Hosea 10 — King James Version

Verse 1

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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 wordבקק,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, thatIsrael is like a robbed vine;for it was stripped of its fruit; and then he adds,He will make fruit for himselfThe verbשוה,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 thatשוא,shuameans 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 himselfSome, 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. But what did happen? According to the abundance of his fruit, he says,he multiplied his altarsHere 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. ThenIsrael, 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; andaccording to the goodness of his land, he has been doing good in statuesNow 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 statuesI 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 verbהימיבו,eithibu;; 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 —

McArther Bible Commentary

Agricultural prosperity had resulted in spiritual corruption (cf. Eze 16:10-19).

Bible Cross References

1 Kings 14:23 Isaiah 5:1 Jeremiah 2:28 Ezekiel 15:1 Ezekiel 15:2 Hosea 3:4 Hosea 4:7 Hosea 8:11 Hosea 12:11 Hosea 13:15

Verse 2

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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

McArther Bible Commentary

Because Israel was no longer uniquely loyal to the Lord, He would destroy their false worship.

Bible Cross References

1 Kings 18:21 Hosea 3:4 Hosea 10:8 Hosea 12:11 Hosea 13:16 Micah 5:13 Zephaniah 1:5

Verse 3

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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.

McArther Bible Commentary

The last five kings of Israel were usurpers. Impotent and unworthy of respect, they were incapable of enforcing the laws of the land.

Bible Cross References

1 Samuel 12:25 Psalm 12:4 Isaiah 5:19 Hosea 3:4

Verse 4

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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 wormwoodSome render the wordכראש,carashas 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.

Bible Cross References

Deuteronomy 31:16 Deuteronomy 31:17 2 Kings 17:3 2 Kings 17:4 Ezekiel 17:13 Hosea 4:2 Amos 5:7 Amos 6:12

Verse 5

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

‘Cry aloud, for your Baal is perhaps asleep,’ (1 Kings 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,camerimwere those new priests called, whom Josiah took away, as it is related in2 Kings 23. 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 afterכמרים, 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 —

McArther Bible Commentary

the calf of Beth Aven. See notes on Hos 4:15; Hos 8:5. Cf. Hos 5:8.

Bible Cross References

1 Kings 12:28 1 Kings 12:29 2 Kings 23:5 Isaiah 46:2 Hosea 4:15 Hosea 5:8 Hosea 8:5 Hosea 8:6 Hosea 9:1 Hosea 9:11 Hosea 13:2 Amos 3:14 Zephaniah 1:4

Verse 6

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

It - The golden calf.

McArther Bible Commentary

King Jareb. See note on Hos 5:13.

Bible Cross References

Isaiah 30:3 Isaiah 46:2 Jeremiah 7:24 Ezekiel 16:28 Hosea 4:7 Hosea 5:13 Hosea 11:5

Verse 7

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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

John Calvin Bible Commentary

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.

Bible Cross References

Hosea 13:11 Hosea 10:8

Verse 8

Matthew Henry's Concise Bible Commentary

The idolatry of Israel.

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.

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

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,orshall 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 IsraelThis 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 altarsIt 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, (Jeremiah 7:4,) but I no longer dwell in that temple:” and Ezekiel saw the glory of the Lord departing elsewhere, (Ezekiel 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;’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 —

McArther Bible Commentary

Aven. See notes on Hos 4:15; Hos 5:8. Cover us! … Fall on us! The captivity would be so severe that the people would pray for the mountains and hills to fall on them, similar to the last days (cf. Luk 23:30; Rev 6:16).

Bible Cross References

Luke 23:30 Revelation 6:16 Genesis 3:8 1 Kings 12:28 1 Kings 13:34 Isaiah 2:19 Isaiah 32:13 Hosea 2:6 Hosea 4:13 Hosea 9:6 Hosea 10:2 Hosea 10:9 Amos 7:9 Nahum 3:11

Verse 9

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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.

McArther Bible Commentary

days of Gibeah. See note on Hos 9:9.

Bible Cross References

Judges 20:43 Hosea 5:8 Hosea 9:9 Hosea 10:8 Hosea 10:10

Verse 10

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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

John Calvin Bible Commentary

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 themBut 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 themBy 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 furrowsBy 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 —

McArther Bible Commentary

two transgressions. Israel would receive a double portion of judgment for her iniquity (cf. Isa 40:2; Jer 16:18).

Bible Cross References

Jeremiah 16:16 Ezekiel 5:13 Hosea 4:9 Hosea 10:9

Verse 11

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

Some read the two words, “taught,” and “loveth,” separately, מלמדה,melamde,andאהבתי,aebti; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. “Ephraim then is like a trained heifer.” But this meaning seems too far fetched: I therefore connect the whole together in one context, and follow what has been more approved,Ephraim is a heifer trained to love,or,that she may love, threshing;that is, Ephraim has been accustomed to love threshing.There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, — that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, — Ephraim is like a heifer,which will not submit her neck to the yoke, but will only, for recreation’s sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough.Since it was so, I have passed over,he says,upon her beautiful neckGod shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. ‘I have passed over upon the goodness of her neck;’ that is, “When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued.” Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, — that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. “Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions.I havethereforepassed over upon the goodness,orthe beauty,of the neckof Ephraim.”But as God effected nothing in mildly chastising Israel, he now subjoins, — I will make him to rideSome render it, “I will ride:” but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, “I will ride,” saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will haveעל,ol, on, to be understood, “I will make to ride on Ephraim,” and they put in another word, “I will make the nations to ride on Ephraim.” But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, — “Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way:I will make him,”he says,“to ride:”that is, “I will take him away, as it were, through the clouds.” The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, (Jeremiah 31:18.) What does God declare? ‘I will make them to ride;’ that is, I will deal with this people according to their disposition. There is a similar passage in Job;where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. ‘God,’ he says, ‘made me to ride,’ (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here, — “Israel is delicate, and, at the same time, I see so much voluptuousness in his nature, that he cannot take the yoke; nothing then remains for him but to ride on the clouds. But what sort of riding will this be? Such as that, when the people shall be carried away into exile; since they cannot rest quietly in the land of Canaan, since they cannot enjoy the blessings of God, they shall ride, that is, they shall quickly be taken away into a far country.” We now then see how God dealt with Israel, when he saw what his disposition required; for he could not be constrained to obedience in his own land; it was then necessary to remove him elsewhere, as it was done.He afterwards subjoins, Judah shall plough, Jacob shall harrow for himself;that is, the remaining portion of the people shall remain in their afflictions. These punishments were indeed grievous, when considered in themselves; but it was far easier and more tolerable for Judah to plough and to harrow among his people, than if he had to ride. Judah then suffered grievous losses, and the Lord chastised him also with afflictions; but this punishment, as I have said, was much less than the other. It was the same as when an ox, drawn out of the stall, is led into the field, and is forced to endure his daily labour; his toil is indeed heavy and grievous; but the ox at least lives after his work, and refreshes himself by his rest during the night. He also undergoes some toil by harrowing, and grows weary; but he returns to the stall; and then his master is not so cruel, but that he grants his ox some indulgence. We hence see the purport of this comparison, thatJudah shall plough,and thatJacob,that is, the remaining part of the people,shall harrow;which means, that the rest of the people shall break the clods, — for to harrow among the Latins is to break the clods — but that the Lord will make Ephraim to ride. This, I doubt not, is the genuine sense of the passage; but I leave to others their own free judgement. It now follows —

McArther Bible Commentary

a trained heifer that loves to thresh grain. This was a far easier work than plowing, since cattle were not bound together under a yoke, but tread on the grain singly and were free to eat some of it, as the law required that they be unmuzzled (Deu 25:4; 1Co 9:9). Since Israel desired to be yoked with false deities and foreign kings, the Lord would really put them in a yoke of exile to Assyria.

Bible Cross References

Jeremiah 28:14 Jeremiah 46:20 Jeremiah 50:11 Hosea 4:16 Micah 4:13

Verse 12

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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.

Bible Cross References

2 Corinthians 9:10 James 3:18 Proverbs 11:18 Isaiah 44:3 Isaiah 45:8 Isaiah 48:18 Jeremiah 4:3 Hosea 6:3 Hosea 12:6 Hosea 14:1

Verse 13

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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.

John Calvin Bible Commentary

‘Seek the Lord while he may be found, call on him while he is nigh: Behold, now is the time of good-pleasure; behold, now is the day of salvation,’ (Isaiah 55:6.)So also in this place, the Prophet testifies that God will be easily entreated, if Israel returned to the right way; but that, if they continued obstinately in their sins, this time would not be perpetual; for the door would be shut, and the people would cry in vain, after having neglected this seasonable invitation, and abused the patience of God. It isthenthe time,he says,for seeking the Lord, until he comeThis last clause is a confirmation of the former; for the Prophet here expressly declares that it would not be useless labour for Israel to begin to seek God — ‘He will come to you.’ He at the same time warns them not to be too hasty in their expectations; for though God may receive us into favour, he does not yet immediately deliver us from all punishments or evils. We must, then, patiently wait until the fruit of reconciliation appears. We hence see that both points are here wisely handled by the Prophet; for he would have Israel to hasten with deep concern, and not to delay long the time of repentance, and also to remain quiet, if God did not immediately show himself propitious, and show tokens of his favour; the Prophet wished, in this case, the people to be patient.And rain righteousness upon you.The wordירה,ire,means indeed “to teach,” and also “to throw;” but as the wordמורה,mure, derived from this verbs as it is well known, means the rain, I could not explain it here otherwise than “he will rain righteousness upon you.” What, indeed, could the teaching of righteousness mean? For the Prophet alludes to the harvest; and the people might say, “Are we sure of provision, if we seek God?” “Certainly,” he says; “he will come — he will come to you, and will rain righteousness, or the fruit of righteousness, upon you.” In short, the Prophet here shows, that whenever God is sought sincerely and from the heart by sinners, he comes forth to meet them, and shows himself kind and merciful. But as he had spoken of ploughing and sowing, the fruit or the harvest was now to be mentioned; that he might therefore hold forth a promise that they who had sown righteousness would not lose their expense and toil, he says, the Lord will rain upon you the fruit of righteousness.Now follows the other verse, which, as I have said, completes the passage, Ye have ploughed ungodliness, iniquity have ye reaped: ye have eaten the fruit of falsehoodThe Prophet shows that the people had in vain been daily admonished, and so kindly and sweetly allured by the Lord; for they had not only slighted wholesome warnings, but had, in their perverse wickedness, abandoned themselves to a contrary course:ye have ploughed,he says,impiety;God has exhorted you to sow righteousness, — what have ye sown? Impiety; and then ye have reaped iniquity. Some think that the punishments which the people had to bear are pointed out here; as though the Prophet had said, “God has returned to you such a produce as was suitable to your sowing; ye are therefore satiated with falsehood — that is, with your own false confidence.” But he seems rather to pursue the same strain of thought, and to say, that they had ploughed impiety — that is, that they had been from the beginning ungodly; and then, that they had reaped iniquity — that is, that they had continued their wickedness to the very harvest, and laid up their fruit as it were in a storehouse, that they might satiate themselves with treachery. The Prophet, I think, speaks in this sense; but let there be a free choice. I only show what seems to me most suitable.For it follows then, For thou hast trusted in thine own way, in the multitude of thy valiant onesHere the Prophet points out the chief spring-head of all sins; for the Israelites, trusting in their own counsels, gave no ear to the word of God: and then, being fortified by their own strength, they dreaded not his judgements, nor fled to his pledged protection to defend them. This pride is not then named here by the Prophet without reason as the chief source of all sins. For when one distrusts his own wisdom, or is afraid, being conscious of his weakness, he can be easily subdued; but when pride possesses man’s minds so that he thinks himself wise, nothing will then prevail with him, neither counsel nor instruction. It is the same when any one greatly extols his own strength, and is inflated with pride, he cannot be made tractable, were he admonished a hundred times. The Prophet then defines here the falsehood, the impiety, and the iniquity of which he had been speaking. For though the people sinned in various ways, the fountain and root was in this lie or falsehood, that they were wont to set up their own strength in opposition to God, and thought themselves so endued with wisdom, that they had no need of teachers. Since, then, the people were so blinded with their own pride, the Prophet shows here that it was this lie with which they had satiated themselves. It follows —

Bible Cross References

Galatians 6:7 Galatians 6:8 Job 4:8 Psalm 33:16 Proverbs 13:2 Proverbs 18:21 Proverbs 22:8 Isaiah 17:11 Hosea 4:2 Hosea 4:8 Hosea 7:3 Hosea 11:12

Verse 14

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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

McArther Bible Commentary

Shalman plundered Beth Arbel. Shalman was probably Shalmaneser V, king of Assyria (727-722 B.C.), who played a role in Israel's demise (cf. 2Ki 17:3-6). Although the location of Beth Arbel is uncertain, the memory of the heinous crimes committed there was vividly etched into their minds.

Bible Cross References

Genesis 32:11 2 Kings 17:3 Isaiah 13:16 Isaiah 17:3 Hosea 10:15 Hosea 13:16 Amos 3:14 Micah 5:11

Verse 15

Matthew Henry's Concise Bible Commentary

They are exhorted to repentance.

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!

John Wesley's Bible Commentary

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.

McArther Bible Commentary

Bethel. See notes on Hos 4:15; Hos 5:8. The chief sanctuary of Israel (cf. Amo 7:13) and a center of idolatry (1Ki 12:25-33; 2Ki 10:29). king. Hoshea, c. 732-722 B.C., was the last king of Israel (cf. 2Ki 17:1-6).

Bible Cross References

Hosea 10:14 Hosea 11:1