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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 9:11–17. His four-level outline is real structure in the source text, so it is rendered as structure.
In the foregoing verses we saw the sin of Israel derived from their fathers; here we see the punishment of Israel derived to their children; for, as death entered by sin at first, so it is still entailed with it. We may observe, in these verses,
I.The sin of Ephraim. Some expressions are here which describe that.
1.They did not hearken to God (Hos 9:17); they did not give attention to the voice either of his word or of his rod; they did not believe what he said, nor would they be ruled by him. He told them their duty, their interest, their danger, but they regarded him not; all he said to them by his words and by his prophets was to them as a tale that is told; and then no wonder that we hear,
2.Of the wickedness of their doings (Hos 9:15), the downright malice that was in their sins; they were not infirmities, but daring presumptions. How can those but do wickedly who will not hearken to the word of God, that would teach and persuade them to do well? And no wonder that there were wicked doings among them when,
3.Their worship was corrupt (Hos 9:15): All their wickedness is in Gilgal, which was a place infamous for idolatry, as appears, Hos 4:15; Hos 12:11; Amo 4:4; Amo 5:5. It is probable that the idolaters chose that place for their head-quarters because it had been famous in other ages for solemn transactions between God and Israel, as Jos 5:2, Jos 5:10; Sa1 10:8; Sa1 11:15. There, where the source of idolatry was, whence it spread through the kingdom, there it might be said that all their wickedness was, for all other wickedness owed its origin to that. Corruptions in worship make way for corruptions in morals. The mother of harlots is the mother of all other abominations, Rev 17:5. The learned Grotius conjectures that there is a mystical sense here. Golgotha in Syriac is the same with Gilgal in Hebrew, and therefore he thinks this may have reference to the putting of Christ to death at Golgotha, which was the greatest sin of the Jewish nation, and of which it might truly be said, All their wickedness was summed up in that. And no wonder that the people did wickedly, both in worship and conversation, when 4. All their princes were revolters; the whole succession of the kings of the ten tribes did evil in the sight of the Lord, or all the set of judges and magistrates at this time were wicked; they turned aside to sinful ways and persisted in those ways.
II.The displeasure of God against Ephraim for sin.
This is variously expressed here, to show what a provocation sin is to the pure eyes of his glory, and how odious it makes the sinner to him.
1.He departs from them, Hos 9:12. When they revolt from him, and withdraw from their allegiance to him, how can they expect but that he should depart from them and withdraw both his protection and his bounty? And well may his threatening be enforced as it is, and made terrible: Woe also unto them when I depart from them! Note, Those are in a woeful condition indeed whom God has forsaken. Our weal or woe depends upon the gracious presence of God with us; and, if he goes, all weal goes with him and all woes come upon us. God has forsaken him; persecute and take him. Saul knew this when he laid such an emphasis upon this part of his complaint, The Philistines make war against me, and God has departed from me. Nay, he does not only depart from them, but,
2.He hates them. In Gilgal, where all their wickedness is, there I hated them. There, where the abominations of sin are committed, there God abominates the sinners. In Gilgal he had bestowed many tokens of his favour upon their ancestors, but now that is the place where he hates them for their base ingratitude. Nay, he not only hates them, but,
3.He will love them no more, will never take them into his favour again; the breach between God and Israel is wide as the sea, which cannot be healed. This agrees with what he had said, (Hos 1:6, Hos 1:7), I will no more have mercy upon the house of Israel, the ten tribes.
4.He will discard them, and have no more to do with them: For the wickedness of their doings, I will drive them out of my house. He will no longer own them as his, or as belonging to his family in the world; he will turn them out of doors as unfaithful tenants that pay him no rent, as unprofitable servants that do him neither credit nor work. Note, Those that profane God's house can expect no other than to be expelled his house, and no longer suffered to be either lodgers in it or retainers to it. Nay, he will not only drive them out of his house, but,
5.He will drive them far enough (Hos 9:17): My God will cast them away, not only out of his house, but out of his sight; he will quite abandon and reject them; they shall be cast-aways. God said that he would drive them out of his house, and here the prophet seconds it, as one that knew his Master's mind very well: My God will cast them away. See with what comfort and pleasure he calls God his God. Note, When others disown God, and are disowned by him, it is a very great satisfaction to good people that they can call God their God, can cheerfully own him and see themselves owned by him - all revolters, all ruined, yet God is my God.
III.The fruit of this displeasure, in the cutting off and abandoning of their posterity, which is the judgment here threatened again and again. Observe here,
1.How numerous Ephraim seemed likely to be. The name Ephraim is derived from fruitfulness, Gen 41:51. Joseph is a fruitful bough, Gen 49:22. And Moses's blessing foretold the ten thousands of Ephraim, Deu 33:17. This was his glory, Hos 9:11. For this he seemed designed by him that appoints the bounds of men's habitation; for Ephraim, as I saw Tyrus, is planted in a pleasant place, to encourage his increase, which one may expect as from a tree planted by the river's side. Ephraim is as strong and rich as ever Tyre was, and as proud and secure. The Chaldee paraphrase gives this sense of it, The congregation of Israel, while they observed the law, was like to Tyrus in prosperity and security.
2.How few Ephraim should be (Hos 9:11): Their glory shall fly away like a bird; their children shall be taken away and the hopes of their families cut off. All their glory shall fly as an eagle towards heaven, swiftly and irrecoverably. Note, Worldly glory is glory that will fly away; but those that have their God their glory have in him an unfading everlasting glory. Ephraim has been as a fruitful tree. But now Ephraim is smitten, is blasted; their root is dried up; they shall bear no fruit, Hos 9:16. If the root be dried, the branch must wither of course. Observe,
(1.)God's threatening this judgment of the destroying of their children.
[1.]They shall perish of themselves by the immediate hand of God (Hos 9:11): They shall fly away from the birth, and from the womb, and from the conception. Some of their children shall die as soon as they are born; the cradle shall be presently turned into a coffin. Others of them shall be still-born, or the womb shall be their grave, and their death there their mothers' death too. Of others their mothers shall miscarry almost as soon as they have conceived, and they shall be as untimely fruit. See how easily God can, and how justly we are sure he might, root out the whole race of mankind, that degenerate, guilty, obnoxious race, and blot out the name of it from under heaven; it is but doing as he does by Ephraim here, writing them all childless, making all their glory to fly away from the birth, the womb, and the conception, drying up their root, that they bear no fruit, and their business is done in a few years.
[2.]They shall perish by the hand of their enemies; they shall die violent deaths (Hos 9:12): "Though they bring up their children to some maturity, though they escape the diseases and deaths which the infant age is liable to, and are thought to be reared past danger, yet will I bereave them (Hos 9:12), by one judgment or other, so that there shall not be a man left to build up their families and bear up their name." Again (Hos 9:13), Ephraim shall bring forth his children to the murderer. The mothers shall travail with pain to bear their children, and a great deal of care, and pains, and cost shall be bestowed upon the nursing of them, and when a cruel enemy comes and puts all to the word, young and old, without mercy, then they seem but as lambs that were all this while fed for the slaughter. Note, It is a great alloy to the comfort parents have in their children that they know not what they have brought them forth and brought them up for, perhaps for the murderer, or, which is worse, to be themselves the plagues of their generation. It is threatened again (Hos 9:16), Though they bring forth, yet will I slay even the beloved fruit of their womb, those children that they are most fond of. Note, The parents' love is no security to the children's lives; nay, sometimes death is commissioned to take the darlings of the family and leave the burdens of it. When sentence was passed upon Israel in the wilderness, that they should all perish there, this mercy was mixed with the wrath, that their children should nevertheless enter into that rest which they through unbelief could not enter into. But this is a total and final rejection; even their children shall be cut off, and the land shall escheat to the crown, ob defectum sanguinis - shall be lost for want of heirs. The Chaldee-paraphrase, and many of the rabbin, by the murderers to whom the children were brought forth, understand those that sacrificed their children to Moloch, a sin which was its own punishment, which showed the parents void of bowels and justly left them void of blessings.
[3.]Those few that escape and remain shall be dispersed (Hos 9:17): They shall be wanderers among the nations; so the remains of the Jews are at this day, and there is no place in the world where they are a distinct nation.
(2.)The prophet's prayer relating to it (Hos 9:14): Give them, O Lord! what wilt thou give? What shall I ask for a people thus doomed to destruction? It is this; since the decree has gone forth, that they must either die from the womb or be brought forth for the murderer, of the two let them rather die from the womb. Rather let them have no children than have them to be made miserable; for the same reason, when a total ruin was coming on the Jewish nation, Christ said, Blessed is the womb that never bore and the paps that never gave suck, Luk 23:29. "Give therefore a miscarrying womb and dry breasts; for it is better to fall into the hands of the Lord, whose mercies are great, than into the hands of man." Note, Those that are childless may with this reconcile themselves to the will of God herein, that the time may come when, if they were not so, they would wish they had been so.
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Summary
Hosea 9:13 delivers a stark prophetic warning to Ephraim, representing the Northern Kingdom of Israel. The verse opens with a depiction of Ephraim's initially blessed and seemingly secure state, likening it to the powerful and prosperous city of Tyre, which was "planted in a pleasant place." However, this image of divine favor and perceived stability is immediately shattered by a devastating pronouncement: Ephraim, despite its initial blessings, will tragically "bring forth his children to the murderer," signifying a horrific future of national destruction and the loss of its very lineage due to its unfaithfulness.
Context
Literary Context
This verse is situated within a series of pronouncements of judgment against Ephraim in Hosea 9. The preceding verses detail Israel's spiritual harlotry, their reliance on foreign alliances instead of God, and their corrupt worship practices, particularly at places like Gilgal and Beth-aven (Bethel). The prophet warns of impending exile, famine, and the cessation of their festivals and sacrifices, all as consequences of their idolatry. Verse 9:13 specifically contrasts Israel's past prosperity and perceived security with the grim reality of their future, serving as a climactic statement of the severe judgment that awaits them, directly linking their sin to the destruction of their future generations.
Historical & Cultural Context
Hosea prophesied during the turbulent final decades of the Northern Kingdom of Israel (c. 750-715 BC), a period marked by political instability, assassinations of kings, and a growing Assyrian threat. Culturally, Israel had deeply assimilated Canaanite religious practices, including Baal worship and sacred prostitution, abandoning the covenant fidelity demanded by Yahweh. The comparison to Tyre (Tyrus), a prominent Phoenician city-state known for its immense wealth, maritime power, and strategic fortifications, highlights Israel's misplaced confidence in its own strength and alliances rather than in God. The "murderer" explicitly refers to the foreign invaders, primarily the Assyrians, who would soon conquer Israel, decimate its population, and carry survivors into exile, fulfilling the dire prophecy of children being delivered to slaughter.
Key Themes
Hosea 9:13 encapsulates several overarching themes of the book. It powerfully illustrates the theme of Divine Judgment for Covenant Unfaithfulness, showing that God's patience has limits and His justice will be enacted against a people who repeatedly break their covenant. The verse also underscores False Security and Misplaced Trust, as Ephraim, despite being "planted in a pleasant place" by God's grace, chose to trust in its own strength and idols, leading to its downfall. This contrasts sharply with the true security found only in Yahweh, as seen in passages like Psalm 20:7. Finally, the tragic image of children delivered to the murderer emphasizes the theme of The Devastating Consequences of Sin, particularly how spiritual apostasy can lead to national ruin and the loss of future generations, a lamentable outcome also echoed in Lamentations 2:20.
Exposition and Analysis
Key Word Analysis
This word refers to a dwelling, home, or pasture, often implying a place of rest, beauty, and security. It signifies a desirable and prosperous location. In this context, it highlights the initial blessing and favorable conditions God had provided for Ephraim, making the subsequent judgment all the more tragic by contrasting it with their former state of peace and abundance.
This primitive root means "to go out" or "to bring out/forth." Here, it carries the causative sense of causing children to emerge or be born, but chillingly, it is immediately followed by the destination: "to the murderer." This active verb underscores Ephraim's own role, through their sin, in producing a generation destined for destruction.
This term denotes one who "smite[s] with deadly intent," to kill or slay. It is not merely a general enemy but a violent, destructive force. The use of this specific term emphasizes the brutal and merciless nature of the impending judgment, where the very offspring, the hope of the nation, would be delivered into the hands of those who would slaughter them.
Verse Breakdown
"Ephraim, as I saw Tyrus, [is] planted in a pleasant place:"
This clause sets up a powerful contrast. "Ephraim" represents the Northern Kingdom of Israel, particularly its dominant tribe. The phrase "as I saw Tyrus" draws a comparison to the ancient Phoenician city of Tyre, renowned for its strategic location, wealth, and perceived impregnability. This suggests that God had established Ephraim in a similarly favored, prosperous, and secure position, a "pleasant place" of divine blessing and fertile land. The imagery of being "planted" implies stability, growth, and divine establishment, highlighting the initial favor God bestowed upon His people.
"but Ephraim shall bring forth his children to the murderer."
This second clause dramatically reverses the idyllic image of the first. The conjunction "but" signals a sharp turn from blessing to curse. Despite being "planted in a pleasant place," Ephraim's unfaithfulness will lead to a horrific outcome: they will "bring forth his children to the murderer." This is a terrifying prophecy of utter devastation, where the very future of the nation—its children—will be delivered into the hands of a violent enemy (the Assyrians), signifying not just death but the complete eradication of their lineage and national hope. It implies that their sin will lead to a societal collapse so profound that it directly results in the slaughter of their offspring.
Literary Devices
Hosea 9:13 employs several potent literary devices to convey its message. Juxtaposition is central, creating a sharp contrast between the initial image of Ephraim "planted in a pleasant place"—a picture of prosperity, security, and divine favor—and the horrifying reality of "bring[ing] forth his children to the murderer." This stark opposition amplifies the tragedy of Israel's fall. Simile is used in "as I saw Tyrus," comparing Ephraim's perceived strength and favorable position to that of the mighty Phoenician city, highlighting their misplaced confidence. Symbolism is also evident: "Tyrus" symbolizes worldly power and self-sufficiency, while "children" symbolize the nation's future and continuity. The act of "bringing forth children to the murderer" is a powerful metaphor for the self-destructive consequences of Israel's apostasy, where their own actions lead to the demise of their future generations. The verse's concise and impactful phrasing also lends it a prophetic lament tone, expressing deep sorrow over the impending doom.
Theological and Thematic Connections
Hosea 9:13 serves as a profound theological statement on the consequences of covenant unfaithfulness. It reveals God's justice in holding His people accountable for their spiritual apostasy, demonstrating that divine blessing is conditional upon obedience. The verse underscores the tragic reality that a nation's sin can lead to the destruction of its most precious asset—its children—and the loss of its future. It challenges the notion of inherent security based on geographical location or past blessings, emphasizing that true security lies solely in faithful relationship with God. This passage reminds us that God is sovereign over the destinies of nations, and His judgments, though severe, are righteous responses to persistent rebellion against His holy character and His covenant demands.
Reflection and Application
Hosea 9:13 offers a sobering mirror for individuals and nations today. It challenges us to examine where we place our trust and security. Do we rely on our material prosperity, strategic advantages, or perceived invincibility, much like Ephraim trusted in its "pleasant place" and the example of Tyre? Or do we place our ultimate reliance and hope in God alone? The tragic outcome for Ephraim—delivering their children to the murderer—serves as a stark warning that spiritual rebellion and covenant unfaithfulness have devastating, generational consequences. It reminds us that our choices impact not only ourselves but also those who come after us. This verse calls us to cultivate a deep, unwavering faithfulness to God, to prioritize His commands above worldly allurements, and to understand that true flourishing and lasting security are found only in Him. It compels us to consider the spiritual legacy we are building for future generations.
Questions for Reflection
FAQ
What is the significance of the comparison between Ephraim and Tyrus (Tyre)?
The comparison between Ephraim and Tyrus (Tyre) is highly significant because it highlights Israel's misplaced confidence and the deceptive nature of worldly security. Tyre was a powerful, wealthy Phoenician city-state, renowned for its strategic location, commercial strength, and seemingly impregnable fortifications. By likening Ephraim to Tyre, Hosea implies that Israel, too, enjoyed a position of divine favor and perceived stability, being "planted in a pleasant place" by God's grace. However, just as Tyre, despite its might, faced divine judgment for its pride and wickedness (as prophesied in Ezekiel 26), so too would Israel. The comparison serves as an ironic indictment: Israel, God's chosen people, had become like a pagan nation, trusting in its own strength and prosperity rather than in the Lord, and would therefore share a similar fate of judgment and destruction.
Christ-Centered Fulfillment
Hosea 9:13, with its grim prophecy of Ephraim bringing forth children to the murderer, finds its ultimate Christ-centered fulfillment in the redemptive work of Jesus, who delivers humanity from the spiritual "murderer" and offers true, everlasting security. While Ephraim's unfaithfulness led to the physical destruction of their offspring by an earthly enemy, humanity's sin leads to spiritual death and eternal separation from God, a fate orchestrated by the ultimate "murderer," Satan, who "was a murderer from the beginning" (John 8:44). Jesus, however, came not to bring children to destruction but to gather them under His protective wings, lamenting over Jerusalem's refusal to be gathered (Matthew 23:37). He is the true "pleasant place," the secure dwelling where believers are "planted" in Him and find abundant life, not death (John 15:5). Through His atoning sacrifice, Christ disarmed the powers of darkness and delivered those who were held in slavery by the fear of death (Hebrews 2:14-15). Thus, in Christ, the tragic fate of Ephraim is reversed for all who believe, as He brings forth children not to the murderer, but to eternal life and adoption into God's family (Galatians 4:4-7).