Chapter 8

1, 12 Destruction is threatened for their impiety, 5 and idolatry.

1. Set the trumpet. As a faithful watchman (see Eze. 33:1–3; Amos 3:6), Hosea here proclaims in urgent tones that judgment will quickly descend upon the people of God. The trumpet is to sound the alarm of the coming invasion.

Come as an eagle. This refers to the king of Assyria, Shalmaneser V, who was soon to invade Syria and Palestine (2 Kings 18:9), coming down from the north with the rapid, dread swoop of an eagle upon its prey (see Deut. 28:49).

Against the house. This does not refer to a temple in the northern kingdom, for such a temple, because of its idolatry, could not properly be termed the “house of the Lord.” Nor does it refer to the Temple at Jerusalem, since this prophecy pertains to the northern kingdom of Israel. Hence it probably alludes to the people of Israel, on account of their covenant relation with the Lord (see on Num. 12:7). There remains, however, the possibility that “house of the Lord” is used here as equivalent to “house of God,” or Bethel, which was one of the centers of calf worship in Israel (see on 1 Kings 12:29).

2. My God, we know thee. In the face of their disobedience to God’s covenant and law, the people appeal earnestly to the Lord for help, urging the plea of their knowledge of Him. Tragically, however, it is a lifeless knowledge, which can offer no deliverance (see Matt. 25:11, 12).

3. Cast off. God replies by giving the reason why He can do nothing for Israel. They have rejected the good, their good God, their good law and covenant, the good things that God gives to those obeying Him. There is nothing left but their repudiation by God and their deliverance into the hands of their enemies. Such must ever be the attitude of the Lord toward those who merely appeal to God for salvation, but do not do the will and work of God required for salvation (see Matt. 7:21–23; 15:7, 8).

4. Set up kings. A reference to the godless usurpers who assassinated their royal predecessors to make way for themselves to seize the throne (see on ch. 7:7).

Not by me. That is, divine direction did not guide their conduct, which was disobedient, and so without God’s sanction.

They made them idols. The apostate people had used their silver and gold to make idols, and to support idolatrous worship (see 1 Kings 12:26–28; Isa. 40:19; Jer. 10:1–4).

Be cut off. The result of this idolatry is that these images will themselves be destroyed in the ruin of the kingdom.

5. Thy calf. If the use of the singular, “calf,” is significant, the reference is probably to the calf of Bethel, for that city seems to have been the chief center of Samaria’s calf worship (see on Amos 7:13).

Hath cast thee off. Literally, “hath rejected.” The Hebrew is somewhat uncertain, and various objects for the verb have been supplied, such as “thee” (KJV), “me,” “them,” etc., each one giving its own shade of meaning. However, the thought of the entire passage (vs. 5–7) is plain enough, for it shows that the nation was shortly to reap the fruitage of the calf worship that had been instituted by Jeroboam I (1 Kings 12:28). The LXX for this clause reads, “Cast off thy calf, O Samaria,” making this an exhortation to Samaria and the entire country to cast aside the calf worship, which has brought down upon them the wrath of God.

Mine anger is kindled. The Lord is fully justified in His anger against the apostates. He asks how long it will be before they become innocent of such iniquity; or, as the LXX puts it, “How long will they be unable to purge themselves in Israel?”

6. From Israel was it also. Hosea here shows the folly of Israel’s behavior. This opening clause indicates the origin of this particular idol worship, the calf image of gold. It arose in the northern kingdom under Jeroboam I (1 Kings 12:26–33), and continued under his successors. It was, indeed, “not God.” This particular form of calf worship was not brought from a foreign country, as were the cults of Baal and Ashtoreth from the Sidonians, Chemosh from the Moabites, and Molech from the Ammonites.

The workman made it. It is the greatest folly to look upon any object that has been planned and fashioned by us as superior to us. Idolatry makes men go against the very principle of reason. They fashion the idol and yet account it their god; at the same time they, who are made and sustained by God, forsake Him. The essence of true religion is the worship of one’s Creator; the folly of idolatry lies in the worship of what one’s own hands have made (see v. 14).

7. Sown the wind. The reaping is ever the sure result of the sowing (Gal. 6:7, 8). Israel’s idolatry can have only one issue, divine punishment. The wind pictures the emptiness and vanity of Israel’s idolatrous course; the whirlwind, consequent destruction. Whatever becomes our idol, whatever robs God of His rightful place in the heart, will assuredly return to us a harvest of regret and distress. We shall be paid back in the hard coin of our own moral and spiritual mintage (see Isa. 2:17–21; Eze. 14:1–5).

It hath no stalk. Literally, “It has no standing grain.” Still carrying on the figure of the wind, when the seed sown is wind, the prophet indicates that the harvest reaped is failure, futility, even destruction; for the seed sown brings forth no standing grain, the bud yields no “meal.”

If so be it yield. If by any chance any grain is harvested, the invasion of rapacious foreigners will be sure to swallow it up. Thus in striking fashion does the prophet show that the divine blight falls inescapably on all wicked deeds (see Prov. 14:11, 12).

8. Israel is swallowed up. This includes not only the produce of the field but the people themselves.

As a vessel. As a result of Israel’s humiliating defeat, her reputation suffered so sorely that she became despised and dishonored as a worthless utensil, to be cast away as wholly unfit for use (see on Jer. 22:28).

9. A wild ass. This animal, with his willful and ungovernable ways, is used here to portray the behavior and disposition of Ephraim in turning to Assyria and in participating in pagan and idolatrous practices.

Hath hired lovers. These are the Assyrians with whom, as a wanton harlot, Israel had illicit relations, and to whom she shamelessly gave presents (payment of tribute).

10. Sorrow a little. If “a little” is a time expression for “in a little while,” the meaning would be that before long Israel would feel the painful effects of her resorting to Assyria. Some believe that “little” is here used in an ironic sense: thus heavy as was the tribute imposed upon Israel and grievous to be borne, it would be light in comparison with the sorrow they would have to endure when the whole nation was carried into captivity.

The burden. A reference to the oppression and exactions imposed upon Israel by the cruel and rapacious Assyrians.

11. Made many altars. See on ch. 10:1. Instead of the one place with its altar that God had appointed (see Deut. 12:1–14), Israel multiplied altars contrary to the express command of God. They were for the worship of idols, such as the calves, the Baals (see on Hosea 2:17), and other heathen idols. Their location was on every high hill and place that pleased the people (see on ch. 4:13).

12. The great things. Or, “the ten thousands.” Inasmuch as Israel was favored, as no other people was, with the revelation of God’s will in a written law, there was no excuse for her apostasy. The divine instructions were too numerous, too detailed, too plain, and too inclusive for that.

Counted as a strange thing. Although God’s directions and instructions were full and adequate, they became foreign to the inclinations of the chosen people, and so God’s teachings went unheeded.

In view of the free access all have to God’s Word today in all lands and in all languages, we who live in a world needier, more troubled, and more hostile than that of Israel’s day, will find that we have no excuse if we neglect the Sacred Scriptures and their message (see Heb. 2:1–3).

13. Eat it. Israel’s sacrifices to God were not acceptable to Him because they were not presented in the true spirit of devotion (see on Isa. 66:3).

Visit. That is, for the purpose of punishment (see on Ps. 8:4; 59:5).

They shall return to Egypt. The limit of God’s patience has been reached because of the fullness of their iniquity. The time of their punishment is here. The God who had delivered their fathers out of the bondage of Egypt will now send their children to a similar or worse fate than that of Egypt. No actual return to Egypt is meant here; the term “Egypt” is used merely as a symbol of bondage.

14. Israel hath forgotten. Hosea traces Israel’s sinfulness, with its baleful consequences, to its source, forgetfulness of God. This forgetfulness of the Lord led to idolatry, and the building of heathen temples that followed.

I will send a fire. This prediction was fulfilled when Sennacherib took the fenced cities of Judah (2 Kings 18:13), and also later when Nebuchadnezzar captured and burned Jerusalem (see 2 Kings 25:8, 9; 2 Chron. 36:19; Ps. 74:3–8; Jer. 17:27).

Ellen G. White comments

1, 2 GC 310

3     PK 280

4     PK 279

5, 6 PK 285

7     MYP 87; 1T 269

12   COL 306; Ed 127; PK 296