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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Ephraim is struck: their root has dried up, they will bear no fruit. Even if they do, I will kill the beloved offspring of their womb. My God will reject them because they did not listen to him, and they will wander among the nations." LXX: "Ephraim grieves over his roots: they are withered, and bear no fruit, and even if they give birth, I will kill the cherished offspring of their wombs. God will reject them because they have not listened to him, and they will wander among the nations." It takes a metaphor from a tree, which if its roots are dried up, it will not be able to bear fruit, and if it does even a little, it will soon wither in its own flower. But he speaks of Ephraim, whose root is withered, because he destroyed the God in whom he was founded, or did not deserve to have his fathers Abraham, Isaac, and Jacob, in whom he had sent his roots: and therefore he does not bear the fruit of righteousness; and if he does, "I will slay," he said, "the dearest of his womb," according to what he had said above: "If they bring up their children, I will make them childless among men:" hence God rejected them and made them go into captivity. "And they shall wander among the nations." We can say this about all the Jews whose leaders have departed from God, stirring up the people to demand his death; therefore, he cast them out of his house and will not love them anymore. He struck their root and dried it up, and they will never bear fruit again, even if they study the Holy Scripture and the Law, and produce something of knowledge and doctrine from their heart as if they were beloved children; the Lord will oppose them and they will be cut off. For God has rejected them, all the prophets, because they did not listen to Him; and they will wander among the nations, not having an altar, not having a seat, not having a proper city. Therefore, David also speaks in the psalm: "Do not kill them, lest my people forget: scatter them by your power" (Psalm 59:12). And in another place: "Expel them according to the multitude of their impieties, for they have provoked You, Lord" (Psalm 5:12). We read about this tree also in the Gospel: 'Now the ax is laid at the root of the trees, and every tree therefore that does not produce good fruit will be cut down and thrown into fire' (Matthew 3:10). Let no one doubt that heretics are incapable of producing the fruits of virtues, because they have lost the Lord, on whom, according to the Apostle, they ought to have been rooted and founded (Ephesians 3). And even if they should produce some fruit and generate some offspring by the fertility of their own womb, they will die with the Lord being against them. Whether because their fruits are all those things which they imagine and generate from their own heart, they will wither and perish: and it will be clear to all that a dry root cannot produce fruits. These will be cast away, indeed they are cast away by God, because they did not listen to him saying: "Do not move the boundaries which your fathers have established" (Deut. XIX, 14). And for this reason they will wander among nations, passing from these opinions to those, since it does not please them to keep what they have once found, but always changing old things for new, and imitating the errors of the pagans.
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Summary
Hosea 9:16 delivers a severe prophetic indictment against Ephraim, representing the northern kingdom of Israel, declaring a comprehensive divine judgment for their persistent idolatry and covenant unfaithfulness. The verse employs vivid agricultural metaphors to portray a complete and irreversible desolation, signifying not only a loss of physical prosperity and lineage but also a profound spiritual barrenness, culminating in the tragic destruction of their most cherished offspring.
Context
Literary Context
Hosea 9 is a continuation of the prophet's pronouncements of judgment against Israel, specifically Ephraim, for their spiritual adultery. Following chapters that detail Israel's unfaithfulness through idolatry (e.g., the worship of Baal, the golden calves at Bethel and Dan) and their reliance on foreign alliances rather than Yahweh, Chapter 9 shifts from past warnings to imminent consequences. It describes the cessation of religious festivals, the impending famine, and the forced exile, all as direct results of their sin. Verse 16, with its imagery of a smitten, barren plant and the slaying of children, serves as a climactic statement of the utter devastation awaiting a nation that has completely abandoned its covenant God, echoing the curses of the Mosaic Law.
Historical & Cultural Context
The prophecy of Hosea is set against the turbulent backdrop of the declining Northern Kingdom of Israel in the 8th century BCE, leading up to its fall to Assyria in 722 BCE. Ephraim, as the most prominent tribe, often serves as a synecdoche for the entire kingdom. This period was marked by political instability, assassinations of kings, and a pronounced spiritual apostasy where syncretism with Canaanite fertility cults was rampant. The agricultural metaphors used throughout Hosea, including the "root dried up" and "bear no fruit" in this verse, would have resonated deeply with an agrarian society whose very survival depended on the land's fertility and the continuation of family lines. The "beloved fruit of their womb" speaks to the high value placed on children and lineage in ancient Israelite culture, making the threat of infanticide or child mortality a particularly horrifying and potent symbol of divine wrath.
Key Themes
Hosea 9:16 powerfully contributes to several overarching themes in the book of Hosea. Firstly, it underscores the theme of Divine Judgment and Retribution, demonstrating God's righteous wrath against Israel's persistent sin, particularly their idolatry and unfaithfulness to the covenant. This judgment is depicted as comprehensive and inescapable, affecting every aspect of their national life, from their land's productivity to their very lineage. Secondly, the verse highlights the theme of Spiritual Barrenness and Fruitlessness, contrasting sharply with the expectation of fruitfulness for a people in covenant with God, as seen in passages like Psalm 1:3. Ephraim's inability to bear fruit, both literally and figuratively, signifies their failure to produce righteousness, justice, or faithfulness. Lastly, it reinforces the theme of Covenant Consequences, illustrating that the blessings and curses outlined in the Mosaic Law (e.g., Deuteronomy 28) are indeed enacted when Israel breaks its covenant with Yahweh, leading to a loss of divine favor and severe punishment.
Exposition and Analysis
Key Word Analysis
This primitive root means "to strike (lightly or severely, literally or figuratively); beat, kill, slay, wound." In Hosea 9:16, it indicates a decisive, forceful blow, emphasizing that Ephraim's demise is not accidental but a direct, intentional act of divine judgment. It conveys the idea of a fatal, destructive strike.
This root means "to be ashamed, confused or disappointed; also (as failing) to dry up (as water) or wither (as herbage)." Here, it vividly describes the complete cessation of life and vitality, particularly in relation to the "root." Like a plant whose life source is cut off, Ephraim's ability to flourish, grow, or sustain itself is utterly extinguished. The connotation of "shame" also subtly links to the disgrace of their spiritual barrenness.
This word signifies "delightful; hence, a delight, i.e. object of affection or desire; beloved, goodly, lovely, pleasant (thing)." Its use here for "fruit of their womb" underscores the profound tragedy of the judgment. What is most cherished, desired, and lovely – their children, their hope for the future – is precisely what God declares He will "slay." This intensifies the horror and severity of the divine wrath.
Verse Breakdown
"Ephraim is smitten"
This opening declaration immediately establishes the subject and the grim reality of God's direct, forceful judgment against the Northern Kingdom of Israel, personified by its leading tribe. The passive voice implies a divine agent.
"their root is dried up"
This powerful agricultural metaphor signifies the complete cessation of life, vitality, and the source of future growth. It suggests an irreversible state of barrenness and an end to their national existence and lineage.
"they shall bear no fruit"
A direct consequence of the dried-up root, this phrase reinforces the theme of utter desolation and unproductivity. It refers not only to agricultural output but also to spiritual fruitfulness, righteousness, and the continuation of their population.
"yea, though they bring forth"
This clause introduces a hypothetical scenario, acknowledging the possibility of birth, perhaps implying a temporary reprieve or a natural human desire for offspring despite the curse.
"yet will I slay [even] the beloved [fruit] of their womb"
This chilling pronouncement reveals the ultimate depth of God's judgment. Even if children are born, God Himself will intervene to destroy them, targeting what is most precious and desired. This signifies the complete eradication of their future generations and the extinguishing of their hope, a direct and devastating consequence of their profound unfaithfulness.
Literary Devices
Hosea 9:16 is rich in Metaphor, primarily employing the imagery of a plant to describe Ephraim's state. The nation is likened to a plant whose root is dried up, leading to an inability to bear fruit. This agricultural metaphor powerfully conveys the idea of complete desolation, infertility, and the cessation of life and prosperity. The phrase "beloved fruit of their womb" is a poignant Euphemism for children, highlighting their cherished status and making the ensuing threat of their destruction even more horrifying. The verse also utilizes Hyperbole to emphasize the totality of the judgment; the idea that even if children are born, God will slay them, underscores the extreme and comprehensive nature of the divine wrath. Furthermore, there is a strong element of Personification as Ephraim, the nation, is treated as a living entity that can be "smitten" and whose "root" can dry up, making the judgment feel more immediate and personal.
Theological and Thematic Connections
Hosea 9:16 powerfully illustrates the severe consequences of covenant infidelity and persistent idolatry. It underscores the biblical principle that sin, particularly the rejection of God's exclusive claim to worship, inevitably leads to barrenness and judgment. The imagery of a dried-up root and an inability to bear fruit is a profound theological statement on the spiritual deadness that results from turning away from the living God, the true source of life and blessing. This judgment is not arbitrary but a just response to Israel's repeated and unrepentant rebellion, demonstrating God's holiness and His commitment to His covenant, even in its punitive aspects. The slaying of the "beloved fruit of their womb" highlights the devastating ripple effect of national sin, impacting even the most innocent and signifying the utter removal of future hope as a sign of God's complete rejection of their sinful ways.
Reflection and Application
Hosea 9:16 serves as a profound warning that transcends its ancient context, reminding us that persistent rebellion against God and spiritual unfaithfulness have severe, life-altering consequences. Just as Ephraim faced barrenness and judgment for their idolatry, individuals and communities today can experience a form of spiritual "drying up" when they abandon God's ways. This verse challenges us to examine the "root" of our own faith: Is it deeply connected to the living God, drawing sustenance from His Word and Spirit, or is it withered by neglect, compromise, or idolatry? The absence of "fruit" in our lives – whether it be righteousness, love, joy, or impact for God's kingdom – is a critical indicator of our spiritual health. This passage calls us to urgent repentance, to turn back to God before our spiritual root becomes completely withered, leading to a loss of blessings and a future devoid of His favor. It underscores the vital importance of cultivating a vibrant, fruitful relationship with Christ, recognizing that true life and lasting fruitfulness come only from Him.
Questions for Reflection
FAQ
Why is Ephraim singled out for such a harsh judgment?
Ephraim, as the most populous and influential tribe, often served as a representative name for the entire Northern Kingdom of Israel. Its prominence, especially with its capital Samaria located within Ephraimite territory and the significant religious center of Bethel there, meant that its spiritual decline and leadership in idolatry set the tone for the entire nation. Therefore, the judgment on Ephraim signifies the judgment on all of Israel for their widespread apostasy, particularly their worship of golden calves and Baal, and their reliance on foreign alliances instead of God. This judgment is a direct consequence of their persistent covenant breaking, despite repeated prophetic warnings.
Christ-Centered Fulfillment
Hosea 9:16, with its stark imagery of barrenness and the slaying of the "beloved fruit of their womb," foreshadows the ultimate judgment against sin, but also points to Christ as the one who fulfills and reverses this curse. Israel's barrenness and death were a consequence of their unfaithfulness, demonstrating humanity's inability to bear true spiritual fruit apart from God. In contrast, Jesus declares Himself to be the true vine, and His followers, by abiding in Him, are enabled to bear much fruit. The "beloved fruit of their womb" that was to be slain tragically points to the ultimate "beloved Son" of God, Jesus Christ, who was indeed "smitten" and "slain" (Isaiah 53:4-5) not for His own sin, but as the perfect sacrifice for the sins of humanity. Through His death and resurrection, He became the source of new life, overcoming the spiritual barrenness caused by sin and offering a new covenant where believers can be spiritually fruitful, receiving the Holy Spirit, the life-giving "root" that enables them to walk in newness of life and bear the fruit of the Spirit.