Hosea 10

Gods complains of Israels unthankfulness, idolatry (especially that of the golden calves) perjurie, wickedness, perverness and vain confidence in their own subtilties and champions; and all this, not withstanding his faithful warnings; and therefore he fortels them the destruction of all their idolatrous trumperies, and the carrying away of their golden calves, to their shame and disgrace together with the ruin of their king, and prosperous estate, and their extremity and disconsolate condition, in all the approaching evils, which, trough his just judgment , should by their enemies, be insticted upon them.

1. Israel is an emptied vine; [Or, was etc. viz. by the tax of King Menahem who took a thousand talents silver from his subjects, for the king of Assyria, Pul. See 2 Kings 15:19,20. which some apply this unto. Compare ab. Chp. 7.9. Other understand it of their mad profuseness in spending upon all manner of idolatry, (whereof in sequel) reading the words thus (as seeming to come somewhat nearer the original) Israel is a vine emptying the fruit (which) he bringeth, or layeth up for himself i.e. by this idolatry doth bereave himself of what he receiveth through my blessing or closer yet, Israel emptieth the vine, be layes up the fruit for himself, viz. for idolatrous uses] he bringeth (again) fruit for himself, [i.e. he begins to bear again, through my blessing; which yet he grossely abuseth. Oth. He makes the fruit like to himself , the fruit is like the tree, as he is preyed upon and exhausted by others, so he exhaust and spoils himself no less of his own means] (but) according to the multitude of his fruit he hath multiplied the altars, according to the goodness of his land, [i.e. the fertility and good revenues thereof, which I have graciously bestowed upon them] they made good the erected images.[i.e. Made, set them out very stately and richly, implying, the more I blessed them, the more wanton and vain they grow in their idolatry, spending all upon the same. Compare ab.ch. 2.8. and chapter 4.7.]

2. He [viz. God, expressly spoken of in the sequel, this seems to be the plainest meaning] hath divided their heart; [by the spirit of discord and division, whereby they undo each other. See above chap 7 7. and compare Judges 9:23. and the annot] now they shall be said waste; [this is explained in the sequel. Oth. Be found guilty] he shall cut – thorow all their idols; [as the neck is cut – thorow to a malefactor, I.e. as it were behead them] he shall destroy their standing images

3. For now they shall say, [I.e. are long, shortly, (as in the former verse, and ab. chapter 2.10. and 4.16. Mich 4. 10, 13. Isaiah 40:29. Jeremiah 14:10. Amos 6:7. Mich 4. 10. and 7 10.) when their land, king and kingdom shall be destroyed; then experimentally finding; the truth of Gods threatenings, and being convinced of their selfwilled wickedness, they shall be bought to condemn themselves. [Compare bel. chapter 13. 10.] we have no king; [Compare bel. Vers. 7.15.] for we have not feared the LORD; what then should a king do unto us? [thought we had a king, what help or advantage can we have by him, if God be become or adversarie? Implying, none at all sure.]

4. They spake words, [This may be understood of haughty, bitter and spightful words which they uttered one against the other in their mutual consiracies; or, against God and his Prophets. Compare ab. chapter 7. 16. with the one, also Malachi 3:13 or of their manifold conferences and deliberations, (as words are likewise taken thus See 1 Kings 1 7. Ezekiel 38:10. with the annot) for the maintenance of their idolatry and state against God, by Treaties with heathen kings, and confedencies with them, which they lightly sware to, in high words and as lightly brake again; which the following words seem to confirm] falsely swearing in making Covenant: [as doubtless they did, when they engaged themselves with the king of Assyria, and soon after sell off again from hi unto the king of Egypt, 2Kings 17. 34 Oth vainly, or I vain cursing , for wearing themselves, as wicked people use to do; See above ch.4 2.] therefore shall the judgment [I.e. their punishment, my judgment upon them. See Jer 48. on verse 21. and above chap 6.5.] spring forth as a poisonous herb [See Psal 60. on verse 22. I.e their punishment shall come increase abundantly, as worst weed in the field] upon the furrows of the fiel.

5. The inhabitants of Samaria shall be dismayed, [Heb. The inhabitants shall be affrighted over one of the Samaritane inhabitants shall be terrified] over the calfe [understand the golden Calfe of Bethel. Heb Calves, or, Heifes, even as Behemoth, Beasts, I.e. a great beast, such as an Elephant, etc. For in the sequel this calfe is spoken of in the singular number, which must need have been set out very sumptuously and gorgeously, they having stood in such a frightful awe of it, and it having been carried away afterwards to the King of Assyria, as a great present. Otherwise this Calfe may in contempt be called heifer, because they had made themselves more then one, and fro time to time, the one stately and glorious then the other, see verse 1.] of Beth – Aven: [I.e. Bethel, as below verse. 15. see above chapter 4. on vers. 15] foe this people [the calf his people, I.e. which adored and adhered to the calf as God. Compare Jeremiah 48:7 and 49, 3.] shall mourn over the same, [Heb. Hath mourned, or, doth mourn I.e. shall mourn, from what goeth before and followeth] together with his chermarim, [understand, the idolatrous Priests of the calf, of whom see further, 2 Kings 23. on vers 5.] (who) rejoyced over it, over its glory, it being desperated from it. [I.e. because the glory of this calf is gone and past. Or, they mourn over the glory of this calf, the same calf being carried away into captivity, as followeth, compare Jer.48.7]

6. Yea, the same [viz, calf] shall be carried to Assur, for a present to the King Jareb: [See above chapter 5. on vers.13] Ephraim shall get shame, and Israel shall be made ashamed because of his counsel:[in that he thought to have strengthened himself against the Assyria with Egypt, or in general, because of all his wicked idolatrous devices, and carnal policies, whereby he conceived he should maintain him self well enough, no thanks to God, (as the saying is) yea against him; and especially that counsel of Jerobeam of setting up the two Calves, which idolatrie he had devised for the establishment of his state and Kingdom. 1 Kin.12,27,28,29. and 2 Kin.17.21.]

7. The king of Samaria is cut off, [Or, concerning Samaria, her King is cut off, chopt off, destroyed or, perijed. I.e. shall assuredly be destroyed. See 2 Kin.17.4 and below vers.15.] as scurn upon the water. [which in boiling and bubbling water doth swell and raise as if it were something, though it soon abates and comes to nothing, thus shall the King wit all his pomp and state decay suddenly, and vilely and contemptibly be made captive, as if he were vanished away in the sight of all his people, like a scurn, together with the confidence they had put in him.]

8. And the high places of Aven [i.e. Beth – aven, as above vers.5. meaning Bethel] Israel sin, [which high places were the chiefest matter and motive, or enticement of Israel for the committing of their abominable idolatry, and all manner of other sins, which there in their Temples, by their Altars, and under every green Tree, and in the groves they constantly committed. Compare Deuteronomy 9:21. Isa.27.9. and see above chap4.13. Lev.26.30. Ezek.6,13. and 20.29. with the annotat.] shall be destroyed: thorns and thistes shall come up [compare above chapter 9.6.] upon their Altars: And they shall say unto the Mountains, cover us, and unto the Hills, fall upon us. [words of despairing people, who by rason of the apprehensions and terrour of the present and approaching Judgment of God, together with the Verdict of their own conscience, are so dismaid and disconsolate, that they wish themselves dead and dispatched they care not how, so they may be out of the reach thereof, through all in vain. Compare Luke 23, 30. Revelation 6:16. and Isa.2.19.]

9. Since the days of Gibea, [Or, more then in the days &c. See chap.9.9 with the annotat] hast thou sinned O Israel : there they stood to it; [Or simply there they stood. This may be understood of the fearful obstinancie of the Gibeonites and others of the tribe of Benjamin, who shamelessly stood to their wickedness, and put themselves in battle – array like men, (as they were conceited of themselves) against their brethren, but were at last destroyed almost altogether. Or it may be taken thus, (which concernd Israel in general, seems to agree most plainly with the following text) that they, by Gods mercy stood as yet, and were not utterly destroye, though on both sides they stood in danger to be utterly destroyed even the one by the other] the battle at Gibea, against the children of perversness, [See 2 Sam 3. on vers.55. and understand the Gibeonites, with all the rest of the Tribe of Benjamin] shall not seize them [i.e. they shall not have no good, but be far more grievously punished; they shall not be able to stand to it now, as they did.]

10. It is in my longing [Or, I long, i.e. I have decreed it, and long or desire to execute the same, and will do it also. Compare Deut.28.63. Isa.24. and see the like phrase Job10.7.] to bind them; [as in the LORD should say: seeing they will not bow under yoke, nor be tied to my Lawes, nor coerced or constrained for their own good, I shall cause them now to be bound as malefactors by foreign Nations, for punishment, or, as oxen coupling and fastening them together, to draw and bow down under a strange yoke. See further on the next vers. Others binde read correct, chastile] and Nations shall be gathered against them, when I shall binde them, [or when they binde them, or, with, together with their binding or, binding them. I.e. these Nations shall bind them, through my righteous Judgment] in their surrowes. [As Ephraim and Juda had yoked themselves together like yoke of oxen, drawing together under their own yoke in the same surrowes of idolatrie and other sins, so I will likewise couple them together by the enemy for punishment, to go plowing under a strange yoke, &c. oth, in both their habitations, to wit Ephraim’s and Juda’s; or, for their two iniquities, having respect to the Calves of Dan and Bethel.]

11. Because Ephraim is an Heifer used to love threshing, [Heb. taught (See Jer.2. on vers 24.) loving to thresh: see the like joyning of two above chap.9. verse 9. the sence is, like a yong, wanton, skittish Cow, much rather goes treading the full sheaves (which was the manner of the threshing then. See Deut.25. on vers4.) and feeding on them, then drawing the yoke and doing to plough; so (implies God here) is Ephraim inclined to live in the world, according to his own lust and pleasure, rather then under my Government and guidance] therefore I have passed over the beauty of her neck: [i.e. that calf its godly fat, and smooth neck.Heb. goodness I shall bring under the yoke, that the fastness and goodliness of this neck, shall soon passé away, as to plowing oxen: other take it thus; that God for a long time had as it were, past by, winked at and spared Ephraim’s goodly neck, but that now he would serve him as followeth] I will ride Ephraim, Juda shall plough, Jacob shall harrow before him. [i.e. I shall punish them all, and sufficiently order and tame them, but Ephraim shall have the worst of it; Juda and the rest, shall fare ill enough, but more tolerably then ten Tribes; as for the beast it is toilsome enough to plough and horrow (i.e. to break the colds) but to have the ploughman on the back besides, or to ridden by a fierce rider is much harder. By harrowing for or before him, is understood nothing but plain hartowing the words before him, or for himself being a certain redundancies, usual in the Hebrew language, as in other also. Oth. Him, to wit. Juda, understanding, that Ephraim, as the mightiest, had now then overmastered, and gotten the better hand of Juda, see 2 King 14.13. 2 Chro.28.6 and above chap.6.11. with the annotat, or as some, Jacob, I.e. Israel or Ephraim; shall be brought to break the clods to him viz, Juda: Some read thus, I made Ephraim ride, Juda a plow, Jacob must harrow &c. as if God related here what benefits he had shewed him otherwise the whole may admit this reading also. If Ephraim, an heifer, had been used, loving me, to thresh, when I went by his godly neck, I would have made Ephraim to ride, Juda to plough. As in the former reading]

12. Sowe to your selves for (or, in) righteousness, reap for (a, according to ) mercy; [understand here with all; this is that which I ever set before you by my Prophet Compare 2 King 17.13. As to the phrase of sowing and reaping, compare above chapter 8.7. and see Job 4. on vers. 8. the sense is, endovour for true repentance, upright Faith and unsained love, that it may go well with you in soul and body] break up your selves follow ground: [See vers. Jer.4. On vers. 3.] because it is time to seek the LORD, until he come, and rain upon you [I.e. teach, instruct you; compare Joel 2:23.] righteousness. [I.e. the fruit of righteousness abundantly blessing you with his temporal and eternal Covenants bliss, which he promised unto those that walk in faith and love. Compare Psal 24. 5. Ezekiel 18:20. and the annotat there. Unless this should directly be applied to the time of grace of the Messiah's who is our righteousness before God. Compare Jeremiah 23:6. Dan.9, 24, &c and above chapter 2. 18]

13. To ploughed wickedness, reaped perverseness, [The LORD implied hereby, [that all his exhortation and receipts were had in contempt by them, and that they went clean contrary to him in all things. The Hebr. Word rendered perverseness here, otherwise iniquitie, unrighteousness, craftiness, viciousness, hath in is place a letter more then ordinary, which by some, is expressed in the reading with the word meer. Compare Psa.3. On vers. 3. there may be understood by it the punishment of perverseness; as, iniquite, for the punishment of iniquity Lev.5.1 Psa.31.11 sin for the punishment of sin. Zach 14.19, &c. or, by reaping here in the former vers. The growth or increase, the procecution or continuance and steadie progress in good or evil] and eaten the fruit of the lie: [having, conversed with and practised lies, and relied upon the, ye now received the just reward and punishment thereof, as a fruit of your works your idolatrie , and heathenish confederaces: Or, ye eat lying – fruits: ye will be deceived of your expectation; your labour and confidence lies srustrates and disappoints you. Compare above. Cha. 9.2.] for the establishing of Government, to wit, thy idolatry, together with all manner of impiete and carnal confidence in thy self and in the alliances with thy lovers] in the multitude of thy champions.

14. Therefore shall there arise a great noise, [Or, upoar, tumult, clamour, outrie, such as happens in the time of great surprizal by an enemy] among thy nations, [I.e. the ten tribes] and all your strong holds shall be destroyed , [Heb shall in the singular, I.e. every one of them apart] as Salman [otherwise called salmaneser, or Samanasser, that cruel and proud Tyrant of Assyria. See 2 Kings 17:3, and 18.9,34,35. and 19.11,12,13.] destroyed Beth – Arbel [it is certain, where this place lay; some hold it to be a city I Israel beyond Jordan: Joseph, lib.antq.12. c. 18. and bil.14.c.31. Makes mention of city Arbela, lying in Galilee, which seems likewise to have been destroyed 1 Mach.9.2. Others would have it to be a province in Assyria, having its name from the City Arbel, whereabouts Alexander the Great overthrow the Persian King Darius, and ended the Persian Monarch. This history of Slman and Beth – arbel, was doubtless vulgarly known in our Prophets time] in the day of war: [I.e in that expedition, which is summarily related, 2 Kings 17,.13 as some conceive] The mother was dashed in pieces with the sons. [Se Gen 32. on ver.11.]

15. Thus hath Beth -el done unto you, because of the wickedness of your wickedness; [I.e. because your wickedness is so maniford great and abominable idolatrie, and other sins committed at Bethel or Beth – aven, as it is called above chap.5. Or Aven, chap 8. they are caused of all these plagues and miseries upon you] Israels King [on whom they did relie so much, see above vers.7. And the annotat .] is utterly destroyed [Heb, rooted out, or cut off, he is cut off, I.e. shall surely be etc] in the day break. [I.e. very soon, or suddenly, even as the day break doth soon pass away with the rising of the sun. Or, at unawares; as when one is surprised in the morning. This may also be compared with Ezek.7. Etc. see the annotat there]