Hosea 10 — MAS — Scriptura

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10גֶּ֤פֶן בֹּוקֵק֙ יִשְׂרָאֵ֔ל פְּרִ֖י יְשַׁוֶּה־לֹּ֑ו כְּרֹ֣ב לְפִרְיֹ֗ו הִרְבָּה֙ לַֽמִּזְבְּחֹ֔ות כְּטֹ֣וב לְאַרְצֹ֔ו הֵיטִ֖יבוּ מַצֵּבֹֽות׃^{Verse 2}חָלַ֥ק לִבָּ֖ם עַתָּ֣ה יֶאְשָׁ֑מוּ ה֚וּא יַעֲרֹ֣ף מִזְבְּחֹותָ֔ם יְשֹׁדֵ֖ד מַצֵּבֹותָֽם׃^{Verse 3}כִּ֤י עַתָּה֙ יֹֽאמְר֔וּ אֵ֥ין מֶ֖לֶךְ לָ֑נוּ כִּ֣י לֹ֤א יָרֵ֙אנוּ֙ אֶת־יְהוָ֔ה וְהַמֶּ֖לֶךְ מַה־יַּֽעֲשֶׂה־לָּֽנוּ׃^{Verse 4}דִּבְּר֣וּ דְבָרִ֔ים אָלֹ֥ות שָׁ֖וְא כָּרֹ֣ת בְּרִ֑ית וּפָרַ֤ח כָּרֹאשׁ֙ מִשְׁפָּ֔ט עַ֖ל תַּלְמֵ֥י שָׂדָֽי׃^{Verse 5}לְעֶגְלֹות֙ בֵּ֣ית אָ֔וֶן יָג֖וּרוּ שְׁכַ֣ן שֹֽׁמְרֹ֑ון כִּי־אָבַ֨ל עָלָ֜יו עַמֹּ֗ו וּכְמָרָיו֙ עָלָ֣יו יָגִ֔ילוּ עַל־כְּבֹודֹ֖ו כִּֽי־גָלָ֥ה מִמֶּֽנּוּ׃^{Verse 6}גַּם־אֹותֹו֙ לְאַשּׁ֣וּר יוּבָ֔ל מִנְחָ֖ה לְמֶ֣לֶךְ יָרֵ֑ב בָּשְׁנָה֙ אֶפְרַ֣יִם יִקָּ֔ח וְיֵבֹ֥ושׁ יִשְׂרָאֵ֖ל מֵעֲצָתֹֽו׃^{Verse 7}נִדְמֶ֥ה שֹׁמְרֹ֖ון מַלְכָּ֑הּ כְּקֶ֖צֶף עַל־פְּנֵי־מָֽיִם׃^{Verse 8}וְנִשְׁמְד֞וּ בָּמֹ֣ות אָ֗וֶן חַטַּאת֙ יִשְׂרָאֵ֔ל קֹ֣וץ וְדַרְדַּ֔ר יַעֲלֶ֖ה עַל־מִזְבְּחֹותָ֑ם וְאָמְר֤וּ לֶֽהָרִים֙ כַּסּ֔וּנוּ וְלַגְּבָעֹ֖ות נִפְל֥וּ עָלֵֽינוּ׃ ס^{Verse 9}מִימֵי֙ הַגִּבְעָ֔ה חָטָ֖אתָ יִשְׂרָאֵ֑ל שָׁ֣ם עָמָ֔דוּ לֹֽא־תַשִּׂיגֵ֧ם בַּגִּבְעָ֛ה מִלְחָמָ֖ה עַל־בְּנֵ֥י עַֽלְוָֽה׃^{Verse 10}בְּאַוָּתִ֖י וְאֶסֳּרֵ֑ם וְאֻסְּפ֤וּ עֲלֵיהֶם֙ עַמִּ֔ים בְּאָסְרָ֖ם לִשְׁתֵּ֥י *עֵינֹתָם (עֹונֹתָֽם)׃^{Verse 11}וְאֶפְרַ֜יִם עֶגְלָ֤ה מְלֻמָּדָה֙ אֹהַ֣בְתִּי לָד֔וּשׁ וַאֲנִ֣י עָבַ֔רְתִּי עַל־ט֖וּב צַוָּארָ֑הּ אַרְכִּ֤יב אֶפְרַ֙יִם֙ יַחֲרֹ֣ושׁ יְהוּדָ֔ה יְשַׂדֶּד־לֹ֖ו יַעֲקֹֽב׃^{Verse 12}זִרְע֨וּ לָכֶ֤ם לִצְדָקָה֙ קִצְר֣וּ לְפִי־חֶ֔סֶד נִ֥ירוּ לָכֶ֖ם נִ֑יר וְעֵת֙ לִדְרֹ֣ושׁ אֶת־יְהוָ֔ה עַד־יָבֹ֕וא וְיֹרֶ֥ה צֶ֖דֶק לָכֶֽם׃^{Verse 13}חֲרַשְׁתֶּם־רֶ֛שַׁע עַוְלָ֥תָה קְצַרְתֶּ֖ם אֲכַלְתֶּ֣ם פְּרִי־כָ֑חַשׁ כִּֽי־בָטַ֥חְתָּ בְדַרְכְּךָ֖ בְּרֹ֥ב גִּבֹּורֶֽיךָ׃^{Verse 14}וְקָ֣אם שָׁאֹון֮ בְּעַמֶּךָ֒ וְכָל־מִבְצָרֶ֣יךָ יוּשַּׁ֔ד כְּשֹׁ֧ד שַֽׁלְמַ֛ן בֵּ֥ית אַֽרְבֵ֖אל בְּיֹ֣ום מִלְחָמָ֑ה אֵ֥ם עַל־בָּנִ֖ים רֻטָּֽשָׁה׃^{Verse 15}כָּ֗כָה עָשָׂ֤ה לָכֶם֙ בֵּֽית־אֵ֔ל מִפְּנֵ֖י רָעַ֣ת רָֽעַתְכֶ֑ם בַּשַּׁ֕חַר נִדְמֹ֥ה נִדְמָ֖ה מֶ֥לֶךְ יִשְׂרָאֵֽל׃

Commentary

Introduction

This chapter treats of the same subject, but elegantly varied. It begins with comparing Israel to a fruitful vine but corrupted by too much prosperity, Hos 10:1. It next reproves and threatens them for their idolatry, Hos 10:2; anarchy, Hos 10:3; and breach of covenant, Hos 10:4. Their idolatry is then enlarged on; and its fatal consequences declared in terms full of sublimity and pathos, Hos 10:5-8. God is now introduced complaining of their excessive guilt; and threatening them with captivity in terms that bear a manifest allusion to their favourite idolatry, the worshiping the similitude of a calf or heifer, Hos 10:9-11. Upon which the prophet, in a beautiful allegory suggested by the preceding metaphors, exhorts them to repentance; and warns them of the dreadful consequences of their evil courses, if obstinately persisted in, Hos 10:12-15.

Israel is an empty vine - Or, a vine that casteth its grapes. He bringeth forth fruit - Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart. According to the multitude of his fruit - He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship. True is the homely saying of old Quarles: - "So God's best gifts, usurp'd by wicked ones, To poison turn, by their con-ta-gi-ons." Another poet, of a higher order, but worse school, says: - Effodiuntur opes, irritamenta malorum. Ovid. Of which the words of St. Paul are nearly a literal rendering: - Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια. "For the love of money is the root of all these evils" Ti1 6:10. Pity that this beautiful metal, on which God has bestowed such a large portion of mineral perfection, and then hid in the earth, should, on its being digged up by man, become the incentive to so many vices, and draw away his heart from the Creator of all things, and the fountain of ineffable perfection and goodness.

Their heart is divided - They wish to serve God and Mammon, Jehovah and Baal: but this is impossible. Now God will do in judgment what they should have done in contrition, "break down their altars, and spoil their images."

We have no king - We have rejected the King of kings; and had we any king, he would be of no service to us in this state, as he would be a captive like ourselves; nor could we have the approbation of God, as we now justly lie under his displeasure.

They have spoken words - Vain, empty, deceitful words. Swearing falsely - This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall. Judgment springeth up as hemlock - As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea's reign, and which lasted, according to Archbishop Usher, nine years. They then, literally, "had no king."

The inhabitants of Samaria shall fear - According to Calmet, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear is often taken for religious reverence. The people thereof shall mourn - On seeing the object of their worship carried into captivity, as well as themselves. And the priests thereof - כמרים kemarim. The priests of Samaria, says Calmet, are here called kemarim, that is, black coats, or shouters, because they made loud cries in their sacrifices. Instead of יגילו yagilu, "they shall rejoice;" learned men propose ילילו yalilu, "shall howl," which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci, the necessity of the place, requires some such word.

A present to King Jareb - See on Hos 5:13 (note). If this be a proper name, the person intended is not known in history: but it is most likely that Pul, king of Assyria, is intended, to whom Menahem, king of Israel, appears to have given one of the golden calves, to insure his assistance.

Her king is cut off as the foam - As lightly as a puff of wind blows off the foam that is formed below by a fall of water, so shall the kings of Israel be cut off. We have already seen that not less than four of them died by assassination in a very short time. See on Hos 7:7 (note).

The high-places - Idol temples. Of Aven - Beth-aven. The thorn and the thistle shall come up on their altars - Owing to the uncultivated and unfrequented state of the land, and of their places of idol worship, the people being all carried away into captivity. "And they shall say to the mountains, Cover us, And to the hills, Fall on us." "This sublime description of fear and distress our Lord had in view, Luk 23:30, which may be a reference, and not a quotation. However, the Septuagint, in the Codex Alexandrinus, has the same order of words as occurs in the evangelist. The parallelism makes the passages more beautiful than Rev 6:16; and Isa 2:19 wants the animated dramatic form. That there is a reference to the caverns that abounded in the mountainous countries of Palestine, see the note on Isa 2:19 (note)." - Newcome.

Thou hast sinned from the days of Gibeah - This is another reference to the horrible rape and murder of the Levite's wife, Jdg 19:13, Jdg 19:14. There they stood - Only one tribe was nearly destroyed, viz., that of Benjamin. They were the criminals, the children of iniquity; the others were faultless, and stood only for the rights of justice and mercy.

When they shall bind themselves in their two furrows - "When they are chastised for their two iniquities," i.e., the calves in Dan and Beth-el. - Newcome. But this double iniquity may refer to what Jeremiah says, Jer 11:13 : "My people have committed two evils." - 1. They have forsaken me. 2. They have joined themselves to idols.

Ephraim is as a heifer that is taught - One thoroughly broken in to the yoke. And loveth to tread out - Goes peaceably in the yoke; and is pleased because, not being muzzled, she eats of the corn. I passed over upon her fair neck - I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields. Judah shall plough - That the furrows may receive it. Jacob shall break his clods - Harrow - that the seed may be covered with the mould. Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. - Dodd.

Sow to yourselves in righteousness - Let the seed you sow be of the best kind, and in just measure. Reap in mercy - By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest. Break up your fallow ground - Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow. For it is time to seek the Lord - This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful. Rain righteousness upon you - God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult.. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labor. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, etc.

Ye have ploughed wickedness - Ye have labored sinfully. Ye have reaped iniquity - The punishment due to your iniquity. Ye have eaten the fruit of lies - Your false worship and your false gods have brought you into captivity and misery. Because thou didst trust in thy way - Didst confide in thy own counsels, and in thy mighty men, and not in the God who made you.

Shall a tumult arise - The enemy shall soon fall upon thy people, and take all thy fortified places. As Shalman spoiled Beth-arbel - Some think that this refers to Jerubbaal, or Gideon's victory over Zalmunna, general of the Midianites; see Jdg 7:8. Others think that an allusion is made here to the destruction of Arbela, a city of Armenia, by Shalmaneser, here called Shalman; and this while he was only general of the Assyrian forces, and not yet king. I think the history to which this refers is unknown. It seems that it was distinguished by some remarkable ferocities. The mother was dashed in pieces upon her children - But when, where, how, and by whom, still remain unknown. Conjecture in such a case must be useless.

So shall Beth-el do unto you - This shall be the consequence of your idolatry. In a morning shall the king of Israel utterly be cut off - Suddenly, unexpectedly. Hoshea, the king of Israel, shall be cut off by the Assyrians. There are some allusions to facts in this chapter, which cannot be easily verified, as we have not sufficient acquaintance with the history of those times.

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