9 O Israel, you have done evil from the days of Gibeah; there they took up their position, so that the fighting against the children of evil might not overtake them in Gibeah.
They have gone deep in evil as in the days of Gibeah; he will keep in mind their wrongdoing, he will give them punishment for their sins.
And the Lord saw that the sin of man was great on the earth, and that all the thoughts of his heart were evil.
And when the sweet smell came up to the Lord, he said in his heart, I will not again put a curse on the earth because of man, for the thoughts of man's heart are evil from his earliest days; never again will I send destruction on all living things as I have done.
While they were taking their pleasure at the meal, the good-for-nothing men of the town came round the house, giving blows on the door; and they said to the old man, the master of the house, Send out that man who came to your house, so that we may take our pleasure with him. So the man, the master of the house, went out to them, and said, No, my brothers, do not this evil thing; this man has come into my house, and you are not to do him this wrong. See, here is my daughter, a virgin, and his servant-wife: I will send them out for you to take them and do with them whatever you will. But do no such thing of shame to this man. But the men would not give ear to him: so the man took his woman and sent her out to them; and they took her by force, using her for their pleasure all night till the morning; and when dawn came they let her go. Then at the dawn of day the woman came, and, falling down at the door of the man's house where her master was, was stretched there till it was light. In the morning her master got up, and opening the door of the house went out to go on his way; and he saw his servant-wife stretched on the earth at the door of the house with her hands on the step. And he said to her, Get up and let us be going; but there was no answer; so he took her up and put her on the ass, and went on his way and came to his house. And when he had come to his house, he got his knife, and took the woman, cutting her up bone by bone into twelve parts, which he sent through all Israel. And he gave orders to the men whom he sent, saying, This is what you are to say to all the men of Israel, Has ever an act like this been done from the day when the children of Israel came out of Egypt to this day? Give thought to it, turning it over in your minds, and give your opinion of it.
And the townsmen of Gibeah came together against me, going round the house on all sides by night; it was their purpose to put me to death, and my servant-wife was violently used by them and is dead.
Now give up those good-for-nothing persons in Gibeah so that we may put them to death, clearing away the evil from Israel. But the children of Benjamin would not give ear to the voice of their brothers, the children of Israel. And the children of Benjamin came together from all their towns to Gibeah, to go to war with the children of Israel.
And the men of Israel, other than Benjamin, were four hundred thousand in number, all armed with swords; they were all men of war. And they got up and went up to Beth-el to get directions from God, and the children of Israel said, Who is to be the first to go up to the fight against the children of Benjamin? And the Lord said, Judah is to go up first. So the children of Israel got up in the morning and put themselves in position against Gibeah. And the men of Israel went out to war against Benjamin (and the men of Israel put their forces in fighting order against them at Gibeah). Then the children of Benjamin came out from Gibeah, cutting down twenty-two thousand of the Israelites that day. But the people, the men of Israel, taking heart again, put their forces in order and took up the same position as on the first day. Now the children of Israel went up, weeping before the Lord till evening, requesting the Lord and saying, Am I to go forward again to the fight against the children of Benjamin my brother? And the Lord said, Go up against him. So the children of Israel went forward against the children of Benjamin the second day. And the second day Benjamin went out against them from Gibeah, cutting down eighteen thousand men of the children of Israel, all swordsmen. Then all the children of Israel, and all the people, went up to Beth-el, weeping and waiting there before the Lord, going without food all day till evening, and offering burned offerings and peace-offerings before the Lord. And the children of Israel made request to the Lord, (for the ark of the agreement of the Lord was there in those days, And Phinehas, the son of Eleazar, the son of Aaron, was in his place before it,) and said, Am I still to go on with the fight against the children of Benjamin my brother, or am I to give it up? And the Lord said, Go on; for tomorrow I will give him into your hands. So Israel put men secretly all round Gibeah to make a surprise attack on it. And the children of Israel went up against the children of Benjamin on the third day, and put themselves in fighting order against Gibeah as before. And the children of Benjamin went out against the people, moving away from the town; and as before, at their first attack, they put to death about thirty men of Israel on the highways, of which one goes up to Beth-el and the other to Gibeah, and in the open country. And the children of Benjamin said, They are giving way before us as at first. But the children of Israel said, Let us go in flight and get them away from the town, into the highways. So all the men of Israel got up and put themselves in fighting order at Baal-tamar: and those who had been waiting secretly to make a surprise attack came rushing out of their place on the west of Geba. And they came in front of Gibeah, ten thousand of the best men in all Israel, and the fighting became more violent; but the children of Benjamin were not conscious that evil was coming on them. Then the Lord sent sudden fear on Benjamin before Israel; and that day the children of Israel put to death twenty-five thousand, one hundred men of Benjamin, all of them swordsmen. So the children of Benjamin saw that they were overcome: and the men of Israel had given way before Benjamin, putting their faith in the watchers who were to make the surprise attack on Gibeah. And the watchers, rushing on Gibeah and overrunning it, put all the town to the sword without mercy. Now the sign fixed between the men of Israel and those making the surprise attack was that when they made a pillar of smoke go up from the town, The men of Israel were to make a turn about in the fight. And Benjamin had overcome and put to death about thirty of the men of Israel, and were saying, Certainly they are falling back before us as in the first fight. Then the sign went up out of the town in the pillar of smoke, and the Benjamites, turning back, saw all the town going up in smoke to heaven. And the men of Israel had made a turn about, and the men of Benjamin were overcome with fear, for they saw that evil had overtaken them. So turning their backs on the men of Israel, they went in the direction of the waste land; but the fight overtook them; and those who came out of the town were heading them off and putting them to the sword. And crushing Benjamin down, they went after them, driving them from Nohah as far as the east side of Gibeah. Eighteen thousand men of Benjamin came to their death, all strong men of war. And turning, they went in flight to the rock of Rimmon in the waste land: and on the highways five thousand of them were cut off by the men of Israel, who, pushing on hard after them to Geba, put to death two thousand more. So twenty-five thousand of the swordsmen of Benjamin came to their end that day, all strong men of war. But six hundred men, turning back, went in flight to the rock of Rimmon in the waste land, and were living on the rock of Rimmon for four months. And the men of Israel, turning again against the children of Benjamin, put to the sword without mercy all the towns and the cattle and everything there was, burning every town which came into their hands.
I have had the nations cut off, their towers are broken down; I have made their streets a waste so that no one goes through them: destruction has overtaken their towns, so that there is no man living in them. I said, Certainly you will go in fear of me, and come under my training, so that whatever I may send on her may not be cut off before her eyes: but they got up early and made all their works evil.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hosea 10
Commentary on Hosea 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Ho 10:1-15. Israel's Idolatry, the Source of Perjuries and Unlawful Leagues, Soon Destined to Be the Ruin of the State, Their King and Their Images Being About to Be Carried Off; a Just Chastisement, the Reaping Corresponding to the Sowing.
The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Ho 10:14; also Ho 10:6, referring to Hoshea's calling So of Egypt to his aid; also Ho 10:4, 13.
1. empty—stripped of its fruits [Calvin], (Na 2:2); compelled to pay tribute to Pul (2Ki 15:20). Maurer translates, "A widespreading vine"; so the Septuagint. Compare Ge 49:22; Ps 80:9-11; Eze 17:6.
bringeth forth fruit unto himself—not unto Me.
according to … multitude of … fruit … increased … altars—In proportion to the abundance of their prosperity, which called for fruit unto God (compare Ro 6:22), was the abundance of their idolatry (Ho 8:4, 11).
2. heart … divided—(1Ki 18:21; Mt 6:24; Jas 4:8).
now—that is, soon.
he—Jehovah.
break down—"cut off," namely the heads of the victims. Those altars, which were the scene of cutting off the victims' heads, shall be themselves cut off.
3. now, &c.—Soon they, deprived of their king, shall be reduced to say, We have no king (Ho 10:7, 15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king.
4. words—mere empty words.
swearing falsely in making a covenant—breaking their engagement to Shalmaneser (2Ki 17:4), and making a covenant with So, though covenants with foreigners were forbidden.
judgment … as hemlock—that is, divine judgment shall spring up as rank, and as deadly, as hemlock in the furrows (De 29:18; Am 5:7; 6:12). Gesenius translates, "poppy." Grotius, "darnel."
5. fear because of the calves—that is, shall fear for them.
Beth-aven—substituted for Beth-el in contempt (Ho 4:15).
it—singular, the one in Beth-el; after the pattern of which the other "calves" (plural) were made. "Calves" in the Hebrew is feminine, to express contempt.
priests—The Hebrew is only used of idolatrous priests (2Ki 23:5; Zep 1:4), from a root meaning either "the black garment" in which they were attired; or, "to resound," referring to their howling cries in their sacred rites [Calvin].
that rejoiced on it—because it was a source of gain to them. Maurer translates, "Shall leap in trepidation on account of it"; as Baal's priests did (1Ki 18:26).
the glory thereof—the magnificence of its ornaments and its worship.
6. It … also—The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it.
Jareb—(See on Ho 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector.
his own counsel—the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.
7. (Ho 10:3, 15).
foam—denoting short-lived existence and speedy dissolution. As the foam, though seeming to be eminent raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, "a chip" or broken branch that cannot resist the current.
8. Aven—that is, Beth-aven.
the sin—that is, the occasion of sin (De 9:21; 1Ki 12:30).
they shall say to … mountains, Cover us—So terrible shall be the calamity, that men shall prefer death to life (Lu 23:30; Re 6:16; 9:6). Those very hills on which were their idolatrous altars (one source of their confidence, as their "king," Ho 10:7, was the other), so far from helping them, shall be called on by them to overwhelm them.
9. Gibeah—(Ho 9:9; Jud 19:1-20:48). They are singled out as a specimen of the whole nation.
there they stood—The Israelites have, as there and then, so ever since, persisted in their sin [Calvin]. Or, better, "they stood their ground," that is, did not perish then [Maurer].
the battle … did not overtake them—Though God spared you then, He will not do so now; nay, the battle whereby God punished the Gibeonite "children of iniquity," shall the more heavily visit you for your continued impenitence. Though "they stood" then, it shall not be so now. The change from "thou" to "they" marks God's alienation from them; they are, by the use of the third person, put to a greater distance from God.
10. my desire … chastise—expressing God's strong inclination to vindicate His justice against sin, as being the infinitely holy God (De 28:63).
the people—Foreign invaders "shall be gathered against them."
when they shall bind themselves in their two furrows—image from two oxen ploughing together side by side, in two contiguous furrows: so the Israelites shall join themselves, to unite their powers against all dangers, but it will not save them from My destroying them [Calvin]. Their "two furrows" may refer to their two places of setting up the calves, their ground of confidence, Dan and Beth-el; or, the two divisions of the nation, Israel and Judah, "in their two furrows," that is, in their respective two places of habitation; Ho 10:11, which specifies the two, favors this view. Henderson prefers the Keri (Hebrew Margin) "for their two iniquities"; and translates, "when they are bound" in captivity. English Version is best, as the image is carried out in Ho 10:11; only it is perhaps better to translate, "the people (the invaders) binding them," that is, making them captives; and so Ho 10:11 alludes to the yoke being put on the neck of Ephraim and Judah.
11. taught—that is, accustomed.
loveth to tread out … corn—a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Isa 28:27, 28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (De 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work.
I passed over upon—I put the yoke upon.
make … to ride—as in Job 30:22; that is, hurry Ephraim away to a distant region [Calvin]. Lyra translates, "I will make (the Assyrian) to ride upon Ephraim." Maurer, "I will make Ephraim to carry," namely, a charioteer.
his clods—"the clods before him."
12. Continuation of the image in Ho 10:11 (Pr 11:18). Act righteously and ye shall reap the reward; a reward not of debt, but of grace.
in mercy—according to the measure of the divine "mercy," which over and above repays the goodness or "mercy" which we show to our fellow man (Lu 6:38).
break … fallow ground—Remove your superstitions and vices, and be renewed.
seek … Lord, fill he come—Though not answered immediately, persevere unceasingly "till He come."
rain—send down as a copious shower.
righteousness—the reward of righteousness, that is, salvation, temporal and spiritual (1Sa 26:23; compare Joe 2:23 ).
13. reaped iniquity—that is, the fruit of iniquity; as "righteousness" (Ho 10:12) is "the fruit of righteousness" (Job 4:8; Pr 22:8; Ga 6:7, 8).
lies—false and spurious worship.
trust in thy way—thy perverse way (Isa 57:10; Jer 2:23), thy worship of false gods. This was their internal safeguard, as their external was "the multitude of their mighty men."
14. tumult—a tumultuous war.
among thy people—literally, "peoples": the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her.
Shalman spoiled Beth-arbel—that is, Shalmaneser, a compound name, in which the part common to it and the names of three other Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Coniah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria. Against it Shalmaneser, at his first invasion of Israel (2Ki 17:3), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well-known, though not mentioned elsewhere (compare 2Ki 18:34). This event, close on the reign of Hezekiah, shows the inscription of Hosea (Ho 1:1) to be correct.
15. So shall Beth-el do unto you—that is, Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you.
your great wickedness—literally, "the wickedness of your wickedness."
in a morning—that is, speedily, as quickly as the dawn is put to flight by the rising sun (Ho 6:4; 13:3; Ps 30:5).
king—Hoshea.