Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Hosea · Chapter 10
CHAP. X.
ISrael is as an empty vine, he bringeth forth fruit unto himselfe. Here the Lord V. 1.goeth on in aggravating and threatning the sins of Israel, he was an empty vine, void of all fruits of righteousnesse and holinesse, as Esai. 5. but he brought forth fruits to himselfe. Calvin for an empty hath a spoiled vine Calvin.contending for this, as the proper signication of foreign, but foreign whereof it cometh, signifieth to evacuate, and foreign from which he deriveth it, either to empty, or to spoil; And he will have this the meaning, that Israel was sometime spoiled and made a prey of by the enemy, but through Gods fatherly indulgence he brought forth fruit again to himself, being in this Jeroboams time made so whole & strong that now there was no appearance of want or emptinesse, but they were full both of people and riches again; which exposition I confesse is true, and so here is an allusion to a vine one year broken and spoiled, but afterwards growing again & fructifying, as it did formerly. But I see no reason of going from the word empty, if we doe but read it evacuated or emptyed, for that doth sufficiently imply the means whereby; Vulg. Latine, A leavy vine is Israel, his fruit, or the fruit is adaequated to him, by Lyra expounded thus; Israel is very populous, covered with people, and his land proportionably. Lyra.bringeth forth fruit for the sustentation of them all: but this their prosperity as a vine with leaves they have abused to idolatry, multiplying Altars, and their people were multiplyed in many places and goodly images, according to the goodnesse of their land. Touching which expoposition I see not, what can be opposed, but that it goeth upon a false rendering of the word foreign, for empty having leavy, whereas the Caldee renders it wasted or spoiled also. But the Septuagint which is followed by the Vulgar and by Jerome is foreign, well branched, and the next words seeme to favour this reading, the fruit being adaequated to it. For it were strange having spoken of an empty and spoiled vine to tell presently of the fruite thereof, and the word foreign signifieth adequate such aboundance as was sufficient for all this people. Wherefore it is to be thought that the Septuagint respected not so much the proper signification of the word, as the sense, it was as a vine full of leaves, as the barren fig tree in the Gospell, yet without such fruit as God looked for Esay 5. however populous enough, and fruitfull enough of corn and wine and oil; and for the vacuity that was of goodnesse notwithstanding it is called an empty vine. Let the Reader judge and follow which exposition he pleaseth, I prefer that of being empty of fruit.
Their heart is divided, now shall they be found faulty, &c. that is, their heart is divid…d betwixt God and Idols, therefore their judgment by the Assyrians V. 2.shall come, as upon persons convinced to be faulty. Calvin noteth, that in the Calvin.word divided, is intimated the originall of all sin, for this is, when men cleave not to the Lord in their hearts, but are divided from him, which was the cause that the Lord so often warned the people by Moses to love the Lord with all their hearts and to cleave unto him. And they that live in sin shew plainly that their hearts in stead of cleaving thus were divided from God, and Note. therefore vengeance shall come upon them.
Now they shall say, we have no King, because we feared not the Lord, what then should a King do to us? that is, being taken in their sin and judged accordingly, some V. 3.that are righteous amongst them, shall say, we have no King that can defend Lyra.us against our enemies, because we feared not the Lord, but ran into such abominations, therefore how should our King do us good? thus Lyra, for the people of Israel had great confidence in their Kings, which moved them at the first to ask a King: but for theit sins they fell into the hands of their enemies, 1 Sam. 9.and what good could their King then do them? Verily none, for he was carryed away captive as well as the rest, 2 King. 17. Calvin doth not think, that any being moved by repentance should say thus, but the thing it self should Calvin.speak so, for wicked men rather murmur under the judgments of God, then in penitency confesse their errours. But neither hath it been said to the contrary before, but that the good amongst them shall say this, of which sort there were alwayes some in the worst times, for which a remnant is so often spoken of, and 7000 in the dayes of Elijah.
Thus judgment springeth up as hemlock in the furrows of the field, Vulg. as bitternesse, the meaning being, that when once they come to this, that they make no conscience V. 4.of their oath and covenant, the judgment that the poor people can look for, is no better then hemlock growing in the furrows of the land. For unto furrows are the poor people compared, saith Lyra, for their low lying in respect of such Judges and Rulers. Calvin, they have spoken words, and sworn Lyra. Calvin.falsly in making a covenant, so judgment springeth up to wormwood; that is, they have sometimes spoken good words, yea and sworn also to cleave to God and his lawes, but what follows of all this amongst them? verily nothing, but as if the husbandman having ploughed and prepared and sown his ground with good seed, should soon after see no corn, but wormwood coming up therein: for in speaking of furrows he intimateth labour and preparation, sith a field is not otherwise cast into furrows but by labour. And then by judgment must be understood righteousnesse and holinesse after all this fair shew made being expected; Lo bitternesse of sin springeth up, and thrives best.
The Inhabitants of Samaria shall fear because of the calves of Bethaven. Now he V. 5.cometh to touch the sin, for which especially they were so greatly threatned. Samaria is named, because it was the chief City of the Kingdome of Israel, by the Inhabitants there of all Israel being understood. Of Bethaven see before ch. 4. 15. Bethel is meant hereby, where the golden Calfe was placed. And it V. 6.is threatned that it should be carryed away to Assyria for a present to King Jareh, of whom, see ch. 5. 13. it is a name made from contention, because the King of Ashur strove so much with the King of Israel, first to bring him to tribute, then to take him and his people as he did, 2 King. 17. where I have shewed how the golden Calves continued till the captivity, but then were carryed away into Assyria, and then he saith, they should be ashamed.
The King of Samaria is cut off, as the foame of the water: Here the same is said over again that was v. 3. or a reason is rendred, why there they say, we have V. 7.no King, for he is cut off by the King of Assyria, and is compared to the foam or froth of the water for his basenesse, although he might seem to be above Calvin.the King of Judah in the number of people, yet he was both base and without power to stand, when the King of Assyria came, for he could as easily take him away, as foam of the water. And the comparison is very apt, because foame is a most base thing consisting only of loose and refuse matter gathered together, yet keepeth the top of the water.
(O Israel) thou hast sinned from the dayes of Gibeah, there they stood, the battell in V. 9.Gibeah against the children of iniquity did not overtake them: Having threatned both King and people of Israel, v. 7, 8. repeating again both the destruction at Aven or Bethel, and the continuance of the desolation, till briars and nettles should come up, as ch. 9. 6. and shewing the horriblenesse of it, by saying, they shall say to the Mountains, Cover us, and to the Hils, Fall on us; as if it were more tolerable to be crushed in pieces under an hill, and there to lye alwayes buryed, then to endure the miserie of those times.
Now he rippeth up from the beginning the sinfulnesse of Israel ever since the wickednesse so notorious committed in Gibeah, which was touched upon before, ch. 9. 9. which Lyra saith, was their suffering of the Idol sometime set Lyra.up in Dan, being taken from Micah, Judg. 18. and not destroying it, but having now in the time of the first Jeroboam another added to it also. And this he saith, is meant by these words, there they stood, that is, at the Idolatry then set up and continuing, whereby they were all tainted. And by the next words, the battle not overtaking them, is meant the battle fought by the Benjamites against Israel the first and second time, wherein Israel could not prevail because of that Idol permitted, so Lyra; the History is Judg. 19. Calvin more throughly weighing all the passages here, saith, that the things done in the Calvin.time when the men of Gibeah sinned so foully, and were therefore by Gods just judgment destroyed, are here mentioned, because the Israelites seeing so dreadfull an Example, whereby they should have taken warning not to do the like, yet w…e as wicked as they. And hereby their wickednesse was the more aggravated, because they themselves then had such indignation at those mens finnes, that they bound themselves by oath and ceased not to sight against them, till they had utterly destroyed them. For this doth not a little aggravate mens sins, when they have been chastisers thereof in others, to do the like Note. themselves. And then the meaning is, thou hast sinned since the time of so severe a revenge taken upon sinners, which is intolerable. For the next words, there they stood, of these some give the sense, they were repelled and overcome twice, and were at a stand not knowing what to doe; some, thereby God shewed that they were as great sinners as the men of Gibeah, in that having an army so farre exceeding them, yet they could not a long time prevail. But he, ever since that time they have obstinately gone on in the like foul sins, his saying, that they stood, implying perseverance in evill a long time together. For the last words, the battle did not overtake them, the meaning is, that what was done then against those children of iniquity in that bloudy battle never entred into their minds to deter them from sin since.
And this is fully satisfactory, that I may not trouble the Reader with any other Expositions brought by others, as my Author doth, and in explaining the first words varieth somewhat, I confesse, from that which I have said, as i… it were meant they were sinners then, as well as they of Gibeah, but forsomuch as this is set forth in the next words, there they stood, I rest upon that which hath been said upon the first, as the most genuine sense.
It is my desire to chastise them, the people shall be gathered against them when they shall V. 10.bind themselves in their two furrows, that is, being so sinfull, as hath been said, and so long a time, yet I would rather by my chastisements have brought them to amendment, but I see this will not doe, and therefore the Assyrians shall come against them and destroy them, however they rely upon their two Lyra. Gualter. Calvin.Gods, one in Bethel, the other in Dan; some partly worshiping God still and Idols together, and some uniting their forces, which they counted a double strength, and so able to resist any enemie; lastly, some, Judah and Israel joined together against the common enemy. Of all these the first is best, for what surrows are here spoken of, we may gather from v. 4. viz. surrows of wormwood or hemlock that poisoneth in stead of nourishing, and such were these two Idols, whereby they were so bound, that by no admonitions or threatnings they would be moved to forsake and give over that grosse superstition.
Ephraim is like an heifer that is taught, he loveth to tread out the corn, but I passed V. 11.over upon her fair neck: I will make Ephraim to ride, Judah shall plough, and Israel shall break his clods, that is, as an heifer used to tread out the corn loveth so to do, Lyra.because when he treadeth it, he feedeth, for the mouth of the oxe that treadeth out the corn must not be muzzled: so Ephraim or Israel was intent to corn and other things of this life, and although being pricked with a goad, whereby he is made to tread it out, (for this is meant by his being taught) that is, whilst he thus did, he suffered diversly by Gods judgments, because he looked upon the corn as coming from his Idol, as was touched before, ch. 1 & 2. and not from God to praise and serve him. Therefore God by the King of Assyria brought her under the yoak, which is meant by his treading upon her fair neck. And he shall ride, that is, in haste be carryed afar off from all his worldly possessions. Then Judah shall plough by repentance, and seeking the Lord, as they did in the time of Hezekiah, in whose dayes Israel was carryed away: for by plowing up the fallow ground of the heart, is repentance set forth, Jer. 4. 4. and Jacob, that is, a remnant of Israel staying still in the land, when others were carryed away captive, shall break his clods, joining in the same spirituall husbandry, that they might together reap fruits of these their godly labours, living after that great judgment upon Ephraim, in more prosperity and comfort. For of Israel there were some that complyed with Hezekiah in keeping a Passeover, 2 Chron. 30. who most probably abode in the land of Judah after that, and so escaped the danger of the Assyrian, being in the time of good Kings, Hezekiah and Josiah, addicted to the worship and service of God together with the faithfull in Judah. From this Calvin and others differ Calvin.not much, and Calvin quoteth Job 30. where that holy man complaineth that he was carryed away as one riding upon the clouds, unto which he applyeth the riding here spoken of.
Sow to your selves in righteousnesse: Here he followeth on his allegory begun V. 12.v. 11. exhorting the people now, if they would not still lye open to those judgments before threatned, to turn sincere worshippers of God, all Idolatry being abandoned, promising thus a better reaping unto them, for it is time to seek the Lord till he come and rain righteousnesse, as he will do at the coming of Christ, of whom it is said, that he shal come as the rain upon the mowen grass.
Yee have ploughed wickednesse and reaped iniquity, and eaten the fruit of lyes: V. 13.Having v. 12. exhorted them to repentance making them gracious promises, if they did so, now he complaineth that contrariwise they laboured in the way of wickednesse, set forth by their ploughing, and as they ploughed so they reaped, they made a shew indeed sometime, or seemed to themselves to do worthily in the way of worship that they were in, both in devising and acting accordingly; but when they thought to eat, by some good coming to them through their so doing, continuing a flourishing Kingdom, herein they were deceived, as they had partly found by experience in the dayes of Jehoaz, and should find more in the time of Hoseah, thus they ate lyes. And all this because in these wayes seeming good unto them they trusted, and in their own strength having Egypt also confederate with them.
As Shalman spoiled Betharbel, Hebr. as the destruction of Salman Betharbel: The V. 14.Prophet not being content to threaten destruction to Israel, and all his strong holds, to terrifie them the more, compareth the destruction to come upon them, to the most grievous that ever was, wherein there was no sparing of mothers or children, as followeth in the next words, the mother was dashed in pieces upon her children. But what was Salman Betharbel wehre this was done? the Vulg. Lat. Salmana was wasted of his house that revenged Baal, this Jerom, Lyra, Hieron.and other Ancients generally following, say that it is alluded to the History of Gideon, otherwise called Jerubbaal, for that which was spoken by his father, Judg. 6. Judg. 8.when he had broken down the Image of Baal, if he be a god let him plead for himself, for after this he fought against and slew the Princes of Midian, Zeba, and Salmana, of which last it is here spoken, the other being left to be understood, but it is said that he was wasted of the house of him, that is, Gideon and his people, called his house, when only with 300 men he routed their armies and pursued and slew them: Jerom further noteth, that in some old Greek copies, it was rendred of the house of Jeroboam, and therefore, that there might be no more so grosse a mistaking, for plainnesse sake, he rendred it thus by a circumlocution, not of the house of Jerubbaal, as in other Greek copies, but of him that revenged Baal. Against this exposition makes, First, the name Salman with foreign whereas that Salman was with foreign. Secondly, it is not of the house, or was wasted, but as the wasting or destruction of Salman Betharbel, some place called by this name being plainly meant. Thirdly, here is no word Baal but Arbel, therefore Lyra leaving this, flyeth to another, looking to the signification of the words, and not to them, as a proper name, as the peaceable of the house of the waster, the lyer in wait, because Shalom signifieth peaceable, and Arbel insidiator, and he referreth us to the History of Laish, Judg. 18. which was a peaceable and secure City, and so unawares surprized by the Danites, all the Inhabitants being slain both male and female and the City burnt with fire v. 27. even thus he sheweth that Israel shall be destroyed, when they least feared it. Junius will have some destruction made by Salmanasar amongst the Arbelites dwelling Iunius.beneath Assyria meant, to be understood amongst others mentioned 2 King. 18. 34. 19. 13. But it is not Salmanasar, but Salman, that is here spoken of, and if the destruction of a place called Arbel, had been so notorious, why was it not named as well as others in the places cited, seeing Rabshakeh would speak all that he could to terrifie the Jews, and this might have availed much to make them afraid, lest they if they withstood, should be used thus also. Others partly follow Junius, and partly say, it was some horrible cruelty wel known to the Israelites Calvin. Gualter.to have been practised, although not recorded. And Ribera stands mightily to defend the Vulg. Lat. and Exposition made thereupon. But I approve best of Ribera.that of Lyra against which I cannot see how any exception can be taken.
So shall Bethel doe to you, here he alludeth to Betharbel before spoken of, as that cut off mothers and children, so Bethel, where ye have lived in so grosse V. 15.Idolatry, your King in the morning, that is, shall be the cause of his and your destruction, but he is only spoken of, because their King Jeroboam were most notorious for setting up the Calf there, and other Kings after him, yea Jehu himself, were leaders to the people herein. By saying, the King shall be cut off in a morning, he meaneth, early, when he had reigned but a little while, viz. onelyonly sixe months, as it befell the sonne of the second Jeroboam, Zechariah.2 King. 15.