Hosea 8:9

Translation
King James Version
For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
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KJV (with Strong's)
For they are gone up H5927 to Assyria H804, a wild ass H6501 alone H909 by himself: Ephraim H669 hath hired H8566 lovers H158.
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Complete Jewish Bible
For they have gone up to Ashur; like a wild donkey, alone by itself, Efrayim has bargained for lovers.
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Berean Standard Bible
For they have gone up to Assyria like a wild donkey on its own. Ephraim has hired lovers.
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American Standard Version
For they are gone up to Assyria, like a wild ass alone by himself: Ephraim hath hired lovers.
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World English Bible Messianic
For they have gone up to Assyria, like a wild donkey wandering alone. Ephraim has hired lovers for himself.
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Geneva Bible (1599)
For they are gone vp to Asshur: they are as a wilde asse alone by himselfe: Ephraim hath hired louers.
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Young's Literal Translation
For they--they have gone up to Asshur, A wild ass alone by himself is Ephraim, They have hired lovers!
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See also
Jeremiah 2:24Hosea 7:11Hosea 5:13Ezekiel 16:33Ezekiel 16:342 Kings 15:19Job 39:5
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In the KJVVerse 22,204 of 31,102

Study This Verse

SUMMARY

Hosea 8:9 vividly portrays the northern kingdom of Israel, often referred to as Ephraim, in a state of profound spiritual and political apostasy. The verse condemns their desperate and misguided decision to seek alliances with the powerful Assyrian Empire, likening their self-willed independence to a wild ass wandering alone and their transactional pursuit of foreign aid to "hiring lovers." This imagery underscores Israel's abandonment of their covenant relationship with Yahweh, their true source of security and love, in favor of unreliable human power, ultimately leading to their isolation and impending judgment.

CONTEXT

  • Literary Context: Hosea 8 is part of a larger prophetic indictment against Israel's pervasive idolatry and political unfaithfulness, following a series of pronouncements regarding their breaking of God's covenant. The chapter opens with a warning of impending judgment, symbolized by a trumpet blast, because Israel has transgressed God's law and rejected His goodness. Specifically, Hosea 8:4 condemns their self-appointed kings and proliferation of idols, which are "for their own destruction." The verse immediately preceding, Hosea 8:8, declares that Israel "is swallowed up" among the nations, implying their loss of identity and sovereignty due to their foolish choices. Thus, Hosea 8:9 serves as a specific illustration of the apostasy and misplaced trust that led to this national demise, setting the stage for further warnings of divine retribution in the subsequent verses.
  • Historical & Cultural Context: Hosea prophesied during the turbulent 8th century BC, a period marked by the rising dominance of the Assyrian Empire. As Assyria expanded its influence, smaller nations like Israel faced immense pressure to either submit, form alliances, or pay tribute (often referred to as "hiring") to powerful empires for protection or political stability. The northern kingdom of Israel, known for its political instability and frequent changes in leadership, often vacillated between seeking alliances with Assyria or Egypt. This verse specifically highlights their reliance on Assyria, a move that, from a divine perspective, constituted a profound betrayal of their covenant with Yahweh. Culturally, the imagery of "hiring lovers" would have resonated deeply, drawing on the common Old Testament metaphor of Israel as God's bride, whose pursuit of foreign gods and alliances was akin to spiritual adultery. This act was not merely a political miscalculation but a profound spiritual transgression, demonstrating a lack of trust in God's ability and willingness to protect His people.
  • Key Themes: The verse powerfully contributes to several overarching themes in the book of Hosea. First, it underscores the theme of Spiritual Adultery and Unfaithfulness, a central motif illustrated most poignantly by Hosea's own marriage to Gomer, as depicted in Hosea 1:2-3. Israel's "hiring lovers" directly parallels a wife's unfaithfulness, symbolizing their pursuit of foreign gods and alliances over their covenant with Yahweh. Second, the imagery of "a wild ass alone by himself" highlights the theme of Foolish Independence and Isolation. This portrays Israel's stubborn, self-willed determination to pursue their own path, rejecting divine counsel and ultimately leading to their vulnerability and isolation, despite their perceived strength in foreign agreements. Lastly, the verse emphasizes the Consequences of Misplaced Trust. By relying on Assyria rather than Yahweh, Israel demonstrates a profound lack of faith, leading not to security but to deeper entanglement and inevitable judgment, echoing warnings found in other prophetic books against trusting in human strength, such as Isaiah 30:1-3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gone up (Hebrew, ʻâlâh', H5927): This verb, H5927, signifies to "ascend" or "mount," often implying a journey to a higher place, whether literally (like going up to a capital city or a powerful nation) or figuratively (to rise in prominence or power). Here, it denotes Israel's active movement towards Assyria, indicating their deliberate choice to seek out this foreign power, rather than passively being drawn. It carries the nuance of seeking an elevated, perhaps perceived superior, source of help.
  • wild ass (Hebrew, pereʼ', H6501): The term H6501 refers to the "onager," a wild donkey known for its untamed, solitary, and stubborn nature. In biblical literature, the wild ass is often depicted as uncontrollable, impulsive, and fiercely independent, resisting domestication or guidance. Its use here vividly paints a picture of Ephraim's self-willed and rebellious behavior, emphasizing their refusal to be led by God and their headstrong pursuit of their own destructive path, leading to isolation.
  • hired (Hebrew, tânâh', H8566): The root H8566 means "to present a mercenary inducement" or "to bargain with (a harlot)." This word strongly implies a transactional, often illicit, relationship. When combined with "lovers" (H158, ʼahab, meaning affection, often in a bad sense), it underscores the mercenary nature of Israel's alliances. They were paying for these relationships—whether through tribute, political concessions, or adopting foreign customs—rather than engaging in a relationship based on covenant loyalty and love. It highlights the spiritual prostitution inherent in their actions.

Verse Breakdown

  • "For they are gone up to Assyria,": This clause immediately states the primary transgression: Israel's deliberate choice to seek help and alliance from Assyria, a powerful foreign nation. This act is presented as a direct abandonment of their covenant with Yahweh, who alone should have been their protector and provider. "Going up" suggests a deliberate and significant journey, both geographically and politically, towards a perceived higher authority or source of power.
  • "a wild ass alone by himself:": This powerful simile describes the character and consequence of Israel's actions. Likening Ephraim to a "wild ass" emphasizes their untamed, stubborn, and impulsive nature. The phrase "alone by himself" highlights the paradoxical outcome of their pursuit of alliances: despite seeking external help, their self-willed rebellion ultimately leads to isolation and vulnerability. They are depicted as stubbornly independent, refusing divine guidance, and thus destined to face their fate in solitary defiance.
  • "Ephraim hath hired lovers.": This metaphorical statement encapsulates the spiritual adultery of Israel. "Ephraim" represents the entire northern kingdom. "Hired lovers" refers to the foreign nations (like Assyria) and their gods, with whom Israel sought alliances. The term "hired" signifies a transactional, mercenary relationship, implying that Israel expended resources (tribute, political concessions, spiritual compromises) to gain favor from these "lovers," rather than relying on the unconditional love and covenant faithfulness of Yahweh. This phrase underscores the depth of their spiritual unfaithfulness and idolatry.

Literary Devices

Hosea 8:9 is rich with literary devices that amplify its message of judgment. The most prominent is Metaphor, specifically the extended metaphor of Israel as an unfaithful wife. The phrase "Ephraim hath hired lovers" vividly portrays Israel's spiritual adultery, likening their pursuit of foreign alliances and gods to a wife seeking illicit relationships outside her marriage. This metaphor is central to the entire book of Hosea, making Israel's sin deeply personal and heartbreaking from God's perspective. Another powerful device is Simile, where Israel is compared to "a wild ass alone by himself." This comparison highlights Ephraim's stubborn, untamed, and self-destructive independence, emphasizing their impulsive nature and their ultimate isolation despite their efforts to forge alliances. The wild ass, known for its solitary and unmanageable disposition, serves as a potent image of a nation that rejects divine leading. Furthermore, Personification is subtly present as Ephraim, the nation, is treated as an individual capable of making personal choices like "hiring lovers," deepening the sense of moral culpability and betrayal.

THEOLOGICAL AND THEMATIC CONNECTIONS

Hosea 8:9 profoundly speaks to the biblical themes of covenant faithfulness, idolatry, and divine judgment. Israel's decision to "go up to Assyria" and "hire lovers" represents a fundamental breach of their covenant with Yahweh, who had chosen them as His exclusive people and commanded them to have no other gods before Him. This act of seeking security and provision from foreign powers and their associated deities was not merely a political misstep but a profound act of spiritual prostitution, demonstrating a complete lack of trust in God's sovereignty and faithfulness. It underscores the jealous nature of God's love for His people, a love that demands exclusive devotion and views any deviation as an act of betrayal. The verse serves as a stark reminder that true security and blessing come only from unwavering reliance on God, and that pursuing alternative sources of strength inevitably leads to isolation, judgment, and spiritual barrenness.

REFLECTION AND APPLICATION

Hosea 8:9 offers a timeless and piercing challenge for believers today, prompting us to critically examine where we place our ultimate trust and devotion. Just as ancient Israel sought security and solutions in worldly powers rather than in their covenant God, we too can be tempted to "hire lovers" in various forms. This might manifest as an over-reliance on financial stability, political systems, personal achievements, social status, or even human relationships, believing these things can provide the security, identity, or fulfillment that only God can truly offer. The "wild ass alone by himself" serves as a poignant warning against stubborn self-reliance and the illusion of independence, reminding us that true freedom and peace are found not in isolation or worldly alliances, but in humble, dependent relationship with our Creator. This verse calls us to a radical re-evaluation of our priorities, urging us to root our hope and confidence solely in God, recognizing that any diversion of our primary devotion is a form of spiritual unfaithfulness that ultimately leads to emptiness and vulnerability.

Questions for Reflection

  • In what areas of my life am I tempted to "hire lovers" by seeking security or fulfillment outside of God?
  • How does my pursuit of worldly solutions or alliances reflect a lack of trust in God's sovereignty and provision?
  • In what ways might I be acting like a "wild ass alone by myself," stubbornly pursuing my own path rather than seeking divine guidance?
  • What practical steps can I take to deepen my reliance on God and ensure my primary devotion remains with Him?

FAQ

What does "Ephraim hath hired lovers" mean in this context?

Answer: In Hosea 8:9, "Ephraim" refers to the northern kingdom of Israel. The phrase "hath hired lovers" is a powerful metaphor for Israel's spiritual and political unfaithfulness to God. Biblically, Israel is often depicted as God's bride, and their pursuit of foreign alliances and the worship of foreign gods is likened to spiritual adultery or prostitution. "Hiring" implies a transactional relationship, meaning Israel expended resources (tribute, political concessions, or even adopting foreign religious practices) to gain favor or protection from powerful nations like Assyria, rather than relying on their covenant with Yahweh. It highlights their mercenary approach to relationships, both political and spiritual, and their abandonment of true devotion to God. This theme is central to the book of Hosea, particularly in Hosea 1:2 where Hosea's marriage to an unfaithful wife symbolizes Israel's actions.

Why is Israel compared to "a wild ass alone by himself"?

Answer: The comparison of Israel to "a wild ass alone by himself" is a vivid simile used to describe their stubborn, independent, and self-destructive behavior. A wild ass (onager) is known for its untamed nature, its resistance to control, and its tendency to wander impulsively and solitarily. This imagery underscores Ephraim's self-willed determination to pursue its own path, rejecting God's guidance and counsel. Despite their attempts to forge alliances (hiring lovers), their inherent rebellion and refusal to submit to God ultimately left them isolated and vulnerable, like a wild ass that, though free, is also alone and unprotected in the wilderness. This highlights the paradox of their independence leading to ultimate isolation and vulnerability, a theme also seen in Jeremiah 2:24.

CHRIST-CENTERED FULFILLMENT

Hosea 8:9, with its lament over Israel's unfaithfulness and misplaced trust, finds profound Christ-centered fulfillment in several ways. Israel, the "wild ass alone by himself" that "hired lovers," represents humanity's persistent tendency to seek security and satisfaction outside of God, ultimately leading to isolation and judgment. Jesus Christ, however, stands as the perfectly faithful Son, the true Israel who never "went up to Assyria" or "hired lovers." He perfectly embodied reliance on the Father, even to the point of death on the cross, as described in Philippians 2:8. Where Israel failed to keep the covenant, Christ perfectly fulfilled it, establishing a new and better covenant through His blood (Hebrews 8:6). He is the true Shepherd who gathers His sheep, unlike the "wild ass" that wanders alone (John 10:11). Furthermore, Christ is the ultimate "Lover" whom we are called to exclusively follow, offering true security, belonging, and an eternal relationship that no "hired lover" or worldly alliance could ever provide (Ephesians 5:25-27). In Him, the broken covenant is restored, and the isolated find true community and unwavering faithfulness.

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Commentary on Hosea 8 verses 8–14

I. II. Main points1. 2. Sub-points(1.) (2.) Details

It was the honour and happiness of Israel that they had but one God to trust to and he all-sufficient in every strait, and but one God to serve, and he well worthy of all their devotions. But it was their sin, and folly, and shame, that they knew not when they were well off, that they forsook their own mercies for lying vanities; for,

I. They multiplied their alliances (Hos 8:9): They have hired lovers, or (as the margin reads it) they have hired loves. They were at great expense to purchase the friendship of the nations about them, that otherwise had no value nor affection at all for them, nor cared for having any thing to do with them but only upon the Shechemites' principles - Shall not their cattle and their substance be ours? Gen 34:23. Had Israel maintained the honour of their peculiarity, the surrounding nations would have continued to admire them as a wise and understanding people; but, when they profaned their own crown, their neighbours despised them, and they had no interest in them further than they paid dearly for it. But those surely have behaved ill among their neighbours who have no loves, no lovers, but what they hire. See here, 1. The contempt that Israel lay under among the nations (Hos 8:8): Israel is swallowed up, devoured by strangers, their land eaten up (Hos 8:7), and themselves too, and, being impoverished, they have quite lost their credit and reputation, like a merchant that has become a bankrupt, so that they are among the Gentiles as a vessel wherein is no pleasure, a vessel of dishonour (Ti2 2:20), a despised broken vessel, Jer 22:28. None of their neighbours have any value for them, nor care to have any thing to do with them. Note, Those that have professed religion, if they degenerate and grow profane, are of all men the most contemptible. If the salt have lost its savour, it is fit for nothing but to be trodden under foot of men. Or it denotes their dispersion and captivity among the Gentiles; they shall be among them poor and prisoners; and who has pleasure in such? 2. The court that Israel made to the nations notwithstanding (Hos 8:9): They have gone to Assyria, to engage the king of Assyria to help them; and herein they are as a wild ass alone by himself, foolish, headstrong, and unruly; they will have their way, and nothing shall hold them in, no, not the bridle of God's laws, nothing shall turn them back, no, not the sword of God's wrath. They take a course by themselves, and the effect will be that, like a wild ass by himself, they will be the easier and surer prey to the lion. See Job 11:12; Jer 2:24. Note, Man is in nothing more like the wild ass's colt than in seeking for that succour and that satisfaction in the creature which are to be had in God only. 3. The crosses that they were likely to meet with in their alliances with the neighbouring nations (Hos 8:10): Though they have hired among the nations, and hoped thereby to prevent their own ruin, yet now will I gather them, as the sheaves in the floor (Mic 4:12); so that what they provided for their own safety shall but make them the easier prey to their enemies. Note, There is no fence against the judgments of God, when they come with commission; nay, that which men hire for their own preservation often contributes to their own destruction. See Isa 7:20. The king of Assyria, whose friendship they courted, called himself a king of princes, Isa 10:8. Are not my princes altogether kings? He laid burdens upon Israel, levied taxes upon them, Kg2 15:19, Kg2 15:20. And for these they shall sorrow a little; this shall be but a little burden to them in comparison of what they may further expect; or they will be but little sensible of this grievance, will not lay it to heart, and therefore may expect heavier judgments. They have begun to be diminished (so some read it), by the burden of the king of princes; but this is only the beginning of sorrows (Mat 24:8), the beginning of revenges, Deu 32:42. Note, God often comes gradually with his judgments upon a provoking people, that he may show how slow he is to wrath, and may awaken them to repentance; but those that are made to sorrow a little, if they are not thereby brought to sorrow after a godly sort, will, another day, be made to sorrow a great deal, to sorrow everlastingly.

II. They multiplied their altars and temples. Observe,

1.How they denied the power of godliness, and wholly cast that off (Hos 8:12): I have written to him the great things of my law; this intimates the privilege they enjoyed, as having God's statutes and judgments made known to them, and being entrusted with the lively oracles. Note, (1.) The things of God's law are magnalia Dei - the great things of God. They are things that proclaim the greatness of the Law-maker, and things of great use and great importance to us; they are our life, and our eternal welfare depends upon our observance of them and obedience to them; they will make us great if we make a right use of them; and they are things which God will magnify and make honourable. (2.) It is a great privilege to have the things of God's law written; thus they are reduced to a greater certainty, spread the further, and last the longer, with much less danger of being embezzled and corrupted than if they were transmitted by word of mouth only. (3.) The things of God's law are of his own writing; for Moses and the prophets were his amanuenses, and holy men wrote as they were moved by the Holy Ghost. (4.) It is the advantage of those that are members of the visible church that these great things are written to them, are intended for their direction, and so they must receive them; what things were written in former ages were written for our learning, and are profitable for us. And, if those were happy who had the great things of God's law written to them, how much happier are we who have the gospel written to us! But see how this privilege was slighted; these great things of the law were counted as a strange thing, as unintelligible and unreasonable (which might therefore be slighted, because not to be fathomed, not to be accounted for), or as foreign, and things of no concernment to them, things that they had nothing to do with nor were to be governed by; they used those things as strangers, which they were shy of, and knew not how to bid welcome. We desire not the knowledge of thy ways. Note, [1.] God having written to us the great things of his law, we ought to make them familiar to us, as our nearest relations (Pro 7:3, Pro 7:4); for therefore we have them written, that they may talk with us, Pro 6:22. [2.] We make nothing of the things of God's law if we make strange of them, as if they did not affect us and therefore we need not be affected with them.

2.How they kept up the form of godliness notwithstanding, and to what little purpose they did so.

(1.)They multiplied their altars (Hos 8:11): Ephraim made many altars to sin. God appointed that there should be but one altar for sacrifice (Deu 12:3, Deu 12:5); but the ten tribes, having forsaken that, would still be thought very devout, and zealous for the honour of God, and, as if they would make amends for the affront they put on God's altar, they made many altars, dedicated to the God of Israel, whom hereby they intended, or at least pretended, to give glory to; but that would not justify their violation of God's express command, nor would the example of the patriarchs, who before the law of Moses had many altars. No, they made many altars to sin (that is, they did that which turned into sin to them), and therefore these altars shall be unto them to sin, that is, God will charge it upon them as a heinous sin, and put that upon the score of their crimes which they designed to be for the expiation of their crimes. Or they shall be to them an occasion of further sin. Their multiplying of altars dedicated to the God of Israel would introduce altars dedicated to other gods. Note, It is a great sin to corrupt the worship of God, and it will be charged as sin upon those that do it, how plausible soever their pretensions may be. And the way of this, as other sins, is down-hill; those that once deviate from the fixed rule of God's commands will wander endlessly.

(2.)They multiplied their sacrifices, Hos 8:13. Their altars were smoking altars: They sacrificed flesh for the sacrifices of God's offerings, and they celebrated their feasts upon their sacrifices; they were at a great expense upon their devotions, and (as those commonly are who set up their own inventions in the room of divine institutions) were very zealous in their way; as if they hoped by their impositions on themselves to atone for the contempt of the great atonement, and by their observing a ceremonial law of their own to excuse themselves from the obligation of all God's moral precepts. But how did they speed? [1.] God makes no reckoning of their services: The Lord accepts them not. How should he, when they did not offer their sacrifice upon that altar which alone sanctified the gift, and when they only sacrificed flesh, but not the spiritual sacrifice of a penitent believing heart? Note, Those services only are acceptable to God which are performed according to the rule of his word, and through Jesus Christ, Pe1 2:5. [2.] He takes that occasion to reckon with them for their sins; now will he, instead of pardoning their iniquity and blotting out their sins, as they expected, remember their iniquity and visit their sins. Such an abomination to the Lord are the sacrifices of the wicked that they provoke him to call them to an account for all their other abominations. When they think by their sacrifices to bribe the Judge of heaven and earth into a connivance at their wickedness he will resent that as the highest affront they can put upon him, and it shall be the measure-filling sin. Note, A petition for leave to sin amounts to an imprecation of the curse for sin, and so it shall be answered, according to the multitude of the idols. "I will punish their sins, for they shall return to Egypt;" they shall be carried captive into Assyria, which shall be to them a house of bondage, as Egypt was to their fathers. Or it refers to Deu 28:68, where returning to Egypt is made to close and complete the miseries of that sinful nation.

(3.)They multiplied their temples, and these also in honour of the true God, as they pretended, but really in contempt of the choice he had made of Jerusalem to put his name there. Israel has forgotten his Maker, Hos 8:14. They pretended to know him, and yet forgot him, for they liked not to retain God in their knowledge, when the remembrance of him would give check to their lusts. It was an aggravation of their sin in forgetting God that he was their Maker (Deu 32:15, Deu 32:18; Job 35:10), as nothing obliges us more to remember him than that he is our Creator, Ecc 12:1. "He has forgotten his Maker, and builds temples; he seems by the temples he builds to me mindful of his Maker, and to be desirous still to keep him in mind, and yet really he has forgotten him, because he has cast off the fear of him." Some by temples here understand palaces, for so the word sometimes signifies. "He has forgotten his Maker, and yet is so secure and haughty that he sets his judgments at defiance, as Nebuchadnezzar did when he said, Is not this great Babylon that I have built?" Judah is likewise charged with multiplying fenced cities, and trusting in them for safety, when the judgments of God were abroad. To fortify their cities in subjection and subordination to God was well enough; but to fortify them in opposition to God, and without any regard to him or his providence (Isa 22:11), shows their hearts to be desperately hardened through the deceitfulness of sin. But none ever hardened his heart against God and prospered, nor shall they. God will send a fire upon his cities, upon the cities both of Judah and Israel, not only the head-cities of Jerusalem and Samaria, but all the other cities of those two kingdoms, and it shall devour not only the cottages, but the palaces thereof; though ever so strong, the fire shall master them; though ever so stately and sumptuous, the fire shall not spare them. This was fulfilled when all the cities of Israel were laid in ashes by the king of Assyria, and all the cities of Judah by the king of Babylon. The fires they both kindled were of his sending; and when he judges he will overcome.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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JeromeAD 420
Commentary on Hosea 8:9-10
"For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers, yea, though they have hired among the nations, now will I gather them together, and they shall rest a little from the burden of the king and the princes." LXX: "Because they went up to the Assyrians, Ephraim has flourished within himself: they have loved gifts, therefore they shall be given to the Gentiles: now will I gather them together, and they shall rest a little from the labour of the king and the princes." Israel is devoured," he says, "and has become like a useless vessel, or unclean, from which no shard remains, in which water can be drawn, or a little bit of fire. And because he became an unclean vessel, therefore they went up to the Assyrians, imitating a wild ass alone: they were not fed like lambs by the Lord, but rather abusing their freedom and being led into captivity, of whom the prophet mourns and says, 'Ephraim gave gifts to the Assyrians, and hired lovers with a reward,' of which Ezekiel writes: 'All harlots receive rewards; but thou hast given rewards to thy lovers' (Ezek. 16: 33), and it has become the opposite in you. And when he has given gifts to peoples and nations have been hired to help him, they will gather for battle and will be taken captive together. And because they love to offer gifts to their adversaries, for a short time they will receive benefit, so that they will not pay tribute to the king and princes until they reach the Assyrians, where they will not give either tribute or stipend as free men; but they will be brought into the ultimate bondage. We do not doubt concerning the heretics, that they, according to the error of their minds, going to the Assyrians, will think that they are ascending and not descending. Therefore it is said to them through Isaiah: "What is happening to you now, that you have all gone up on vain roofs?" (Isa. XXII, 1), whose Assyrian prince is a great sense. Therefore, Ephraim grew up in presumption within himself. Whether he became a solitary wild ass, as he penetrated not sown by the Church but by the devil's deserted places. He loved gifts for his own error, promising rewards to himself, or doing all things out of the motive of shameful profit. Or certainly he gave gifts and rewards to his lover demons, and when he did this, he will be handed over to the nations. For just as nations venerate physical images: so do they think that they are idols of gods, which they have invented from their own hearts, and therefore they will be considered among the number of nations. But if, he says, now, and in the present age they have repented, and I have accepted them, they will cease to establish a little king and his princes over themselves. So that we understand the small king as the devil, as distinguished from the great king who cannot have fellowship with Belial; but as soon as he is received, he drives out the small king and his princes from the hearts of believers. But according to the Hebrew, those who were previously dispersed will gather in the Church of God and will have hired nations for themselves, and they will rest from the burden of the king, whom the Apostle reproaches for being torn apart from the Church, saying: "You reign without us, and would that you did reign" (I Cor. IV, 8), and from the princes whom they have established in the synagogues of the devil.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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