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Commentary on Hosea 10 verses 9–15
Here, I. They are put in mind of the sins of their fathers and predecessors, for which God would now reckon with them. It was told them (Hos 9:9) that they had corrupted themselves, as in the days of Gibeah, and here (Hos 10:9), O Israel! thou hast sinned from the days of Gibeah. Not only the wickedness that was committed in that age is revived in this, and reacted, a copy from that original, but the wickedness that was committed in that age has been continued in a constant series and succession through all the intervening ages down to this; so that the measure of iniquity had been long in filling; and still there had been made additions to it. Or, "Thou has sinned more than in the days of Gibeah" (so it may be read); "the sins of this age exceed those of the worst of former ages. The case was bad then, for there they stood; the criminals stood in their own defence, and the tribes of Israel, who undertook to chastise them for their wickedness, were at a stand, when both in the first and in the second battle the malefactors were the victors; and the battle in Gibeah against the children of iniquity did not overtake them till the third engagement, and then did not overtake them all, for 600 made their escape. But thy sin is worse than theirs, and therefore thou canst not expect but that the battle against the children of iniquity should overtake thee, and overcome thee."
II. They have warning given them, fair warning, of the judgments of God that were coming upon them, Hos 10:10. God had hitherto pitied and spared them. Though they had been very provoking, he had a mind to try whether they would be wrought upon by patience and forbearance; but now, "It is in my desire that I should chastise them; it is what I have a purpose of and will take pleasure in." He will rejoice over them to do them hurt, Deu 28:63. Note, Because God does not desire the death and ruin of sinners, therefore he does desire their chastisement. And see what the chastisement it: The people shall be gathered against them, as all the other tribes were against Benjamin in the battle of Gibeah. One of the rabbin thus descants upon it: "Because they receive not chastisement from me by my prophets, who in my name rebuke them, I will chastise them by the hands of the people who shall be gathered against them, when they shall bind themselves in their two furrows," that is, when they shall think to fortify themselves, as it were, within a double entrenchment. or, When I shall bind them for their two transgressions (so the margin reads it), meaning their corporal and spiritual whoredom, which they are so often charged with, or the two calves at Dan and Bethel, or those two great evils mentioned Jer 2:13. Or, When I shall bind them to their two furrows, that is, bring them into servitude to the Assyrians, who shall keep them under the yoke as oxen in the plough, who are bound to the two furrows up the field and down it, and dare not, for fear of the goad, stir a step out of them. The Chaldee says, Those that are gathered against them shall exercise dominion over them, in like manner as a pair of heifers are tied to their two furrows. Thus those that would not be God's freemen shall be their enemies' slaves, and shall be made to know the difference between God's service and the service of the kingdoms of the countries, Ch2 12:8.
III. They are made to know that their unacquaintedness with sufferings and hardships should not excuse them from a very miserable captivity, Hos 10:11. See how nice, and tender, and delicate, Ephraim is; he is as a heifer that is taught to tread out the corn, and loves that work, because, being not allowed to be muzzled, she has liberty to eat at pleasure, and the work itself was dry and easy, and both its own diversion and its own wages. "But," says God, "I have a yoke to put upon her fair neck, fair as it is. I will make Ephraim to ride, that is, I will tame them, or cause them to be ridden by the Assyrians and other conquerors that shall rule them with rigour, as men do the beasts they ride upon (Psa 66:12); and Judah too shall be made to plough, and Jacob to break the clods," that is, they shall be used hardly, but not so hardly as Ephraim. Note, It is just with God to make those know what hardships mean that indulge themselves too much in their own ease and pleasure. The learned Dr. Pocock inclines to another sense of these words, as intimating the tender gentle methods God took with this people, to bring them into obedience to his law, as a reason why they should return to that obedience; he had managed them as the husbandman does his cattle that he trains up for service. Ephraim being as a docile heifer, fit to be employed, God took hold of her fair neck, to accustom her to the hand, harnessed her, or put the yoke of his commandments upon her, gave his people Israel a law, that, being trained up in his institutions, they might not be tempted by the usages of the heathen; he had used all fair and likely means with them to keep them in their obedience, had set Judah to plough and Jacob to break the clods, had employed them in the observance of precepts proper for them; and yet they would not be retained in their obedience, but started aside.
IV. They are invited and encouraged to return to God by prayer, repentance, and reformation, Hos 10:12, Hos 10:13. See here,
1.The duties they are called to. They are God's husbandry (Co1 3:9), and the duties are expressed in language borrowed from the husbandman's calling. If they would not be brought into bondage by their oppressors, let them return to God's service. (1.) Let them break up the fallow ground; let them cleanse their hearts from all corrupt affections and lusts, which are as weeds and thorns, and let them be humbled for their sins, and be of a broken and contrite spirit in the sense of them; let them be full of sorrow and shame at the remembrance of them, and prepare to receive the divine precepts, as the ground that is ploughed is to receive the seed, that it may take root. See Jer 4:3. (2.) Let them sow to themselves in righteousness; let them return to the practice of good works, according to the law of God, which is the rule of righteousness; let them abound in works of piety towards God, and of justice and charity towards one another, and herein let them sow to the Spirit, as the apostle speaks, Gal 6:7, Gal 6:8. Every action is seed sown. Let them sow in righteousness; let them sow what they should sow, do what they should do, and they themselves shall have the benefit of it. (3.) Let them seek the Lord; let them look up to him for his grace, and beg of him to bless the seed sown. The husbandman must plough and sow with an eye to God, asking of him rain in the season thereof.
2.The arguments used for the pressing of these duties. Consider, (1.) It is time to do it; it is high time. The husbandman sows in seed-time, and, if that time be far spent, he applies to the work with the more diligence. Note, Seeking the Lord is to be every day's work, but there are some special occasions given by the providence and grace of God when it is, in a particular manner, time to seek him. (2.) If we do our part, God will do his. If we sow to ourselves in righteousness - if we be careful and diligent to do our duty, in a dependence upon his grace - he will shower down his grace upon us, will rain righteousness, the very thing that those need most who are to sow in righteousness; for by the grace of God we are what we are. Some apply it to Christ, who should come in the fulness of time, and for whose coming they must prepare themselves; he shall come as the Lord our righteousness, and shall rain righteousness upon us, that everlasting righteousness which he has brought in; he will grant us of it abundantly. It is foretold (Psa 72:6) that he shall come down like rain. (3.) If we sow in righteousness, we shall reap in mercy, which agrees with that promise, If we sow to the Spirit, we shall of the Spirit reap life everlasting. We shall reap according to the measure of mercy (so the word is); it shall be a great reward, according to the riches of mercy, such a reward, not as becomes such mean creatures as we are to receive, but as becomes a God of infinite mercy to give, a reward, not of debt, but of grace. We reap not in merit, but in mercy. It is what is sown; God gives a body as it has pleased him. (4.) We have ploughed wickedness and reaped iniquity; and the time past of our life may suffice that we have done so, Hos 10:13. "You have taken a great deal of pains in the service of sin, have laboured at it in the very fire; and will you grudge to bear the burden and heat of the day in God's service and in doing that which will be for your own advantage? You have done much to damn your souls; will you not undo it again, and do something to save them?" (5.) We never got any thing in the service of sin. They have ploughed wickedness (that is, they have done the drudgery of sin), and they have reaped iniquity, that is, they have got all that is to be got by it; they have carried it on to the harvest, and what the better? It is all a cheat. They have eaten the fruit of lies, fruit that is but a lie, which looks fair, but is rotten within; the works of darkness are unfruitful works, Eph 5:11; Rom 6:21. Even the gains of sin yield the sinner no satisfaction. (6.) As our comforts, so our confidences, in the service of sin will certainly fail us: "Thou didst trust in thy ways, in the multitude of thy mighty men; thou has stayed thyself upon creatures, thy own power and policy, and therefore hast ventured to plough wickedness, and thy hopes have deceived thee; come therefore, and seek the Lord, and thy hope in him shall not deceive thee."
V. They are threatened with utter destruction, both for their carnal practices and for their carnal confidences, Hos 10:14, Hos 10:15. Therefore, because thou has sown wickedness, and trusted in thy own way, a tumult shall arise among thy people, either by insurrections at home or invasions from abroad, either of which will put a kingdom into confusion and make a noise, much more both together. 1. Their cities and strongholds shall be a prey to the enemy: The fortresses which they confided in, and in which they had laid up their effects, shall be seized and rifled, as Shalman spoiled Beth-arbel in the day of battle. This refers to some event that had lately happened, not elsewhere recorded; and probably Shalman is the same with Shalmaneser king of Assyria, who had lately put some town, or castle, or house (Beth-arbel is the house of Arbel), under military execution, which perhaps he used with severity in the beginning of his conquests, to terrify other garrisons into a speedy surrender at the first summons. God tells them that thus Samaria should be spoiled. 2. The inhabitants shall be put to the sword, as it was at Beth-arbel; when it was taken the mother was dashed in pieces upon her children, that is, they were both dashed in pieces together by the fury of the soldiers. See what cruel work war makes. Jusque datum sceleri - Wickedness has free course. It is strange that any of the human race could be so inhuman; but see what comes of sin. Homo homini lupus - Man is a wolf to man, and then, Homo homini agnus - Man is a lamb to man. 3. Even royal blood shall be mingled with common gore: In a morning shall the king of Israel utterly be cut off, Hos 10:15. Hoshea was the last king of Israel; in him the whole kingdom was cut off and came to a period; it may refer either to him or to some of his predecessors that were cut off by treachery. It shall be done in a morning, in a very little time, as suddenly as the dawning of the morning, or at the time appointed, for so the morning comes, punctually at its time. Or in the morning, when they think the night of calamity is over, and expect a returning day, then shall all their hopes be dashed by the sudden cutting off of their king, Hos 10:7. Kings, though gods to us, are men to God, and shall die like men. And (lastly) what does all this desolation owe its rise to? What is the spring of this bloodshed? He tells us (Hos 10:15): So shall Bethel do unto you. Bethel was the place where one of the calves was; Gilgal, where all their wickedness is said to have been, was hard by; there was their great wickedness, the evil of their evil (so the word is), the sum and quintessence of their sin; and that was it that did this to them, that made all this havoc, for that was it that provoked God to bring it upon them. He does not say, "So shall the king of Assyria do to you;" but, "So shall Bethel do to you." Note, Whatever mischief is done to us it is sin that does it. Are the fortresses spoiled? Are the women and children murdered? Is the king cut off? It is sin that does all this. It is sin that ruins soul, body, estate, all. So shall Bethel do unto you. It is thy own wickedness that corrects thee and thy backslidings that reprove thee.
It is the bishop’s duty not to be silent in the case of offenders but to admonish them, to exhort them, to wrestle them down, to afflict them with fastings, that so he may strike a pious dread into the rest. For he is called to bring up the children of Israel in piety. For the bishop must be one who discourages sin by exhortations, who sets a pattern of righteousness, who proclaims those good things that are prepared by God, and who declares that wrath which will come at the day of judgment, lest he neglect the field of God and increase its condemnation. To avoid this carelessness, hear that which is said by Hosea: “Why have you held your peace at impiety? You have reaped the fruit of lies.”
"You harvested impiety and iniquity; you consumed the fruit of lies." LXX: "Why are you silent about his impieties and injustices? You harvested the fruit of deceit." Against my will, I often find myself debating the nuances of the Hebrew language. For we do not merely repeat sentiments in the manner of rhetoricians, we construct words and rouse the admiration of our listeners or readers by means of our declamatory style. Instead, we strive to explain what is obscure, especially to those who are unfamiliar with the language of others. Above the place where we have interpreted, "Judas will till," in Hebrew is read "Jeros" with the first letter being Yod, which the Septuagint, thinking it was the letter Vau, translated as "and I will be silent." Now it is also written as "Arasthem" in Hebrew which we translate as "you plowed;" for this the Septuagint translated, "why are you silent," interpretating similarly to the mistake above, interpreting "silence" instead of "plowing." The meaning of these words is: Over the neck of the calf of the contentions Ephraim, which I love, I have passed the harrow. And I have ascended in order to plow the land of Judah and to break its furrows. Jacob will harrow its land and bring the warmth of the sun. And I warned them to sow in justice, and to reap in mercy, and to make for themselves new fields; and to know that the time for seeking the Lord is when he comes to teach us justice. While I ordered them to receive the fruits of justice and mercy from happy new fields, they plowed impiety, through which they acted impiously against the Lord, abandoning the Creator and worshiping idols, and they harvested iniquity, receiving bad fruit from bad seed, from which they not only made bread of ash, but also deceitful and false, which would deceive the eater with vain hope. “These are heretics who plow with composed speech, and protect or remain silent about impiety: so that impiety might not appear, but piety be believed. Therefore, because they said in their heart, 'there is no God' (Psalm 13), they have become corrupt and abominable, and they have reaped or harvested iniquities. For just as the love of money is the root of all evils (1 Timothy 6): so impiety is the root of all sins and wickedness, which whoever plows or sows will reap iniquities.” Therefore, those who plowed iniquity, and reaped sorrow, have eaten the fruit of lies: preaching all the false things to deceive the people, so that they do not seek the true bread, which comes down from heaven: but the bread of lies, which suffocates and kills those who devour it.
“They ate the fruit of deception,” namely, they had a useless and senseless hope. For the true fruit is the one that can save and help, the love toward God and the glory of righteousness. On the contrary, the false fruit would reasonably be considered impiety, for in the end it altogether descends to what is abominable.
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SUMMARY
Hosea 10:13 powerfully condemns the Northern Kingdom of Israel for its pervasive spiritual and moral corruption, illustrating the inescapable consequences of their actions through vivid agricultural metaphors. The nation had intentionally cultivated wickedness, inevitably reaping a harvest of iniquity and suffering the bitter results of their self-deception and false dependencies. Their downfall stemmed from a fundamental misplaced trust, relying on human strategies and military might rather than on the covenant faithfulness of Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hosea 10:13 is rich in Metaphor, primarily employing agricultural imagery to convey spiritual truths. The actions of "plowing wickedness," "reaping iniquity," and "eating the fruit of lies" transform the familiar farming cycle into a powerful depiction of moral cause and effect. This sustained agricultural metaphor makes the abstract concept of sin's consequences tangible and relatable to an agrarian society. Furthermore, the verse utilizes Parallelism, especially in the first two clauses ("Ye have plowed wickedness, ye have reaped iniquity"), where the second clause reinforces and completes the idea of the first, emphasizing the direct and inevitable link between sowing evil and harvesting its bitter fruit. The entire verse also functions as a clear example of Cause and Effect, explicitly stating that Israel's negative outcomes ("reaped iniquity," "eaten the fruit of lies") are a direct result of their misplaced trust ("because thou didst trust in thy way, in the multitude of thy mighty men").
THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 10:13 profoundly illustrates the biblical principle of divine justice and the inescapable consequences of human action. It underscores that God's moral order ensures that what is sown will be reaped, whether for good or ill. Israel's intentional cultivation of sin and their reliance on human strength rather than divine faithfulness led them to a bitter harvest, demonstrating that true security and flourishing come only from covenant fidelity to God. This passage serves as a timeless warning against self-reliance and misplaced trust, reminding us that any foundation built apart from God's truth and guidance will ultimately yield ruin.
REFLECTION AND APPLICATION
Hosea 10:13 serves as a sober and timeless mirror for individuals and communities today. It compels us to critically examine the "ground" of our lives: What are we intentionally cultivating through our thoughts, words, and actions? Are we "plowing wickedness" by harboring bitterness, engaging in deceit, pursuing selfish ambitions, or neglecting justice? The verse reminds us that there is an inevitable "reaping" for every "sowing," and the "fruit" we consume will reflect the "seeds" we plant. Furthermore, this passage challenges the objects of our trust. In a world that often champions self-reliance, personal strength, and material security, Hosea's indictment of Israel's misplaced trust in their "way" and "mighty men" resonates powerfully. Do we place our ultimate confidence in our careers, financial stability, social influence, or personal abilities, or do we truly trust in the sovereign power and faithful provision of God? True peace, stability, and a harvest of righteousness come only when our trust is firmly rooted in the Lord.
Questions for Reflection
FAQ
What does "plowed wickedness" specifically mean in this context?
Answer: "Plowed wickedness" is a powerful agricultural metaphor indicating the deliberate and systematic cultivation of evil. Just as a farmer prepares the soil for planting, Israel had intentionally created conditions and engaged in practices that fostered sin. This wasn't accidental or passive wrongdoing, but a conscious and sustained effort to pursue unrighteousness, idolatry, and injustice, preparing the ground for a bitter harvest. It speaks to a deep-seated spiritual corruption that permeated their society and choices, as seen throughout Hosea.
How does the principle of "sowing and reaping" apply to us today?
Answer: The principle of "sowing and reaping" is a universal spiritual law, profoundly articulated in Galatians 6:7-8. It means that our actions, choices, and attitudes (what we "sow") will inevitably produce corresponding consequences (what we "reap"). If we sow righteousness, kindness, and truth, we can expect a harvest of good outcomes. Conversely, if we sow wickedness, deceit, and selfishness, we will reap negative and destructive results. This applies to individual lives, families, communities, and nations, underscoring God's moral order and justice.
What was Israel's "way" that they trusted in, and why was it wrong?
Answer: Israel's "way" refers to their self-devised path, their chosen mode of life and action that deviated from God's covenant commands. This included their pursuit of idolatry, their reliance on foreign alliances for security, their political maneuvering, and their trust in their own military might ("multitude of thy mighty men") rather than in Yahweh. It was wrong because it represented a rejection of God's sovereignty and faithfulness. Instead of walking in obedience to His law and trusting in His divine protection, they sought human solutions and false gods, which ultimately led to their downfall and judgment, as highlighted in Psalm 33:16-17.
CHRIST-CENTERED FULFILLMENT
Hosea 10:13, though a stark indictment of Israel's sin and misplaced trust, finds profound Christ-centered fulfillment. Israel "plowed wickedness" and "reaped iniquity," bearing the bitter "fruit of lies" because they trusted in their own way and strength. In stark contrast, Jesus Christ is the one who perfectly "sowed righteousness" throughout His earthly life, living in complete obedience to the Father's "way" (John 14:6). He did not trust in "mighty men" or worldly power, but entirely in God (Matthew 4:1-11). More profoundly, Christ, though sinless, became the ultimate "reaper" of our iniquity and "ate the fruit of lies" on our behalf, bearing the full consequences of humanity's sin and misplaced trust on the cross (2 Corinthians 5:21). Through His death and resurrection, He broke the cycle of sowing wickedness and reaping death, offering a new "way" where those who trust in Him can "sow to the Spirit" and "reap eternal life" (Galatians 6:8). Thus, the judgment foreshadowed for Israel's sin points to the saving work of Christ, who alone provides the true foundation for trust and the means to yield a harvest of righteousness.