. As for Samaria, her king is cut off — Or, more literally, according to the Hebrew, Samaria is cut off, (or destroyed,) with her king; or, by a small alteration of the pointing, Her king is as the foam upon the water — Namely, as a bubble, which no sooner swells than it bursts: as if he had said, Many of her kings have rapidly passed away by assassination: and Hoshea shall soon be cut off by the king of Assyria. The high places also — The temples and altars dedicated to idolatrous worship, and usually placed on hills and mountains; of Aven — Or, Beth-aven; the sin of Israel — That is, the temples and altars, in and by which Israel has so greatly sinned, shall be destroyed, shall be entirely demolished; so that the thorn and the thistle shall come upon their altars — That is, their altar shall become such heaps of ruins, and the places around them be made so desolate, that thorns and thistles shall overrun and cover them. And they shall say to the mountains, Cover us — These words express the confusion and despair to which the Israelites should be reduced by the destruction of their country. Our Lord has made use of the same words, to denote the extremity of the Jews in the last siege of Jerusalem; and St. John, in the Revelation, to set forth the terror of the wicked in the day of judgment. They express also the great consternation of the wicked when any of God’s singular judgments overtake them, whose guilt prompts them to endeavour to hide themselves, and they even run into the darkest caves and holes of rocks to secure themselves.

6. The calf itself will be carried to Assyria for a present — Not a present to secure help (Hosea 7:11; 12:1), though LXX. reads, “they shall carry it”; but after the conquest it is to be carried off as a part of the booty, which will be an additional proof of its helplessness. King Jareb — See on Hosea 5:13. Shall receive shame,… shall be ashamed — Not so much, they will have a sense of remorse and shame, but, they will be put to shame or confusion (Isaiah 1:29). Of — Or, through. His own counsel — Counsel is the ability to find ways and means and to adapt them to proper ends (compare Isaiah 11:2). The establishment of the calf worship was thought to be a master stroke (1 Kings 12:26ff.); it is that very policy that will prove Israel’s undoing.

V. 7. Is cut off-Shortly will be cut off: this prophecy probably was delivered when Samaria was besieged.

Verse 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 Hosea 7:7.

Verses 6-8. It — The golden calf; shall be carried into Assyria — It was the custom of the eastern people, and also of the Romans, to carry away the gods of the conquered countries. For a present to King Jareb — See note on Hosea 5:13. The king of Assyria is meant, whose dependant and tributary the king of Israel now was. Ephraim shall receive shame — They shall be ashamed to find that the idol in which they trusted could not defend them or itself from being disgraced and taken away. Bishop Horsley’s version here is, Ephraim shall be overtaken in sound sleep, namely, in a dream of security, when nothing will be less in his thoughts than danger; and Israel shall be disgraced by his own politics; that is, the politics of the treaties of alliance, mentioned verse 4. An impolitic alliance with the king of Egypt was the immediate occasion of Shalmaneser’s rupture with Hoshea, which ended in the captivity of the ten tribes. As for Samaria, her king is cut off — Or, more literally, according to the Hebrew, Samaria is cut off, (or destroyed,) with her king; or, by a small alteration of the pointing, Her king is as the foam upon the water — Namely, as a bubble, which no sooner swells than it bursts: as if he had said, Many of her kings have rapidly passed away by assassination: and Hoshea shall soon be cut off by the king of Assyria. The high places also — The temples and altars dedicated to idolatrous worship, and usually placed on hills and mountains; of Aven — Or, Beth-aven; the sin of Israel — That is, the temples and altars, in and by which Israel has so greatly sinned, shall be destroyed, shall be entirely demolished; so that the thorn and the thistle shall come upon their altars — That is, their altar shall become such heaps of ruins, and the places around them be made so desolate, that thorns and thistles shall overrun and cover them. And they shall say to the mountains, Cover us — These words express the confusion and despair to which the Israelites should be reduced by the destruction of their country. Our Lord has made use of the same words, to denote the extremity of the Jews in the last siege of Jerusalem; and St. John, in the Revelation, to set forth the terror of the wicked in the day of judgment. They express also the great consternation of the wicked when any of God’s singular judgments overtake them, whose guilt prompts them to endeavour to hide themselves, and they even run into the darkest caves and holes of rocks to secure themselves.

Verse 7 should be translated, “Samaria is destroyed, her king is like foam upon the water.” The tenses are prophetic perfects, equivalent to shall be, for the destruction is still future (verses 6, 8). The judgment will reach its climax in the fall of Samaria. It did so when about fifteen years later the city was taken by Sargon of Assyria, in 722-721. Her king — The ruling monarch, not the idol god (Amos 5:26). As the foam — So Targum, Vulgate, and a few modern commentators. The meaning of the Hebrew word is uncertain: Probably, like a chip, which is tossed about and, irresistibly carried hither and thither by the stream, finally vanishes forever.

V. 8. The high places-The temples and altars of Baal. Of Aven-Or Beth-aven. They shall say-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.

Verse 8. The high-places] Idol temples.

Of Aven] Beth-aven.

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, Luke 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 Revelation 6:16; and Isaiah 2:19 wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see Clarke’s note on “Isaiah 2:19”.” —Newcome.

Verses 6-8. It — The golden calf; shall be carried into Assyria — It was the custom of the eastern people, and also of the Romans, to carry away the gods of the conquered countries. For a present to King Jareb — See note on Hosea 5:13. The king of Assyria is meant, whose dependant and tributary the king of Israel now was. Ephraim shall receive shame — They shall be ashamed to find that the idol in which they trusted could not defend them or itself from being disgraced and taken away. Bishop Horsley’s version here is, Ephraim shall be overtaken in sound sleep, namely, in a dream of security, when nothing will be less in his thoughts than danger; and Israel shall be disgraced by his own politics; that is, the politics of the treaties of alliance, mentioned verse 4. An impolitic alliance with the king of Egypt was the immediate occasion of Shalmaneser’s rupture with Hoshea, which ended in the captivity of the ten tribes. As for Samaria, her king is cut off — Or, more literally, according to the Hebrew, Samaria is cut off, (or destroyed,) with her king; or, by a small alteration of the pointing, Her king is as the foam upon the water — Namely, as a bubble, which no sooner swells than it bursts: as if he had said, Many of her kings have rapidly passed away by assassination: and Hoshea shall soon be cut off by the king of Assyria. The high places also — The temples and altars dedicated to idolatrous worship, and usually placed on hills and mountains; of Aven — Or, Beth-aven; the sin of Israel — That is, the temples and altars, in and by which Israel has so greatly sinned, shall be destroyed, shall be entirely demolished; so that the thorn and the thistle shall come upon their altars — That is, their altar shall become such heaps of ruins, and the places around them be made so desolate, that thorns and thistles shall overrun and cover them. And they shall say to the mountains, Cover us — These words express the confusion and despair to which the Israelites should be reduced by the destruction of their country. Our Lord has made use of the same words, to denote the extremity of the Jews in the last siege of Jerusalem; and St. John, in the Revelation, to set forth the terror of the wicked in the day of judgment. They express also the great consternation of the wicked when any of God’s singular judgments overtake them, whose guilt prompts them to endeavour to hide themselves, and they even run into the darkest caves and holes of rocks to secure themselves.

Verse 8 in a sense continues verse 6; the calf is to be carried away and the very place where it has stood is to be smitten by Jehovah. To prevent the apparent interruption of the thought and to preserve the climax Harper places 8a immediately after verse 6. High places — See on Hosea 4:13. Aven — Beth-aven (verse 5). Sin — They were the embodiment of Israel’s sin (compare Hosea 4:12ff.). The sanctuary, the altar, everything will vanish so completely that thorns and thistles will be allowed to grow undisturbed upon the ancient site (Hosea 9:6). When the king has been swept away, the capital destroyed, the idols carried away, the sanctuary leveled to the ground, when all this has come to pass the people that are left behind will in their despair cry out for swift death and destruction; they will call for the mountains to cover them that they may be compelled no longer to endure the terrible judgments of Jehovah (compare Luke 23:30; Revelation 6:16).

ISRAEL’S HISTORY — ONE CONTINUOUS CRIME; ISRAEL’S DESTINY — DEATH AND DESTRUCTION, 9-15.

With verse 9 the prophet begins a new presentation of Israel’s guilt. In the very beginning a great crime darkened their history (9); from that time on they have resisted every effort to lead them into a higher and purer life; hence death and destruction await them (9-11). The announcement of judgment is interrupted by an exhortation to repentance (12), which immediately changes again into a threat (13-15). 9. From the days of Gibeah — The reference is to the outrage in Gibeah described in Judges 19-21 (compare 9:9). Beth-baal-peor (9:10) marked the beginning of religious corruption; Gibeah was the scene of the first outbreak of deep moral corruption. Since then conditions had not changed materially. This interpretation is preferable to that implied in the marginal reading, “thou hast sinned more than in the days of Gibeah.” The latter part of verse 9 is open to various interpretations. For the second clause, there they stood, the margin offers a more satisfactory translation “there have they continued.” For this meaning of the verb compare Jeremiah 32:14; Isaiah 47:12. There — In Gibeah, or, rather, in the criminal conduct of Gibeah. The battle — In which judgment was executed upon the guilty tribe (Judges 20:1ff.). If 9b is rendered a declaratory sentence the verb must be reproduced by a past tense, “did not overtake them.” If so, the thought is that, while the criminals of Gibeah received their reward, just punishment has not yet been visited upon Israel. But, verse 10 continues, the judgment cannot be withheld forever. 9b may be translated also as a question: “Shall not the battle… overtake them?” that is, can these people, persisting in vice, believe that they will escape retribution? Verse 10 supplies the answer: It is in my desire — Better, R.V., “When it is my desire.” Jehovah does not overlook the crimes; when the proper moment arrives he will execute judgment.

The verses following show that the time of vengeance has arrived. The punishment will take the form of hostile invasions by Assyria (verse 6), by Egypt (Hosea 9:6). When they shall bind themselves in their two furrows — In the rendering of the last word the translators have followed the Targum. The Hebrew is uncertain; LXX. and Vulgate translate “iniquities”; so R.V., “when they are bound to their two transgressions.” The two transgressions are not the two calves at Beth-el and Dan, but the twofold sin indicated in Hosea 8:4: the setting up of kings contrary to the divine will, and the religious apostasy expressing itself in reliance upon foreign nations and in the worship of the Baals. When they are bound is of uncertain meaning. Some interpret it as a causal clause — because they are bound, inseparably devoted, to their transgressions; others, as a temporal clause — when they are bound, or, when I bind them, in punishment for their transgressions. LXX. and Peshitto render “chastise,” which favors the second interpretation; and this is to be preferred unless the text is changed. By the alteration of one consonant the whole clause may be made to read, “In order to bind (chastise) them for their two transgressions.”

V. 9. They-Probably the six hundred men who fled to the rock Rimmon. Overtake them-That fatal battle did not reach them; but now Israel shall be more severely punished.

Verse 9. Thou hast sinned from the days of Gibeah] This is another reference to the horrible rape and murder of the Levite’s wife, Judges 19:13, 14.

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.

Verse 9. O Israel, thou hast sinned from the days of Gibeah — This is not the first of thy sinning, O Israel, for long ago there was the greatest corruption of manners, and the most flagrant wickedness in Gibeah; and thou hast continued to be wicked ever since that time: see Judges 19. Some render the words, Thou hast sinned more than in the days of Gibeah. Thou hast been guilty of more atrocious crimes than that committed in that place. There — That is, upon that occasion, namely, the quarrel with the tribe of Benjamin, on account of the outrage of the men of Gibeah. They stood — Israel stood there in array, prepared for the attack. This relates to the war which the rest of the Israelites made against the Benjamites, because they would not deliver up the men of Gibeah, who had so shamefully and cruelly abused the Levite’s concubine: see Judges 20. The battle in Gibeah, &c., did not overtake them — By them here is meant not the children of iniquity, but the Israelites who warred against the Benjamites, because they would not deliver up these sinners; and the sense of the expression, the battle did not overtake them, is, that they were not overcome in this their attempt to inflict a just punishment on the perpetrators of a flagrant iniquity; for, though they were overcome in two battles, yet at last they gained an entire victory, and cut off all the Benjamites but six hundred: see notes on Judges 20.

Ver. 9. Oh Israel, thou hast sinned from the days of Gibeah, being as obstinate in their adherence to the calves, as the Benjamites who perished in protecting a few profligate young men. Judges 19. 20. This is repeated from chap. 9:9.

V. 10. The people-The Assyrians. For their two transgressions-Perhaps, their revolt from David’s house, and their idolatry.

Verse 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, Jeremiah 11:13: “My people have committed two evils.”—1. They have forsaken me. 2. They have joined themselves to idols.

Verse 10. It is my desire that I should chastise them — Then I protected and gave them success, but now it is my desire that they should suffer due punishment; and I will bring punishment upon them. And the people shall be gathered against them — Either the Assyrians, whose alliance they formerly sought after; or those people whose idolatry they had complied with. When they shall bind themselves in their two furrows — The LXX. give a much plainer and easier sense of the words, who follow the marginal reading of the Hebrew, and render it, When I shall chastise them for their two iniquities; namely, the calves of Dan and Beth-el. Bishop Horsley, however, understands the passage in a sense somewhat similar to that given in our translation. His version of it is, When they are tethered down to their two furrows, which he explains as follows: “When they are tied to their two faults; that is, when they are reduced to a situation of such difficulty and danger, as to have no hope of deliverance by any measures of human policy, in which alone they place their confidence, but by choosing one or other of two alliances, the Egyptian or the Assyrian; in the forming of either of which they are criminal, having been repeatedly warned against all foreign alliances.”

V. 11. Taught-Used to, and so skilled in. Passed over-I laid some lighter yoke upon her, brought some gentle afflictions upon that people to tame them, but this hath not prevailed. Ride-I will ride on Ephraim and tame him. Shall plow-Judah tho’ less sinful hath been used to harder labour; hath plowed when Ephraim hath reaped. Break his clods-The same in another proverbial speech, their work at present is harder, but there is an harvest follows. Tho’ they sow in tears when going to Babylon, they shall reap in joy at their return.

Verse 11. Ephraim is as a heifer that is taught] One thoroughly broken in to the yoke.

And loveth to tread out] Goes peaceably in the yoke; and is pleased because, not being nuzzled, she eats of the corn.

I passed over upon her fair neck] I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.

Judah shall plough] That the furrows may receive it.

Jacob shall break his clods.] Harrow—that the seed may be covered with the mould.

Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, “Judah and Jacob shall plough for themselves,” means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him.—Dodd.

Verse 11. Ephraim is a heifer that is taught — Or, that is teachable; and loveth to tread out the corn — In opposition to ploughing; that is, loves the booty not gained by its own labour; or to tread out, and freely eat of the corn which is not its own. The mouth of the ox which trod out the corn was not muzzled. But I passed over — Or caused a yoke to pass over; her fair neck — Laid a light yoke upon her. Ephraim being here compared to a heifer, every thing that is said about him is therefore expressed in the same way as if a heifer were really spoken of. The meaning, laying aside the figurative expression, is, that God imposed a law upon Ephraim, or the Israelites, to direct and govern them. Will make Ephraim to ride — It seems this should rather be rendered, I will ride upon Ephraim, that is, I will be his ruler or director: those who had the management of oxen or heifers in those countries, used often to ride upon them. Thus Bishop Horsley: “This and the following clause give the image of a husbandman mounting his bullock to direct it over the corn.” Judah shall plough, and Jacob shall break his clods — By Jacob here is meant Israel, or the ten tribes, as separated from the two tribes of Judah and Benjamin; and the clause seems to signify that the kingdom of Judah should be superior to that of Israel. Or, the general sense of the verse may be, that the descendants of Jacob should be employed in servile offices by their enemies. Bishop Horsley interprets this difficult passage differently, thus: “The first three clauses of this verse express what had been done for the instruction of Ephraim by the Mosaic institution. The last two predict the final conversion of the Ephraimites, with the rest of the people, and their restoration to a condition of national splendour and prosperity. As if he had said, Notwithstanding the judgments that are to fall upon Ephraim, he was long under the training of my holy law; and the effect of that early discipline shall not be ultimately lost. I will, in the end, bring Ephraim to obedience. Judah shall be diligent in the works I prepare for him; and the whole race of Jacob shall take part in the same labours of the spiritual field, with profit and advantage to themselves.”

Ver. 11. Ephraim—loveth to tread out the corn; loves to plunder the harvests of Judah, rather than plow for herself. But soon the yoke of Assyria shall pass on this fair heifer, and Judah and Jacob shall plow in peace.

Verse 11 contains a new figurative description of the punishment to be meted out. Now Ephraim is in peace and prosperity, but soon suffering and distress will overtake him. Taught — Broken in to work. Loveth to tread out the corn — A pleasant and easy task, especially since the animals were allowed to eat freely of the grain (Deuteronomy 25:4). Some consider taught inappropriate here, because, they say, the breaking in to do heavy work is a part of the punishment; for this reason they either omit it, and read, “And Ephraim is a heifer that loveth to tread out the grain” — but he will not be permitted to do this delightful work much longer — or they add not; “a heifer that is not taught.” All he has done thus far is to tread out the grain, but in the future he will be subjected to severer treatment. But I passed over upon her fair neck — It is a disputed question whether this clause continues the description of the kind treatment — I have spared the beauty of her neck — that is, thus far the heifer has not been compelled to do any hard work; the rest of the verse would call attention to the change of treatment about to take place; or whether with it begins the threat: I placed the yoke upon her fair neck. If this interpretation, which seems preferable because it restores the parallelism, is accepted, the tense is to be understood as a prophetic perfect. The Hebrew permits either interpretation. Make Ephraim to ride — R.V., “set a rider on Ephraim.” An even more probable rendering is, “I will make Ephraim to draw,” that is, the plow or the cart. North and south alike will share in the punishment. Instead of treading out the grain they will be compelled to do the hard work of plowing and harrowing. Since nowhere in this connection is there any reference to Judah, it is probable that in the last part of verse 11 Israel should be read instead of Judah.

V. 12. Reap-And ye shall reap in mercy. Fallow ground-Your hearts are as ground over-run with weeds, which need to be plowed and broken up, that good seed may be sowed in them. And rain-Plentifully pour out the fruits of his goodness and mercy.

Verse 12. Sow to yourselves in righteousness] Let the seed you sow be of the best kind, and in just measure.

Reap in mercy] By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest.

Break up your fallow ground] Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow.

For it is time to seek the Lord] 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.

Rain righteousness upon you.] God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labour. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, &c.

Verse 12. Sow to yourselves in righteousness. — Exercise yourselves in the works of righteousness and holiness, in the performance of all duties due both to God and man. Reap in mercy — And then God, of his grace and mercy, will, in due time, bestow an abundant reward upon you. Break up your fallow ground — Your hearts are as ground overrun with weeds, which have need to be ploughed and broken up by conviction, humiliation, and godly sorrow for sin, that good seed may be sown in them. For it is time — High time, if you mean to do it at all, and a fit season for it, 2 Corinthians 6:2, now that troubles are near; to seek the Lord — To seek reconciliation and peace with him, to seek his favour, and a conformity to his will. Seek him, with earnest desire and persevering diligence, in the use of all the means which he hath appointed. Till he come and rain righteousness upon you — That is, pour down his grace and blessings upon you, according to what he has promised.

Ver. 12. Break up your fallow ground. Hebrews ryn nir, new or fresh land, old leigh, the strays of the fallow deer; land of fallow colour, as implied in the German brackaker, from bracken or fern; land which has long lain unplowed. The Italian etymon is the same; tetra non semirata gia due anni.

12. Momentarily the tone of the prophet changes to one of exhortation. If Israel would only turn and seek Jehovah the judgment might yet be averted. For such turning the prophet pleads. But he seems to recognize the uselessness of the appeal, for in verses 13ff. he reiterates the threats of 9-11. The figures are borrowed again from agricultural pursuits. Sow… in righteousness — Let your conduct be governed by righteousness, by such attitude toward God and man as is proper in view of the covenant relation between Jehovah and Israel. Reap in mercy [“according to kindness”] — Let the effects of your life be such as are in accord with loving-kindness (see on Hosea 2:19). LXX., “reap the fruit of kindness.” Break up your fallow ground — The transformation is to be thorough. “Husbandmen in the East are indolent and sometimes sow among thorns (Jeremiah 4:3; Matthew 13:7). The Israelites are warned against committing this fault in their spiritual husbandry.” The three clauses “sow… reap… break up” should be interpreted as containing three distinct exhortations. It is time — The door of mercy is still open, the judgment may yet be averted. Seek Jehovah — See on Amos 5:4. Till he come and rain righteousness upon you — This translation is to be preferred over the one suggested in the margin, “teach you righteousness” (see on Joel 2:23). Till he come is to be understood as a final clause, “in order that he may come.” Rain is a picture of abundance, and the entire clause may be paraphrased, “in order that Jehovah may manifest his righteousness toward you in abundant measure.” Jehovah’s righteousness, like Israel’s righteousness, is the attitude which is proper in view of the covenant relation between Israel and Jehovah. As such it may manifest itself either in judgment or in mercy. If Israel will follow the prophetic exhortation it will manifest itself in the merciful withholding of judgment. LXX. reads, “in order that (until) the fruit of righteousness (prosperity) may come to you.” Fruit of lies in verse 13 is in favor of the LXX. reading. 13a contrasts their past conduct and experiences with the conduct demanded in verse 12. Plowed wickedness — Plowed is equivalent to sowed (verse 12); they formed wicked plans (Job 4:8). Reaped iniquity — The fruits of their lives have been iniquity, not loving-kindness. Fruit of lies — Or, of faithlessness, that is, to Jehovah (Hosea 11:12). They were compelled to endure disaster and calamity. The tenses in this verse are not prophetic perfects; they describe past experiences. With 13b begins the reiteration of the threat, 13b being the protasis, verse 14 the apodosis. The transition from one clause to the other is somewhat abrupt, but the reference in 13a to the policy of “lies” prepares the way for 13b, which makes it plain wherein consisted the faithlessness: instead of relying upon Jehovah they put their trust in human defenses (Isaiah 7:9). In thy way — Thy policy. LXX. (except B) and Vulgate read, “thy chariots” (compare Hosea 14:3; Isaiah 2:7), which is favored by the context. Mighty men — The army. Therefore — Because of the lack of confidence in Jehovah (Isaiah 7:9). Tumult — Of war (Isaiah 17:12; Amos 2:2). Among — Better, R.V. margin, “against.” Thy people — Hebrew, “thy peoples”; the tribes of which the nation is composed (Deuteronomy 33:3). The emendation “against thy cities” is not needed. The destruction to be wrought is compared with that of Beth-arbel by Shalman — Both of these proper names have been and are still subjects of much discussion. Shalman has been identified with (1) Shalmaneser III of Assyria, who “made an expedition to the Lebanon in 775 and to Damascus in 773-772” (Harper) (for similar abbreviations compare Jeremiah 22:24, 28; 24:1, with 2 Kings 24:6); (2) Shalmaneser IV of Assyria (727-722 B.C.), who undertook an expedition against Israel in 725; (3) Sala-manu, a king of Moab, a contemporary of Hosea, who paid tribute to Tiglath-pileser III of Assyria; (4) Shalmah, a north Arabian tribe, which invaded the Negeb; (5) the Zalmunna of Judges 8:6. Arbela has been identified with (1) Arbela, near Pella, east of the Jordan; (2) Arbela on the Tigris, near Nineveh; (3) Arbela in the territory of Naphtali, in Upper Galilee (1 Mac. 9:2). The words which in Hebrew stand together have also been taken as the name of a city Shalman-beth-arbela. (For similar formations see 2 Samuel 20:14, 15; Numbers 33:46.) Thus far no entirely satisfactory solution of the question has been found. From the reference it would seem that the event in question was well known and therefore probably one of recent date and of considerable importance; but our present historical knowledge does not enable us to connect any of the persons named with the destruction of any of the localities suggested. The campaign of 775 is said to have been against the “country of Erini,” the country of the cedar trees; that of 773-772 was undertaken probably by the successor of Shalmaneser III, Ashur-dan III. If it is Shalmaneser IV the passage must be a later addition, since Hosea’s activity ended before this king ascended the throne. The ancient versions offer no solution; they also seem to have been in the dark. The mother was dashed in pieces — A circumstantial clause to be connected with the preceding, “when the mother was dashed in pieces” (Hosea 13:16; compare 2 Kings 8:12; Amos 1:13; Psalm 137:8, 9).

In verse 15 Jehovah addresses the Israelites directly, announcing that a similar fate is awaiting them on account of their great wickedness. The construction of the first sentence is uncertain. So shall Beth-el do — Beth-el as the center of idolatrous worship is to bring about the downfall of Israel. This translation is a little awkward. Others have interpreted Bethel as an accusative of place, “at Beth-el,” while they have supplied the subject of the verb, either Jehovah or Shalman, “So shall he do at Beth-el.” But if Beth-el is not the subject it is better taken as a vocative: “So shall he do unto thee, O Beth-el.” Beth-el, the religious center, stands for the whole country or nation, just as sometimes the capital, Samaria, is used in the place of Israel. LXX. presents a more satisfactory reading, “Thus I will do unto you, O house of Israel.” Your great wickedness — Literally, the wickedness of your wickedness (compare Song of Songs — the song par excellence: holy of holies — the most holy) In a morning — R.V., “at daybreak.” The meaning is uncertain. Some see in the phrase the thought that at daybreak it will be discovered that during the night the king has been slain; others, that he will be cut off in the early morning hours — the king’s death is the first event of the day (Psalm 90:14); still others, “as suddenly as comes the dawn after a night of slumber.” Keil understands it as the dawn of prosperity; just as prosperity begins to dawn the king will perish. The expression remains peculiar. A change of one consonant would give “in the storm,” that is, of battle. King of Israel — Not one particular king, but the institution of the monarchy.

V. 13. Ye have plowed-You, O Israelites. Ye have reaped-Ye have lived in wickedness, and propagated it, and ye have met with a recompense worthy of your labour. Eaten-Fed yourselves with vain hopes. In thy way-Their way was their idolatry. Mighty men-The next lie on which they lived was the wisdom and valour of their great men.

Verse 13. Ye have ploughed wickedness] Ye have laboured sinfully. Ye have reaped iniquity] The punishment due to your iniquity. Ye have eaten the fruit of lies] Your false worship and your false gods have brought you into captivity and misery.

Because thou didst trust in thy way] Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you.

Verses 13-15. Ye have ploughed wickedness — Instead of working righteousness, (verse 12,) you have taken a great deal of pains in the service of sin, to compass your wicked designs. Ye have reaped iniquity — Ye have, in return, received the fruit of iniquity, namely, punishment, or calamity. Ye have eaten the fruit of lies — Fed yourselves with vain hopes, which have deceived and will deceive you. Or, you have trusted to that which has been only specious, not really satisfying or profitable. Because thou didst trust in thy way — Thy own carnal projects and sinful contrivances, particularly the idolatry at Dan and Beth-el. In the multitude of thy mighty men — The next lie, or false ground of their confidence, was the wisdom and valour of their great men. Therefore shall a tumult arise — A terrible outcry, as of men affrighted at the news of the enemies’ approach. And all thy fortresses shall be spoiled, &c. — This seems to be a prophecy of the taking of Samaria by Shalmaneser, which put a final period to the kingdom of Israel, 2 Kings 17:6. It held out a siege of three years, which probably provoked Shalmaneser to treat it with the severity which he used, when he made himself master of it. The only difficulty in this verse is, what place or person is alluded to by the words, as Shalman spoiled Beth-arbel in the day of battle. It is supposed that by Shalman is meant Shalmaneser; and that Beth-arbel was a place in Armenia which he took and spoiled, putting the inhabitants to the sword without any distinction either of age or sex. But it cannot be said with certainty, that this supposition is founded on fact. Some other conquest, by some other person, might possibly be meant. But it is not material to know this. It was some place which had been treated with great severity by the conqueror, and such treatment the prophet denounces Samaria should meet with. It is worthy of remark, however, that the Vulgate, St. Jerome, and the LXX. (see the Alexandrine MS.) suppose that the history alluded to is Gideon’s destruction of Zalmunna. So shall Beth-el do unto you — “This is the fruit of your worshipping the golden calves at Beth-el and Dan. As it happened to the city above mentioned, so shall it happen to you, because of your iniquities.” In a morning — That is, suddenly, quickly, and unexpectedly; or after a night of adversity, when they thought the morning of prosperity was come; shall the king of Israel be cut off — And the whole state and government of Israel be put an end to along with him. This seems to be spoken of Hoshea, the last king of Israel, who, in the sixth year of his reign, was shut up in prison by the king of Assyria, who, in three years more, made himself master of the whole kingdom of Israel, and carried the inhabitants of it into captivity. The Vulgate, (which, with the LXX. and the Syriac, carries this clause to the next chapter,) instead of rjvb, in the morning, seems to have read rjvk, as the morning, rendering the clause, sicut mane transit, pertransit rex Israel: “As the morning passes away, so passes away the king of Israel.” This reading Bishop Horsley adopts, and translates to nearly the same sense, thus: As the morning is brought to nothing, to nothing shall the king of Israel be brought: observing, “The sudden and total destruction of the monarchy of the ten tribes is compared to the sudden and total extinction of the beauties of the dawn in the sky, by the instantaneous diffusion of the solar light: by which the ruddy streaks in the east, the glow of orange-coloured light upon the horizon, are at once obliterated, absorbed, and lost in the colourless light of day. The change is sudden even in these climates; it must be more sudden in the tropical; and in all it is one of the most complete that nature presents.”

V. 14. As Shalman-Probably Salmaneser. Beth-arbel-It was a city of Assyria, and gave name to a country or region in part of Assyria.

Verse 14. Shall a tumult arise] The enemy shall soon fall upon thy people, and take all thy fortified places.

As Shalman spoiled Beth-arbel] Some think that this refers to Jerubbaal, or Gideon’s victory over Zalmunna, general of the Midianites; see Judges 7:1-8:21. Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities. The mother was dashed in pieces upon her children.] But when, where, how, and by whom, still remain unknown. Conjecture in such a case must be useless.

Verses 13-15. Ye have ploughed wickedness — Instead of working righteousness, (verse 12,) you have taken a great deal of pains in the service of sin, to compass your wicked designs. Ye have reaped iniquity — Ye have, in return, received the fruit of iniquity, namely, punishment, or calamity. Ye have eaten the fruit of lies — Fed yourselves with vain hopes, which have deceived and will deceive you. Or, you have trusted to that which has been only specious, not really satisfying or profitable. Because thou didst trust in thy way — Thy own carnal projects and sinful contrivances, particularly the idolatry at Dan and Beth-el. In the multitude of thy mighty men — The next lie, or false ground of their confidence, was the wisdom and valour of their great men. Therefore shall a tumult arise — A terrible outcry, as of men affrighted at the news of the enemies’ approach. And all thy fortresses shall be spoiled, &c. — This seems to be a prophecy of the taking of Samaria by Shalmaneser, which put a final period to the kingdom of Israel, 2 Kings 17:6. It held out a siege of three years, which probably provoked Shalmaneser to treat it with the severity which he used, when he made himself master of it. The only difficulty in this verse is, what place or person is alluded to by the words, as Shalman spoiled Beth-arbel in the day of battle. It is supposed that by Shalman is meant Shalmaneser; and that Beth-arbel was a place in Armenia which he took and spoiled, putting the inhabitants to the sword without any distinction either of age or sex. But it cannot be said with certainty, that this supposition is founded on fact. Some other conquest, by some other person, might possibly be meant. But it is not material to know this. It was some place which had been treated with great severity by the conqueror, and such treatment the prophet denounces Samaria should meet with. It is worthy of remark, however, that the Vulgate, St. Jerome, and the LXX. (see the Alexandrine MS.) suppose that the history alluded to is Gideon’s destruction of Zalmunna. So shall Beth-el do unto you — “This is the fruit of your worshipping the golden calves at Beth-el and Dan. As it happened to the city above mentioned, so shall it happen to you, because of your iniquities.” In a morning — That is, suddenly, quickly, and unexpectedly; or after a night of adversity, when they thought the morning of prosperity was come; shall the king of Israel be cut off — And the whole state and government of Israel be put an end to along with him. This seems to be spoken of Hoshea, the last king of Israel, who, in the sixth year of his reign, was shut up in prison by the king of Assyria, who, in three years more, made himself master of the whole kingdom of Israel, and carried the inhabitants of it into captivity. The Vulgate, (which, with the LXX. and the Syriac, carries this clause to the next chapter,) instead of rjvb, in the morning, seems to have read rjvk, as the morning, rendering the clause, sicut mane transit, pertransit rex Israel: “As the morning passes away, so passes away the king of Israel.” This reading Bishop Horsley adopts, and translates to nearly the same sense, thus: As the morning is brought to nothing, to nothing shall the king of Israel be brought: observing, “The sudden and total destruction of the monarchy of the ten tribes is compared to the sudden and total extinction of the beauties of the dawn in the sky, by the instantaneous diffusion of the solar light: by which the ruddy streaks in the east, the glow of orange-coloured light upon the horizon, are at once obliterated, absorbed, and lost in the colourless light of day. The change is sudden even in these climates; it must be more sudden in the tropical; and in all it is one of the most complete that nature presents.”

Ver. 14. Shalman spoiled Beth-arbel in the day of battle. The reference is obscure. Shalman may be written for Shalmunna, a king of Midian whom Gideon overthrew, destroying all the inhabitants of Karkor. Judges 8:10. But the name may be Salmanezer, who obtained a victory at Betharbel in Mesopotamia, a city memorable also for the third and total defeat of Darius Codomanus by Alexander the great.

V. 15. Beth-el-The idolatry committed there. Do-Procure all this evil against you. In a morning-Possibly the Assyrians might assault the city towards morning and master it.

Verse 15. So shall Beth-el do unto you] This shall be the consequence of your idolatry.

In a morning shall the king of Israel utterly be cut off.] Suddenly, unexpectedly. Hoshea, the king of Israel, shall be cut off by the Assyrians. There are some allusions to facts in this chapter, which cannot be easily verified, as we have not sufficient acquaintance with the history of those times.

HOSEA

Verses 13-15. Ye have ploughed wickedness — Instead of working righteousness, (verse 12,) you have taken a great deal of pains in the service of sin, to compass your wicked designs. Ye have reaped iniquity — Ye have, in return, received the fruit of iniquity, namely, punishment, or calamity. Ye have eaten the fruit of lies — Fed yourselves with vain hopes, which have deceived and will deceive you. Or, you have trusted to that which has been only specious, not really satisfying or profitable. Because thou didst trust in thy way — Thy own carnal projects and sinful contrivances, particularly the idolatry at Dan and Beth-el. In the multitude of thy mighty men — The next lie, or false ground of their confidence, was the wisdom and valour of their great men. Therefore shall a tumult arise — A terrible outcry, as of men affrighted at the news of the enemies’ approach. And all thy fortresses shall be spoiled, &c. — This seems to be a prophecy of the taking of Samaria by Shalmaneser, which put a final period to the kingdom of Israel, 2 Kings 17:6. It held out a siege of three years, which probably provoked Shalmaneser to treat it with the severity which he used, when he made himself master of it. The only difficulty in this verse is, what place or person is alluded to by the words, as Shalman spoiled Beth-arbel in the day of battle. It is supposed that by Shalman is meant Shalmaneser; and that Beth-arbel was a place in Armenia which he took and spoiled, putting the inhabitants to the sword without any distinction either of age or sex. But it cannot be said with certainty, that this supposition is founded on fact. Some other conquest, by some other person, might possibly be meant. But it is not material to know this. It was some place which had been treated with great severity by the conqueror, and such treatment the prophet denounces Samaria should meet with. It is worthy of remark, however, that the Vulgate, St. Jerome, and the LXX. (see the Alexandrine MS.) suppose that the history alluded to is Gideon’s destruction of Zalmunna. So shall Beth-el do unto you — “This is the fruit of your worshipping the golden calves at Beth-el and Dan. As it happened to the city above mentioned, so shall it happen to you, because of your iniquities.” In a morning — That is, suddenly, quickly, and unexpectedly; or after a night of adversity, when they thought the morning of prosperity was come; shall the king of Israel be cut off — And the whole state and government of Israel be put an end to along with him. This seems to be spoken of Hoshea, the last king of Israel, who, in the sixth year of his reign, was shut up in prison by the king of Assyria, who, in three years more, made himself master of the whole kingdom of Israel, and carried the inhabitants of it into captivity. The Vulgate, (which, with the LXX. and the Syriac, carries this clause to the next chapter,) instead of rjvb, in the morning, seems to have read rjvk, as the morning, rendering the clause, sicut mane transit, pertransit rex Israel: “As the morning passes away, so passes away the king of Israel.” This reading Bishop Horsley adopts, and translates to nearly the same sense, thus: As the morning is brought to nothing, to nothing shall the king of Israel be brought: observing, “The sudden and total destruction of the monarchy of the ten tribes is compared to the sudden and total extinction of the beauties of the dawn in the sky, by the instantaneous diffusion of the solar light: by which the ruddy streaks in the east, the glow of orange-coloured light upon the horizon, are at once obliterated, absorbed, and lost in the colourless light of day. The change is sudden even in these climates; it must be more sudden in the tropical; and in all it is one of the most complete that nature presents.”