Hosea 10
PATthe yillany of forcing tho Levite’s concubine, (ibid. ver. 25, &c.) The prophet continues to threaten destruction to the ten tribes and their idols, but withal exhorts them to repentance and reformation. instead of judgment and fair dealing, injustice increases every where> as bitter and poisonous weeds grow up in a field, where there is no care taken to destroy them. (Compare Amos v. 7. vi. 12.) The word rosh is sometimes translated gall, and in other places hemlock; and signifies some bitter poisonous herb expressed by a root.of bitterness, Heb. xii. 15. Ver; 5. Tlie inhabitants of Samaria shall fear because of the calves ofBeth-aven, &c] Samaria here signifies the kingdom of Israel, of which Samaria was the capital city. (See viii. 5, 6.) The inhabitants of that kingdom shall be^eized with fear and confusion when the calf of Beth-el (sec iv. 15.) shall be carried aay as a present to Shalmaneser, (ver. G.) when he made the king and kingdom of Israel tributary (2Kingsxvii. 3.). The Jewish writers have a tradition, that the golden calf at Dan was taken away by Tiglath-pileser, when he subdued Galilee, (2 Kings xv. 29.) and the other at Beth-el by order of Shalmaneser. The plural number of the word calves, is an enallage for the singular; for the same idol is in this verse spoken of in the singular number. (Compare xiih 2.) For tlie people thereof shall mourn over it, and the priests thereof that rejoiced on it, &c] Dr. Pocock observes, that the word yagilu, translated rejoiced, is also used in a contrary signification, as several Hebrew words are, for mourning, or being sorrowful; in which sense it is probably used, Job iii. 32. Psal. ii. 11. and then the sentence here may be word for word translated, and the priests thereof shall sorroiu over it. Both priests and people shall mourn and be sorrowful, when they see its glory departed from it, (ISam.iv. 21.) and it is no more the object of religious worship. The word kemarim, rendered priests, is translated idolatrous priests, 2 Kings xxiii. 5. but the original word is retained in our translation of Zeph. i. 5. which are all the places in which it occurs in the Scriptures. From this word tho Latin camillus is derived, which in the primary signification denotes a priest. Ver. G. It shall be carried to Assyria, for a present to king Jareb.] King Jarcb is a king that can plead their cause, and take them into his protection, as the phrase is explained, v. 13. there it probably means Tiglath-pilcscr king of Assyria, unto whom Menahem betook himself for safety: and here it seems to denote? Shalmaneser, who took the Israelites into his protection by making them tributaries. (See the note on ver. 5.) Ephraim shall receive shame, &c] They shall see the unsucccssfulness of Jeroboam’s policy in setting up of this idolatrous worship, and their complying with it; and shall be ashamed to find that the idol in which they trusted, could not defend itself. (Compare xi. G.)
Hosea 10:1
ISRAEL is an empty vine, he bring eth forth fruit’ unto himself. The Hebrew word bokek is capable of two contrary significations; it may either signify empty, or emptying (i. e. casting) the fruit it giveth, the sense which our translators follow: or else it may signify nourishing; in which sense the LXX. and Vulgar Latin understand it, and which Dr. Pocock confirms from the use of the word’ in Arabic: and then the words will import, that though Israel, like a flourishing vine, abounded with plenty of all things, yet he brought forth no fruit unto God, but abused his blessings to the encouragement of sin and idolatry; as it follows in the next words. According to the goodness of the land they have made goodly images.] See ii. 8. viii. 4.
Hosea 10:2
Their heart is divided; now shall they be found faulty. They think to divide their duty and affections between God and idols. (See 1 Kings xviii. 21.) This will manifestly appear in the punishment of their sin, when God shall destroy all the monuments of their idolatry. (See ver. 5, 6. 8.)
Hosea 10:3
We have no king, because we fear not the Lord. This verse relates to the time of anarchy, or an interregnum, which continued for eight or nine years, between the murder of Pekah and the settlement of Hoshea in the throne. (Compare ver. 7. 15. and see Archbishop Usher’s Annals; adA.M.32G5.3274.) What then should a king do to us?] Or rather, for us, as the phrase signifies, vi. 4. i. e. a king cannot protect ns, if God be against us.
Hosea 10:4
For they have spoken words, swearing falsely in making a covenant.". This may cither relate to their breaking their solemn covenant with God; (see v. 7.) or their treachery towards their kings, against whom they had formed several conspiracies. (See 2 Kings xv. 10. 14. Tims judgment springeth up like hemlock in the furrows of the field.] Injustice being publicly countenanced, encourages the same practices in private men’s dealings: thus,*
Hosea 10:7
As for Samaria, her king is cut off, &c. This may probably be understood of Pekah, who was slain by Hoshea. (See ver. 3.) The king of Israel is styled king of Samaria, 1 Kings xxi. 1, 2. 2 Kings i. 3. as being the capital city of the kingdom.
Hosea 10:8
The high places ofAven, the sin of Israel, shall be destroyed. Aven is the same with Beth-aven, ver. 5. The idolatrous temples were usually placed upon mountains: (see iv. 13.) so was that at Beth-el, called the high places, the plural number being often used in the Hebrew to expressa thing spoken of to be eminent or remarkable in its kind. The idolatry here practised is called the sin of Israel, as being such in an eminent manner. (Sco Deut. ix. 21.) So Jeroboam is said to make Israel to sin, by setting up this idolatrous worship. (See 1 Kings xii* 30. xiii. 34,). The thorn and the thistle shall cdine up on their altars!] Such usually growing among ruins. (See ix. G.) And they shall say to the mountains, Covet us, &c] The words express the great consternation of the wicked, when God’s judgments overtake them; whose guilt prompts them to cast about where to hide themselves. (Compare Isa. ii. 19. Luke xxiii. 30. Rev. vi. 1G,),
Hosea 10:9
O Israel, thou hast sinned from the days of Gtbeah. See ix. 9. Some render it, More than in the days of Gibeah. Tltere they stood.] The pther tribes set themselves in array of battle against the Benjamites, who refused to deliver up the men who had been guilty of so much lewdness. (See. Judg. xx. 13.) Tlie battle in Gibeah against the children of iniquity did not overtake them.] The other tribes did not at first get the better of the Benjamites, though at last they cut all of them off but six hundred. (See Judg. xx. 46,47.) But if the same thing were to be done now, you would not have the zeal’or courage to encounter any such offenders.
Hosea 10:10
I found Israel as grapes in the wilderness, &c. After I had miraculously redeemed Israel out of Egypt, and brought them into the wilderness, their obedience was as grateful to me as early grapes, or the first ripe figs, are to a thirsty traveller. (Compare Isa. xxviii. 4. Mi cab vii. 1.) This relates to their first entering into covenant with God, and their promises of a ready obedience. (Seo Exod. xix. 8- xxi v. 3. Deut. v. 27 — 29. and compare ii. 15. xi. 1. of this prophecy.) But they went to Baal-Peor, and separated themselves unto that shame.’] The Hebrew word, yinnazeru, were separated, alludes to the order of the Nazarites, who were in a peculiar manner set apart for God’s service: (see the note upon Amos, ii. 11.) such as were Samson and John Baptist: whereas these dedicated themselves to the service of that filthy idol Baal-Peor, that shame or shameful thing, as it is expressed Jer. xi. 13. Bosheth, shame, was a nickname for Baal: so Jerubbaal is called Jerubbesheth, 2Sam.xi. 21. And their abominations were according as they loved.] They followed their own imaginations in the several idolatries which they committed. (See Numb. xv. 39. Deut. xxix. 19. Amos iv. 5.) It is in my desire that I should chastise them.] I; shall take pleasure in punishing them for their sins, and shall now rejoice over them to destroy them, Deut. xxviii.63. And the people shall be gathered against them.] Either the Assyrians, whose alliance they formerly sought after; or those people whose idolatry they had complied with. (Sec Ezek. xvi, 37.) When they Shall bind themselves in their two furrows.] The LXXl give a much plainer and easier sense ofthe words, who follow the marginal reading of the Hebrew, and render it, When’ I shall chastise them for their two iniquities; viz,„ the calves of Dan and Beth-el. (Compare veV. 8.)
Hosea 10:11
As for Ephraim, their glory shall fly away as a bird, &c. The multitude of their people, in which they pride themselves, (see x. 13.) shall vanish out of sight like a bird: (compare Prov. xxiii. 4.) their women shall not be so fruitful as they have been heretofore. And Ephraim is as a heifer that is taught, and loveth to tread out the corn; butt passed over her fair neck, &c] The sense would run easier if we read it, Ephraim is as a heifer that is teachable — so I passed over her fair neck. I caused Ephraim to ride, Judah did plough* and Jacob did break the clods. “God sets forth the gentle and easy methods he used to bring both Israel and Judah to a sense of their duty; treating them with gentleness, asahusbandman does young bullocks or horses, stroking them, and encouraging them, till they are accustomed to the yoke: then he gave them his law, and prescribed them rules for the several duties and offices of life, and expected they should bring forth fruit answerable to the several help’s and advantages which he had given them. Men’s improvements in grace are often compared to the manuring of ground, in order to make it fruitful; so the church is styled God’s vineyard, Isa. v. 9- and his husbandry, 1 Co*, iii. 9.
Hosea 10:12
Though they bring up their children, yet will I bereave them, that there shall not beaman left. If after the hazards of conception and childbearing, they should breed up their children to man’s estate, yet will I make them childless; the sword without, and famine and pestilence within, shall make an entire riddance of them and their posterity. (See Deut. xxviii.G2. xxxii. 25. Jer. xvi. 3.) Yea, woe also to them when I depart from them.] They shall feel what miseries shall befal them, when I withdraw my protection from them. (See Deut. xxxi. 17. 2 Kings xvii. 18. 23.) Sow to yourselves in righteousness, reap in mercy.] Employ yourselves in works of justice and righteousness; and by God’s mercy you may still hope to reap the fruits of your repentance and reformation. Break up your fallow ground, &c] You have lain a long while uncultivated, so it is time for you to repent, and bring forth the fruits of good living; and yoa shall not fail of God’s blessing upon your sincere endeavours, to make you more and more fruitful.
Hosea 10:13
Ephraim, as I saw Tyrus, is planted in a pleasant placej. The situation of Ephraim, and particularly of the royal city of Samaria situate in that tribe, is as pleasant as that of Tyre. (See Ezek. xxvii. 3.”) But though Tyre held out against the siege of Shalmaneser, as Josephus relates, (Antiq. lib. ix. cap. ult.) yet Ephraim and the whole kingdom of Israel (see v. 3.) shall be subdued by him, and many of their children shall be a prey to his murdering sword. Ye have ploughed wickedness, ye have reaped
Hosea 10:14
Wliat wilt thou give them? give them a miscarrying womb and dry breasts. The prophet speaks as if he were in suspense, their condition being so desperate, that nothing could relieve them. But, saith he, rather let their women be barren, than bring forth children only for the slaughter. (See the foregoing verse, and compare Luke xxiii. 29.)
Hosea 10:15
All their wickedness is in Gilgal; (see iv. 15.) there I hated them. Or, Tlterefore I hated them: so the particle sham sometimes signifies. (See Noldius, p. 7GG.) I will drive them out of my house, I will love them no more.] Compare i. 6. I will not any longer treat them as my domestics, but debar them of the privilege of living in my land, (ver. 3.) of coming to my temple, (ver. 4, 5.) or enjoying any marks of my favour, (ver. 17.) >All their princes are revolters.] Their rulers and magistrates revolt from my worship, and break all the rules of justice and honesty. (Compare i v. 8. Isa. i. 23. Ezek. xxii. 27. Micahiii. 11. Zeeh. Hi. 3.) Ver. 1G. Ephraim is smitten, their root is dried up, they shall bear no fruit] They are like a tree that is blasted and dead at root, and only fit to be cut down. Yea, though they bring forth, &c] See ver. 13.
My God will cast them away, &c. He will no more own them for his people, but leave them to wander and be dispersed among tho other nations. They were afterward called by the name of the Aia<nropa, or dispersed among the gentiles. (See John vii. 35. James i. 1. 1 Pet. i. 1.)