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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 10:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
Observe, I. What the sins are which are here laid to Israel's charge, the national sins which bring down national judgment. The prophet deals plainly with them; for what good would it do them to be flattered?
1.They were not fruitful in the fruits of righteousness to the glory of God. Here all their other wickedness began (Hos 10:1): Israel is an empty vine. The church of God is fitly compared to a vine, weak, and of an unpromising outside, yet spreading and fruitful; believers are branches of that vine, and partake of its root and fatness. But this was the character of Israel, they were as an empty vine, a vine that had no sap or virtue in it, and therefore none of those good fruits produced by it that were expected from it, with which God and man should be honoured. Note, There are many who, though they have not become degenerate vines, are yet empty vines, have no good in them. A vine is of all trees least serviceable if it do not bear fruit. It is thenceforth good for nothing, Eze 15:3, Eze 15:5. And those that bring forth no grapes will soon come to bring forth wild grapes; those that do no good will do hurt. He is an empty vine, for he brings forth fruit to himself. What good there is in him is not directed to the glory of God, but he takes the praise of it to himself, and prides himself in it. Christians live not to themselves (Rom 14:6), but hypocrites make self their centre; they eat and drink to themselves, Zac 7:5, Zac 7:6. Or Israel is by the judgments of God emptied and spoiled of all his wealth, because he made use of it in the service of his lusts, and not to the honour of God who gave it to him. Note, What we do not rightly employ we may justly expect to be emptied of.
2.They multiplied their altars and images, and the more bountiful God's providence was to them the more prodigal they were in serving their idols: According to the multitude of his fruit which his land brought forth he has increased the altars, and according to the goodness of his land they have made goodly images. Note, It is a great affront to God, and an abuse of his goodness, when the more mercies we receive from him the more sins we commit against him, and when the more wealth men have the more mischief they do. Should not we be thus abundant in the service of our God, as they were in the service of their idols? As we find our estates increasing, we should proportionably abound the more in works of piety and charity.
3.Their hearts were divided, Hos 10:2.
(1.)They were divided among themselves. They were at variance about their idols, some for one, some for another, at variance about their kings, whose separate interests made parties in the kingdom, and in them their very hearts were divided, and alienated one from another, and there was no such thing as cordial friendship to be found among them; it follows therefore, Now shall they be found faulty. Note, The divisions and animosities of a people are the causes of much sin and the presages of ruin.
(2.)They were divided between God and their idols. They had a remaining affection in their hearts for God, but a reigning affection for their idols. They halted between God and Baal, that was the dividing of their heart. But God is the sovereign of the heart and he will by no means endure a rival; he will either have all or none. Satan, like the pretended mother, says, Let it be neither mine nor thine, but divide it; but, if this be yielded to, God says, Nay, let him take it all. A heart thus divided will be found faulty, and be rejected as treacherous in covenanting with God. Note, A heart divided between God and mammon, though it may trim the matter so as to appear plausible, will, in the day of discovery, be found faulty.
4.They made no conscience of what they said and what they did in the most solemn manner, Hos 10:4.
(1.)Not of what they said in swearing, which is the most solemn speaking: They have spoken words, and words only, for they meant not as they said; they did verba dare - give words. They swore falsely in making a covenant; they were deceitful in their covenanting with God, the covenant of circumcision, the fair promises they made of reformation when they were in distress; and no marvel if those that were false to their God were false to all mankind. They contracted such a habit of treachery that they broke through the most sacred bonds, and made nothing of them; subjects violated their oaths of allegiance and their kings their coronation-oaths; they broke their leagues with the nations they were in alliance with, nor was any conscience made of contracts between private persons.
(2.)Nor of what they did in judgment, which is the most solemn acting. Justice could not take place when men made nothing of forswearing themselves; for thus judgment, which should have been a healing medicinal plant and of a sweet smell, sprang up as hemlock, which is both nauseous and noxious, in the furrows of the field, in the field that was ploughed and furrowed for good corn. Note, God is greatly offended with corruptions, not only in his own worship, but in the administration of justice between man and man, and the dishonesty of a people shall be the ground of his controversy with them as well as their idolatry and impiety; for God's laws are intended for man's benefit and the good of the community, as well as for God's honour, and the profanation of courts of justice shall be avenged as surely as the profanation of temples.
II.What the judgments are with which Israel should be punished for these sins; they sinned both in civil and religious matters, and in both they shall be punished.
1.They shall have no joy of their kings and of their government. Because justice is turned into oppression, therefore those who are entrusted with the administration of it, and should be blessings to the state, shall be complained of as the burdens of it (Hos 10:3), and those that would not rule their people well shall not be able to protect them: Now they shall say, "We have no king, that is, we are as if we had none, we have none to do us any good nor stand us in any stead, none to keep us from destroying ourselves or being destroyed by our enemies, none to preserve the public peace nor to fight our battles; and justly has this come to us. Because we feared not the Lord, when we were safe under the protection of our kings, therefore we are rejected by him, and then what shall a king do for us? What good can we expect from a king when we have forfeited the favour of our God?" Note, Those that cast off the fear of God are not likely to have joy of any of their creature-comforts; nor will men's loyalty to their prince befriend them without religion, for, though that may engage him to be for them, what good will that do them if God be against them? Those that keep themselves in the fear and favour of God may say, with triumph, "What can the greatest of men do against us?" But those that throw themselves out of his protection must say, with despair, "What can the greatest of men do for us?" He was a king that said, If the Lord do not help thee, whence should I help thee? Yet he is a fool that says, If a king cannot help us, we must perish (as these intimate here), for God can do that for us which kings cannot. Time was when they doted upon having a king; but now what can a king (who, they thought, could do any thing) do for them? God can make people sick of those creature-confidences which they were most fond of. This is their complaint when their king is disabled to help them, yet this is not the worst; their civil government shall not only be weakened, but quite destroyed (Hos 10:7): As for Samaria, the royal city, which is now almost all that is left, her king is cut off as the foam from the water. The foam swims uppermost, and makes a great show upon the face of the water, yet it is but a heap of bubbles raised by the troubling of the water. Such were the kings of Israel, after their revolt from the house of David, a mere scum; their government had no foundation. No better are the greatest of kings when they set up in opposition to God; when God comes to contend with them by his judgments he can as easily disperse and dissolve them, and bring them to nothing, as the froth upon the water.
2.They shall have no joy of their idols and of their worship of them. And miserable is the case of that people whose gods fail them when their kings do.
(1.)The idols they had made, and the altars they had set up in honour of them, should be broken down, and spoiled, and carried away, as common plunder, by the victorious enemy: He shall break down their altars. God shall do it by the hand of the Assyrians: the Assyrians shall do it by order from God. He shall spoil their images, Hos 10:2. Note, What men make idols of it is just with God to break down and spoil. But the calf at Bethel was the sovereign idol; it was this that the inhabitants of Samaria doted most upon; now it is here foretold that this should be destroyed: The glory of it has departed from it (Hos 10:5) when it is thrown down and defaced, no more to be worshipped; but this is not all: It shall also be carried to Assyria (as some think that the calf at Dan was some time before) for a present to king Jareb. It was carried to him as a rich booty (for it was a golden calf, and probably adorned with the gifts and offerings of its worshippers) and as a trophy of victory over their enemies: and what more glorious trophy could they bring than this, or more incontestable proof of an absolute conquest? Thus it is said, The sin of Israel shall be destroyed (Hos 10:8), that is, the idols which they made the matter of their sin; it is said of them, They became a sin to all Israel, Kg1 12:30. Note, If the grace of God prevail not to destroy the love of sin in us, it is just that the providence of God should destroy the food and fuel of sin about us. With the idols, the high places shall be destroyed, the high places of Aven, that is, of Bethaven (Hos 10:5) or Bethel; it was called the house of God (so Bethel signifies), but now it is called the house of iniquity, nay, iniquity itself. The kings did not, as they ought to have done, take away the high places by the sword of justice, and therefore God will take them away by the sword of war; so that the thorn and the thistle shall come up on their altars, that is, they shall lie in ruins. Their altars, while they stood, were as thorns and thistles, offensive to God and good men, and fruits of sin and the curse; justly therefore are they buried in thorns and thistles.
(2.)The destruction of their idols, their altars, and their high places, shall be the occasion of sorrow, and shame, and terror to them.
[1.]It shall be an occasion of sorrow to them. When the calf at Bethel is broken the people thereof shall mourn over it. They looked upon the calf to be the protector of their nation, and, when that was gone, thought they must all be undone, which made the poor ignorant people that were deluded into the love of it lament bitterly, as Micah did (Jdg 18:24), You have taken away my gods, and what have I more? The priests that had rejoiced in it shall now mourn for it with the people. Note, Whatever men make a god of they will mourn for the loss of; and an inordinate sorrow for the loss of any worldly good is a sign we made an idol of it. They used to be very merry in the worship of their idols, but now they shall mourn over them; for sinful mirth shall, sooner or later, be turned into mourning.
[2.]It shall be an occasion of shame to them (Hos 10:6): Ephraim shall receive shame when he sees the gods he trusted to carried into captivity, and Israel shall be ashamed of his own counsel, in putting such confidence in them and paying such adoration to them. God's ark and altars were never thrown down till the people rejected them; but the idolatrous altars were thrown down when the people were doting on them, which shows that the contempt of the former, and the veneration for the latter, were the sins for which God visited them.
[3.]It shall be an occasion of fear to them (Hos 10:5): The inhabitants of Samaria shall fear; they shall be in pain for their gods and afraid of losing them; or, rather, they shall be in pain for themselves and their children and families, when they see the judgments of God breaking in upon them and beginning with their idols, as he executed judgment against the gods of Egypt, Exo 12:12. Thus idolaters are brought in trembling when God arises to shake terribly the earth, Isa 2:21. And here (Hos 10:8), They shall say to the mountains, Cover us; and to the hills, Fall on us. The supporters of idolatry (Rev 6:15, Rev 6:16) are brought in calling thus in vain to rocks and mountains to shelter them from God's wrath.
Historical interpretation
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And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. [Hosea 10:8] For if they do these things in a green tree, what shall be done in the dry? And there were also two other, malefactors, led with him to be put to death. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
"He made his king pass like foam over the face of the water of Samaria, and the high places of idols shall be destroyed, the sin of Israel." LXX: "He has cast out his king from Samaria as a brand on the face of the water, and the altars will be removed." For "foam," which the LXX and Theodotion translated as φρύγανον, that is, "brand," Symmachus has placed ἐπίζεμα, wanting to show the upper waters of boiling water, and the foam and bubbles rising, which the Greeks call πομφόλυγας. Therefore, just as spume over the water dissolves quickly, so the kingdom of the ten tribes will quickly end, and the lofty places, that is, Bamoth, will perish, of which it is written: "Nevertheless, the people still sacrificed and burned incense on the high places" (3 Kings 22:44). But these lofty places are idols, or Aven, that is, idols, which are interpreted as "useless," which is a useless idol and a sin for Israel. But when the idol and its lofty places are dispersed.
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Summary
Hosea 10:8 delivers a profound prophetic warning to ancient Israel, vividly depicting the dire consequences of their persistent idolatry and spiritual apostasy. The verse foretells the utter destruction of their pagan "high places of Aven," signifying the complete desolation of their false worship. This judgment is so severe that it leads to an overwhelming despair, where the people desperately long for the very mountains and hills to collapse upon them, preferring oblivion to facing the terrifying reality of divine wrath. It is a stark portrayal of God's righteous judgment against a nation that has profoundly betrayed its covenant.
Context
Literary Context
Hosea 10 stands as a powerful indictment within the broader prophetic book, primarily addressing the Northern Kingdom of Israel (Ephraim). The chapter immediately precedes this verse by condemning Israel's reliance on their own strength and military might rather than on Yahweh, their God (Hosea 10:1-7). It highlights their spiritual hypocrisy, where outward prosperity led to an increase in idolatrous altars rather than true devotion. Verse 8, therefore, serves as a direct pronouncement of the inevitable judgment that will befall these centers of apostasy, marking the culmination of their unfaithfulness described throughout the preceding verses and chapters. The imagery of desolation and despair is a direct consequence of the spiritual adultery that defines much of Hosea's message.
Historical & Cultural Context
The prophecy of Hosea was delivered during a tumultuous period for the Northern Kingdom, marked by political instability, assassinations of kings, and a looming threat from the Assyrian Empire. Culturally, Israel had deeply assimilated Canaanite religious practices, particularly the worship of Baal and Asherah, often blending them with or outright replacing the worship of Yahweh. The "high places" (Hebrew: bāmôt) were elevated cultic sites, common in Canaanite religion, where sacrifices and rituals were performed. "Aven" (Hebrew: ʼāwen), meaning "iniquity," "vanity," or "trouble," is a deliberate and contemptuous renaming of Bethel ("house of God"), a historically significant site where Jacob encountered God (Genesis 28:10-19). However, Bethel had become a primary center for the golden calf worship initiated by Jeroboam I (1 Kings 12:28-30), symbolizing Israel's profound apostasy. This renaming underscores the depth of their spiritual corruption and the transformation of a sacred place into a den of iniquity.
Key Themes
Hosea 10:8 powerfully contributes to several overarching themes in the book of Hosea. Firstly, it underscores the theme of Divine Judgment on Idolatry, unequivocally stating that the sites of Israel's sin "shall be destroyed," revealing God's absolute intolerance for false worship and His commitment to covenant purity. Secondly, the imagery of "thorn and the thistle shall come up on their altars" vividly portrays Desolation and Ruin, signifying the utter futility and destruction of Israel's false religious system. Where illicit sacrifices were once offered, only wild, useless plants will grow, symbolizing abandonment and the barrenness of their chosen path. This imagery is reminiscent of the curse on the ground after the Fall in Genesis 3:18. Finally, the people's desperate cry, "say to the mountains, Cover us; and to the hills, Fall on us," encapsulates the theme of Extreme Despair and Terror in the face of God's wrath. This profound longing for oblivion rather than confronting divine judgment is a direct and terrifying consequence of their unaddressed sin and rejection of their covenant God, highlighting the ultimate futility of their rebellion.
Exposition and Analysis
Key Word Analysis
This term, meaning "idolatry," "iniquity," or "vanity," is a contemptuous synonym used by Hosea for Bethel. Originally "house of God," Bethel became a central hub for the golden calf worship instituted by Jeroboam I. By renaming it "Aven," Hosea highlights the profound spiritual corruption and emptiness that had replaced true worship, emphasizing the destructive and futile nature of Israel's chosen path of idolatry.
Derived from a root meaning "to be high," this term refers to elevated sites used for worship. While some were legitimate places of worship in early Israelite history, they predominantly became associated with illicit, syncretistic, and pagan cultic practices, particularly those adopted from Canaanite religions. Their destruction signifies the dismantling of all centers of false worship.
This word encompasses "an offense," "habitual sinfulness," and its "penalty," "occasion," or "sacrifice." In this context, it refers to the deep-seated and pervasive idolatry of Israel, which is not merely an isolated act but a fundamental departure from their covenant relationship with Yahweh. The destruction of the high places is the direct "penalty" for this profound "sin."
Verse Breakdown
"The high places also of Aven, the sin of Israel, shall be destroyed:"
This opening clause immediately identifies the target of divine judgment: the idolatrous cultic sites. "Aven" (Bethel) is singled out as a prime example, symbolizing the widespread spiritual corruption across Israel. The phrase "the sin of Israel" directly links these high places to the nation's fundamental apostasy, emphasizing that their destruction is a righteous consequence of their unfaithfulness. The verb "shall be destroyed" (Hebrew: shâmad) conveys a sense of utter annihilation, a complete bringing to nought of these centers of false worship.
"the thorn and the thistle shall come up on their altars;"
This vivid imagery describes the resulting desolation. Where altars once stood, presumably adorned with offerings to false gods, only wild, useless, and thorny vegetation will grow. This signifies not just abandonment but also the complete futility and barrenness of the idolatrous system. It's a powerful visual metaphor for the spiritual and physical ruin that will consume what was once considered sacred by the apostate nation, rendering it unproductive and cursed.
"and they shall say to the mountains, Cover us; and to the hills, Fall on us."
This climactic statement portrays the extreme terror and despair of the people facing God's judgment. Their cry is not for repentance or mercy, but for annihilation. They prefer to be crushed and buried by the natural world than to endure the terrifying presence and wrath of God. This hyperbolic plea underscores the overwhelming nature of the impending calamity and the profound sense of hopelessness that will grip those who have rejected their Creator.
Literary Devices
Hosea 10:8 is rich in literary devices that amplify its prophetic message. The most prominent is Symbolism, where "high places of Aven" symbolize the totality of Israel's idolatry and spiritual corruption, while "thorn and thistle" symbolize utter desolation, abandonment, and the curse of unfruitfulness that results from sin. The renaming of Bethel to "Aven" is a powerful example of Pun or Wordplay, transforming "house of God" into "house of iniquity," highlighting the tragic irony of Israel's apostasy. The final cry to the mountains and hills employs intense Imagery and Hyperbole, vividly depicting overwhelming terror and a desperate longing for oblivion rather than facing divine judgment. This extreme plea also functions as Dramatic Irony, as the very creation that Israel has defiled through idolatry is now invoked as a means of escape from the Creator's wrath.
Theological and Thematic Connections
Hosea 10:8 profoundly articulates God's unwavering commitment to holiness and justice, demonstrating that persistent idolatry inevitably leads to devastating judgment. The destruction of the "high places of Aven" underscores the theological principle that God will not tolerate rivals to His worship; He is a jealous God who demands exclusive devotion (Exodus 20:3-5). The desolation symbolized by thorns and thistles on the altars highlights the futility and ultimate emptiness of any system or object that replaces the true God, leading only to spiritual barrenness and ruin. The desperate cry to the mountains and hills reveals the terrifying reality of facing God's unmitigated wrath for unrepentant sin, a wrath from which there is no natural escape. This verse serves as a timeless warning against any form of idolatry, whether ancient or modern, reminding humanity that true security and peace are found only in genuine repentance and a restored relationship with the Lord.
Reflection and Application
Hosea 10:8 challenges us to deeply examine the "high places of Aven" in our own lives—those areas where we have allowed anything other than God to take preeminence. This could manifest as the worship of wealth, career, social status, personal comfort, or even our own abilities and achievements. The "thorn and thistle" imagery serves as a stark reminder that such misplaced devotion ultimately yields only desolation, emptiness, and spiritual barrenness, rather than the abundant life God intends. The desperate cry to the mountains and hills should evoke a profound sense of the terrifying reality of facing God's judgment without a true refuge. It compels us to consider whether we are truly seeking God as our ultimate source of security and salvation, or if we are building altars to fleeting idols that will inevitably be destroyed. This verse calls for radical self-assessment and a renewed commitment to authentic, undivided worship of the one true God, ensuring that our hearts are not filled with "Aven" but with the Spirit of the living God.
Questions for Reflection
FAQ
What is the significance of "Aven" in Hosea 10:8?
"Aven" (Hebrew: ʼâwen) literally means "iniquity," "vanity," or "trouble." In Hosea 10:8, it is a derogatory and prophetic renaming of Bethel, a city whose name originally meant "house of God" (Genesis 28:19). Bethel held significant spiritual importance in Israel's history. However, it became a primary center for the idolatrous worship of golden calves, initiated by King Jeroboam I (1 Kings 12:28-30). By calling it "Aven," Hosea highlights that what was once sacred had been corrupted into a place of profound wickedness and spiritual emptiness, symbolizing the depth of Israel's apostasy and the vanity of their false worship.
Why do the people cry out to the mountains and hills to "Cover us" or "Fall on us"?
This desperate cry is an expression of overwhelming terror and despair in the face of impending divine judgment. It signifies a profound longing for oblivion, preferring to be crushed and buried by the natural world rather than to endure the terrifying reality of God's wrath and the consequences of their sin. It is a hyperbolic plea indicating that the judgment is so unbearable that death or annihilation seems a more desirable alternative than facing the Lord. This powerful imagery is echoed in other biblical passages, such as Luke 23:30 and Revelation 6:16, where people facing ultimate judgment make a similar plea.
Christ-Centered Fulfillment
Hosea 10:8, with its vivid portrayal of judgment, desolation, and desperate cries for escape, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The destruction of the "high places of Aven," representing all forms of idolatry and false worship, foreshadows Christ's triumph over all spiritual principalities and powers that seek to enslave humanity. Through His atoning sacrifice on the cross, Jesus decisively dismantled the altars of sin and self-worship, offering true freedom from the vanity and desolation that idolatry brings (Colossians 2:13-15). The terrifying cry to the mountains and hills to "cover us" underscores the inescapable nature of divine judgment for those outside of Christ, yet it simultaneously points to Jesus as the only true refuge and covering from God's wrath. He is the Lamb of God who takes away the sin of the world (John 1:29), providing a perfect atonement that covers our iniquity. For those who trust in Him, there is no need to flee to mountains, for Christ Himself is our secure dwelling place, our rock, and our salvation, offering rest to all who are weary and burdened by sin (Matthew 11:28-30). In Him, the curse of desolation is reversed, and spiritual life flourishes where sin once brought barrenness.