CHAPTER 14

HOSEA 14:1-2

Here the Prophet exhorts the Israelites to repentance, and still propounds some hope of mercy. But this may seem inconsistent as he had already testified that there would be no remedy any more, because they had extremely provoked God. The Prophet seems in this case to contradict himself. But the solution is ready at hand, and it is this, — In speaking before of the final destruction of the people, he had respect to the whole body of the people; but now he directs his discourse to the few, who had as yet remained faithful. And this distinction, as we have reminded you in other places, ought to be carefully noticed; otherwise we shall find ourselves perplexed in many parts of Scripture. We now then see for what purpose the Prophet annexed this exhortation, after having asserted that God would be implacable to the people of Israel; for with regard to the whole body, there was no hope of deliverance; God had now indeed determined to destroy them, and he wished this to be made known to them by the preaching of Hosea. But yet God had ever some seed remaining among his chosen people: though the body, as a whole, was putrid and corrupt; yet some sound members remained, as in a large heap of chaff some grains may be found concealed. As God then had preserved some (as he is wont always to do,) he sets forth to them his mercy: and as they had been carried away, as it were by a tempest, when iniquity so prevailed among the people, that there was nothing sound, the Prophet addresses them here, because they were not wholly incurable.

Let us then know that the irreclaimable, the whole body of the people, are now dismissed; for they were so obstinate that the Prophet could address them with no prospect of success. Then his sermon here ought to be especially applied to the elect of God, who, having fallen away for a time, and become entangled in the common vices of the age, were yet not altogether incurable. The Prophet now exhorts them and says Return, Israel, to Jehovah thy God; for thou hast fallen by thine iniquity. This reason is added, because men will never repent unless they are made humble; and whence comes true and genuine humility, except from a sense of sin? Unless then men become displeased with themselves, and acknowledge that they are worthy of perdition, they will never be touched by a genuine feeling of penitence. These two things are then wisely joined together by Hosea, that Israel had fallen by their iniquities, and then, that it was time to return to Jehovah. How so? Because, when we are convinced that we are worthy of destruction, nays that we are already doomed to death for having so often provoked God, then we begin to hate ourselves; and a detestation of sin drives us to seek repentance.

But he says, Turn thou, Israel, to thy God. The Prophet now kindly invites them; for he could not succeed by severe words without mingling a hope of favour, as we know that there can be no hope of repentance without faith. Then the Prophet not only shows what was necessary to be done, but says also, ‘Thou art Israel, thou art an elect people.’ He does not, however, as it has been already stated, address all indiscriminately, but those who were the true children of Abraham, though they had for a time degenerated. “Turn thou, Israel, then to thy God; for how much soever thou hast for a time fallen away, yet God has not rejected thee: only return to him, and thou shalt find favour, for he is placable to his own people.”

He afterwards shows the way of repentance: and this passage deserves to be noticed; for we know that men bring forward mere trifles when they speak of repentance. Hence when the word, repentance, is mentioned, men imagine that God is to be pacified with this or that ceremony, as we see to be the case with those under the Papacy. And what is their repentance? Even this, — if on certain days they fast, if they mutter short prayers, if they undertake vowed pilgrimages, if they buy masses, — if with these trifles they weary themselves, they think that the right and the required repentance is brought before God: but all this is altogether absurd. As then the world understands not what repentance means, and to what it leads, the Prophet here sets forth true repentance by its fruits. He therefore says, Take with you words, and turn to Jehovah; and say to him, Take away all iniquity and bring good, and we will render to thee the calves of our lips. When he bids them to take or find words to present instead of sacrifice, he no doubt alluded to what the law teaches.

First, it is certain that the Prophet speaks not of feigned words; for we know what God declares by Isaiah,

‘This people draw nigh me with their lips, but their heart is from me far distant,’ (Isaiah 29:13.)

But he bids them to take words, by which they might show what was conceived and felt in their heart. Then he means this first, that their words should correspond with their feeling.

It must, secondly, be noticed, that the Prophet speaks not here of any sort of words, but that there is to be a mutual relation between the words of God and the words of men. How are we then to bring words to God, such as prove the genuineness of our piety? Even by being teachable and submissive; by suffering willingly when he chastises us, by confessing what we deserve when he reproves us, by humbly deprecating vengeance when he threatens us, by embracing pardon when he promises it. When we thus take words from God’s mouth, and bring them to him, this is to take words according to what the Prophet means in this place. We hence see the import of the Prophet’s exhortation, when he bids us to take words: but I cannot proceed further now.

PRAYER

Grant, Almighty God, that as we now carry about us this mortal body, yea, and nourish through sin a thousand deaths within us, — O grant, that we may ever by faith direct our eyes towards heaven, and to that incomprehensible power, which is to be manifested at the last day by Jesus Christ our Lord, so that in the midst of death we may hope that thou wilt be our Redeemer, and enjoy that redemption, which he completed when he rose from the dead; and not doubt but that the fruit which he then brought forth by his Spirit will come also to us, when Christ himself shall come to judge

the world; and may we thus walk in the fear of thy name, that we may be really gathered among his members, to be made partakers of that glory, which by his death he has procured for us. Amen.

LECTURE THIRTY-SEVENTH

Take with you words and turn to Jehovah and say to him, Take away all iniquity, and bring good, and we will pay thee the calves of our lips. We mentioned in our last lecture the sort of words the Prophet here bids the Israelites to take, while exhorting them to repent: for as they had been hitherto deaf and mute, he commands them to be not only attentive to the word of the Lord, but also prompt to respond, that there might be a mutual consent between the doctrine heard and their own confession. He now explains himself and says, Take away all iniquity, and bring good. These are the words with which he bids them to come to God. He dictates to them the confession which the Lord requires.

He first bids them to ask remission and the pardon of sins; for if a sinner desires to return into favour with God, and yet does not confess his guilt, he adopts a way the most strange. The very beginning must be a confession, such as the Prophet here describes. For the Israelites, by asking God to remit their sins, at the same time confessed themselves to be guilty before Him; yea, they condemned themselves that they might obtain gratuitous absolution. And emphatical is what they said, Take away all iniquity. Thus they confessed themselves to be guilty not only of one sin, but also of many sins, for which God might justly punish them, had he not been propitious to them. In short, they acknowledge here their various and multiplied guilt.

But they add, Bring good. This sentence is commonly explained as if the Israelites said, that they had hitherto been barren and empty of good works, but that now being reconciled, they would be useful and profitable servants of God. But this sense seems not to me suitable to this place; for he afterwards subjoins the evidence of gratitude, We shall pay the calves of our lips. He here speaks, I doubt not, of God’s blessing, which flows from the gratuitous pardon of sins: for God does not simply receive us into favour, but also really shows that he is not in vain reconciled to us; for he adds the fruits of his paternal love, by favouring us with his kindness. As then the Prophet commanded the Israelites to bring words before God, so now he introduces them as praying that God would bring good: and Scripture is wont commonly to join these two together, — the favour of God, by which he freely remits sins, — and his blessing, which he grants to his children, after he has embraced them in his paternal love. Hence bring good; that is, “O Lord, first receive us into favour, and then prove in reality that thou art propitious to us, even by outward benefits.”

It now follows, And we shall pay, or render, the calves of our lips. In this passage, the faithful confess that they have nothing with which they can pay God in return, when he has bountifully granted them all things, except that they will celebrate his goodness in their praises, and confess that they owe all things to him. This is then a remarkable passage; for it sets forth God’s goodness towards men, and then it teaches that men can render no mutual compensation, but can only bring praises by which they celebrate God’s goodness, and nothing more, as it is said in Psalm 116,

‘What shall I repay the Lord for all the benefits which he has conferred on me? The cup of salvation will I take, and on the name of the Lord will I call.’

There also the Prophet testifies that God is not liberal towards men because he expects or demands any thing from them, for what can they give? but that he still requires thanksgiving, and that he is content with the sacrifice of praise, as we find it also said in Psalm 1. But we learn the same thing from this passage, O Lord, they says bring good; that is, “Though we have in various ways exposed ourselves to thy judgement, having by our innumerable sins provoked thy wrath, yet let thy goodness surpass all our iniquities; having made us clean, bring also that good which has been hitherto, as it were, far away from us.” For while God shows signs of his wrath, we are destitute of all his blessings. They therefore ask God, after restoring them to favour, to manifest to them his kindness. And what do they at last say? “O Lords we promise thee no compensation, for thou requires none, nor is it in our power to give any; but we will pay to thee the calves of the lips; that is, “We will confess that we owe all things to thee; for it is only the sacrifice of praise that we can render thee, when thou hast loaded us with all kinds of blessings.”

And calves of the lips the Prophet fitly calls the praises which God requires as the chief sacrifice; for under the law, some offered calves when they paged their vows. But the Prophet shows that God regards not external sacrifices, but only those exercises which men perform in another way, even the sacrifices of thanksgiving. This then is the meaning of the metaphor; as though he said, “The calves which are wont to be offered are not the true sacrifices in which God delights, but tend rather to show that men are to offer praise to God.” We now then perceive the meaning of this verse. It follows —

HOSEA 14:3

This verse ought to be joined with the last, as the Israelites show here more clearly and fully in what they had sinned, and, at the same time, give proof of their repentance; for when they say, The Assyrian shall not save us, we shall not mount on horses, we shall not say to the work of hands, Our gods, it is to be understood as a confession, that they had in these various ways roused against themselves the vengeance of God; for they had hoped for safety from the Assyrians, ran here and there, and had thus alienated themselves from God; they had also fled to statues and idols, and had transferred to dumb images the honour due to the only true God. We hence see, that though the faithful speak of future time, they yet indirectly confess that they had grievously sinned, had forsaken the only true God, and transferred their hopes to others, either to the Assyrians or to fictitious gods. But at the same time, they promise to be different in future; as though he said, that they would not only be grateful to God in celebrating his praises, but that their way of living would be also new, so as not to abuse the goodness of God. This is the substance of what is here said.

By saying, The Assyrian shall not save us, they doubtless condemned, as I have already stated, the false confidence with which they were before deluded, when they sought deliverance by means of the Assyrians. There is, indeed, no doubt, but that the Israelites were ever wont to pretend to trust in the name of God; but in thinking themselves lost without the succour of the Assyrians, they most certainly defrauded God of his just honour, and adorned men with spoils taken from him. For except we be convinced that God alone is sufficient for us, even when all earthly aids fail us, we do not place in him our hope of salvation; but, on the contrary, transfer to mortals what belongs alone to him. For this sacrilege the Israelites therefore condemn themselves, and, at the same time, show that the fruit of their repentance would be, to set their minds on God, so as not to be drawn here and there as before, or to think that they could be preserved through the help of men. Let us hence learn, that men turn not to God, except when they bid adieu to all creatures, and no longer fix their hopes on them. This is one thing.

What follows, On a horse we shall not mount, may be explained in two ways; — as though they said, that they would no longer be so mad as to be proud of their own power, or consider themselves safe because they were well furnished with horses and chariots; — but the clause may be more simply explained, as meaning, that they would not as before wander here and there to procure for themselves auxiliaries; We shall not then mount a horse, but continue quiet in our country; and this sense seems more appropriate. I do not then think that the Prophet brings forward any new idea, but I read the two sentences conjointly, The Assyrian shall not save us, we shall not then mount on a horse, that is, that we may ride in haste; for they had wearied themselves before with long journeys: as soon as any danger was at hand, they went away afar off into Assyria to seek help, when God commanded them to remain quiet.

The meaning of this will be better understood by referring to other passages, which correspond with what is here said. God says by Isaiah, ‘On horses mount not; but ye said, We will mount: then mount,’ says he, (Isaiah 30:16.) Here is a striking intimation, that the Jews against God’s will rode and hastened to seek aids. “I see you,” he says, “to be very prompt and swift: then mount, but it shall be for the purpose of fleeing.” We see what was the design of this reproof of the Prophet; it was to show that the Jews, who ought to have remained still and quiet, fled here and there for the sake of seeking assistance. So also in this place, when they would show the fruit of their repentance, they say, “We will not hereafter mount a horse, for the Lord, who promises to be our aid, is not to be sought as one far off: we will not then any more fatigue ourselves in vain.” It seems to me that this is what is meant by the Prophet.

Then he adds, And we shall not say, Our gods, to the work of our hands. As they had spoken of the false trust they placed in men, so now they condemn their own superstition. And these are the two pests which are wont to bring destruction on men; for nothing is more ruinous than to transfer our hope from God; and this is done in two ways, either when men trust in their own strength, or pride themselves on human aids and despise God, as if they can be safe without him, — or when they give up themselves to false superstitions. Both these diseases ever prevail in the world, when men entangle themselves in their own superstitions, and form for themselves new gods, from whom they expect safety; as we see to be the case with those under the Papacy. God is almost of no account with them, Christ is not sufficient. For how comes it that they contrive so many patrons for themselves, that they devise so many guardianships, except that they despise the help of God, or so extenuate it, that they dare not to hope for salvation from him? We hence see that superstition draws men away from God, and becomes thus the cause of the worst destruction. But there are some, who are not thus given up to superstitions, but who derive a hope from their own velour or wisdom; for the children of this world are inflated with their own strength; and when princes have their armies prepared, when they have fortified cities, when they possess abundance of money, when they are strengthened by many compacts, they are blinded with false confidence. So then this verse teaches us, that these are two destructive pests, which commonly draw men away from real safety; and if then we would repent sincerely from the heart, we must purge our minds from these two evils, so that we may not ascribe any thing to our own strength or to earthly helps, nor form any idols to be in the place of God, but feel assured that God alone is a sufficient help to us.

But it follows, For in thee will the fatherless find “mercy”. Here the Israelites show that it is necessary for us to be depressed that we may remain dependent on God alone; for those are compared to the fatherless who are so humbled, that they cast away all vain hopes, and, conscious of their nakedness and want, recumb on God alone. Hence, that God’s mercy may find a way open to come to us, we must become fatherless. Now what this metaphor means is well known to us. The fatherless, we know, are, first, destitute of aid, and, secondly, of wisdom; and they are also without strength. They are then dependent on the aid of another, and stand in need of direction; in short, their safety depends on the assistance of others. Thus, also, we are really fatherless, when we rely not on our own prudence, nor recumb on our own strength, nor think that we can be safe through the aids which come from the earth, but cast all our hopes and cares on God alone. This is one thing. The fatherless then shall find mercy in thee; that is, “When thou, Lord, dost so afflict us, that we become wholly cast down, then we shall find mercy in thee; and this mercy will be sufficient for us, so that we shall no more wander and be drawn aside by false devices, as it has hitherto been the case with us.” When, therefore, they say, in God will the fatherless find mercy, they mean that the grace offered by the Lord will be sufficient, so that there will be no need any more of seeking aid from any other. We now understand what the Prophet means in this verse. It follows —

HOSEA 14:4

God here confirms what we have observed respecting his gratuitous reconciliation, nor is the repetition useless; for as men are disposed to entertain vain and false hopes, so nothing is more difficult than to preserve them in dependence on the one God, and to pacify their minds, so that they disturb not nor fret themselves, as experience teaches us all. For when we embrace the promises of free pardon, our flesh ever leads us to distrust, and we become harassed by various fancies. “What! can you or dare you promise with certainty to yourself that God will be propitious to you, when you know that for many reasons he is justly angry with you?” Since, then, we are so inclined to harbour distrust, the Prophet again confirms the truth which we have before noticed, which is, that God is ready to be reconciled, and that he desires nothing more than to receive and embrace his people.

Hence he says, I will heal their defections. The way of healing is by a gratuitous pardon. For though God, by regenerating us by his Spirit, heals our rebellion, that is, subdues us unto obedience, and removes from us our corruptions, which stimulate us to sin; yet in this place the Prophet no doubt declares in the person of God, that the Israelites would be saved from their defections, so that they might not come against them in judgement, nor be imputed to them. Let us know then that God is in two respects a physician while he is healing our sins: he cleanses us by his Spirit, and he abolishes and buries all our offences. But it is of the second kind of healing that the Prophet now speaks, when he says, I will heal their turnings away: and he employs a strong term, for he might have said, “your faults or errors” but he says, “your defections from God;” as though he said, “Though they have so grievously sinned, that by their crimes they have deserved hundred deaths, yet I will heal them from these their atrocious sins, and I will love them freely.”

The word hbdn, nudebe, may be explained either freely or bountifully. I will then love them bountifully, that is, with an abounding and not a common love; or I will love them freely, that is gratuitously. But they who render the words “I will love them of mine own accord,” that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy.

We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy.

Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots. When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases.

It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them. “How is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?” Hence the Prophet seals his testimony respecting God’s love, when he says, that his wrath has now ceased. Turned away then is my fury. “Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away. It follows —

HOSEA 14:5

The Prophet now again repeats what he had said, that God, after restoring the people to favour, would be so beneficent, as to render apparent the fruit of reconciliation. Seeing that the Israelites had been afflicted, they ought to have imputed this to their own sins, they ought to have perceived by such proofs, the wrath of God. They had been so stupid as to have on the contrary imagined, that their adversities happened to them by chance. The Prophet had been much engaged in teaching this truth, that the Israelites would be ever miserable until they turned to God, and also, that all their affairs would be unhappy until they obtained pardon. He now speaks of a change, that God would not only by words show himself propitious to them, but would also give a proof by which the Israelites might know that they were now blessed, because they had been reconciled to God; for his blessing would be the fruit of his gratuitous love. Thus then ought this sentence, I will be to Israel as the dew, to be connected: He intimates that they were before dry, because they had been deprived of God’s favour. He compares them to a rose or lily: for when the fields or meadows are burnt up by the heat of the sun, and there is no dew distilling from heaven, all things wither. How then can lilies and roses flourish, except they derive moisture from heaven, and the dew refreshes the grounds that they may put forth their strength? The reason then for the similitude is this, because men become dry and destitute of all vigour, when God withdraws his favour. Why? Because God must, as it were, distil dew, otherwise, as it has been said, we become wholly barren and dry. I will be then as dew to Israel.

And further, He shall Flourish as the lily, and his roots he shall send forth. Some render ˚yw, vaic, “and he will strike;” and hkn, nuke, means to strike. Others render the words, “His branches will extend:” but the verb is in the singular number, and the noun, “roots,” is in the plural. The Prophet then speaks of Israel, that he strikes his roots; but he means to fix in a metaphorical sense: he will then fix his roots. As when we strike, we fetch a blow, and extend our arms; so he will spread forth his roots as Libanus. This is the second effect of God’s favour and blessing; which means, that the happiness of the people would be perpetual. With regard to the rose or lily, the meaning of the metaphor is, that God would suddenly, and as in a moment, vivify the Israelites, though they were like the dead. as in one night the lily rises, and unexpectedly also the rose; so sudden would be the change signified by this metaphor. But as the lilies and the roses soon wither, it was not enough to promise to Israel that their salvation would come suddenly; but it was needful to add this second clause, — that though they would be like lilies and roses, they yet would be also like tall trees, which have deep roots in the ground, by which they remain firm and for a long time flourish.

We now then perceive the meaning of the Prophet. He mentions here the twofold effect of God’s blessing as to the Israelites, — that their restoration would be sudden, as soon as God would distil like the dew his favour upon them, and also that this happiness would not be fading, but enduring and permanent. And the words may be rendered, as Libanus, or as those of Libanus: as Libanus he shall cast forth his roots, as the trees which grow there; or, he shall cast forth his roots as the trees which are in Libanus. But as to the sense there is no difference. It follows —

HOSEA 14:6-7

The Prophet goes on with the same subject, but joins the beginning of the first verse with the second clause of the former verse. He had said that the roots of the people would be deep when God should restore them. Now he adds, that their branches shall go on. He mentions here “to go on” metaphorically for extending far; for branches of trees seem to go on, when they extend and spread themselves far and wide. His branches, then, shall go on; which means, that a tree, after striking roots, remains not in the same state, but grows and spreads forth its branches in all directions. In short, God promises a daily increase to his blessing, after he has once begun to show himself bountiful to the people of Israel. “I will then be bountiful at the beginning; and further, he says, my blessing shall, as time passes, increase and be multiplied.”

He afterwards adds, His comeliness shall be like the olive. The Prophet accumulates similitudes, that he might more fully confirm the people. And we certainly see that the minds of men grow faint, when they look for prosperity from this or that quarter; for there is hardly one in a hundred who is fully persuaded that when God is propitious, all things turn out well and happily: for men regard not the love of God when they wish things to be well with them, but wander here and there through the whole world; and now they seek prosperity from themselves, then from the earth, now from the air, then from the sea. Since then it is so difficult to impress this truth fully on the hearts of men, that the love of God is the fountain of all blessings, the Prophet has collected together a number of similitudes to confirm what he teaches. Then his comeliness, he say, shall be like the olive; and further, his fragrance like that of Libanus: and odoriferous trees, we know, grow on Mount Libanus. But by these various similes the Prophet shows that the state of the people would be prosperous and happy as soon as they should be received by God into favour. He afterwards adds, the dwellers under his shadow shall return; but I defer this till to-morrow.

PRAYER

Grant, Almighty God, that as we are so miserable as soon as thou withdrawest thy favour from us, — O grant, that we may deeply feel this conviction, and thus learn to be humble before thee, and to hate our ownselves, and that we may not in the mean lime deceive ourselves by such allurements as commonly prevail, to put our hope in creatures or in this world, but raise our minds upwards to thee, and fix on thee our hearts, and never doubt, but that when thou embraces us with thy paternal love, nothing shall be wanting to us. And in the meantime, may we suppliantly flee to thy mercy, and with true and genuine confession, acknowledge this to be our only protection — that thou deign to receive us into favour, and to abolish our sins, into which we not only daily fall, but by which we also deserve eternal death, so that we may daily rise through thy free pardon, till at length our Redeemer Christ thy Son shall appear to us from heaven. Amen.

LECTURE THIRTY-EIGHTH

The dwellers under his shadow shall return, (so it is literally;) they shall revive themselves with corn, (or, revive as the corn;) they shall grow as the vine: his odour shall be as the wine of Libanus. The Prophet proceeds with the same subject, that God would show himself bountiful to his people, that it might plainly appear from their different state that they had before suffered just punishment. And he says, The dwellers under his shadow shall return. But the verb wbçy, ishibu, in this place rightly means, “to be refreshed,” as in Psalm 19; where the law of God is spoken of as tbyçm, meshibet, converting the soul; which signifies the same as refreshing or restoring the soul. So the Prophet intimates, that after the Israelites shall begin to flourish again, their shadow would be vivifying, such as would restore and refresh those lying under it. He calls the “dwellers under his shadow”, all those who belong to the people; and compares the common state of the people of Israel to a tree full of leaves, which extends its branches far and wide, so that they who flee under its shadow are defended from the heat of the sun. We now see the design of this metaphor, and what the Prophet means by the verb wbçy, ishibu.

He afterwards adds They shall vivify themselves with corn, or, revive as corn. If we read the word in the nominative case, the preposition k, caph, is to be understood. The ablative case is more approved by some, “They shall vivify themselves with corn.” But the former sense seems more suitable; for, as I have said yesterday, the Prophet, as he handles a truth difficult to be believed, does on this account accumulate similitudes, such as serve for confirmation. Hence they shall revive as corn; that is, they shall increase. As from one grain, we know, many stalks proceed; so also, since the prophet speaks of the increase of the people after their restoration to God’s favour, he says that they would grow like corn.

But he adds, They shall germinate as the vine. This similitude strengthens what I have just said, that the people are compared both to trees and to corn, and also to vines. And what is said of dwellers ought not to appear strange, for he wished more fully to express how this common benefit would come, that is, to every one. He afterwards adds, His odour shall be as the wine of Libanus; that is, when they shall germinate as the vine, they shall not produce common or sour wine, but the sweetest, such as is made on Mount Libanus, and which is of the best odour. But the Prophet means no other thing than that the Israelites will be happy, and that their condition will be prosperous and joyful, when they shall be converted from their superstitions and other vices, and shall wholly surrender themselves to be governed by God. This is the meaning. Let us now proceed —

HOSEA 14:8

8. Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.

The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their superstitions. The confession then which we have before noticed is here repeated; and it is a testimony of true repentance when men, being ashamed, are displeased with themselves on account of their sins, and apply their minds to God’s service, and detest their whole former life. To this subject belongs what the Prophet now says. It is a concise discourse; but yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed a verb understood, ‘Ephraim “shall say”, What have I to do with idols?’ But still it is evident enough what the Prophet means. There is then in these words, as I have said, a sincere confession; for the ten tribes express their detestation of their folly, that they had alienated themselves from the true God, and became entangled in false and abominable superstitions: hence they say, What have we to do with idols? and when they add, any more, they confess that their former life had been corrupt and vicious: at the same time they announce their own repentance, when they say that they would have nothing more to do with fictitious gods.

The reason follows, because God will hear and look on Israel, so as to become to him a shady tree. Some so explain this, as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the sense of the Prophet; for, on the contrary, he says, that after the Israelites shall perceive, and find even by the effect, that God is propitious to them, they will then say, “How foolish and mad we were, while we followed idols? It is now then time that our souls should recumb on God.” Why? “Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow.” We now perceive how these two clauses are connected together; for God shows the reason why Ephraim will renounce his idols because he will perceive that he was miserably deceived as long as he wandered after his idols. How will he perceive this? Because he will see that he is now favoured by the Lord, and that he was before destitute of his help. When God then shall give such a proof to his people, he will at the same time produce this effect, that they will cast away all false confidences, and confess that they were miserable and wretched while they were attached to idols. He therefore says, I have heard and favoured him. What is then later in the words of the Prophet goes before; it precedes in order of things this clause, Ephraim shall say, What have I to do with idols?

In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similitudes seem not to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similitudes are not connected. For when God compares himself to a fir-tree, he speaks only of protection: and we know that when one seeks a cooling shade, he may find it under a fir-tree; besides, it is always green, as we all know, when leaves fall from other trees; and further, its height and thickness afford a good shadow. The reason, then, why God promises to be like a fir-tree to his people is this, because all who will fly under his shadow shall be preserved from the heat. But the meaning of the second similitude, that God would supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree, which fixes its roots deep in the ground. He now transfers the name of a tree to God. Both these things are true; for when God makes us fruitful we are branches set in the best vine; and it is also true, that the whole fruit we have is from him; for all vigour would fail us, except God were to supply us with moisture, and even life itself. We now then see that there is no inconsistency in the words of the Prophet, as the object is different. From me then is thy fruit found; as though God said, that the Israelites, if wise, would be content with his favour; for they who seek support from him will be satisfied; because they will find from him fruit sufficiently rich and abundant. We now then understand what is meant. But it follows —

HOSEA 14:9

9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.

The Prophet, I have no doubt, very often inculcated what he here says, and frequently recalled it to mind, for we know that he had a constant struggle with extreme obstinacy. It was not only for one day that he found the people hard and perverse, but through the whole course of his preaching. Since then the Israelites continued, either openly to despise the Prophet’s teaching, or at least to regard as fables what they heard from his mouth, or to chide him in words, and even to threaten him, when he treated them with severity and when the Prophet saw that the wickedness of the people was irreclaimable, he, being armed with confidence, no doubt went forth very often among them, and said “Ye think that you shall be unpunished, while ye make a mock of what I teach; ye shall surely find at last that the ways of the Lord are right.” And I have already reminded you, that the Prophets, after having harangued the people at large and in many words, reduced at last into brief heads what they had taught; for it is not probable, that since Hosea had so long discharged the office of a teacher, he had spoken only these few things, which might have been gone through in three hours. This is absurd. But when he had diligently attended to the office deputed to him, he afterwards, as I have said, collected together these few chapters, that the remembrance of his teaching might be perpetuated. What he was constrained then often to repeat, he now lays down at the end of his book, that it might be as it were a complete sealing up of his teaching.

Who is wise, he says, and he will understand these things? who is intelligent, and he will know them? This interrogatory mode is expressive; for Hosea was amazed at the fewness of those who yielded themselves to be taught by God. The Israelites no doubt, arrogated to themselves great wisdom, as ungodly men are wont to do. For they seem to themselves to be then especially acute, when they laugh at every thing like piety, when they treat God’s name with scorn, and indulge themselves, as we see at this day, in their own impiety. And this diabolical rage lays hold on many, because they think that they would be very simple and stupid, were they to embrace any thing the Scripture contains. “O! what is faith but foolish credulity?” This is the thought that comes to their minds. There are also filthy dogs, who hesitate not to vomit forth such a reproach as this, “Only believe! But what is this thy believing, but wilfully to give up all judgement and all choice, and to allow thyself to be like mute cattle driven here and there? If then thou art wise, believe nothing.” Thus godless men speak; and hence, as I have said, they pride themselves on their own acuteness, when they can shake off every fear of God and all regard for divine truth. There were many such, we may easily believe, in the time of the Prophet. Since then the whole land was filled with dreadful contempt of God, and yet men commonly thought themselves wise, nay, imagined in their deep thoughts, as Isaiah says, that they could deceive God, he now asks, Who is wise, and he will understand? As though he said, “I indeed see, that if I believe you, ye are all wise; for, imitating the giants, ye dare to rise up against God, and ye think yourselves ingenious when ye elude every truth, when ye proudly tread religion under foot; in this way ye are all wise. But at the same time, if there be any grain of wisdom in you, you must surely acknowledge me to be sent by God, and that what I declare is not the invention of men, but the word of the living God.” We now then see what force there is in this question, when the Prophet says, Who is wise, and he will understand these things? Who is intelligent, and he will know them?

We at the same time see that the Prophet here condemns all the wisdom of men, and as it were thunders from heaven against the pride of those who thus presumptuously mock God; for how much soever they imagined themselves to be pre-eminent, he intimates that they were both blind and stupid and mad. Who then is wise? he says. But at the same time, he shows that the true wisdom of men is to obey God and to embrace his word; as it is said in another place, that wisdom and the beginning of wisdom is the fear of God, (Proverbs 1:7.) Whosoever then wishes to be truly wise, he must begin with the fear of God and with reverence to his word; for where there is no religion, men cannot certainly understand any thing aright. Let us suppose men endued, not only with great clearness of mind, but also with the knowledge of all the sciences; let them be philosophers, let them be physicians, let them be lawyers, let nothing be wanting to them, except that they have no true knowledge of eternal life, would it not be better for them to be mere cattle than to be thus wise, to exercise their minds for a short time on fading things, and to know that all their highly valued treasure shall perish with their life? Surely to be thus wise is far more wretched than if men were wholly void of understanding. Justly then does the Prophet intimate here that those were not only foolish, but also mad, and wholly destitute of all understanding, who regarded not celestial truth, and were deaf to the Prophets, and discerned not when God spake, nor understood the power of his word. All then who are not thus wise, the Prophet justly says, are utterly void of all prudence and judgement: he therefore repeats the same thing, Who is wise, and he will understand these things? Who is intelligent, and he will know them? that is, “If any excels others, he ought surely to show in this particular his wisdom, and if any one is endued with common understanding, he ought to know what this doctrine means, in which the image and glory of God shine forth brightly. All then who know and understand nothing in this respect are no doubt altogether foolish.”

He afterwards adds, For right are the ways of Jehovah. He alleges this truth in opposition to the profane rashness of men, who haughtily reject God, and dare to despise his word. Right, he says, are the ways of the Lord: and by saying that they are right, he no doubt glances at the abominable blasphemies which the ungodly have recourse to, when they wish to render the word of God not only odious and contemptible, but also absurd, so as not to deserve any respect. Thus we see at this day, that godless men not only in words reject both the Law and the Prophets, but also search out pretences, that they may appear to be doing right in destroying all faith in the oracles of God. For instance, they seek out every sort of contradiction in Scripture, every thing not well received, every thing different from the common opinion, — all these absurdities, as they call them, they collect together, and then they draw this conclusion, that all those are fools, who submit to any religion, since the word of God, as they say, contains so many absurd things. This raving madness prevailed then no doubt in the world: and the Prophet, by saying that right are the ways of Jehovah, means, that how much soever the ungodly may clamour, or murmur, or taunt, nothing is yet done by the Lord but what is right, and free from every blame and defect. However much then the ungodly may vomit forth slanders against the word of God, it is the same as if they threw dust into the air to darken the light of the sun; just so much they effect, he seems to say, by their audacity: for perfect rectitude will ever be found in the ways of the Lord; his word will ever be found free from every stain or defect.

He then adds, And the just shall walk in them, but in them shall the ungodly stumble. By saying that the just shall walk in them, he confirms the last sentence by experience, for the just really find the ways of the Lord to be right. We ought also to be furnished with this assurance, if we would boldly repel all the impious calumnies, which are usually heaped together by profane men against the word of God: for if we know not what it is to walk in the ways of the Lord, we shall surely, as soon as any thing is alleged against them, be suspended in doubt, or be wholly upset; for we see that many, not deeply rooted in the word of God, instantly quail, as soon as any thing is said against it, because they know not what it is to walk in the ways of the Lord; but they who walk in the Lord’s ways courageously fight against all the temptations of the world; they carry on the context that they may attain celestial life; they feel assured that though now miserable for a time, they shall yet be blessed, for they have embraced the grace of God in Christ; they are sustained too by their own conscience, so that they can look down on all the reproaches and slanders of the world, and proceed onward in their course. They then who thus walk in the ways of the Lord are unconquerable; yea, were the whole world to oppose them, and were the ungodly with their profane words to infect the whole atmosphere, the godly would still pursue their course until they reached the end. All the ways of Jehovah are therefore right, the just shall walk in them; but in them shall the ungodly stumble, or fall; for lçk, cashel, means both, but I prefer rendering it “stumble,” as it seems more suitable to the design of the Prophet. The just then find a plain and an even way in the word of the Lord, and nothing stands in their path to obstruct their course, and by daily advances they attain that to which the Lord calls them, even their celestial inheritance. The just shall thus walk in the Lord’s ways, because the Lord will lead them, as it were, by his hand; faith will be to them for hundred eyes, and also for wings: and hope, at the same time, sustains them; for they are armed with promises and encouragements; they have also stimulants, whenever the Lord earnestly exhorts them; they have, besides, in his threatenings, such terrors as keep them awake. Thus then the faithful find in the word of the Lord the best ways, and they follow them. But what of the ungodly? They imagine all doubts, even the least, to be mountains: for as soon as they meet with any thing intricate or obscure, they are confounded, and says “I would gladly seek to know the Holy Scriptures but I meet with so many difficulties.” Hence when a doubt is suggested, they regard it as a mountain; nay, they purposely pretend doubts, that they may have some excuse, when they wish to evade the truth, and turn aside that they may not follow the Lord. The ungodly, then, stumble in the ways of Jehovah. But this ought to be read adversatively, “Though the ungodly stumble, yet the just shall always walk in the ways of Jehovah;” which means, that there is no reason why the ungodly should stop or retard us by their continual stumbling, and by exclaiming that the word of God is full of what gives offence; for we shall find in it an even way, only let us ascribe to God this glory, that he is just, and that his ways are right. This is the meaning of the sentence.

END OF THE PROPHECIES OF HOSEA

ADDENDA

TO

HOSEA

HOSEA. 1:2, Take to thee a wife, etc., Whether the marriage of the Prophet was a real transaction or not, has been a subject much controverted by the learned. Bishop Horsley, in his Introduction to his New Translation of Hosea, defends, with his usual ability, the opinion that it was a real marriage. Dr. Henderson, in his work on the Minor Prophets, takes the same view. The strongest point in favor of the opposite sentiment, that it was a kind of a parabolic representation, is the command, similar to this, which is given to the Prophet in the third chapter; and to this Calvin especially alludes. Though the latter command is similar, yet it materially differs in many circumstances; and the design of the transaction is wholly different.

The reason for what is commanded is given in both instances. The first marriage was to represent the defection of this people from God, because “by wantoning the land had grown wanton, that it did not follow Jehovah.” The second contract (for it was no marriage) was to set forth “the love of Jehovah towards the children of Israel.”

There seems to be no ground for the opinion, that the first wife, Gomer, is “the woman” mentioned in the third chapter, who, having been repudiated for her incontinence, was again to be restored. The dowry which the Prophet is said to have given for her, according to the usual manner of those times, clearly shows that it was a new engagement, and not the renewal of a former union. What Dr. Henderson states in favor of what he thinks to have been a reunion, seems to be of no force. The command, he says, is different; it is not “take,” but “love.” The evident reason for this difference is, that it was no marriage but a contract for marriage, as the sequel evidently proves: he “bought” her, she was to “abide” for him, she was not to be for another, and he promised to be for her.

The evident design of the first marriage, whether real or not, was to represent the state of the people at that time, in their idolatry, and the ruinous consequences of that idolatry. The evident design of what is recorded in the third chapter, as Calvin states at large, was to set forth the dealings of God with the people during their exile. As the latter transaction bears much the appearance of a parable, we may reasonably conclude that the first was of the same character.

It may be added, that Marckius, who wrote largely and learnedly on the Minor Prophets, maintains that “children of wantonness,” or of fornications, do not mean spurius children, but those addicted to wantonness; as in the case of the mother, who was not called a woman of fornications because of her birth, but of her lewd conduct. The children, then, were thus called prospectively; that is, with regard to what they would be. Now, if this be true as to the children, the question may be asked, Was not this also the case with the mother; that is, was she not called prospectively “a wife of fornications?” This would certainly be a corrector emblem of the state of the people, who had become idolaters, after God as it were married them, or entered into covenant with them.

HOSEA. 1:6, I will take them away, In confirmation of the note on this place, the following texts are adduced: — Genesis 18:26; 50:17; Exodus 23:21; Numbers 14:19; Joshua 24:19; Psalm 25:18; 99:8; Isaiah 2:9. These are all the instances in which the verb açn is followed by l, without an objective case: and it means invariably to forgive, and not to take away. And the last text in Isaiah has nearly the very words of this passage, µhl açtAalw, “and forgive them not.”

HOSEA. 2:11, Her new moon, etc., It is the character of poetry to use the singular number in a collective sense; her new moon, not her new moons. Several instances of this we meet with in this chapter: “her vine and her fig-tree” — “her ear-ring and her chain” — “the bird of heaven and the reptile of the earth,” — all these, though in the singular number, are to be understood as including multiplicity. Calvin retains this poetic character of the original. It would have been better if it had been retained in all translations. HOSEA 3:4, Without a statue, etc., “If I may offer a conjecture concerning the difference between these idolatrous statues and teraphim, I would say, that the statues were of large dimensions, set up in public, as objects of popular adoration, [as crucifixes, etc., in Popish countries:] the teraphim were of a smaller size, and for different purposes; kept in the most secret recesses of the temples or consecrated chapels, for magical rites, and rarely, if ever, exposed to public view.

“Thus, since it appears that both the statue and the teraphim of Hosea were impliments of idolatry, no doubt can remain, that the ephod, which is mentioned between the two, is to be understood of the idolatrous ephod, not that which belonged to the holy vestments of the high priest. As it is put between the statue and the teraphim, it may seem, that it may be connected with either: connected with the statue, it will denote the robe with which the idol was clothed: connected with the teraphim, the ephod of the priest of the teraphim. And in this connection (to which, indeed, the structure of the sentence in the original seems to point in preference) I would choose to take it. For thus we shall have idolatry described by the three principal features in its external appearance, — the statue, the public object of popular adoration, — the teraphim, the images of the more secret rites of incantation, — and the sorcerer, or heirophant, conduction the ceremonies, and propounding to the consultors of the oracle the answers he pretended to receive, represented by the ephod, the most remarkable of his robes of office.” — BISHOP HORSELY.

HOSEA 4:8, To iniquity they lift up the heart of each, Probably the words are not correctly rendered according to the exposition given by Calvin. As he explains As to iniquity, would be perhaps the best rendering; for his comment is, “that the priests lifted up the soul of each by relieving their consciences by soothing words of flattery.” However true this may have been, yet the meaning of this sentence is, I believe, what I have stated in a note. The rendering I have given removes the anomalies of persons which Calvin notices. The persons who did eat or feed on the sin of the people were evidently the priests, and they were those who raised or lifted up the heart or mind of the people. The affix, their, to iniquity, refers to the priests, and the affix, his, to the heart or mind, refers to the people, and ought to be rendered, their, in our language. Some copies have their appended to the word, µçpn; but this, I have no doubt, has been an attempt, as in other instances, to correct what appeared to be an anomaly.

Dr. Henderson renders the line, “And long for their iniquity,” and adds in a note, that çpn açn, to lift up the animal soul for anything, means to lust after it, long or have a strong desire for it. It has no doubt this meaning; but it means also, to raise up, or guide, or direct the soul, including the mind, the attention, and affections, to an object. The phrase is included, with all its accompaniments, the verb, an objective case, and the proposition la or yla, in the following sentence, hwhy ˚yla aça yçpn, ‘To thee, Jehovah, my soul I lift up,’ Psalm 25:1. See Psalm 86:4. HOSEA 4:18, Putrid is become their drink, Newcome reads, “He is gone after their wine,” that is, of idols. But this rendering cannot be admitted, as it gives a sense to rs which it nowhere has. Horsley renders thus, — “Their strong drink is vapid;” and has this note, — The allusion is to libations made with wine grown dead or turning sour. The image represents the want of all spirit of piety in their acts of worship, and the unacceptableness of such worship before God: which is alleged as a reason for the determination expressed in the preceding clause, to give Ephraim up to his own ways. “Leave him to himself,” says God to the Prophet, “his pretended devotions are all false and hypocritical, I desire none of them.” Henderson’s rendering is new, but seems unsuitable to the text, — “When their carousal is over, they indulge in lewdness.” What appears to comport best with the words and with the context, is what is given by Dathius, “compotationes eos seduxerunt,” — drinkings have seduced them. He takes rs in a causative sense. Then the literal version of µabs rs would be, “Turned them aside, or seduced them, has their strong drink.” Drunkenness was ascribed to them in verse 11. If this be the meaning, then we have in this verse three of the prevailing sins of the people — drunkenness — fornication, that is idolatry — and bribery.

With regard to the remaining portion of the verse, both Newcome and Henderson have taken such liberties in clipping and in changing the order of the words, that their versions are wholly inadmissible. Where there is a meaning, and a striking one too, this liberty is by no means to be allowed. Horsley’s version substantially agrees with that of Calvin; and it is this, “Given up to lasciviousness, greedy of gain, (O shame!) are her great men.” The parethetic expression, “O shame!” had been previously suggested by Drusius. “For a long time,” says the Bishop, “I thought myself original and single in this way of rendering: but I have the satisfaction to find, that the learned Drusius was before me in it. He renders thus,’ — Scortando scortati sunt, amant date (O dedecus) protedctores ejus.’” This is certainly a very literal rendering of the original, —

wnzh hnzh hyngm ˆzlq wbh wbha

*Wantoning they have become wanton,* *‘Bring ye,’ (O shame!) do her protectors love.* HOSEA 5:1, *A net expanded over Tabor*, Striking are the words of

Bishop Horsley in connection with this passage, — “The toils and nets are whatever, in the external form of idolatry, was calculated to captivate the minds of men; magnificent temples, stately altars, images richly adorned, the gaiety of festivals, the pomp, and in many instances, even the horror of public rites.” HOSEA 6:5, Thy judgments, etc., Henderson thinks that judgments here are to be viewed in the sense of punishments, and that “thy judgments” mean those alluded to and deserved by Ephraim. That this mode of speaking is not unusual in Hebrew, is no doubt true. But the word here used, commonly rendered judgments, is one of very wide meaning. It signifies not only the sentence pronounced on the criminal, but also the sentence pronounced by God as to what is right or wrong. The latter is very frequently its meaning. Moses speaks of statutes and judgments, µyfpçm, which the Israelites were to “do,” or observe and keep, (Deuteronomy 4:14.) The Psalmist prays God to teach him his judgments, (<19B9108>Psalm 119:108.) Hence precepts, as Horsley renders it, suitably express the meaning. Then “thy” means given to thee, revealed and communicated to thee. The expression, “thy judgments,” admits then no doubt of either of these two meanings. The question is, which of the two is the most suitable to the rest of the sentence, and to the context? To compare inflicted judgments to light going forth, appears not certainly very appropriate; but when the clear teaching of God’s word as to what is right, and just, and equitable, is compared to out-spreading light, there is a striking suitableness. And then the context seems to favor this view. HOSEA 6:9, By consent, etc., Newcome, Horsley, and others, render the line thus, “A company of priests murder in the way to Shechem,” taking hmkç, a shoulder, taken figuratively for consent, as the name of a place. But by this rendering they change the order of the words: ˚rd, the way, is before the verb to murder, and cannot be construed “in the way to Shechem.” Besides, the following line confirms the rendering of Calvin; for what they are said to do is hmz, a device, a conceived wickedness, or a concerted scheme, which seems to imply a consent. HOSEA 6:11, Judah also did set a plant for thee. There is much difference in the meaning attached to this line. The foregoing is certainly its most literal rendering, except that for “plant” some would substitute “harvest:” but the word means both. In all other versions there is something that seems forced. Some then disjoin the next line from this, and connect it with the first verse of the following chapter, and mainly because they cannot see its meaning as connected with this. Now it appears to me, that by this arrangement a confusion is introduced. It must be borne in mind that this section commences in verse 4, in which both Ephraim and Judah are mentioned: but, in the next chapter, Israel or Ephraim is alone spoken of throughout. Hence, to begin the next chapter by introducing Judah, which is evidently meant by “my people,” while the whole chapter refers only to Ephraim, is certainly not to produce order, but rather disorder. The connection of the line with the preceding one is, in my view, made sufficiently clear by Calvin, — that while God was restoring, or endeavoring to restore, the captivity, the dispersed state of his people, (for many of them were taken captives by the neighboring nations long before their final captivity,) — while God was doing this, Judah was engaged in setting the plant of idolatry in the land; and he is said to do this “for thee,” that is, for Ephraim, to further as it were, and assist Ephraim in his idolatry.

The Prophet is supposed to allude to what is recorded in 2 Chronicles 28. And there we see Jewish captives restored, and Ahaz, the king of Judah, was at the same time introducing idolatry into the land: he was making, as it were, a large plantation; for he made “molten images,” and “sacrificed to the gods of Damascus.” HOSEA 9:8, The watchmen of Ephraim, etc. The objection to this, because Ephraim is not in construction in the original with watchman, is not valid; for the latter word is a participle, and used as a personal noun, as is often the case in Hebrew. Literally, it is, “He who watcheth Ephraim.” The rendering of Henderson is far-fetched, and irrelevant, as there is nothing in the context which justifies it. It is this, — “Ephraim expecteth help from my God.” To translate hpzx, “expecteth help,” is without any example. The references, Psalm 5:4, and Lamentations 4:17, do not bear out the meaning. Besides, the common usage in Hebrew is, when a participle is employed as a verb to express the present time, the auxiliary verb being understood, that it follows the nominative case, and does not precede it as here. It is quite clear that the “watchman” and “the Prophet” is the same, and that he is described “as a snare of the fowler in all his ways.” The only difficulty is in the words, yhlaAˆ[, “with my God.” If not construed with Prophet, as I have proposed in my note, it may be appended to the first line, and µ[ may be rendered “before,” or, “in the presence of,” as in 1 Samuel 2:21, where it is said that Samuel grew hwhyAµ[, “before Jehovah.” Grotius suggests that µ[ here may be taken for people; and so it may, for the punctuists alone have made it especially a preposition. Then it would be, “the people of my God,” a designation of Ephraim according to God’s adoption and their own profession, notwithstanding their idolatry. The meaning still would be nearly the same, for the false prophet, as well as the people, professed God’s name, and claimed to be a Prophet before God: and by this means especially were the people deluded. Satan is never so dangerous as when he pretends to be an angel of light — a servant of God, and an advocate of idolatry — a Prophet in the presence of God, and a fowler to catch men, and to draw them into superstition. HOSEA 10:4, Judgment grows up, etc. Though I gave in a note a view of this sentence different from that of Calvin, yet on looking on the original, I find that the order of the words favors his view. Rendered according to the order of the words it is this, —

*And germinate like wormwood does judgment on the furrows of the field.*

By Judgment Calvin means religious conduct; I take it to be the administration of justice; but Dr. Henderson, with Grotius and others, considers it to be punishment, inflicted on the people, which seems not suitable either to the comparison or to the context. Newcome’s explanation is, “In these times of confusion, judgment has changed its nature, and has become destructive.” The passage in Amos 6:12, seems to determine the meaning here. “Judicium hic accipio pro impia gubernatione principum Israelis, maximè in jure dicendo: quae judicia, cum deberent esse salutaria et grata, acerba et amara fiunt et hominibus perniciosa.” — Rivetus, quoted by Poole. HOSEA 10:9, There they stood. It ought, perhaps, to be, “There they have stood, (steterunt;”) that is, they have continued the same, perverse and corrupt. Horsley says, “They stood;” that is, the Israelites set themselves in array for the attack: which, in this connection, seems to have no meaning. Henderson considers the Gibeonites to be meant, “There they remain,” that is, the same in character as at this day: but this view, no less than the former, seems foreign to the context.

In the next line Newcome and Boothroyd, with several others, following the conjecture of Hobigant, without the countenance of any MS., guided only by a hint given in the Septuagint, make a considerable alteration. They separate the end of th eninth verse, and join it to the beginning of the tenth. The dismembered line and the newly-formed one are thus given, —

*“Did not the war overtake them in Gilbeah?* *I came against the sons of iniquity and chastised them.”*

The first word in verse 10 is changed; ytab is put for ytwab. Both Horsley and Henderson very justly reject this emendation. HOSEA 10:15, Thus shall Bethel do to you, Horsley gives the same rendering. Newcome, on the mere authority of the Septuagint, changes the whole sentence, “Thus shall it be done unto you, O house of Israel.” No less frigid and inconsistent with the words in Hebrew is the version of Henderson, “Thus shall he act towards you at Bethel.” The comment of Calvin shows the remarkably striking import of this sentence. HOSEA 11:7, To him on high they call them, etc. Rivetus, as quoted in Poole’s Syn., gives a very different rendering of this clause. In commenting on the Vulgate, which has this version — “Jugum autem impontur eis simul, quod non auferetur — but a yoke will be laid on them together, which shall not be taken away,” Rivetus says, that nothing opposes this meaning, except that the Hebrews say that l[ here does not mean a yoke, but the high one, that is, God. But the same word, without the w, which it commonly has, when it means a yoke, occurs in verse 4: and there seems to be a allusion here to what is said there; as there is in the verb arqy to what is expressed in verse 2. The yoke is considered to be that of captivity. God called them by his prophets to himself, as it is said in the second verse; they turned away from God, yet God continued his kindness, and when they were distressed, he raised up the yoke, that is, relieved them: but now, they being bent on defection, he threatens them with subjugation to a foreign power, and withdraws every hope of relief. Taking this view, we might render the words thus, —

*Therefore to the yoke he will call them together;* *He will not raise* it *up;*

Or, as Rivetus proposes,

*None will raise it up.*

Not only is this a literal rendering, but it fits in remarkably with the following as well as with the previous context. The exclamation which follows naturally flows from this denunciation of judgment. The version of Newcome is somewhat like this, but not so literal nor so suitable to the context, —

*And* though *they call on him together because of the yoke,* *he will not raise* it. HOSEA 11:10, 11, *After Jehovah shall they walk*, etc. *Calvin* differs

from most, if not from all, commentators, as to the meaning of these two verses. It is said that Jehovah “will roar as a lion.” This roaring will cause trembling, — to whom? Most say, to the children of Israel; but Calvin says, to their enemies. But in order to avoid the evident incongruity of applying trembling to the Israelites, the meaning of hastening has been given to the verb drj, which it is said to have only here and in 2 Kings 4:13, its general import being that of trembling or shaking with fear. The Septuagint favors this latter idea, eksthsontai — shall be astounded; and “children from the west” is rendered tekna ujdatwn — children of the waters, or, according to another copy, uJioi qalasshv — sons of the sea. The Israelites were not thus designated, but their enemies. But no doubt the last clause has occasioned this mistake, which, according to our version, is, “I will place them in their houses;” which may be rendered, “I will cause them to sit still on (that is, the top of roof of) their houses:” for it is not in, but on, l[. The flat roofs of the east were places to which people in fear would likely betake themselves.

Bishop Horsley has here a beautiful disquisition on the progress of the Gospel; he takes roaring for preaching, a singular notion. “The roaring,” he says, “is unquestionably the sound of the Gospel. Jehovah himself shall roar: the should shall begin to be uttered by the voice of the incarnate God himself. The first effect shall be, that children shall come fluttering from the west, a new race of children, converts of the Gentiles, chiefly from the western quarters of the world; — afterwards the natural Israel shall hurry from all the regions of their dispersion, and be settled in their own dwellings,” etc., etc. Though all this is very fine, it has nothing to do with this passage. Speaking of this roaring being applied to the preaching of the Gospel, Calvin says, “This and the like are refinements of which I think the Prophet never thought. HOSEA 11:12, But Judah as yet rules with his God, etc.

Notwithstanding what modern critics have said on this verse, the rendering of Calvin, which as to the first line is adopted by Horsley, seems to most natural, and the most literal. Newcome mangles the whole text, assisted by the Septuagint, the Syriac, and Arabic versions, and the Vulgate. Henderson, following Dathius, Boothroyd, and others, affixes a new idea to dr, supported, as they say, by the following texts: Jeremiah 2:31; Genesis 27:40; and Psalm 55:3. There are no other examples, except that the word occurs, as it is thought, in the form of a noun in Lamentations 1:7; 3:19. Now, in none of these places is there anything decisive in favor of the meaning attached in the following version, —

*“And as for Judah he is still inconstant with God.”*

It is said that the word includes the ideas of being unfaithful, rebelling, wandering at large. Much stronger and clearer examples must be adduced before this meaning can be received. It is always suspicious when anything doubtful or far-fetched is brought forward to explain a text. The meaning of ruling with or before God, as explained by Calvin and by others, such as Rivetus, seems quite satisfactory, and obviates the difficulty felt by Dathius and others, and which obviously induced them to seek a new interpretation.

With regard to the other line, And together with the saints he is faithful, I find no improvement, but otherwise.

Newcome’s version of the whole verse is this, —

*“Ephraim hath compassed me about with falsehood,* *And the house of Israel and of Judah with deceit;* But *hereafter they shall come down a people of God,* *Even a faithful people of saints.”*

Henderson’s is the following, —

*“Ephraim hath encompassed me with falsehood,* *And the house of Israel with deceit;* *And as for Judah, he is still inconstant with God,* *Even with the faithful holy ones.”*

So various become versions, when once a license is taken with the text, or with the current meaning of the words. Junius and Tremelius agree with Calvin, except as to time, the past tense is adopted. The last two lines are thus given, —

*“Quando Jehudah adhuc dominabatur cum* Deo *forti,* *Et cum sanctis fidelis erat.”*

The whole verse, according to this version, is as follows, —

*“Surround me did the Ephraimites with falsehood,* *And with guile, the house of Israel;* *When Judah as yet ruled with God,* *And with the saints was faithful.”*

By referring to past times, the objection as to the condition of Judah, he being at that time much given to superstition and idolatry, though still adhering to the outward form of true worship, is to a great extent removed. But the remarks of Calvin on this point seem sufficient. HOSEA 12:8, In all my labors, etc. Newcome’s version is very different, he having been led astray, as usual, by the Septuagint, —

*“All his labors shall not be found* profitable *unto him,* For *the iniquity wherewith he hath sinned.”*

Horsley’s rendering is nearly as far from the Original as this — “All my labors procured not for me what may expiate iniquity.” Henderson’s version is a paraphrase, but materially agrees with that of Calvin, —

*“In none of my labors am I chargeable with guilt.”*

What he considers the literal rendering is this — “With respect to all my efforts, they shall not find attaching to me iniquity which is sin.” Perhaps the words may admit of a still more literal rendering — “All my labors shall not be found to be an iniquity to me, that is a sin.” HOSEA 12:11, Is there iniquity in Gilead? There is considerable difficulty connected with this passage, and, indeed, with the whole of this chapter, from the eighth verse to the end. The main drift is evidently what is stated by Calvin, and in this most commentators agree. It was clearly the design of the Prophet, in alluding to Jacob and his history, to prove the ingratitude and to beat down the pride of Ephraim. But still, to connect the whole together in a continuous narrative, is no easy task. On this very line there is a great variety. Grotius reads, “Si in Galaade idolum fuit;” Junius and Tremelius, “An in Gilhade iniquitas?” Horsley, “Was there idolatry in Gilead?” Newcome, “Verily, in Gilead there is iniquity;” and Henderson, “Verily, Gilead is iniquitous.”

It appears that Gilead was at this time destroyed; for what is said in 2 Kings 15:29, was evidently previous to the time of Hosea. It is there stated that the king of Assyria had taken Gilead, with other cities, and carried the inhabitants captive to Assyria.¹ The reference, then, to Gilead, must have been to its former state. Gilgal being still in the possession of Israel, its state at that time is described. This shows that Grotius and Horsley are more correct than Calvin, Newcome, and Henderson. Gilead is evidently introduced as an instance of the effects of idolatry, and the folly of Israel is exposed in continuing the same idolatry at Gilgal. That I may attempt to exhibit the whole passage from verse eighth to the end, in a connected form, I submit to the reader the following version, —

*8. Canaan is he!**[^f2]* *In his hand are the balances of deciet;* *He loves to oppress:*

*9. Yet Ephraim says, “Surely I am become rich,* *I have found substance for myself;* *In all my labors they will not find against me* *An iniquity that is a sin.”*

*10. But I, Jehovah, thy God from the land of Egypt,* *Will yet make thee to dwell in tents,* *As in the days of meeting:**[^f3]*

*11. Thus have I spoken by the prophets,* *When I had visions multiplied,* *And by the prophets showed similitudes.*

*12. If Gilead has been iniquitous, (literally, iniquity;)* *Surely vain have they become in Gilgal;* *They sacrifice oxen, yea their altars* *Are like the heaps on the furrows of the field.*

*13. When Jacob fled to the land of Aram,* *Then Israel served for a wife,* *And for a wife he kept sheep;* *By a prophet also did Jehovah bring Israel from Egypt,* *And by a prophet was he preserved.*

*14. Yet Ephraim has caused the bitterest provocation:* *But his blood on himself shalt be left,* *And his reproach will his Lord return to him.* HOSEA 13:2, *Who sacrifices men, etc*. *Henderson,* after mentioning

several authors for and against this rendering, strengthens his own, which agrees with our common version, by referring to a rule of syntax laid down by Gesenius; but that rule refers to adjectives and to passive participles, according to the instances given, and not to participles, as in the present case, in an active form. The words here are literally “the sacrificers of men,” which certainly can never mean the men who sacrifice. The words are not in apposition but in regimine. We have in Deuteronomy 18:3, yjbz jbzh, “the sacrificers of the sacrifice,” a phrase similar to the present. Hosea 13:14, From the power of the grave would I redeem thee, etc. The conditional form is adopted by Grotius and others, but disapproved by Horsley, Newcome, and Henderson. When we consider what precedes this verse, and what follows it, the condition seems the most suitable. Then the expression, “repentance is hid from my eyes,” appears more consistent with a threatening than with a promise, especially as the threatening is continued in the next verse. To repent of evil, and not of good, is the phrase usually found in the Old Testament. It is true that Paul makes use of the expression with regard to the gifts of God, (Romans 11:29,) but the context here seems to favor the other notion. HOSEA 14:2, Bring good. Horsley reads, “Accept the good;”

Newcome, “Let us receive good;” Henderson, “Graciously receive us.”²

The words are bwfAjqw, literally, “and receive,” or “bring good.” The verb means simply to “take’” but then it is used to express taking for one’s self in the sense of receiving, and taking for another in the sense of bringing. Naaman said to Elisha, hkrb an jq, “Take,” or “receive, I pray, a blessing,” 2 Kings 5:15; and Jacob said to Joseph, yla anAµjq, “Take,” or “bring them, I pray, to me,” Genesis 48:9. See also Genesis 15:9; 2 Kings 2:20. So the meaning may be either that given by Horsley or by Calvin; and as the latter is more consonant with this passage, and does not blend in sense, as the former does, with the next clause in the verse, it ought to be preferred. But the Bishop’s note must be added, — “Take away all iniquity, i.e., Take away entirely the sinful principle within us. Take away the carnal heart of the old Adam. Create in me a clean heart, O God, and renew a right spirit within me. And then, when we are thus begotten again unto holiness by thy Spirit, accept the good, accept as good, what, so regenerate, we shall be enabled to perform.” All this is perfectly true; but the former part is not an explanation of the text; for to take away sin does not mean the renewal of the heart, but the forgiveness of sin. Though they be two gracious acts which go together, they are yet wholly separate and distinct; and to confound them may lead to serious mistakes.

The same verb is used at the beginning of the verse, Take, or bring with you words. As they were to bring words of confession and prayer, so God is solicited to bring good; and to bring good very suitably follows the taking away of iniquity; and then follows the gratitude that is required.

A TRANSLATION OF

CALVIN’S VERSION OF

THE PROPHECIES OF HOSEA.

¹ THE word of Jehovah, which came to Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah, and in the days of Jeroboam, the son of Joash, king of Israel.

³ The beginning of what Jehovah spoke by Hosea: Jehovah said to Hosea, “Go, take to thee a wife of wantonness, and children of wantonness; for by wantoning the land hath become wanton, so that it follows not Jehovah.”

⁴ And he went and took Gomer, the daughter of Diblaim; and she conceived, and bare him a son:

² And Jehovah said to him, “Call his name Jezreel; for yet a little while and I will visit the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel;

⁵ And it shall be in that day, that I will break in pieces the bow in the valley of Jezreel.”

⁶ And she conceived again, and bare a daughter; and he said to him, “Call her name Lo-ruchamah; for I will no more show mercy to the house of Israel, for I will utterly take them away: (56. FT67)

⁷ But to the house of Judah I will show mercy, and will save them by Jehovah their God; and I will save them neither by the bow, nor by the sword, nor by battle, nor by horses, nor by horsemen.”

⁸ And she weaned Lo-ruchamah, and conceived, and bare a son;

⁹ And he said, “Call his name Lo-ammi; for ye are not my people, and I will not be yours:

¹⁰ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall be, that in the place where it had been said to them, ‘Ye are not my people,’ even there it shall be said, ‘Ye are the children of the living God:’

¹¹ And assembled together shall be the children of Judah and the children of Israel, and shall set over themselves one head, and shall ascend from the land, though great shall be the day of Jezreel.”

CHAPTER 2. FT68

¹ Say to your brethren, “My people; “And to your sisters, “Beloved.” — ³ Contend with your mother, contend; For she is not my wife, and I am not her husband: Let her then remove her fornications from her face,And her adulteries from the midst of her breasts;

⁴ Lest I strip her naked, And place her as on the day of her nativity, And set her as the desert, and set her as a dry land, And make her to die with thirst.

² And her children I will not pity; For they are spurious children:

⁵ For the wanton has their mother played; With lewdness is she defiled who hath conceived them; For she said, — “I will go after my lovers, Who give me my bread and my waters, My wool, and my flax, and my oil, and lily drink.”

⁶ Behold, therefore, I will close up her way with thorns, And surround her with a mound, And her path she shall not find;

⁷ And she will follow her lovers, and shall not overtake them, And will seek them, and shall not find them; Then she will say, — “I will go and return to my former husband, For better was it. with me then than now.”

⁸ And she knew not that I gave to her corn, and wine, and oil, And multiplied to her the silver and the gold, Which they applied to Baal.

⁹ I will therefore return, and take away the corn in its time, And my new wine in its season; And will snatch away my wool and flax, By which she covered her own nakedness;

¹⁰ And I will now uncover her baseness before the eyes of her lovers, And no one shall rescue her from my hand;

¹¹ And I will cause to cease all her joy and her mirth, Her new Moon, her sabbath, and every festal-day;

¹² And I will destroy her vine and her fig-tree, Of which she said, — “These are my rewards, Which my lovers have given me;” And will set them as the forest, And eat them shall the beast of the field;

¹³ And I will visit on her the days of Baalim, To whom she offered incense, And adorned herself with her earring and her chain, And went after her lovers, and forgat me, saith Jehovah.

¹⁴ Behold, therefore, I will turn her, When I shall have led her to the desert, And will speak to her heart;

¹⁵ And will give her thence her vineyards, And the valley of Achor for a door of hope; And there she will sing as in the days of her youth, And as in the day she ascended from the land of Egypt.

¹⁶ And it shall be in that day, saith Jehovah, That thou shalt call me, — “ My Husband,” And shalt no more call me, — “My Baal:”

¹⁷ And I will take away the names of Baalim from her mouth, And she will no more remember their name:

¹⁸ I will also make for them a covenant, in that day, With the beast of the field, and the bird of heaven, and the reptile of the earth; And the bow, and the sword, and the battle, I will break from the land; And I will make them rest in security:

¹⁹ I will also espouse thee to me for ever, And espouse thee to me in righteousness, And in judgment, and in kindness, and in mercies; And I will espouse thee to me in faithfulness, And thou shalt know Jehovah.

²⁰ And in that day I will hear, saith Jehovah, I will hear the heavens, and they will hear the earth, And the earth will hear the corn, and the wine, and the oil, And these will hear Jezreel: And I will sow her for me in the land, And show mercy to her who obtained not mercy, And will say to Lo-ammi, — “Ye are my people” And they will say, — “Thou art our God.”

¹ And Jehovah said to me, — “Go again, love a woman beloved by a husband, and who is an adulteress, — according to the love of Jehovah towards the children of Israel, who yet look to strange gods, and love flagons of grapes.”

³ And I bought her for myself for fifteen silverings and one homer of barley, and half an homer of barley.

⁴ And I said to her, — “For many days shalt thou abide for me; thou shalt not play the wanton, and shalt not be for any man, and I also shall be for thee.”

² For the children of Israel shall for many days abide without a king, and without a prince, and without a sacrifice, and without a statue, and without an ephod, and without teraphim.

⁵ . Afterward shall the children of Israel return and seek Jehovah their God, and David their king; and they shall fear Jehovah and his goodness at the end of days.

¹ Hear the word of Jehovah, ye children of Israel; For a contention has Jehovah with the inhabitants of the land, For there is no faithfulness and no kindness, And no knowledge of God in the land:

³ Cursing, and lying, and murder, And stealing, and adultery, have burst forth; And blood have touched blood.

⁴ Mourn therefore shall the land, And languish shall every one who dwells in it; Together with the beast of the field, the bird of heaven, And also the fish of the sea, shall they be taken away.

² But yet no man may rebuke and reprove a man; For thy people are as those who chide the priest.

⁵ Fall then shalt thou in the daytime, And fall also shall the Prophet with thee in the night; And I will destroy thy mother.

⁶ Perished have my people without knowledge: As thou hast rejected knowledge, I will also reject thee, That thou shalt not discharge for me the priesthood; And as thou hast forgotten the law of thy God, Thy children will I also forget.

⁷ According to their increase, so have they sinned against me: Their glory will I turn to shame.

⁸ The sin of my people they eat, And to their iniquity they raise up the soul of each. (154)

⁹ And it shall be, as the people so shall be the priest; And I will visit on them their ways, And their works will I repay them:

¹⁰ For they shall eat, and shall not be satisfied: They shall play the wanton, and shall not increase; For Jehovah have they left off to serve.

¹¹ Wantonness and wine, and new wine, take away the heart.

¹² My people their wood consult, And their staff answers them; For the spirit of wantonness has deceived them, And they have played the wanton away from their God:

¹³ On the tops of mountains they sacrifice, And on hills they burn incense — Under the oak, and the poplar, and the teil-tree, For pleasant is its shade. Therefore your daughters shall become wanton, And your daughters-in-law shall be adulteresses. — ¹⁴ I will not punish your daughters, because they become wanton, Nor your daughters-in-law, because they have committed adulteries; For they with strumpets separate themselves, And with harlots they sacrifice: — And the people who understand not shall stumble.

¹⁵ If thou, Israel, art become wanton, let not Judah offend; Come ye not to Gilgal, nor ascend into Bethaven, Nor swear, Jehovah liveth.

¹⁶ For as an untameable heifer, untameable is Israel: Now feed him will Jehovah, as a tender lamb, in a spacious place.

¹⁷ To idols has Ephraim joined himself; — leave him.

¹⁸ Putrid is become their drink, By wantoning they have become wanton; “Bring ye,” have their princes shamefully loved.

¹⁹ They have bound up wind in their wings, And ashamed they shall be of their sacrifices.

¹ Hear this, ye priests, and attend, ye house of Israel, And ye house of the king, give ear, — For to you is judgment; For a snare have you been in Mizpah, And a net expanded over Tabor.

³ And turning aside in sacrificing they are deeply fixed; Yet a correction have I been to them all.

⁴ I have known Ephraim, and Israel is not hid from me; For thou Ephraim art wanton, polluted is Israel.

² They apply not their endeavors to turn to their God; For the spirit of wantonness is in the midst of them. And Jehovah they have not known ⁵ And testify does the pride of Israel to his face: Israel then and Ephraim shall fall in their iniquity, Fall also shall Judah with them.

⁶ With their sheep and their herds shall they go to seek Jehovah; But shall not find him: he has separated himself from them.

⁷ With Jehovah have they dealt perfidiously; For strange children have they begotten: Now devour them shall a month, together with their portions.

⁸ Sound the cornet in Gibeah, blow the trumpet in Ramah, Blow also the horn in Bethaven after thee, Benjamin: — ⁹ Ephraim shall be a waste in the day of correction; Among the tribes of Israel have I taught this truth.

¹⁰ The princes of Judah have been as those who remove the boundary; On them will I pour, as waters, my fury.

¹¹ Exposed to plunder has Ephraim been, broken by judgment; For he willingly walked after the commandments.

¹² And as a moth have I been to Ephraim, And as a worm to the house of Judah;

¹³ And Ephraim saw his disease, and Judah his wound; Ephraim went to Assur, and sent to king Jareb: Yet he could not heal you, nor will he cure you of your wound;

¹⁴ For as a lion shall I be to Ephraim, And as a young lion to the house of Judah: I — I will tear and go away; I will take away, and none shall deliver. — ¹⁵ I will go, I will return to my place, Until they confess that they have sinned, and seek my face: When they shall have affliction, they will seek me: — ¹ “Come and let us return to Jehovah; For he hath torn, and he will heal us; He hath smitten, and he will bind up our wounds:

³ He will revive us after two days, On the third day he will raise us up, ⁴ And we shall live in his presence: And we shall know and pursue after the knowledge of Jehovah; As the dawn, his going forth is appointed; And he shall come as the rain to us, As the latter rain — a rain to the earth.” (260)

² What shall I do to thee, Ephraim? What shall I do to thee, Judah? For your goodness is like the morning dew, Like the cloud which passeth away early.

⁵ I have therefore hewn them by my Prophets, I have slain them by the words of my mouth; And thy judgments have been as the light which goeth forth:

⁶ For mercy I desire, and not sacrifice, And the knowledge of God before burnt-offerings.

⁷ But they as men have transgressed the covenant; In this they have dealt perfidiously with me.

⁸ Gilead is a city of those who work iniquity, filled with blood;

⁹ And, as robbers wait for a man, The company of priests kill in the way by consent; For their wicked purpose they accomplish.

¹⁰ In the house of Israel have I seen infamy; There is the wantonness of Ephraim, — Israel is polluted.

¹¹ Judah also did set a plant for thee, While I was restoring the captivity of my people.

¹ While I was healing Israel, Then were discovered the iniquity of Ephraim, And the vices of Samaria; For they dealt falsely, and the thief entered in, The robber plundered abroad:

³ And they said not in their heart, That I remember all their wickedness: Surrounded them have now their vices, — they are in my sight.

⁴ By their wickedness they cheer the king, And by their falsehoods the princes. All are adulterers, like an oven heated by the baker;

² .Who ceases from stirring up, After mixing the dough, till it be fermented.

⁵ The day of our king! — the princes Have made him sick with a bottle of wine; — He stretched forth his hand to scorners.

⁶ For they have made ready, as an oven, Their heart, for lying in wait: All the night their baker sleeps; In the morning the oven burns as a flaming fire ⁷ All are hot like an oven; They have consumed their own judges,— All their kings have fallen; — No one among them cries to me.

⁸ Ephraim mingles himself with the nations; Ephraim is become bread baked under the ashes, Which has not been turned:

⁹ Eaten have strangers his strength, and he knows it not; And hoariness has spread over him, and he knows it not;

¹⁰ And testify does the pride of Israel to his face; But they have not returned to Jehovah their God, Nor sought him notwithstanding all these things.

¹¹ Ephraim is also like a silly dove, without understanding; They cry on Egypt, they go to Assyria:

¹² But when they go, I will expand over them my net, As a bird of heaven, I will bring them down, I will hold them fast, as their assembly have heard.

¹³ Woe to them! for they have gone back from me; Desolation to them! for they have dealt perfidiously with me: Though I redeemed them, They have yet spoken lies against me:

¹⁴ And they have not cried to me with their heart; For they howled on their beds; For corn and wine they assemble together; — They have revolted from me: (269)

¹⁵ Though I have bound and strengthened their arms, Yet against me they contrive evil.

¹⁶ They return not to God; They have been like a deceitful bow: Fallen by the sword have their princes, Through the pride of their tongue; — This will be their reproach in the land of Egypt;.

¹ To thy mouth the trumpet! As an eagle, against the house of Jehovah; For they have transgressed my covenant, And against my law have they acted perfidiously.

³ To me will Israel exclaim, “My God, we have known thee,”

⁴ Israel has cast good far away; — The enemy will closely pursue him:

² They have caused to reign, but not by me; Dominion have they set up, but I knew not; Of their silver and their gold they have made for themselves idols; They shall therefore be cut off.

⁵ Cast thee far away has thy calf, O Samaria! — Kindled has my fury against them: How long will they not bear cleanness?

⁶ For even from Israel it is; The artificer has made it, and it is no god; For in fragments shall be the calf of Samaria.

⁷ Surely the wind they sow, and the tempest they shall reap; There is no stalks — the grain will produce no flour; If indeed it will produce, strangers will devour it.

⁸ Devoured is Israel, — now shall he be among the Gentiles, Like a vessel in which there is no delight:

⁹ For they went up to Assyria, like a solitary wild ass; — Ephraim hired lovers:

¹⁰ Though they have hired among the nations, I will now gather them; And they shall grieve a little under the burden of the king and princes.

¹¹ Because Ephraim has multiplied altars to sin, Altars for sinning shall be to him.

¹² I have written for him the precious things of my law; As something strange have they been accounted.

¹³ For sacrifices of burnt-offerings they offer flesh, and eat; Jehovah will not regard it as acceptable: He will now remember their iniquity, He will visit their wickedness; — To Egypt shall they return.

¹⁴ For Israel has his Maker forgotten, and built altars: Judah also has multiplied fortified cities; But I will send fire on his cities, And it shall devour his palaces.

¹ Rejoice not, Israel, with joy like that of the people; For thou hast become wanton from thy God; Thou hast loved wages on all the floors of corn. — ³ The floor and the vat shall not feed them, And the new wine shall disappoint them:

⁴ They shall not dwell in the land of Jehovah; And return shall Ephraim to Egypt, And in Assyria they shall eat what is unclean:

² To Jehovah they shall not pour wine, And acceptable to him shall not be their libations; Their sacrifices shall be to them as the bread of mourners, — Whosoever will eat shall be polluted; For their bread for their soul, It shall not come into the house of Jehovah.

⁵ What will ye do on the solemn day, On the festal-day of Jehovah?

⁶ For, behold, they are gone away on account of desolation; — Egypt will gather them, Memphis will bury them. The wishedfor store of their silver will the nettle possess, — The thorn shall be in their tents.

⁷ The days of visitation have come, The days of retribution have come: Israel shall know the prophet to be foolish, And mad the man of the spirit, — For the number of thy iniquity and great hatred.

⁸ The watchman of Ephraim for my God, the prophet, Is a snare of a fowler on all his ways, A hateful thing in the house of his God. — (327)

⁹ They are deeply fixed, corrupt are they as in the days of Gibeah: He will remember their iniquity, he will visit their sins.

¹⁰ As grapes in the desert I found Israel, As the first fruit of the fig-tree, at its beginning, I saw your fathers: — They went in into Baalpeor, And separated themselves unto shame, And became abominable like their lovers.

¹¹ Ephraim! — as a bird has fled their glory — (336) From the birth, and from the womb, and from the conception:

¹² For if they bring up their children, I shall exterminate them, that they shall not be men: — Surely, woe to them, when I shall depart from them!

¹³ Ephraim, as I have seen in Tyrus, Is a tree planted in a house: (339) Yet Ephraim is to bring forth to the slaughter his children!

¹⁴ “Give to them, Jehovah, — what wilt thou give? Give to them an abortive womb and dry breasts.”

¹⁵ All their evil is in Gilgal; For there I conceived hatred against them: On account of the wickedness of their works, From my house I will cast them out; I will not continue to love them; — All their princes are apostates.

¹⁶ Smitten has Ephraim been; Their root has dried up, — fruit they will not bear: And if they bring forth, I will slay The wished— for fruit of their womb. — ¹⁷ Cast them away will my God; For they hearkened not to him: And they shall be wanderers among the nations.

¹ A vine robbed is Israel; Fruit will he lay up for himself: (351) According to the abundance of his fruit Hath he abounded towards altars; According to the goodness of his land Hath he done good to statues.

³ Divided has been their heart; They shall now be proved guilty: — He will overturn their altars, He will destroy their statues.

⁴ For now they will say, — “We have no king, Because we feared not Jehovah; And a king, what will he do for us?” — ² They have spoken words only, — Swearing falsely, — making a covenant: (356) Judgment grows up as wormwood in the furrows of the field.

⁵ For the calves of Bethaven, (359) Tremble will the inhabitants of Samaria; For mourn over it will its people, And its priests, who rejoice in it, over its glory: For it shall depart from it;

⁶ And itself shall to Assyria be carried, A present to king Jareb: — Shame shall Ephraim receive, And ashamed shall Israel be of his counsel.

⁷ Cut down shall be the king of Samaria, As a foam on the surface of the waters. (363)

⁸ Perish shall the high places of Aven — the sin of Israel; 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.”

⁹ From the days of Gibeah hast thou, Israel, sinned: There they stood, — the battle in Gibeah, Against the children of iniquity, laid not hold on them.

¹⁰ It is my wish, and I will chastise them; And assembled against them shall nations be, When they shall be bound together by their two furrows. (371)

¹¹ Ephraim is an heifer, trained to love the treading of corn; But I passed over on her beautiful neck; — To ride will I make Ephraim, — Plough shall Judah, — harrow for himself shall Jacob.

¹² Sow for yourselves in righteousness, Gather for your measure kindness; Plough for yourselves what has been ploughed: And time it is to seek Jehovah, till he come, And rain righteousness upon you: — ¹³ Ye have ploughed ungodliness, iniquity have ye reaped; Ye have eaten the fruit of falsehood: For you have trusted in your own way, In the multitude of thy valiant ones.

¹⁴ A tumult shall therefore rise among thy people, And every one of thy fortresses shall be laid waste, According to the devastation of Shalman in Betharbel: In the day of battle shall the mother, With the children, be dashed in pieces. — ¹⁵ Thus shall Bethel do to you, On account of wickedness — of your wickedness: In one morning shall utterly perish the king of Israel.

¹ When Israel was a child, then I loved him: And from Egypt I called my son. — ³ They called them; — so they turned away from their presence; — To Baalim they offered sacrifices, And to graven images they burnt incense.

⁴ And I, my walking was on foot, To raise up Ephraim by his arms: And they knew not that I healed them.

² By the cords of man I drew them, by the chains of love: And I was to them as those who raise up the yoke on the cheeks; And I have extended meat to them.

⁵ They shall not return to the land of Egypt, Assur shall rule over them; For they have been unwilling to return:

⁶ And fall shall the sword on their cities, And destroy their bars; And it shall destroy on account of their counsels.

⁷ For my people are bent on defection from me; When to the Most High they call them, No one at all raises up himself.

⁸ How shall I set thee aside, Ephraim? Shall I deliver thee up, Israel? How shall I make thee as Sodom? Shall I set thee as Zeboim? Inverted within me is my heart, Rolled back again are my repentings:

⁹ I will not execute the fury of my wrath, I will not return to destroy Ephraim; For God am I, and not man, In the midst of thee, holy; — And I will not enter the city.

¹⁰ After Jehovah shall they walk, And as a lion will he roar; When he shall roar, then dread shall children from the sea, — ¹¹ They shall dread as a sparrow in Egypt, And as a dove in the land of Assur; And I will make them to dwell in their own houses, saith Jehovah.

¹² Surrounded me hath Ephraim with falsehood; And with fraud, the house of Israel: But Judah as yet rules with his God; And together with the saints he is faithful.

¹ Ephraim feeds on the wind, and pursues the east wind; Daily he multiplies falsehood and devastation: A covenant they make with the Assyrian, And oil is carried into Egypt.

³ Jehovah has also a contention with Judah; And he will visit Jacob; — according to his ways, According to his works, he will requite him.

⁴ In the womb he laid hold on his brother’s foot, And by his strength he had power with God;

² And he had power with the Angel and prevailed; He wept and entreated him: In Bethel he found him; — and there he spoke with us, ⁵ Even Jehovah, God of hosts, — Jehovah is his memorial, ⁶ And thou, to thy God return; Goodness and judgment observe, And hope in thy God always.

⁷ Canaan! — in his hand is the balance of fraud; He loves to plunder:

⁸ Yet Ephraim said, “I am however become rich; I have found wealth for myself; In all my labors they shall not find in me An iniquity, which is a sin.”

⁹ But I, Jehovah, thy God from the land of Egypt. Will yet make thee to dwell in tents, As in the days of the assembly.

¹⁰ I have also spoken by the Prophets, And visions have I multiplied, And through the Prophets used similitudes: — ¹¹ Is there (still) iniquity in Gilead? — Surely vain have they been: In Gilgal they have sacrificed oxen, And their altars have been as heaps On the furrows of the field.

¹² Even Jacob fled to the land of Syria, And Israel served for a wife, And for a wife he kept sheep: ¹³ And by a Prophet did Jehovah bring Israel out of Egypt, And by a Prophet he was preserved: — ¹⁴ (Yet) Ephraim has provoked him by his high places; (446) But his blood shall on him remain, And his reproach ft69 will his Lord return to him.

¹ When Ephraim spoke there was trembling; He exalted himself in Israel: But he sinned by Baal and died.

³ And now they have added to their sin, And have made for themselves what is molten, From their silver, according to their own understanding, Even idols — all being the work of artificers: To each other they, who sacrifice men, say, — “Let them kiss the calves.”

⁴ They shall therefore be like a morning cloud, Like the dew that rises up early, Like the chaff which is driven by a whirlwind from the floor, And like the smoke from the chimney.

² But I, Jehovah, am thy God from the land of Egypt; And a god besides me thou shouldst not know; For a Savior, there is none except me.

⁵ I knew thee in the desert, in the land of droughts:

⁶ According to their pastures they were filled; (459) They were filled, and their heart was elevated: And hence they forgat me.

⁷ I will therefore be to them as a lion, As a leopard in the way I will lie in wait;

⁸ I will meet them as a bereaved bear, And rend the inclosure of their heart; I will devour them as a lion; — The beast of the field shall tear them.

⁹ Destroyed art thou, Israel, Though in me was thy help: (464)

¹⁰ I will be the same; — thy king, where is he? To save thee in all thy cities, — And thy princes? — of whom thou hast said — “Give me a king and princes.”

¹¹ I gave thee a king in my anger, And took him away in my fury.

¹² Sealed up is the iniquity of Ephraim, Laid up in store is his sin.

¹³ The sorrows of one in travail shall come on him; He is an unwise son; For he should not stand long in the breaking forth of children.

¹⁴ From the power of the grave would I deliver them, From death would I redeem them; I would be thy perdition, O death; I would be thy destruction, O grave: — Repentance is hid from my eyes.

¹⁵ Though among his brethren he may increase, Yet there shall come an east wind The wind of Jehovah, ascending from the desert; And it will dry up his spring, And dried shall be his fountain; It will spoil the store of every desirable vessel.

¹⁶ Desolated shall be Samaria, For she has provoked her God: By the sword shall they fall; Their infants shall be dashed in pieces, Their pregnant women shall be ripped up.

¹ Return, Israel, to Jehovah thy God; For thou hast fallen by thine iniquity.

³ Take with you words, and turn to Jehovah, And say to him, — “Take away all iniquity, and bring good; And we shall render to thee the calves of our lips.

⁴ The Assyrian shall not save us, On a horse we shall not mount, And we shall not henceforth say, — Our gods,’ to the works of our hands; For in thee will the fatherless find mercy.”

² I will heal their defections, I will love them freely; For turned aside is my fury from him.

⁵ I will be as dew to Israel; He shall flourish as the lily, He shall fix his roots as Libanus;

⁶ Spread shall his branches, And as that of the olive shall be his comeliness, And his fragrance like that of Libanus.

⁷ Refreshed shall they be who shall dwell under his shadow; They shall revive as the corn, and germinate like the vine His odor shall be like that of the wine of Libanus.

⁸ Ephraim shall say, “What have I to do any more with idols?” I have heard, and showed him favor, — “I shall be to thee a shady fir-tree; — From me is thy fruit found.” Who is wise? and he will understand these things;

⁹ Who is intelligent? and he will know them: For right are the ways of Jehovah, And the just shall walk in them; But in them will the ungodly stumble.

FOOTNOTES

HOSEA

THE EPISTLE DEDICATORY

FTa GUSTAVUS was the KING of SWEDEN, the inhabitants of which were then called Goths and Vandals. He was the first king of that name in Sweden, and had the surname of VASA. He was born in 1490, and was a descendant of the royal family of Sweden. He delivered the kingdom from the attempted usurpation of Christian II of Denmark, and was made king in 1523, abolished Popery, and introduced Lutheranism in 1530, and died, at the age of seventy, in 1560, the year following the date of this Epistle. — Ed.

FTb He was at this time engages in writing his Comments on The Psalms; and they were published the following July. — Ed.

COMMENTARIES ON THE PROPHET HOSEA

FT31 “The cornet at thy mouth, be it like the eagle over the house of Jehovah.” — Horsley. It is in a note added, — “Let the sound of the cornet in thy mouth be shrill and terrible, as the ominous scream of the eagle hovering over the roof of the temple.” But the literal rendering of the words with admit more naturally another sense. I translate it thus: —

*“To thy mouth the trumpet,* *Like the eagle over the house of Jehovah.”*

That is, seize the trumpet ass quickly as the eagle flies. He thereby denotes that judgment was to come without delay; or the distich may be thus rendered, —

*“To thy mouth the trumpet, like an eagle,* *Against the house of Jehovah.”*

That is, “Apply the trumpet quickly, imitate the quickness of the eagle, and use it to proclaim war against the house of Jehovah.” — Ed.

larçy ˚wn[dy yhla wq[zy yl.

The literal rendering is this: —

*“To me they will cry, My God, we have known thee, Israel.”*

If we take the future as expressive of a continued act, as it is often to be taken, and consider “my God” as the expression of each one includes in “they,” or accommodate it to “They,” and say “our God,”

and if we regard “Israel” to be in apposition with “we,” as some critics think and very justly, then we have the following appropriate rendering: —

*“To me they cry, Our God; we, Israel, have known thee.” —*Ed.

11. ‘Ephraim as a bird flieth swiftly away; Their glory is from the birth, and from the womb, and from conception:

12. ‘But though they bring up their children, I will yet destroy them, that they shall not be men; Yes, even woe will be to them, when I turn aside from them.’

Fruitfulness of progeny was included in Jacob’s blessing on Joseph, the father of Ephraim, who especially represented him. “Blessings of the breasts and of the womb” are specifically mentioned, Genesis 49:25. The former of these two verses alludes to this circumstance. Ephraim is compared to a bird, soon fledged and flying away from the nest: and then it is added, that the glory of that people was their rapid increase. It is a declaration, not a denunciation, for this follows in the next verse. Besides, a denunciation comports not with what is said in that verse, nor with the contents of the fourteenth. If their glory had departed from the birth, etc., how was it that the threatening on the next verse is, that their children should not grow up to be men, and that the Prophet should pray God to give them, in verse 14, an abortive womb, etc.? —Ed.

A TRANSLATION OF CALVIN’S VERSION OF THE PROPHECIES OF HOSEA