Hosea 10:5

This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, Hos 10:1 . It next reproves and threatens them for their idolatry, Hos 10:2 ; anarchy, Hos 10:3 ; and breach of covenant, Hos 10:4 . Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, Hos 10:5-8 . God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, Hos 10:9-11 . Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, Hos 10:12-15 . Verse 1 Israel is an empty vine - Or, a vine that casteth its grapes. He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart. According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship. True is the homely saying of old Quarles: - "So God's best gifts, usurp'd by wicked ones, To poison turn, by their con-ta-gi-ons." Another poet, of a higher order, but worse school, says: - Effodiuntur opes, irritamenta malorum. Ovid. Of which the words of St. Paul are nearly a literal rendering: - Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια. "For the love of money is the root of all these evils" 1Tim 6:10 . Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness. Verse 2 Their heart is divided - They wish to serve God and Mammon, Jehovah and Baal: but this is impossible. Now God will do in judgment what they should have done in contrition, "break down their altars, and spoil their images." Verse 3 We have no king - We have rejected the King of kings; and had we any king, he would be of no service to us in this state, as he would be a captive like ourselves; nor could we have the approbation of God, as we now justly lie under his displeasure. Verse 4 They have spoken words - Vain, empty, deceitful words. Swearing falsely - This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall. Judgment springeth up as hemlock - As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea's reign, and which lasted, according to Archbishop Usher, nine years. They then, literally, "had no king." Verse 5 The inhabitants of Samaria shall fear - According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence. The people thereof shall mourn - On seeing the object of their worship carried into captivity, as well as themselves. And the priests thereof - כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word. Verse 6 A present to King Jareb - See on Hos 5:13 (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance. Verse 7 Her king is cut off as the foam - As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on Hos 7:7 (note). Verse 8 The high-places - Idol temples. Of Aven - Beth-aven. The thorn and the thistle shall come up on their altars - Owing to the uncultivated and unfrequented state of the land, and of their places of idol worship, the people being all carried away into captivity. "And they shall say to the mountains, Cover us, And to the hills, Fall on us." "This sublime description of fear and distress our Lord had in view, Luk 23:30 , which may be a reference, and not a quotation. However, the Septuagint, in the Codex Alexandrinus, has the same order of words as occurs in the evangelist. The parallelism makes the passages more beautiful than Rev 6:16 ; and Isa 2:19 wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see the note on Isa 2:19 (note)." - Newcome. Verse 9 Thou hast sinned from the days of Gibeah - This is another reference to the horrible rape and murder of the Levite's wife, Jdg 19:13 , Jdg 19:14 . There they stood - Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy. Verse 10 When they shall bind themselves in their two furrows - "When they are chastised for their two iniquities," i.e., the calves in Dan and Beth-el. - Newcome. But this double iniquity may refer to what Jeremiah says, Jer 11:13 : "My people have committed two evils." - 1. They have forsaken me. 2. They have joined themselves to idols. Verse 11 Ephraim is as a heifer that is taught - One thoroughly broken in to the yoke. And loveth to tread out - Goes peaceably in the yoke; and is pleased because, not being muzzled, she eats of the corn. I passed over upon her fair neck - I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields. Judah shall plough - That the furrows may receive it. Jacob shall break his clods - Harrow - that the seed may be covered with the mould. Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. - Dodd. Verse 12 Sow to yourselves in righteousness - Let the seed you sow be of the best kind, and in just measure. Reap in mercy - By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest. Break up your fallow ground - Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow. For it is time to seek the Lord - This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful. Rain righteousness upon you - God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult.. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labor. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, etc. Verse 13 Ye have ploughed wickedness - Ye have labored sinfully. Ye have reaped iniquity - The punishment due to your iniquity. Ye have eaten the fruit of lies - Your false worship and your false gods have brought you into captivity and misery. Because thou didst trust in thy way - Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you. Verse 14 Shall a tumult arise - The enemy shall soon fall upon thy people, and take all thy fortified places. As Shalman spoiled Beth-arbel - Some think that this refers to Jerubbaal, or Gideon's victory over Zalmunna, general of the Midianites; see Jdg 7:8 . Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities. The mother was dashed in pieces upon her children - But when, where, how, and by whom, still remain unknown. Conjecture in such a case must be useless. Verse 15 So shall Beth-el do unto you - This shall be the consequence of your idolatry. In a morning shall the king of Israel utterly be cut off - Suddenly, unexpectedly. Hoshea, the king of Israel, shall be cut off by the Assyrians. There are some allusions to facts in this chapter, which cannot be easily verified, as we have not sufficient acquaintance with the history of those times. Introduction

f Israel; Threatenings of Judgment. ( b. c. 730.) 1 Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. 2 Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images. 3 For now they shall say, We have no king, because we feared not the Lord ; what then should a king do to us? 4 They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. 5 The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. 6 It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. 7 As for Samaria, her king is cut off as the foam upon the water. 8 The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. Observe, I. What the sins are which are here laid to Israel's charge, the national sins which bring down national judgment. The prophet deals plainly with them; for what good would it do them to be flattered? 1. They were not fruitful in the fruits of righteousness to the glory of God. Here all their other wickedness began ( v. 1 ): Israel is an empty vine. The church of God is fitly compared to a vine, weak, and of an unpromising outside, yet spreading and fruitful; believers are branches of that vine, and partake of its root and fatness. But this was the character of Israel, they were as an empty vine, a vine that had no sap or virtue in it, and therefore none of those good fruits produced by it that were expected from it, with which God and man should be honoured. Note, There are many who, though they have not become degenerate vines, are yet empty vines, have no good in them. A vine is of all trees least serviceable if it do not bear fruit. It is thenceforth good for nothing, Ezek. xv. 3 , 5 . And those that bring forth no grapes will soon come to bring forth wild grapes; those that do no good will do hurt. He is an empty vine, for he brings forth fruit to himself. What good there is in him is not directed to the glory of God, but he takes the praise of it to himself, and prides himself in it. Christians live not to themselves ( Rom. xiv. 6 ), but hypocrites make self their centre; they eat and drink to themselves, Zech. vii. 5, 6 . Or Israel is by the judgments of God emptied and spoiled of all his wealth, because he made use of it in the service of his lusts, and not to the honour of God who gave it to him. Note, What we do not rightly employ we may justly expect to be emptied of. 2. They multiplied their altars and images, and the more bountiful God's providence was to them the more prodigal they were in serving their idols: According to the multitude of his fruit which his land brought forth he has increased the altars, and according to the goodness of his land they have made goodly images. Note, It is a great affront to God, and an abuse of his goodness, when the more mercies we receive from him the more sins we commit against him, and when the more wealth men have the more mischief they do. Should not we be thus abundant in the service of our God, as they were in the service of their idols? As we find our estates increasing, we should proportionably abound the more in works of piety and charity. 3. Their hearts were divided, v. 2 . (1.) They were divided among themselves. They were at variance about their idols, some for one, some for another, at variance about their kings, whose separate interests made parties in the kingdom, and in them their very hearts were divided, and alienated one from another, and there was no such thing as cordial friendship to be found among them; it follows therefore, Now shall they be found faulty. Note, The divisions and animosities of a people are the causes of much sin and the presages of ruin. (2.) They were divided between God and their idols. They had a remaining affection in their hearts for God, but a reigning affection for their idols. They halted between God and Baal, that was the dividing of their heart. But God is the sovereign of the heart and he will by no means endure a rival; he will either have all or none. Satan, like the pretended mother, says, Let it be neither mine nor thine, but divide it; but, if this be yielded to, God says, Nay, let him take it all. A heart thus divided will be found faulty, and be rejected as treacherous in covenanting with God. Note, A heart divided between God and mammon, though it may trim the matter so as to appear plausible, will, in the day of discovery, be found faulty. 4. They made no conscience of what they said and what they did in the most solemn manner, v. 4 (1.) Not of what they said in swearing, which is the most solemn speaking: They have spoken words, and words only, for they meant not as they said; they did verba dare—give words. They swore falsely in making a covenant; they were deceitful in their covenanting with God, the covenant of circumcision, the fair promises they made of reformation when they were in distress; and no marvel if those that were false to their God were false to all mankind. They contracted such a habit of treachery that they broke through the most sacred bonds, and made nothing of them; subjects violated their oaths of allegiance and their kings their coronation-oaths; they broke their leagues with the nations they were in alliance with, nor was any conscience made of contracts between private persons. (2.) Nor of what they did in judgment, which is the most solemn acting. Justice could not take place when men made nothing of forswearing themselves; for thus judgment, which should have been a healing medicinal plant and of a sweet smell, sprang up as hemlock, which is both nauseous and noxious, in the furrows of the field, in the field that was ploughed and furrowed for good corn. Note, God is greatly offended with corruptions, not only in his own worship, but in the administration of justice between man and man, and the dishonesty of a people shall be the ground of his controversy with them as well as their idolatry and impiety; for God's laws are intended for man's benefit and the good of the community, as well as for God's honour, and the profanation of courts of justice shall be avenged as surely as the profanation of temples. II. What the judgments are with which Israel should be punished for these sins; they sinned both in civil and religious matters, and in both they shall be punished. 1. They shall have no joy of their kings and of their government. Because justice is turned into oppression, therefore those who are entrusted with the administration of it, and should be blessings to the state, shall be complained of as the burdens of it ( v. 3 ), and those that would not rule their people well shall not be able to protect them: Now they shall say, "We have no king, that is, we are as if we had none, we have none to do us any good nor stand us in any stead, none to keep us from destroying ourselves or being destroyed by our enemies, none to preserve the public peace nor to fight our battles; and justly has this come to us. Because we feared not the Lord, when we were safe under the protection of our kings, therefore we are rejected by him, and then what shall a king do for us? What good can we expect from a king when we have forfeited the favour of our God?" Note, Those that cast off the fear of God are not likely to have joy of any of their creature-comforts; nor will men's loyalty to their prince befriend them without religion, for, though that may engage him to be for them, what good will that do them if God be against them? Those that keep themselves in the fear and favour of God may say, with triumph, "What can the greatest of men do against us?" But those that throw themselves out of his protection must say, with despair, "What can the greatest of men do for us?" He was a king that said, If the Lord do not help thee, whence should I help thee? Yet he is a fool that says, If a king cannot help us, we must perish (as these intimate here), for God can do that for us which kings cannot. Time was when they doted upon having a king; but now what can a king (who, they thought, could do any thing) do for them? God can make people sick of those creature-confidences which they were most fond of. This is their complaint when their king is disabled to help them, yet this is not the worst; their civil government shall not only be weakened, but quite destroyed ( v. 7 ): As for Samaria, the royal city, which is now almost all that is left, her king is cut off as the foam from the water. The foam swims uppermost, and makes a great show upon the face of the water, yet it is but a heap of bubbles raised by the troubling of the water. Such were the kings of Israel, after their revolt from the house of David, a mere scum; their government had no foundation. No better are the greatest of kings when they set up in opposition to God; when God comes to contend with them by his judgments he can as easily disperse and dissolve them, and bring them to nothing, as the froth upon the water. 2. They shall have no joy of their idols and of their worship of them. And miserable is the case of that people whose gods fail them when their kings do. (1.) The idols they had made, and the altars they had set up in honour of them, should be broken down, and spoiled, and carried away, as common plunder, by the victorious enemy: He shall break down their altars. God shall do it by the hand of the Assyrians: the Assyrians shall do it by order from God. He shall spoil their images, v. 2 . Note, What men make idols of it is just with God to break down and spoil. But the calf at Bethel was the sovereign idol; it was this that the inhabitants of Samaria doted most upon; now it is here foretold that this should be destroyed: The glory of it has departed from it ( v. 5 ) when it is thrown down and defaced, no more to be worshipped; but this is not all: It shall also be carried to Assyria (as some think that the calf at Dan was some time before) for a present to king Jareb. It was carried to him as a rich booty (for it was a golden calf, and probably adorned with the gifts and offerings of its worshippers) and as a trophy of victory over their enemies: and what more glorious trophy could they bring than this, or more incontestable proof of an absolute conquest? Thus it is said, The sin of Israel shall be destroyed ( v. 8 ), that is, the idols which they made the matter of their sin; it is said of them, They became a sin to all Israel, 1 Kings xii. 30 . Note, If the grace of God prevail not to destroy the love of sin in us, it is just that the providence of God should destroy the food and fuel of sin about us. With the idols, the high places shall be destroyed, the high places of Aven, that is, of Bethaven ( v. 5 ) or Bethel; it was called the house of God (so Bethel signifies), but now it is called the house of iniquity, nay, iniquity itself. The kings did not, as they ought to have done, take away the high places by the sword of justice, and therefore God will take them away by the sword of war; so that the thorn and the thistle shall come up on their altars, that is, they shall lie in ruins. Their altars, while they stood, were as thorns and thistles, offensive to God and good men, and fruits of sin and the curse; justly therefore are they buried in thorns and thistles. (2.) The destruction of their idols, their altars, and their high places, shall be the occasion of sorrow, and shame, and terror to them. [1.] It shall be an occasion of sorrow to them. When the calf at Bethel is broken the people thereof shall mourn over it. They looked upon the calf to be the protector of their nation, and, when that was gone, thought they must all be undone, which made the poor ignorant people that were deluded into the love of it lament bitterly, as Micah did ( Judg. xviii. 24 ), You have taken away my gods, and what have I more? The priests that had rejoiced in it shall now mourn for it with the people. Note, Whatever men make a god of they will mourn for the loss of; and an inordinate sorrow for the loss of any worldly good is a sign we made an idol of it. They used to be very merry in the worship of their idols, but now they shall mourn over them; for sinful mirth shall, sooner or later, be turned into mourning. [2.] It shall be an occasion of shame to them ( v. 6 ): Ephraim shall receive shame when he sees the gods he trusted to carried into captivity, and Israel shall be ashamed of his own counsel, in putting such confidence in them and paying such adoration to them. God's ark and altars were never thrown down till the people rejected them; but the idolatrous altars were thrown down when the people were doting on them, which shows that the contempt of the former, and the veneration for the latter, were the sins for which God visited them. [3.] It shall be an occasion of fear to them ( v. 5 ): The inhabitants of Samaria shall fear; they shall be in pain for their gods and afraid of losing them; or, rather, they shall be in pain for themselves and their children and families, when they see the judgments of God breaking in upon them and beginning with their idols, as he executed judgment against the gods of Egypt, Exod. xii. 12 . Thus idolaters are brought in trembling when God arises to shake terribly the earth, Isa. ii. 21 . And here ( v. 8 ), They shall say to the mountains, Cover us; and to the hills, Fall on us. The supporters of idolatry ( Rev. vi. 15, 16 ) are brought in calling thus in vain to rocks and mountains to shelter them from God's wrath. Threatenings of Judgment. ( b. c.

Because of the calves - Because they had sinned by these calves, therefore did this fear seize them. The people - They who dwelt at Beth - aven. That rejoiced on it - These priests formerly were fed, clothed, and enriched by this idol, this made them right glad. The glory thereof - All its credit is vanished. Is departed - The Assyrians have either broken it, or carried it in derision into Assyria.