Hosea 8:11
Verse
Context
Israel Will Reap the Whirlwind
10Though they hire allies among the nations, I will now round them up, and they will begin to diminish under the oppression of the king of princes. 11Though Ephraim multiplied the altars for sin, they became his altars for sinning. 12Though I wrote for them the great things of My law, they regarded them as something strange.
Sermons
Arno Clemens Gaebelein Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Many altars to sin - Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This threat is accounted for in Hos 8:11., by an allusion to the sins of Israel. Hos 8:11. "For Ephraim has multiplied altars for sinning, the altars have become to him for sinning. Hos 8:12. I wrote to him the fulnesses of my law; they were counted as a strange thing." Israel was to have only one altar, and that in the place where the Lord would reveal His name (Deu 12:5.). But instead of that, Ephraim had built a number of altars in different places, to multiply the sin of idolatry, and thereby heap more and more guilt upon itself. לחטא is used, in the first clause, for the act of sin; and in the second, for the consequences of that act. And this was not done from ignorance of the divine will, but from neglect of the divine commandments. אכתּוב is a historical present, indicating that what had occurred was continuing still. These words refer unquestionably to the great number of the laws written in the Mosaic thorah. רבו, according to the chethib רבּו, with ת dropped, equivalent to רבבה, as in Ch1 29:7, ten thousand, myriads. The Masoretes, who supposed the number to be used in an arithmetical sense, altered it, as conjecturally unsuitable, into רבּי, multitudes, although רב does not occur anywhere else in the plural. The expression "the myriads of my law" is hyperbolical, to indicate the almost innumerable multitude of the different commandments contained in the law. It was also in a misapprehension of the nature of the hyperbole that the supposition originated, that אכתּוב was a hypothetical future (Jerome). כּמו זר, like something foreign, which does not concern them at all.
Jamieson-Fausset-Brown Bible Commentary
God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Pro 1:31). many altars--in opposition to God's law (Deu 12:5-6, Deu 12:13-14). to sin . . . to sin--Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (Kg1 12:30; Kg1 13:34).
John Gill Bible Commentary
Because Ephraim hath, made many altars to sin,.... Not with an intention to commit sin, but to offer sacrifice for sin, and make atonement for it, as they thought; but these altars being erected for the sake of idols, and sacrifices offered on them to them, they sinned in so doing, and were the cause of sin in others, who were drawn into it by their example; as they were made to sin, or drawn into it, by Jeroboam their king, These altars were those set up at Dan and Bethel, and in all high places, and tops of mountains, where they sacrificed to idols; and which was contrary to the express command of God, who required sacrifice only at one place, and on one altar, Deu 12:5; typical of the one altar Christ, and his alone sacrifice, who is the only Mediator between God and man; and they are guilty of the same crime as Ephraim here, who make use of more, or neglect him; altars shall be unto him for sin; either these same altars, and the sacrifices offered on them, shall be reckoned and imputed to him as sins, trod shall be the cause of his condemnation and punishment: or, "let the altars be unto him for sin", so some (n); since he will have them, let him have them, and go on in sinning, till he has filled up the measure of his sins, and brought on him just condemnation; or else other altars are meant, even in the land of Assyria, where, since they were so fond of multiplying altars, they should have altars enough to sin at, whereby their sins would be increased, and their punishment for them aggravated. The Targum is, "seeing the house of Ephraim hath multiplied altars to sin, the altars of their idols shall he to them for a stumbling block,'' or ruin; so sin is taken in a different sense, both for guilt, and the punishment of it. (n) "santo ergo illi altaria ad peccandum", Rivet.
Tyndale Open Study Notes
8:11 Israel has built many altars: As Israel’s idolatry increased, her religious activities increased in an attempt to take away sin; instead, these rites only increased her sin.
Hosea 8:11
Israel Will Reap the Whirlwind
10Though they hire allies among the nations, I will now round them up, and they will begin to diminish under the oppression of the king of princes. 11Though Ephraim multiplied the altars for sin, they became his altars for sinning. 12Though I wrote for them the great things of My law, they regarded them as something strange.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Many altars to sin - Though it does not appear that the Jews in Babylon were obliged to worship the idols of the country, except in the case mentioned by Daniel, yet it was far otherwise with the Israelites in Assyria, and the other countries of their dispersion. Because they had made many altars to sin while they were in their own land, they were obliged to continue in the land of their captivity a similar system of idolatry against their will. Thus they felt and saw the evil of their idolatry, without power to help themselves.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
This threat is accounted for in Hos 8:11., by an allusion to the sins of Israel. Hos 8:11. "For Ephraim has multiplied altars for sinning, the altars have become to him for sinning. Hos 8:12. I wrote to him the fulnesses of my law; they were counted as a strange thing." Israel was to have only one altar, and that in the place where the Lord would reveal His name (Deu 12:5.). But instead of that, Ephraim had built a number of altars in different places, to multiply the sin of idolatry, and thereby heap more and more guilt upon itself. לחטא is used, in the first clause, for the act of sin; and in the second, for the consequences of that act. And this was not done from ignorance of the divine will, but from neglect of the divine commandments. אכתּוב is a historical present, indicating that what had occurred was continuing still. These words refer unquestionably to the great number of the laws written in the Mosaic thorah. רבו, according to the chethib רבּו, with ת dropped, equivalent to רבבה, as in Ch1 29:7, ten thousand, myriads. The Masoretes, who supposed the number to be used in an arithmetical sense, altered it, as conjecturally unsuitable, into רבּי, multitudes, although רב does not occur anywhere else in the plural. The expression "the myriads of my law" is hyperbolical, to indicate the almost innumerable multitude of the different commandments contained in the law. It was also in a misapprehension of the nature of the hyperbole that the supposition originated, that אכתּוב was a hypothetical future (Jerome). כּמו זר, like something foreign, which does not concern them at all.
Jamieson-Fausset-Brown Bible Commentary
God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Pro 1:31). many altars--in opposition to God's law (Deu 12:5-6, Deu 12:13-14). to sin . . . to sin--Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (Kg1 12:30; Kg1 13:34).
John Gill Bible Commentary
Because Ephraim hath, made many altars to sin,.... Not with an intention to commit sin, but to offer sacrifice for sin, and make atonement for it, as they thought; but these altars being erected for the sake of idols, and sacrifices offered on them to them, they sinned in so doing, and were the cause of sin in others, who were drawn into it by their example; as they were made to sin, or drawn into it, by Jeroboam their king, These altars were those set up at Dan and Bethel, and in all high places, and tops of mountains, where they sacrificed to idols; and which was contrary to the express command of God, who required sacrifice only at one place, and on one altar, Deu 12:5; typical of the one altar Christ, and his alone sacrifice, who is the only Mediator between God and man; and they are guilty of the same crime as Ephraim here, who make use of more, or neglect him; altars shall be unto him for sin; either these same altars, and the sacrifices offered on them, shall be reckoned and imputed to him as sins, trod shall be the cause of his condemnation and punishment: or, "let the altars be unto him for sin", so some (n); since he will have them, let him have them, and go on in sinning, till he has filled up the measure of his sins, and brought on him just condemnation; or else other altars are meant, even in the land of Assyria, where, since they were so fond of multiplying altars, they should have altars enough to sin at, whereby their sins would be increased, and their punishment for them aggravated. The Targum is, "seeing the house of Ephraim hath multiplied altars to sin, the altars of their idols shall he to them for a stumbling block,'' or ruin; so sin is taken in a different sense, both for guilt, and the punishment of it. (n) "santo ergo illi altaria ad peccandum", Rivet.
Tyndale Open Study Notes
8:11 Israel has built many altars: As Israel’s idolatry increased, her religious activities increased in an attempt to take away sin; instead, these rites only increased her sin.