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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 10:9–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Fourteen Centuries of Reception
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"Because you trusted in your ways: tumult shall arise among your people because of the multitude of your strong ones, and all your fortifications shall be laid waste. Just as Salman was devastated in his own house, he who was judging Baal on the day of the battle, when a mother was dashed upon her children, so has Bethel done to you because of the malice of your wickedness." LXX: "Because you trusted in your chariots, in the multitude of your strength, destruction shall arise in your people, and all your fortified walls shall go away; just as the princes of Salman from the house of Jerobaal on the days of battle, who dashed a mother upon her children, so I will do to you, the house of Israel, because of your malice." Therefore, you have eaten the fruit of lies, and in all your plans, your false hope deceived you. Because you trusted, O Ephraim, in your ways of idolatry: for these are your ways, and in the multitude of your strong ones, you do not have hope in God, but in the strength of armies. Therefore there shall arise a tumult among thy people, which in Hebrew is called Saon, that is, the "sound" and "roaring" of an howling army; whereby, with their cry, all thy fortifications shall be laid waste, and those things which thou didst esteem as defenced and secure, shall be opened to thy enemies, and so shall be wasted, as Salmana, prince of the Madianites, was wasted and broken, who was slain by the house of Jerobaal (Judges 8). Doubtless it signifies Gedeon, who, for that he destroyed the temple of Baal, and cut down the grove, could not be revenged, received the surname of Jerobaal, that is, "let Baal revenge himself." As Salmana slew the children before their mothers' faces, so there shall they slay thy sons, O Ephraim, yea, and thou thyself shalt be compelled to be slain. We search where it is written that Salmana killed her mother over her children: we read in the book of Judges, Gideon speaking to the chief of Midian: 'As your sword has made many mothers childless, so will your mother be childless among women.' (Judges 8) Therefore Salmana was devastated by Jerobaal, whom some think was the son of Nabath Jeroboam, who led ten tribes, and was devastated, as is contained in Hebrew, by Arbel, which also means "Jerobaal," but in a shorter and more expressive language: thus has Bethel done to you, O Israel, from the face of your malice, in which you placed a golden calf and worshipped Egyptian gods. For 'Bethel,' which is interpreted as 'house of God,' the LXX translated 'house of Israel,' which is not at all in Hebrew. We have somehow escaped from the shattered places: now, sailing towards the open sea of metaphor, let us cross over. 'Because thou hast trusted,' o Ephraim, 'in thy ways,' or 'in thy chariots,' of which it is written: 'Some trust in chariots and some in horses, but we trust in the name of the Lord our God' (Ps. XIX, 8): and thou hast trusted in the multitude of thy heroes, whom thou hast strengthened with false knowledge: therefore there shall arise tumult and noise among thy people. For whatever the heretics speak, they do not have a voice explaining opinions, but rather turmoil, shouting, and noise. "And all your fortifications," whether walled or not, "will be destroyed" (for they are fortified and built not by the testimonies of the Scriptures, but by dialectical art and arguments of philosophers) "as Salmone was devastated" by Gideon, with the mother killed above her sons. The eighty-second psalm mentions the story, where among other leaders, it recalls that Salmana was also among the Midianites, saying, "Do to them, Lord," without a doubt, he means those who entered into a pact or covenant against the Lord, "as to Midian and Sisara" (Ps. 82: 12-13). And furthermore: 'Put their leaders like Oreb and Zeb, and Sebee, and Salmana, all their leaders who said, 'We possess the sanctuary of God as our inheritance.' And in this very psalm, the leaders of the heretics are described, who tried to claim the altar of God for themselves. And what follows: 'Just as he did for you, Bethel, because of the malice of your wickedness,' is properly adapted to the leaders of the heretics, because he did that to them which he did to Bethel, which they call Bethel, that is, 'House of God,' and a false Church; so that it must be understood thus: Thus shall your Church, which you call the House of God, be done to you. It must be otherwise called Bethaven by you, that is, 'House of idol,' because of the multitude of your malice.
As Salmana was destroyed, by the house: Salmana, king of the Midianites, was destroyed by the house, that is, by the followers of him that judged Baal; that is, of Gideon, who threw down the altar of Baal; and was therefore called Jerubaal. See Judges 6 and 8.
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Summary
Hosea 10:14 delivers a severe prophetic warning to the northern kingdom of Israel, foretelling a catastrophic judgment marked by widespread chaos, the destruction of their defenses, and unspeakable atrocities. This impending devastation is directly attributed to their unfaithfulness and idolatry, with the prophet invoking a historical precedent—the brutal conquest of Beth-Arbel by Shalman—to underscore the horrific nature and certainty of God's impending wrath against His rebellious people.
Context
Literary Context
Hosea 10 is a powerful indictment against Israel's spiritual apostasy and political instability. The chapter opens by likening Israel to a "luxuriant vine" that has produced fruit for itself, not for God, indicating their self-serving prosperity and idolatry Hosea 10:1. The prophet condemns their divided heart, their reliance on human alliances and military might rather than on the Lord, and their proliferation of altars for idol worship. Verses 1-8 describe the consequences of this rebellion, including the destruction of their altars and the fear of their calf-idols. Verses 9-11 recall Israel's past sins, particularly from the days of Gibeah, emphasizing their persistent rebellion. The call to "sow for yourselves righteousness" in Hosea 10:12 stands in stark contrast to their actual behavior, which is described as plowing wickedness and reaping iniquity in Hosea 10:13. Verse 14, therefore, serves as the grim, inevitable consequence of their refusal to repent and turn back to God, a direct fulfillment of the principle of sowing and reaping.
Historical & Cultural Context
The prophecy in Hosea is set against the tumultuous backdrop of the 8th century BCE, a period of significant political upheaval for the northern kingdom of Israel. This era saw a rapid succession of kings, many of whom were assassinated, reflecting internal instability and external pressures. The dominant foreign power threatening Israel was Assyria, a ruthless empire known for its brutal conquest tactics, including the systematic deportation of conquered peoples and extreme violence against civilians. The reference to "Shalman" is widely understood to be Shalmaneser V, the Assyrian king who besieged Samaria, the capital of Israel, in 725 BCE, leading to its fall in 722 BCE. "Beth-Arbel" was likely a city in the Transjordan region (possibly modern Irbid in Jordan or a site in Galilee), whose destruction by Shalman would have been a well-known and terrifying example of Assyrian cruelty and military might. The imagery of mothers being "dashed in pieces upon her children" was a common, albeit horrific, practice in ancient Near Eastern warfare, designed to utterly demoralize and eradicate a population, ensuring no future threat.
Key Themes
This verse powerfully contributes to several overarching themes in Hosea and the broader prophetic literature. Firstly, it highlights the theme of Divine Judgment and Retribution, demonstrating that God's justice will inevitably be meted out against persistent sin and unfaithfulness. Israel's rebellion is not without consequence, and the severity of the judgment reflects the depth of their apostasy. Secondly, the verse underscores the Brutality and Horror of Warfare in the ancient world, particularly when God uses pagan nations as instruments of His judgment. The graphic imagery serves to shock the audience into understanding the dire reality of their impending fate. Finally, the reference to "Shalman spoiled Beth-Arbel" introduces the theme of Historical Precedent and Warning. By recalling a known historical atrocity, Hosea grounds his prophecy in a tangible reality, making the threat more immediate and terrifying, serving as a stark warning of the fate awaiting unrepentant Israel, similar to the warnings found in Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
From the root meaning "to be strong," this word denotes a fortification, castle, or fortified city. Figuratively, it can also refer to a defender. In Hosea 10:14, its spoiling signifies the complete collapse of Israel's physical defenses and, by extension, their perceived security and reliance on human strength rather than divine protection. The destruction of their mibtsâr means their strongholds, which they trusted in, would offer no refuge.
This primitive root properly means "to be burly" or "powerful," but by implication, it carries the sense of "to ravage." It signifies utter devastation, destruction, oppression, and laying waste. When applied to the fortresses, it emphasizes the violent and complete obliteration of these defenses, leaving them utterly ruined and defenseless.
A primitive root meaning "to dash down" or "to dash in pieces." This is a profoundly violent and brutal verb, conveying the act of smashing or shattering something with extreme force. Its application to mothers and children depicts an act of unimaginable cruelty and total annihilation, leaving no survivors and no hope of continuity for the family line.
Verse Breakdown
"Therefore shall a tumult arise among thy people,"
This clause establishes the direct consequence of Israel's unfaithfulness described in the preceding verses. The "tumult" (Hebrew: shâʼôwn) refers to a great uproar, a rushing noise, or a clamor, implying chaos, confusion, and violent disorder that will erupt within the nation. This is not merely internal strife but the commotion associated with invasion and war, signaling the breakdown of social order and the onset of national disaster.
"and all thy fortresses shall be spoiled,"
This segment describes the military consequence of the impending judgment. Israel's fortified cities and strongholds, upon which they relied for defense against invaders, would be utterly devastated and plundered. This signifies the complete failure of their military defenses and the overwhelming power of the invading force, leaving the nation vulnerable and exposed.
"as Shalman spoiled Betharbel in the day of battle:"
This clause introduces a historical analogy to illustrate the severity and nature of the coming destruction. The reference to "Shalman" (likely Shalmaneser V of Assyria) and his devastation of "Beth-Arbel" points to a specific, well-known event of extreme brutality and conquest. This comparison serves to ground the prophecy in a terrifying reality, reminding Israel of the horrific fate that had already befallen others at the hands of their enemies, and signaling that their own destruction would be equally merciless and absolute.
"the mother was dashed in pieces upon [her] children."
This is the most graphic and horrifying detail of the verse, depicting the ultimate act of barbarity in ancient warfare. It portrays the complete and merciless annihilation of families, specifically the brutal murder of women and children. This imagery emphasizes the totality of the judgment, leaving no one spared and ensuring the eradication of future generations, a common tactic of ancient conquerors to eliminate any potential for future rebellion.
Literary Devices
Hosea 10:14 employs several powerful literary devices to convey its stark message of impending judgment. Allusion is central, as the reference to "Shalman spoiled Betharbel" draws upon a specific, presumably well-known historical event to illustrate the nature and severity of the coming destruction. This historical parallel makes the abstract threat concrete and terrifying. Imagery is used with devastating effect, particularly in the phrase "the mother was dashed in pieces upon her children." This vivid and horrific image is a form of hyperbole or extreme metonymy, representing the complete and merciless destruction of a population, leaving no survivors and eradicating the family line. The "tumult" and "spoiling of fortresses" also contribute to a broader atmosphere of chaotic and violent imagery. Furthermore, there is an element of foreshadowing, as the verse predicts the actual Assyrian invasion and the fall of Samaria that would occur shortly after Hosea's prophecy.
Theological and Thematic Connections
Hosea 10:14 underscores a fundamental biblical truth: persistent rebellion against God inevitably leads to severe consequences. It vividly portrays divine judgment as a necessary response to unrepentant sin, demonstrating God's justice and holiness. The horrific imagery, while disturbing, serves to highlight the gravity of Israel's idolatry and covenant unfaithfulness, revealing the destructive nature of sin itself. This passage connects to the broader biblical narrative of God's covenant with His people, where blessings are promised for obedience and curses for disobedience, emphasizing that God does not abandon His promises, even those concerning judgment. It also speaks to the theme of God using foreign nations as instruments of His wrath, a recurring motif in the Old Testament.
Reflection and Application
Hosea 10:14 serves as a sobering reminder that actions have consequences, particularly in our relationship with God. While the immediate context is ancient Israel's unfaithfulness, the underlying principle remains profoundly relevant for believers today. Our "fortresses" can be anything we trust in more than God—wealth, career, relationships, self-sufficiency, or even our own righteousness. When we turn away from God, these false securities become vulnerable to "spoiling," leading to internal chaos and external vulnerability. This verse calls us to a radical self-examination, urging us to identify and dismantle any idols in our lives, whether tangible or intangible. It challenges us to cultivate a heart of undivided devotion, recognizing that true security and peace are found only in unwavering faithfulness to God. The severity of the judgment depicted should impress upon us the seriousness of sin and the profound importance of repentance and obedience.
Questions for Reflection
FAQ
Was the destruction described in Hosea 10:14 a historical event, or a prophetic warning?
It was both. The verse functions as a prophetic warning of future judgment for Israel, but it grounds that warning in a specific historical precedent: "as Shalman spoiled Betharbel in the day of battle." This allusion to a known historical atrocity, likely carried out by Shalmaneser V of Assyria against a city named Beth-Arbel, served to make the impending judgment for Israel terrifyingly real and concrete. It demonstrated the kind of brutal destruction that God would permit to befall His unfaithful people, a fate that indeed came to pass with the Assyrian conquest and the fall of Samaria in 2 Kings 17:6.
Christ-Centered Fulfillment
Hosea 10:14, with its stark portrayal of divine judgment and the devastating consequences of sin, finds its ultimate Christ-centered fulfillment not in the direct repetition of such judgment for believers, but in the profound way Christ absorbs and transforms the very essence of divine wrath. The "tumult" and "spoiling" of fortresses reflect the spiritual chaos and vulnerability that sin introduces, a condition from which humanity could not escape. Jesus, however, became the ultimate "fortress" and refuge, bearing the full weight of God's righteous judgment against sin on the cross Isaiah 53:5. The horrific imagery of "the mother was dashed in pieces upon her children" speaks to the complete destruction and eradication that sin brings, severing relationships and ending life. Yet, in Christ, this cycle of destruction is broken; through His sacrifice, He offers reconciliation and new life, transforming judgment into salvation for those who believe Romans 5:8-10. The "day of battle" for Israel foreshadowed a greater spiritual battle, one that Christ decisively won, disarming the powers of darkness and triumphing over sin and death Colossians 2:15. Thus, while Hosea 10:14 reveals the terrifying justice of God against sin, it simultaneously points to the cross as the place where that justice was satisfied, making a way for mercy and redemption to flow to all who turn to the true King, Jesus Christ.