Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Hosea · Chapter 4
CHAP. IV.
HEar the word of the Lord ye children of Israel. The Prophet having hitherto V. 1. Lyra.taught by signs, now addresseth himself further to the ten tribes, to whom he was specially sent by words of commination for their sins, as an Herald denouncing war against them, yet Judah is not excluded, but spoken to also by the name of her mother, v. 5. for this was Jerusalem: and v. 15. in threatning them, 1. he inveigheth against their sins touching men, and then concerning God, v. 6. thus Lyra. But the Prophet putteth all their sins together, v. 1. yea, and the want of the knowledge of God also, we may rather distinguish thus:
1. He mentioneth their sins in generall, no truth, nor mercy, nor knowledge of God.
2. The sins against truth and mercy in particular, swearing, lying, killing, V. 2.stealing, and committing adultery; for the lyar and swearer, the thief and adulterer are without truth, the last dealing untruly because that through adultery strangers come to inherit in stead of their owne children. 3. The sins against God immediately are more at large set forth, vers. 6. to which before that hee cometh he threatneth destruction to man and beast, fowls and fishes, vers. 3. For by the sword and famine men being destroyed, other creatures that live V. 3.upon the land perish also for want, see Joel 1. 18, 19, 20. Zephan. 1. 3. But for somuch as a scarcity upon the land extends not to the fishes, how are they brought in also? Answ. That which is translated Sea signifieth either sea or pond, or lake, and by great droughts ponds and rivers have been dryed up, and the fishes have dyed. But it is to be noted, that whereas we render it with the beasts, Heb. it is in the beasts and fowles, and for these words, the fishes of the Sea shall be taken away, it is shall be gathered or added, it being meant, that men, who were the inhabitants of the land should be punished in the beasts and fowls dying through famine, and not only so, but whereas they had part of their living from fishes, they should perish as the other, which is meant by their being added. For Gods wrath for the sinnes of men is not provoked against the beasts and other creatures, but what is suffered by them is suffered by their owners, Gen. 2. Gen. 9.and such, as for whose use they were created, and to whom the power of them is given. Yet let no man strive to reprove another, for thy people are as they that strive V. 4.with the Priest, that is, although this heavy judgement shall come and they be threatned with it, yet I know, that they will take no warning to amend their lives, so that all reproofe will be but vain to them, for they chide with the very Priest, when he reproveth them, one saying, Am I not old enough to know what to doe to or how to live, but thou must tell me and reprove mee for this and that? another, Ah base fellow, I am a better man then thou, how darest thou then thus boldly to controule me in my wayes? I will not be reproved Note. by thee, as the Sodomites stormed at Lot, when he reproved them. They with whom it is thus are incorrigible and near to destruction, and who so laboureth to keep it away from them laboureth, but in vain; see the like Esa. 1. 5. and here vers. 14.
Therefore they shall fall in the day, and the Prophet in the night, and I will destroy thy V. 5.mother. Heb. that day, that is, at the time set for the executing of these judgements, and the false Prophet in the darknesse, wherein he hath led thee, meant by night. Calvin, the day is spoken of to shew the sudden and open carrying Calvin.away of the Israelites into captivity, and the night for false Prophets, to shew that they should suffer likewise immediately after them, as the night followeth immediately after the day. But it is said, the Prophet with them in the night, so that it cannot be meant of one falling presently after another. And therefore in the vulg. Latine the word night is distinguisht from the former words thus, thou shalt fall in the day and the Prophet with thee, and in the night I will make thy mother silent, expounded by Jerome of the Synagogue or Jewish Church, as also Hieron.Calvin expounds it, and noteth it to be thus said, because they gloryed so much in the Church, the children whereof they were, and therefore thought that no such judgements as were threatned, could possibly come upon them. But he saith that even this Church should be put to silence and not be able to bragge so any more, when the night of her calamities should come. The reason of the difference is because foreign signifying and, is joined with foreign and of this word properly signifying to be silent, cometh another in Niphal signifying to cut off. But the vulgar may well be justified and stil retained, because foreign is many times redundant, and there is no need here to goe to any other signification, but to make silent. For the understanding of the Synagogue by her mother, see before chap. 2. 2. and Lyra more restrainedly will have Jerusalem Lyra.meant, which according to the letter was taken in the night when the Caldees brake in.
Having thus inveighed against their sins by two, 1. Generally, truth and V. 6.mercy and knowledge of God wanting. 2. Sins of men against men, now thirdly, he cometh to sins against God. 1. Saying, my people are destroyed for want of knowledge, that is of the knowledge of God and of his Laws, and herein the Priests were guilty as well as the people, because thou hast rejected knowledge I will reject thee, that thou shalt be no Priest unto me. As there were two sorts of Prophets, so there were two of Priests, the good, with whom they are said to contend, and the wicked, who together with the people persecuted the Prophets, yea were ringleaders to them, as we read that Pashur was against Jeremiah, Jer. 26. And these are said to have rejected knowledge, because the knowledge given them by the Prophets of Gods judgements to come for sin, that there might have beene a reformation, they despised, and set light by, continuing as void of all knowledge that might have done them good, as if they had heard nothing thereof. And by their means the people slighted them also, and waxed bold notwithstanding to sin, thus increasing their sins. For he taxeth the Priests so, as that he inveigheth against the people also, as being most ignorant. But how saith he, thou shalt be no Priest unto me, when as they in the Israel were already no Priests of God, but of idols? Answ. They went yet under the name of Gods Priests, but the time should come that they should go so no more, but be accounted of no otherwise then the common people, as followeth, vers. 9.
As they were increased, so they sinned against me. This was spoken of them in respect of their great prosperity in the time of the second Jeroboam, when they increased in children and wealth, but for this waxed the bolder to sinne, as thinking that God liked well enough of their doings, as is objected to the wicked, Psal. 50. therefore I will turn their glory into shame, that is, bringing them downe from so great prosperity to a poore and base estate, of which they should be much ashamed, as now they gloryed and thought highly of themselves for their prosperity.
They cat up the sin of my people and set their heart upon their iniquity, Heb. at their iniquitie V. 8.they will lift up his soul. Here again he turnes to the wicked Priests, who incouraged the people in their sinfull wayes as long as they brought in Sacrifices good store from time to time, whereupon they and their families lived. For they that receive gifts, or duties from the people, as Mediatours betwixt Note. God and the people, doing nothing, whereby the people may be reformed by repenting them for their sins, and shewing the danger, wherein they are therefore, (as the end of bringing sacrifices to be killed and burnt in the fire was to demonstrate unto them, that they were in the way of destruction and then burning in hell, if they repented not: for which cause the bringer laid his hand upon the beast) but rather contrariwise promising them mercy, because they duly brought such sacrifices, did in effect eat up the sins of the people, because they ate that, whereupon they did bear themselves going on in fin. For the next words, they are also thus rendred in vulgar Latine, the meaning being, that in doing as hath been said, the Priests were an occasion of the peoples lifting up their heads with comfort and hope, notwithstanding all the abominations, wherein they persisted. Calvin, who also renders them Calvin.according to the Hebrew, hath not onelyonly this exposition in referring them to the people, but because the number is changed, for having said, they will eat up their sins, and at their iniquities, it is added, and they will lift up his soule, giveth another referring it to the Priests own soule, which by reason of the gain, that cometh in by the sins of the people, there being many sacrifices brought have much worldly joy and comfort, expressed by this, they will lift up his head. But I rest in the former, as taking the change of the number to make plainly for it, because the word people is of the singular number, unto which therefore the word his being a singular, fitly answereth.
They shall eat and not be satisfied, commit whoredome and not increase, A punishment V. 10.sutable to their sinne in eating up the sinnes of the people, as if hee had said, Of this their greedinesse of worldly gain, no good shall come unto them, for they may eat now, and fill themselves, and as men that pamper their bodies, nourish fleshly lusts, and follow them by whoring, as Elies sons sometimes did, but the time shall come, when of all their store raked together they shall not have wherewithall to satisfie their hunger, and their spurious shall be cut off, they being left famished and childlesse. Thus God punisheth sin in the kind, worldly goods by sinfull means, and a numerous posterity in a short time coming to nothing.
Whoredome and wine, and new wine take away the heart. Of flaggons of wine, see V. 11.before chap. 3. 1. Now he chargeth them againe with the same, and whoredoms also, which commonly follow upon surfeiting and drunkennesse. For it is a true saying, Sine Cerere & Baccho friget Venus, and again, Venus in vinis, ignis in igne furit. And when the wine is in, the wit is out, which is meant by saying, take away their heart. For if there were an heart to understanding, they would never have been for idols, which are but stocks and stones, as followeth, vers. 12. Or because whoredom is put first here, and then wine, spirituall whoredom may be understood, in committing which there was alwayes great execesse of riot, and for this make the words of vers. 12. The spirit of whoredomes hath caused V. 12.them to erre, and they have gone a whoreing from their God. But what meaneth hee by saying, they ask counsell of stocks, and their staffe declareth unto them? There was a way of foretelling things to come amongst heathen idolaters by a staffe or arrow, as we may also gather, Ezek. 21. 21. where the King of Babylon is said to stand in bivio, to use divination, and that he made his arrows bright and consulted with images, which kinde was by the Greeks called Rabdomantria, a prophecying by the staffe. Calvin thinkes that it is alluded to a blind man, that goeth by a staffe, Calvin.for they being blinded as it were by errour, and spirituall drunkennesse, did as if a blinde man should ask counsell of his staffe, which is without all sense. For as this were extream folly in him to doe, so was it for them to consult with stocks, that is, idols, which had no more sense then a staffe. But because it is said, their staffe declareth unto them, or sheweth, it is better to understand it with Fossarius, as meant of a blinde man, who by his staffe feels and findes Fossar. Paraph.out the way to goe in. Yet I doubt not but as Jerome hath it, the Prophet herein alludeth unto one of the wayes of Prophesying of foretelling of things to come excogitated by heathens, called as was said before Rabdomanteia, of which and the rest Celius Rhodiginus writeth, lib. 7. antiqu. Lectionum cap. 29. and Rhodiginus. Gualter.Gualter here reckoneth up Pyromanteia, Hydromanteia, Necromanteia, Geomanteia, Alphitomaseinteia, Cossinomanteia, &c.
They sacrifice upon the tops of mountains under oakes, poplars and elmes. Of high V. 13.places, wherein they sacrificed contrary to Gods command wee read often before, and of oakes, Esai. 1. 19. and of groves having in them all manner of trees often. Here because they committed spirituall whoredome, it is threatned that their daughters should commit whoredome, the like sinne being punished Rom. 1. 19, 20. &c.with the like, as in persons for idolatry given over to a reprobate sense. Of some of these and other trees dedicated to idols Virgil saith thus, Populus Alcidae gratissima, vit is Iaccho, Formosae myrtus Veneri, sua laurea Virg. Eclog. 7.Phoebo.
I will not punish your daughters when they commit whoredome. Thus here, but in V. 14.the end of the verse, he saith, the people that doe not understand shall fall: the sense being that they should be left to the swing of their own filthy lusts, living notwithstanding for a time in prosperity, but in the end by one sudden fall they should come into utter destruction. Much like unto this is that which is said Psal. 49. Psal. 37. Job 21. For sometimes it is no favour to be spared when Note. a man or woman sinneth grossely, but rather a signe of Gods wrath, and that he meaneth suddenly quite to destroy them: contrariwise it is a signe of favour Hieron. Qni amatur corripitur, qui negligitur dimittitur. V. 15.to be chastised for sin, Heb. 12. 9. Psal. 119. according to which Jerome saith well, He that is loved is corrected, but he that is neglected is dismissed, or let goe unpunished.
Goe not up to Gilgal nor to Bethaven. Here he speakes to the kingdom of Judah, wherein the Temple was, and worship and service of the true God, especially in the times of Ʋzziah, Jotham and Hezekiah, to confirm her against idolatry, unto which the kingdome of the ten Tribes had most foully degenerated under the first Jeroboam, and continued as long as it was a kingdome, wherefore he speaketh of Israel, as desperately set upon this grosse sin, and warneth Judah against it, and not to be drawn by his example, whereby hee Note. intimateth, that evill examples are of great force to corrupt us, that we may take heed of them. Touching Gilgal it was a most famous place for the circumeision Josh. 5.of the children of Israel the second time, and the angels appearing to Joshua, and the Arkes being sometimes there, and thither Saul went to have the kingdome confirmed unto him. But why might not Judah goe to Gilgal? Sol. For the famousnesse of the place much idolatry was there committed, as we may see chap. 9. 15. All their wickednesse is in Gilgal, and chap. 12. 11. they sacrifice bullocks in Gilgal, their Altars are as heaps in the field. For it was the manner of idolaters to purchase the more credit to their idols to set them up in places of greatest note for holinesse, and therefore it seemeth, that Gilgal was thus abused, although not spoken of in the time of the first Jeroboam, but Bethel and Dan only, where he placed his golden Calves. Junius saith, Junius.that they are forbidden to goe to Gilgal, because it was a town bordering upon the kingdome of the ten Tribes, to shew that there is danger of being infected by idolaters to come and converse near to idolatry. For in describing the land of Judah he saith, that towards the north it looked to Gilgal, Josh. 15. 7. so that it was not in Judah, as Jerome saith it was, upon 1 Sam. 11. but very near unto it. But that was not the reason alone, why Gilgal was now forbidden to be gone unto, because there might be danger in conversing with idolaters, as they that dwell near one another often doe, but because Gilgal was most notorious for idolatries for all sorts. Touching Bethel, that was most noted for the idolatry with the golden calfe, and because it began first there, Dan is passed over in silence, and because more remote, so that they should not need to be warned against going thither. But the Prophet nameth not Bethel here, but Bethaven, the house of iniquity, as it signifieth, because it was turned such by Jeroboams setting up of an idol there. There was a place also properly called Bethaven, Josh. 18. 12. not far from Bethel: but of Bethel it is said, vers. 13. that it was formerly called Luz. There were two places of this name Bethel. 1. In the tribe of Benjamin, and the other of Ephraim, as may be gathered Josh. 16. where Bethel is placed in the lot of the children of Joseph, and yet that lot is bordered upon Luz, by which name Bethel was first called, but by Jacob, when God had appeared there unto Lyra. Gen. 28.him, Bethel, the house of God. Of Bethel taken by the children of Joseph, see also Judg. 1. 22. And of this Bethel pertaining to Ephraim, the chief Tribe that came of Joseph, and the head of the ten Tribes it is spoken in this place, under the name of Bethaven, as appeareth further, chap. 10. 5. But what meaneth he by saying further, neither shall ye swear, The Lord liveth, because it is said, Jer. 4. 2. thou shalt swear, the Lord liveth, see also Deut. 6. 13. 10. 20. Answ. The idolaters at Gilgal and Bethel, did not only swear by the Lord, but by idols also, giving to a dumb idol the title of Jehovah, as we may see Exod. 32. where a golden calfe being set up for a God it is said of the feast kept thereunto, that it was a feast of Jehovah. Thus to sweare was horrible impiety, and therefore Judah is forbidden it, or to sweare by the Lord and by idols also. For swearing is a part of Gods worship, and who so worshippeth idols cannot Note. worship him also, if he doth, it is abomination. And therefore the worship of the Papists exhibited to God is an abomination, seeing they worship Images Col. 3. 5. Phil. 3. 21.also and the Saints departed, and the covetous person, who is an idolater and the glutton and drunkard, that makes his belly his God, is abominable, hee sinneth in offering prayers or praise to God, Esai. 1. 14.
Israel is slidden backe like an heifer, therefore I will feed him like a Lamb in a large V. 16.pasture, that is, out of they oak, as an heifer or bullock, that when it is yoaked to work slips it off againe and runnes away, therefore as lambs are put into large pastures to be fatted, that they may be killed, so shall they, being a while left unpunished, and in prosperity, in the end be utterly Lyra.destroyed, according to vers. 14. thus Lyra, and thus Calvin, at the first, but because a lamb is not commonly fed alone, but being scattered from the flock Calvin.runneth up and down, and is unquiet, as having no shepheard, he preferreth rather another exposition of scattering the Israelites here and there, farre and wide by this phrase meant, let the reader follow whether he pleaseth, but because feeding in a pasture, and being brought to poverty, feeding in a large pasture, and being bound and restrained, as they were, when they came into the hands of their enemies, agree not, I preferre the former, for a time I will let them alone in their prosperity, that judgements may come more heavily and justly upon them, as also is further confirmed, vers. 17. Ephraim is joined to idols, let him alone, las v. 4. he had said, Let no man strive, &c. he shall V. 17.be suffered for a time as incorrigible, without reproof, and without adversity. But as vers. 19. they shall be ashamed. But before this it is said, vers. 18. V. 18.their drink is isowre, Heb. their wine stinketh, a phrase setting forth how it is with drunkards, by much drinking of wine or strong drinke their very breath hath a stinking and offensive smell, and yet he meaneth not saith, Calvin, so Calvin.much their drunkennesse properly understood, as their being like unto drunkards through the aboundance of their sins making them to stink before the Lord. And in the next words it is shewed, how this was, it is added, their Princes, Heb. shields (for such should rulers bee for their safety of the countrey) love, Give yee, that is, bribes, whereby the course of justice is stopped, so that men may doe what they lust, and that impune. Then ver. 19. he saith, The winde hath bound her up in her wings, that is, shee the Church of Israel V. 19.compared before to a wise of fornications shall be for her wickednesse suddenly carryed away as by the wings of the winde, a description of the Assyrians violent carrying away of the ten Tribes into captivity afar off Calvin saith it may be read also, shee hath bound up the winde in her wings, and then the sense will be, she hath soared aloft, as upon the wings of the wind through highmindednesse. But neither will the Hebrew so well bear this reading, neither doe the next words agree to it, and they shall be ashamed of their sacrifices, but with the former excellently, when they are carryed away, as hath been said, they shall be ashamed to be seen in such basenesse.