Hosea 8:11-12

These two verses are closely connected with the preceding verse and with each other. Hosea 8:11 not only accounts for, but justifies, the threat of punishment announced in Hosea 8:10 by reference to Ephraim's sin; and Hosea 8:12 shows the inexcusableness of Ephraim in thus sinning. Because Ephraim hath made many altars to sin, altars shall be unto him to sin. Instead of the one sanctuary with its altar in the place which the Lord their God would choose out of all their tribes to put his Name there and to accept the offerings of his people, they multiplied altars contrary to the express command of God; while those altars which they erected in any places that pleased them were not for the service of the true God, but for the worship of idols, the calves, Baal, and ether vanities of the heathen. Thus they multiplied their sin by every altar they reared and every idol they worshipped. Their altars, instead of proving their piety, plunged them in greater sin and deeper guilt. I have written to him the great things of my Law, but they were counted as a strange thing. For the Athenians, whose city Paul found full of idols, and which in addition to its many other altars had one to an unknown god, there was some excuse, for they were not privileged with a revelation of the Divine will in a written Law; but for Israel no such apology was possible. This verse proves plainly that, in their sinning by multiplying idols and altars, they were entirely without excuse. The kethic or textual reading has ribbo for ribboth by the omission of tar and equivalent to רְבָבָה , that is, ten thousand, or myriads; the Qeri or Maasoretic correction, רֻבֵּי , plural of דב , multitudes. The idea conveyed is the numerous directions, preceptive and prohibitive, of the Pentateuch; the commandments, so full and explicit, comprehending alike the great things and the little; the details, so minute as well as manifold, that there was no possibility of mistake, provided there was any mind to be informed. Still more, these commandments, directions, and details were not only communicated verbally and orally to Israel; they were committed to writing, and thus placed permanently on record. And yet, notwithstanding all this, the great things of God's Law were regarded by many or most of those to whom they were addressed as instructions foreign to their interest, with which they had no concern, and which consequently had no claim on their attention and deserved no place in their recollection. The variety of names for the Divine commands is very noteworthy. There are commandments equivalent to all precepts of which the motives are assigned, as of circumstance to distinguish Israel from ether people; statutes , for which no motives are assigned, as in the case of the red heifer, prohibition against wearing garments of mixed material, and ceremonial prescripts in general; testimonies , precepts intended to keep up the memory of any event of fact as the Passover to remind of the departure from Egypt; precepts , rational injunctions, left, so to say, to our intelligence, as the unity of the Deity and the fact of his being the Creator; and judgments , judicial directions relating to buying and selling, inheritances, and such like.