Israel is a luxuriant vine that produces his fruit. According to the abundance of his fruit he has multiplied his altars. As their land has prospered, they have adorned their sacred stones.
Parallel Translations
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Israel is a luxuriant vine that produces his fruit. According to the abundance of his fruit he has multiplied his altars. As their land has prospered, they have adorned their sacred stones.
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Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
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Israel was a luxuriant vine, which put forth fruit freely: as his fruit increased, he increased his altars; the more goodly his land was, the more goodly were his pillars.
Cross-references (18)
Passages linked to Hosea 10:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 8:11 Because Ephraim has multiplied altars for sinning, they became for him altars for sinning.
- Leviticus 26:1 “ ‘You shall make for yourselves no idols, and you shall not raise up a carved image or a pillar, and you shall not place any figured stone in your land, to bow down to it; for I am Yahweh your God.
- Isaiah 5:1-7 Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill. He dug it up, gathered out its stones, planted it with the choicest vine, built a tower in the middle of it, and also cut out a wine press in it. He looked for it to yield grapes, but it yielded wild grapes. “Now, inhabitants of Jerusalem and men of Judah, please judge between me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Why, when I looked for it to yield grapes, did it yield wild grapes? Now I will tell you what I will do to my vineyard. I will take away its hedge, and it will be eaten up. I will break down its wall, and it will be trampled down. I will lay it a wasteland. It won’t be pruned or hoed, but it will grow briers and thorns. I will also command the clouds that they rain no rain on it.” For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry of distress.
- Hosea 12:11 If Gilead is wicked, surely they are worthless. In Gilgal they sacrifice bulls. Indeed, their altars are like heaps in the furrows of the field.
- Philippians 2:21 For they all seek their own, not the things of Jesus Christ.
- 1 Kings 14:23 For they also built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree.
- Jeremiah 2:28 “But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for you have as many gods as you have towns, O Judah.
- Romans 14:7-8 For none of us lives to himself, and none dies to himself. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord’s.
- Ezekiel 15:1-5 Yahweh’s word came to me, saying, “Son of man, what is the vine tree more than any tree, the vine-branch which is among the trees of the forest? Will wood be taken of it to make anything? Will men take a pin of it to hang any vessel on it? Behold, it is cast into the fire for fuel; the fire has devoured both its ends, and the middle of it is burned. Is it profitable for any work? Behold, when it was whole, it was suitable for no work. How much less, when the fire has devoured it, and it has been burned, will it yet be suitable for any work?”
- John 15:1-6 “I am the true vine, and my Father is the farmer. Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. You are already pruned clean because of the word which I have spoken to you. Remain in me, and I in you. As the branch can’t bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. If a man doesn’t remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burned.
- Hosea 2:8 For she didn’t know that I gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for Baal.
- Hosea 8:4 They have set up kings, but not by me. They have made princes, and I didn’t approve. Of their silver and their gold they have made themselves idols, that they may be cut off.
- Hosea 12:8 Ephraim said, “Surely I have become rich, I have found myself wealth. In all my wealth they won’t find in me any iniquity that is sin.”
- Hosea 13:2 Now they sin more and more, and have made themselves molten images of their silver, even idols according to their own understanding, all of them the work of the craftsmen. They say of them, ‘They offer human sacrifice and kiss the calves.’
- Hosea 13:6 According to their pasture, so were they filled; they were filled, and their heart was exalted. Therefore they have forgotten me.
- Nahum 2:2 For Yahweh restores the excellency of Jacob, as the excellency of Israel; for the destroyers have destroyed them, and ruined their vine branches.
- Zechariah 7:5-6 “Speak to all the people of the land, and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for these seventy years, did you at all fast to me, really to me? When you eat, and when you drink, don’t you eat for yourselves, and drink for yourselves?
- 2 Corinthians 5:16 Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
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John Calvin 1540 · Public Domain Interpreters explain this verse in various ways. Those who…
Interpreters explain this verse in various ways. Those who think בוקק, bukok, here applied to the vine, means “empty,” are mistaken; for the Prophet means rather, that Israel was like a vine, which is robbed after the ingathering is come: for the word בקק, bekok, means properly to pillage, or to plunder. But the Prophet compares the gathering of grapes to robbing; and this view best suits the place. He says, then, that Israel is like a robbed vine; for it was stripped of its fruit; and then he adds, He will make fruit for himself The verb שוה, shue, means to equal; and many render it thus, — He will equalize fruit to himself, or, “fruit has been squalled to him.” But this rendering brings out no clear sense. I rather follow those who render it, “to lay up.” This verb means also sometimes “to lie;” at least some thus render the clause, “Fruit will lie to him:” and though, in the sense of lying, it has a different final letter, שוה, shue, it is yet said to be derived from this root, so that there is a change of א“alef” into ה“he”, as grammarians think: and yet it does not seem probable that שוא, shua means to lie. But they elicit this sense, “Israel is a plundered vine; therefore fruit will lie to him;” that is, it will bring no produce, for that will happen to it which is wont to be, when robbers have laid waste fields and vineyards. But as I have said already, some more correctly render it, “to lay up;” He will lay up fruit for himself Some, however, read the sentence as a question, — “Will Israel lay up fruit for himself?” Then the sense is, that Israel was so plundered, that no restitution could be hoped for. But these interpreters do not seem to understand the mind of the Prophet.
I collect a different meaning from the words, and that is, that Israel would lay up fruit for himself after the robbing, and sacred history confirms this view: for this people, we know, had been in various ways chastised; so, however, that they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing, as it has before appeared, was effected by God’s moderation. The case, however, was so, that Israel produced new fruit, as a vine, after having been robbed one year, brings forth a new vintage; for one ingathering does not kill the vine. Thus also Israel did lay up fruit for himself; that is, after the Lord had collected there his vintage, he again favoured the people with his blessing, and, as it were, restored them anew; as vines in the spring throw out their branches, and then produce fruit.
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But what did happen? According to the abundance of his fruit, he says, he multiplied his altars Here God complains, that Israel, after having been once gathered, went on in his own wickedness. Chastisements ought at least to have availed so much as to induce Israel to retake himself to the pure worship of God. But God not only reproves the people here for having been always obstinate but also for having, as it were designedly increased their vices. For it was like a horrible conspiracy against God for the people, as soon as they acquired new strength, to multiply altars to themselves, when yet the Lord had already shown, by clear evidences, that fictitious modes. of worship did not please him; nay, that they were to him the greatest abominations. We now apprehend the meaning of the Prophet. Then Israel, a robbed vine, multiplied altars for himself; that is, Israel has indeed been gathered but the Lord restored to him wealth and abundance of provisions, and whatever appertains to a safe and happy condition; has Israel become better through correction? Has he repented after the Lord has so mercifully withdrawn his hand? By no means, he says; but he has multiplied altars for himself, he has become worse than he was wont to be; and according to the goodness of his land, he has been doing good in statues
Now this is a very useful doctrine; for we see how the Lord forbears in inflicting punishments — he does not execute them with the utmost rigour; for as soon as he lays on a few stripes, he withholds his hand. But how do they act who are thus moderately chastised? As soon as they can recruit their spirits, they are carried away by a more headstrong inclination, and grow insolent against God. We see this evil prevalent in the world even in our day, as it has been in all ages. We need not wonder, then, that the Prophet here expostulates with the people of Israel: but it is, at the same time, right for us to apply the doctrine for our own instruction. Though, then, the Lord should spare us, and, after having begun to chastise us, should soon show indulgence, and restore us as it were anew, let us beware lest a forgetfulness of our former sins should creep over us; but let his chastisements exert over us an influence, even after God has put a limit and an end to them. For the import of what the Prophet teaches is this, that men are not to forget the wrath of God, though he may not always, or continually, lay on stripes, but to consider that the Lord deals thus gently that they may have more time to repents and that a truce is granted them that they may more quietly reflect on their sins.
But he says, According to the goodness of their land, they have been doing good in statues I have before stated, that some take this as meaning, that they made good statues, and consider “good” to be elegant. But I repeat the preposition ל“lamed” before altars. When the Prophet said that Israel multiplied altars to himself, the literal reading is, that he multiplied in altars, or as to altars; that is, he did much, or very liberally spent money on altars. So also here, it is proper to repeat, that they did good as to statues. But a concession is made in the verb הימיבו, eithibu; ; for it is certain that they grievously sinned; they would not have provoked the wrath of God had they not dealt wickedly in altars and statues. But the Prophet speaks ironically of the perverted worship of God, as when we say at this day, that the Papists are mad in their good intentions: when I call intentions good, I concede to them a character which does not rightly belong to them. It is therefore according to their sense that the Prophet speaks here; but he says, ironically, that they did good in statues; that is, that they seemed to themselves to be the most holy worshipers of God; for they made a show of great zeal. It was, as they say, insane devotion. But there appeared here something more than blind hardness, inasmuch as they had so soon forgotten the Lord’s displeasure, of which they had been reminded by evident tokens. We now then perceive the object of the Prophet, and what is the application of his doctrine. Let us go on —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Whereof though the grapes were gathered, yet ever as…
Whereof though the grapes were gathered, yet ever as it gathered new strength, it increased new wickedness, so that the correction which should have brought them to obedience, did but utter their stubbornness.
As they were rich and had abundance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 10:1 Israel [is] an empty vine, he bringeth…
Hos 10:1 Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
Ver. 1. Israel is an empty vine] Heb. an emptying vine, בוקק losing her fruit, and so deceiving the owner. How can Israel but be empty of all good, of all fruits of the Spirit, when he will not hearken unto God, nor dwell under the droppings of a powerful ministry? when he is cast off by God, Hos 9:17, who fills his people with the fruits of righteousness, Php 1:11: and is not a wilderness a land of darkness unto them? Jer 2:31, when his root is dried up, and all his juice and strength runs out into leaves, so that is frondosa vitis (as the Vulgate renders it), a leafy vine; such as are our profligate professors, and carnal gospellers, and such as was St James’s solifidian, that empty fellow, as he calleth him, κενε, Jas 2:20, when, lastly, the Holy Spirit (those two golden pipes, Zec 4:12) empties not into his candlestick the golden oils of all precious graces, as from two blessed olive branches. The vine and the olive, two of the best fruit trees, grow best together, saith Melancthon. If Israel’s heart be divided from God, as Hos 10:2, and hath not his fruit found in him, as Hos 14:8, what marvel if he prove {as Nah 2:10} empty and void and waste; and though {as Nah 2:2} the Lord turn away the excellency of Jacob, as the excellency of Israel; for the emptiers have emptied them out, and married their vine branches?
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He beareth fruit to himself] As he beareth fruit in and from himself (like the ivy, which, though it clasp about the oak, and sometimes kills it, yet brings forth all its berries, by virtue of its own root) so he beareth fruit for himself, or to himself. Profit, pleasure, and preferment is his Trinity; and corrupt self is all these in unity. He fasteth to himself, as those hypocrites, Zec 7:5; he prays, hears, confers, giveth alms, &c., out of sinful self-love. In all that he doth, sibi soli velificatur, he seeks his own ends only; as the eagle, when he flieth highest, hath his eye on his prey. In parabola ovis capras suas quaerit; in the parabol of the sheep, he sought for his own sheep; like the fish in the Gospel, either he is dumb, or hath nothing but silver in his mouth, he is a notorious self-seeker, he bears fruit to himself, he sacrificeth to himself, as Sejanus did. As Prometheus is fabled to have stolen fire from Jupiter, so the false Israelite would defraud God of heaven, if he could tell how. Spira confessed that he used prayer only as a bridge to bring him to heaven; and therefore he despaired of acceptance, as well he might: for how should God relish such sorry hedge-fruits? how should he say of such clusters of Gomorrah, "Destroy it not, for there is a blessing in it?" Isa 65:8. The good soul, as she bears all her fruit in Christ, Joh 15:2, so she keeps all her fruit for him, Son 5:13, and cries out, Propter te, Domine, propter te. On account of you, Lord, on account of you. As all his springs are in her, so all she has and is, is for him; and if she had more and better, she could think it worthy of him. Hence it is, that when he comes into his garden (upon her invitation), Son 4:16, to eat his pleasant fruits, he gathereth his myrrh with his spice, he eateth his honey with his honeycomb, as it were, crust and crumb together, Son 5:1. He takes in good part the better and worse performed services; he passeth by failings in the manner, where the heart is upright for the main: wicked men present also some kind of fruit (as the oak bears some kind of apples and acorns, but they are not man’s meat; swine indeed will hunch them up; so the devil likes well enough of these self-fruits), but they make not to God’s palate. Delicata res est Spiritus Dei The Spirit of God is a charming person. (Tertull.), our oaken apples will not down with him. Self must be strained out, and God set up, that ye may be called "Trees of righteousness, the planting of the Lord, that he alone may be glorified," Isa 61:3; "being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God," Php 1:11.
According to the multitude of his fruit, he hath increased the altars] Iuxta ubertatem, exuberant simulachris, saith the Vulgate elegantly; but yet short of the original, where there is a dainty alliteration, and a double polyptoton. {a} For the sense: the prophet, as he had accused Israel of emptiness and selfishness, so he doth here of unthankfulness, in abusing God’s plenty to the promoting of idolatry; as if God had hired them to be wicked. See the like before, Hos 2:8. {See Trapp on "Hos 2:8"} and consider how far against the ingenuity of a Christian it is to be least for God when he hath most from him; when his own turn is served, then to turn his back from the author of all his good; to do as the moon, that getteth farthest off the sun when she is fullest of his light.
According to the goodness of his land] Idolaters desire to be in the place where there are good lands, fruitful fields; that they may lavish upon their images; that they may so beautify, or (as the Hebrew word here is) bonify their images, as Jezebel did her head with tires and brave dresses, 2Ki 9:30. "Their sorrows shall be multiplied that hasten after another god," or that endow another god, and give gifts to him, as that text may be rendered, Psa 16:4. What excessive cost the superstitious Papists bestow upon their idols, or images (which are one and the same, as we see here), and especially upon their Lady of Loretto, the Jesuit Tursellinus hath set forth to the world. And why they so much desire and endeavour to recover England (praying for it, as is to be seen written on the gates of their colleges, Iesu, Iesu, converte Angliam: fiat, fiat Jesus, Jesus, convert the English, let it happen, let it happen) the reason is evident; it is a good land, and would easily yield them good images, stately altars, &c. England was wont to be called the pope’s ass, and his puteus inexhaustus, unexhausted well, his pit of treasure, that could never be drawn dry: he was wont to say, that he could never want money so long as he could hold a pen in his fingers to write to England. He received here hence yearly above nine tons of gold. Now, according to what they received they expended upon their images. What a shame it is, then, for true worshippers, that there is no proportion between their increases for God and their increases from God, that those that are rich in this world are not rich in good works; that they lay not by for pious and charitable uses, according as God hath blessed them, 1Co 16:2, but that they should be the richer the harder; as children that have their mouths full, and both hands full, yet will part with none, but spill it rather. It is observed of men that grow very fat, that they have so much the less blood. And so the fatter many men are in their estates the less blood, life, and spirits they have for God.
{a} A rhetorical figure consisting in the repetition of a word in different cases or inflexions in the same sentence. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Is an empty vine; a vine wasted and spoiled,…
Is an empty vine; a vine wasted and spoiled, that hath lost its strength to bring forth any fruit, or that is robbed and pilled of the fruit it doth bring forth; this partly for want of the Divine protection and benediction, which they were wont to have, and partly from an inherent barrenness and weakness in this vine.
He bringeth forth fruit unto himself; whatever fruit was brought forth by its remaining strength was not brought forth to God, for his service and honour; but for themselves, for their own use, for service of a state interest, to make presents, and to pay tribute; or, which is yet worse, to maintain the worship of idols.
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According to the multitude of his fruit: when the land yielded more plentiful increase, this plenty was impiously employed on multiplied idols, or on multiplied altars, built to the same idols.
He hath increased the altars of their idols, either by adding to the number of altars, or else adding to the numbers of sacrifices offered to the idols on their altars.
According to the goodness of his land: idolaters sottishly imagined that the goodness of their land was a blessing on them from their idols; thus sacrilegiously they robbed God, and on this mistake they proceed to further impiety.
He hath made goodly images; more stately, more curiously wrought, more richly adorned, and it is most likely more for number too, accounting it a great devotion to have many and rich statues of their idols.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Observe, I. What the sins are which are here…
Observe, I. What the sins are which are here laid to Israel's charge, the national sins which bring down national judgment. The prophet deals plainly with them; for what good would it do them to be flattered?
1. They were not fruitful in the fruits of righteousness to the glory of God. Here all their other wickedness began (Hos 10:1): Israel is an empty vine. The church of God is fitly compared to a vine, weak, and of an unpromising outside, yet spreading and fruitful; believers are branches of that vine, and partake of its root and fatness. But this was the character of Israel, they were as an empty vine, a vine that had no sap or virtue in it, and therefore none of those good fruits produced by it that were expected from it, with which God and man should be honoured. Note, There are many who, though they have not become degenerate vines, are yet empty vines, have no good in them. A vine is of all trees least serviceable if it do not bear fruit. It is thenceforth good for nothing, Eze 15:3, Eze 15:5. And those that bring forth no grapes will soon come to bring forth wild grapes; those that do no good will do hurt. He is an empty vine, for he brings forth fruit to himself. What good there is in him is not directed to the glory of God, but he takes the praise of it to himself, and prides himself in it. Christians live not to themselves (Rom 14:6), but hypocrites make self their centre; they eat and drink to themselves, Zac 7:5, Zac 7:6. Or Israel is by the judgments of God emptied and spoiled of all his wealth, because he made use of it in the service of his lusts, and not to the honour of God who gave it to him. Note, What we do not rightly employ we may justly expect to be emptied of.
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2. They multiplied their altars and images, and the more bountiful God's providence was to them the more prodigal they were in serving their idols: According to the multitude of his fruit which his land brought forth he has increased the altars, and according to the goodness of his land they have made goodly images. Note, It is a great affront to God, and an abuse of his goodness, when the more mercies we receive from him the more sins we commit against him, and when the more wealth men have the more mischief they do. Should not we be thus abundant in the service of our God, as they were in the service of their idols? As we find our estates increasing, we should proportionably abound the more in works of piety and charity.
3. Their hearts were divided, Hos 10:2. (1.) They were divided among themselves. They were at variance about their idols, some for one, some for another, at variance about their kings, whose separate interests made parties in the kingdom, and in them their very hearts were divided, and alienated one from another, and there was no such thing as cordial friendship to be found among them; it follows therefore, Now shall they be found faulty. Note, The divisions and animosities of a people are the causes of much sin and the presages of ruin. (2.) They were divided between God and their idols. They had a remaining affection in their hearts for God, but a reigning affection for their idols. They halted between God and Baal, that was the dividing of their heart. But God is the sovereign of the heart and he will by no means endure a rival; he will either have all or none. Satan, like the pretended mother, says, Let it be neither mine nor thine, but divide it; but, if this be yielded to, God says, Nay, let him take it all. A heart thus divided will be found faulty, and be rejected as treacherous in covenanting with God. Note, A heart divided between God and mammon, though it may trim the matter so as to appear plausible, will, in the day of discovery, be found faulty.
4. They made no conscience of what they said and what they did in the most solemn manner, Hos 10:4. (1.) Not of what they said in swearing, which is the most solemn speaking: They have spoken words, and words only, for they meant not as they said; they did verba dare - give words. They swore falsely in making a covenant; they were deceitful in their covenanting with God, the covenant of circumcision, the fair promises they made of reformation when they were in distress; and no marvel if those that were false to their God were false to all mankind. They contracted such a habit of treachery that they broke through the most sacred bonds, and made nothing of them; subjects violated their oaths of allegiance and their kings their coronation-oaths; they broke their leagues with the nations they were in alliance with, nor was any conscience made of contracts between private persons. (2.) Nor of what they did in judgment, which is the most solemn acting. Justice could not take place when men made nothing of forswearing themselves; for thus judgment, which should have been a healing medicinal plant and of a sweet smell, sprang up as hemlock, which is both nauseous and noxious, in the furrows of the field, in the field that was ploughed and furrowed for good corn. Note, God is greatly offended with corruptions, not only in his own worship, but in the administration of justice between man and man, and the dishonesty of a people shall be the ground of his controversy with them as well as their idolatry and impiety; for God's laws are intended for man's benefit and the good of the community, as well as for God's honour, and the profanation of courts of justice shall be avenged as surely as the profanation of temples.
II. What the judgments are with which Israel should be punished for these sins; they sinned both in civil and religious matters, and in both they shall be punished. 1. They shall have no joy of their kings and of their government. Because justice is turned into oppression, therefore those who are entrusted with the administration of it, and should be blessings to the state, shall be complained of as the burdens of it (Hos 10:3), and those that would not rule their people well shall not be able to protect them: Now they shall say, "We have no king, that is, we are as if we had none, we have none to do us any good nor stand us in any stead, none to keep us from destroying ourselves or being destroyed by our enemies, none to preserve the public peace nor to fight our battles; and justly has this come to us. Because we feared not the Lord, when we were safe under the protection of our kings, therefore we are rejected by him, and then what shall a king do for us? What good can we expect from a king when we have forfeited the favour of our God?" Note, Those that cast off the fear of God are not likely to have joy of any of their creature-comforts; nor will men's loyalty to their prince befriend them without religion, for, though that may engage him to be for them, what good will that do them if God be against them? Those that keep themselves in the fear and favour of God may say, with triumph, "What can the greatest of men do against us?" But those that throw themselves out of his protection must say, with despair, "What can the greatest of men do for us?" He was a king that said, If the Lord do not help thee, whence should I help thee? Yet he is a fool that says, If a king cannot help us, we must perish (as these intimate here), for God can do that for us which kings cannot. Time was when they doted upon having a king; but now what can a king (who, they thought, could do any thing) do for them? God can make people sick of those creature-confidences which they were most fond of. This is their complaint when their king is disabled to help them, yet this is not the worst; their civil government shall not only be weakened, but quite destroyed (Hos 10:7): As for Samaria, the royal city, which is now almost all that is left, her king is cut off as the foam from the water. The foam swims uppermost, and makes a great show upon the face of the water, yet it is but a heap of bubbles raised by the troubling of the water. Such were the kings of Israel, after their revolt from the house of David, a mere scum; their government had no foundation. No better are the greatest of kings when they set up in opposition to God; when God comes to contend with them by his judgments he can as easily disperse and dissolve them, and bring them to nothing, as the froth upon the water. 2. They shall have no joy of their idols and of their worship of them. And miserable is the case of that people whose gods fail them when their kings do. (1.) The idols they had made, and the altars they had set up in honour of them, should be broken down, and spoiled, and carried away, as common plunder, by the victorious enemy: He shall break down their altars. God shall do it by the hand of the Assyrians: the Assyrians shall do it by order from God. He shall spoil their images, Hos 10:2. Note, What men make idols of it is just with God to break down and spoil. But the calf at Bethel was the sovereign idol; it was this that the inhabitants of Samaria doted most upon; now it is here foretold that this should be destroyed: The glory of it has departed from it (Hos 10:5) when it is thrown down and defaced, no more to be worshipped; but this is not all: It shall also be carried to Assyria (as some think that the calf at Dan was some time before) for a present to king Jareb. It was carried to him as a rich booty (for it was a golden calf, and probably adorned with the gifts and offerings of its worshippers) and as a trophy of victory over their enemies: and what more glorious trophy could they bring than this, or more incontestable proof of an absolute conquest? Thus it is said, The sin of Israel shall be destroyed (Hos 10:8), that is, the idols which they made the matter of their sin; it is said of them, They became a sin to all Israel, Kg1 12:30. Note, If the grace of God prevail not to destroy the love of sin in us, it is just that the providence of God should destroy the food and fuel of sin about us. With the idols, the high places shall be destroyed, the high places of Aven, that is, of Bethaven (Hos 10:5) or Bethel; it was called the house of God (so Bethel signifies), but now it is called the house of iniquity, nay, iniquity itself. The kings did not, as they ought to have done, take away the high places by the sword of justice, and therefore God will take them away by the sword of war; so that the thorn and the thistle shall come up on their altars, that is, they shall lie in ruins. Their altars, while they stood, were as thorns and thistles, offensive to God and good men, and fruits of sin and the curse; justly therefore are they buried in thorns and thistles. (2.) The destruction of their idols, their altars, and their high places, shall be the occasion of sorrow, and shame, and terror to them. [1.] It shall be an occasion of sorrow to them. When the calf at Bethel is broken the people thereof shall mourn over it. They looked upon the calf to be the protector of their nation, and, when that was gone, thought they must all be undone, which made the poor ignorant people that were deluded into the love of it lament bitterly, as Micah did (Jdg 18:24), You have taken away my gods, and what have I more? The priests that had rejoiced in it shall now mourn for it with the people. Note, Whatever men make a god of they will mourn for the loss of; and an inordinate sorrow for the loss of any worldly good is a sign we made an idol of it. They used to be very merry in the worship of their idols, but now they shall mourn over them; for sinful mirth shall, sooner or later, be turned into mourning. [2.] It shall be an occasion of shame to them (Hos 10:6): Ephraim shall receive shame when he sees the gods he trusted to carried into captivity, and Israel shall be ashamed of his own counsel, in putting such confidence in them and paying such adoration to them. God's ark and altars were never thrown down till the people rejected them; but the idolatrous altars were thrown down when the people were doting on them, which shows that the contempt of the former, and the veneration for the latter, were the sins for which God visited them. [3.] It shall be an occasion of fear to them (Hos 10:5): The inhabitants of Samaria shall fear; they shall be in pain for their gods and afraid of losing them; or, rather, they shall be in pain for themselves and their children and families, when they see the judgments of God breaking in upon them and beginning with their idols, as he executed judgment against the gods of Egypt, Exo 12:12. Thus idolaters are brought in trembling when God arises to shake terribly the earth, Isa 2:21. And here (Hos 10:8), They shall say to the mountains, Cover us; and to the hills, Fall on us. The supporters of idolatry (Rev 6:15, Rev 6:16) are brought in calling thus in vain to rocks and mountains to shelter them from God's wrath.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Israel is an empty vine,.... The people of Israel…
Israel is an empty vine,.... The people of Israel are often compared to a vine, and such an one from whence fruit might be expected, being planted in a good soil, and well taken care of; see Psa 80:8; but proved an "empty vine", empty of fruit; not of temporal good things, for a multitude of such fruit it is afterwards said to have; but of spiritual fruit, of the fruit of grace, and of good works, being destitute of the Spirit of God, and his grace; and, having no spiritual moisture, was incapable of bringing forth good fruit: or, "an emptying vine" (o); that casts its fruit before it is ripe; these people, what fruit they had, they made an ill use of it; even of their temporal good things; they emptied themselves of their wealth and riches, by sending presents, or paying tribute, to foreign princes for their alliance, friendship, and help; or by consuming it on their idols, and in their idolatrous worship. The Targum renders it,
"a spoiled vine (p);''
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spoiled by their enemies, who robbed them of their wealth and riches, and trampled them under foot. The Septuagint version, and those that follow that, understand it in a sense quite the reverse, rendering it, "a flourishing vine"; putting forth branches, leaves, and fruit; and which the learned Pocock confirms from the use of the word in the Arabic language: but then it follows,
he bringeth forth fruit unto himself; all the good works done by them were not to the praise and glory of God, as fruits of righteousness are, which come by Jesus Christ; but were done to be seen of men, and to gain their applause and esteem, and so were for themselves; and all their temporal good things they abounded with were not made use of in the service of God, and for the promoting of his glory, and of true religion among them; but either consumed on their own lusts, or in the service of idols: or, "the fruit is like unto himself" (q); as was the vine, so was its fruit: the vine was empty, and devoid of goodness, and so the fruit it produced. The Targum is,
"the fruit of their works was the cause of their being carried captive:''
according to the multitude of his fruit he hath increased the altars: as the Israelites increased in riches and wealth, their land bringing forth in great abundance, they erected the greater number of altars to their idols, and multiplied their sacrifices to them; this was the ill use they made of what fruit they did produce:
according to the goodness of his land they have made goodly images; of richer metal, and more ornamented, and more of them, according to the plenty of good things, corn, and wine, and oil, their land produced; thus abusing the providential goodness of God to such vile purposes!
(o) "vitis evacuans", Drusius, Rivetus, Schmidt; so Stockius, p. 149. (p) So Calvin. (q) "fructum aequat sibi", Mercerus; "fracture facit similem sibi", Schmidt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain God charges Israel with many sins, and threatens them…
God charges Israel with many sins, and threatens them with punishment, ver. 1-11. Exhorts them to repent, ver. 12-15.
An empty vine - That hath lost its strength to bring forth fruit. Unto himself - Whatever fruit was brought forth by its remaining strength, was not brought forth to God. His fruit - When the land yielded more plentiful increase, this plenty was employed on multiplying idols. The altars - Of his idols. The goodness - Imagining that the goodness of their land was a blessing from their idols.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain This chapter treats of the same subject, but elegantly…
CHAPTER X
This chapter treats of the same subject, but elegantly varied.
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It begins with comparing Israel to a fruitful vine but
corrupted by too much prosperity, 1.
It next reproves and threatens them for their idolatry, 2;
anarchy, 3;
and breach of covenant, 4.
Their idolatry is then enlarged on; and its fatal consequences
declared in terms full of sublimity and pathos, 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, 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, 12-15.
NOTES ON CHAP. X
Verse 1. Israel is an empty vine] Or, a vine that casteth its grapes.
He bringeth forth fruit] Or, he laid up fruit for himself. He abused the blessings of God to the purposes of idolatry. He was prosperous; but his prosperity corrupted his heart.
According to the multitude of his fruit] He became idolatrous in proportion to his prosperity; and in proportion to their wealth was the costliness of their images, and the expensiveness of their idol worship. True is the homely saying of old Quarles: -
"So God's best gifts, usurp'd by wicked ones,
To poison turn, by their con-ta-gi-ons."
Another poet, of a higher order, but worse school, says: -
Effodiuntur opes, irritamenta malorum. - OVID.
Of which the words of St. Paul are nearly a literal rendering, -
Ῥιζα γαρ πανθων των κακων εστιν ἡ θιλαργυρια.
"For the love of money is the root of all these evils" 1Ti 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Hos 10:1. Israel is an empty vine — The…
Hos 10:1. Israel is an empty vine — The Hebrew, גפן בוקק, may either signify, an empty, or emptying vine. If we take it in the former sense, the meaning is, Israel is a vine which has no fruit on it; that is, that they brought forth no fruit to God, had no true worshippers of him among them, none that truly served and glorified him; for it is said in the following words that he brought forth fruit unto himself. If the expression be understood in the other sense, and be rendered an emptying vine, the sense of the clause is, Israel is a vine which casteth its grapes, that is, does not bring them forth to perfection. And by the next words, he bringeth forth fruit unto himself, may be understood, not only that they used the blessings which God had given them according to their pleasure, and to the gratification of their lusts, but that their apparent good works proceeded from selfish motives, and not from a regard to the glory and will of God. The LXX. give the expression yet another sense, Αμπελος ευκληματουσα, a vine well furnished with branches: with which accords the Vulgate, vitis frondosa. Thus interpreted, the words may be considered as indicative of their national prosperity, increasing population, and military strength. According to the multitude of his fruit — By the fruit here spoken of we are not to understand good works, but their abundant crops, numerous flocks and herds, and public opulence; he hath increased the altars — When their land yielded a most plentiful harvest, and their flocks, and herds, and wealth increased, this plenty was employed on multiplying their idols. Their idolatrous altars were as numerous as their national prosperity was great, and were increased in proportion thereto. And according to the goodness, &c., they have made goodly images — Imagining that the goodness of their land was a blessing from their idols. Bishop Horsley reads here, Like the beauty of his land he made the beauty of his images, interpreting the meaning to be, “That the exquisite workmanship of his images was as remarkable as the natural beauty of his country.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Israel is an empty vine - Or, in the…
Israel is an empty vine - Or, in the same sense, “a luxuriant vine;” literally, “one which poureth out,” poureth itself out into leaves, abundant in switches, (as most old versions explain it,) luxuriant in leaves, emptying itself in them, and empty of fruit; like the fig-tree, which our Lord cursed. For the more a fruit tree putteth out its strength in leaves and branches, the less and the worst fruit it beareth. : “The juices which it ought to transmute into wine, it disperseth in the ambitious idle shew of leaves and branches.” The sap in the vine is an emblem of His Holy Spirit, through whom alone we can bear fruit. “His grace which was in me,” says Paul, “was not in vain.” It is in vain to us, when we waste the stirrings of God’s Spirit in feelings, aspirations, longings, transports, “which bloom their hour and fade” . Like the leaves, these feelings aid in maturing fruit; when there are leaves only, the tree is barren and “nigh unto cursing, whose end is to be burned” Heb 6:8.
It bringeth forth fruit for itself - Literally, “setteth fruit to, or on itself.” Luxuriant in leaves, its fruit becomes worthless, and is from itself to itself. It is uncultured; (for Israel refused culture,) pouring itself out, as it willed, in what it willed. It had a rich show of leaves, a show also of fruit, but not for the Lord of the vineyard, since they came to no size or ripeness. Yet to the superficial glance, it was rich, prosperous, healthy, abundant in all things, as was the outward state of Israel under Jehoash and Jeroboam II.
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According to the multitude of his fruit - Or more strictly, “as his fruit was multiplied, he multiplied altars; as his land was made good, they made goodly their images.” The more of outward prosperity God bestowed upon them, the more they abused His gifts, referring them to their idols; the more God lavished His mercies on them, the more profuse they were in adoring their idols. The superabundance of God’s goodness became the occasion of the superabundance of their wickedness. They rivaled and competed with and outdid the goodness of God, so that He could bestow upon them no good, which they did not turn to evil. People think this strange. Strange it is, as is all perversion of God’s goodness; yet so it is now. People’s sins are either the abuse of what God gives, or rebellion, because He withholds. In the sins of prosperity, wealth, health, strength, powers of mind, wit, people sin in a way in which they could not sin, unless God continually supplied them with those gifts which they turn to sin. The more God gives, the more opportunity and ability they have to sin, and the more they sin. They are “evil,” not only in despite of God’s goodness, but “because” He is good.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Branches. Septuagint, "Wood." Symmachus, This is all: it yields…
Branches. Septuagint, "Wood." Symmachus, This is all: it yields no fruit. Protestants, "empty." (Haydock) --- Hebrew, "plucked." The grapes are taken away, as the Israelites were; though they boasted of their numbers, chap. ix. 16. They are often compared to a vine, the symbol of fecundity, Isaias v. 3., and Psalm cxxvii. 3. (Calmet) --- The greater benefits of God enhanced their ingratitude. (Worthington) --- On every noted hill (Haydock) profane altars were erected.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain C. Devastation of the Seats of Worship. Destruction of…
C. Devastation of the Seats of Worship. Destruction of the Kingdom
Hos_10:1-15
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1 Israel is a thriving vine1
Which sends forth its fruit;
As its fruit abounded,
It multiplied altars;
According to the prosperity of the land,
The better they made their images.
2 Their heart is smooth: now will they make expiation:
He will cut down their altars, he will destroy their images
3 For now they will say:
We have no king,
Because we did not fear God,
And the king—what will he do for us.
4 They speak words,
Swearing2 falsely and contracting alliances:
And justice grows like the poison-plant
In the furrows of the field.
5 For the calves3 of Samaria,
The inhabitants of Samaria will tremble,
For its people mourn for it,
And its idol-priests will tremble for it,
For its glory, that it has departed from it
6 Itself4 will be carried to Assyria,
As a present to the warlike king:
Shame will take hold upon Ephraim,
And Israel will be ashamed of its counsel.
7 Samaria5 is destroyed,
Its king is like a chip on the surface of the water.
8 The high places of Aven are devastated,
The sin of Israel,
Thorns and thistles will grow upon its altars,
Then they will say to the mountains: Cover us!
And to the hills: Fall upon us!
9 Since the days of Gibeah, thou hast sinned, Israel!
There they stood:
The war against the sons of iniquity6 did not reach them in Gibeah,
10 As I please, I will fetter them,7
And the nations will gather themselves against them,
When I bind them for their two offenses.
11 For Ephraim is a well-trained heifer,
Which loves8 to thresh:
But I will pass over her fair neck:
I will yoke Ephraim,
Judah shall plough,
Jacob [Ephraim] shall harrow.
12 Sow for yourselves according to righteousness,
And reap for yourselves in the (like) measure of mercy!
Break for yourselves (new) soil!
For it is time to seek Jehovah,
Until he come and rain righteousness upon you.
13 (Yet) ye have ploughed wickedness,
Ye have reaped iniquity,
Ye have eaten the fruit of lying:
Because thou didst trust in thy way,
In the multitude of thy heroes.
14 And the noise of war9 has risen among your tribes,10
And all thy fortresses are destroyed,
As Shalman destroyed Beth-arbel in the day of battle,
The mother is dashed upon her children.
15 Thus has Bethel11 done to you,
For the evil of your evil [your great evil],
In the early morning [soon] the king of Israel shall be utterly destroyed.
EXEGETICAL AND CRITICAL
Hos_10:1. Comp. Psa_80:9-12. There is also an allusion to Hos_9:10, and yet the image is quite differently applied. Israel is represented here not so much as being pleasant in itself and of worth in the sight of Jehovah (and is therefore not compared to fruit), but from the stand-point of its fruitfulness, which, however, was of the wrong kind. Hence even its fruitfulness will be taken away from it (Hos_9:16). בֹּוקֵק, according to Fürst blooming (LXX, Syr., Aquila), and thereafter according to Keil climbing, thriving, after the primary idea of בקק: to pour out, to run itself out, here=climb upwards. [Fürst compares the Arab. bakka: to bloom. If this sense is the correct one, this is the only case of the occurrence of this verb.—M.] The meaning empty, is unsuitable. שִׁוָּה: to place, set=prepares, furnishes fruit for itself.
Hos_10:2. Their heart is smooth. The expression is elsewhere employed of the tongue, lips, words=deceitful, false, not sincere (devoted to God). The explanation divided, is false, for the Kal means: to divide, transitive. יַעֲרֹף is properly: to cut off the head by striking the neck, [Henderson: “It is properly a sacrificial term. It is here, with much force, used metonymically, in application to the destruction of the altars on which the animals themselves were offered.” For the force of יֶאְשָֹׁמוּ see on Hos_10:15.—M.]
Hos_10:3. They will then see that they have no king any longer, because they forsake Jehovah, i.e., none appointed by God, and none, therefore, who can help them. עָשָׂה to do=to profit.
Hos_10:4 explains especially the smoothness of the heart of Hos_10:2. They speak words, mere words, without sincerity. The following infinitives avouch the statement. The covenants are such as truth; they were concluded (with foreign nations) only for the sake of an expected advantage, not from real friendship. רֹאשׁ, poison, here=poison-plant. מִשְׁפָּט Most take this=judgment. A force far-reaching and seizing upon everything is supposed to be described. But the judgment cannot be compared to a vile plant outgrowing everything else. Hence we must remain by tile meaning: justice. The thought is manifest: If justice prevailed, the land would be like a well-appointed field, but it is now like one that is neglected, and in which therefore poison plants spring up. because justice was prostrated. By a somewhat bold figure justice, when falsely administered, when perverted and abused, is compared to a poisonous plant. It has been changed into it, as it were. Comp. Amo_6:12. [Henderson adheres to the former explanation; Pusey approves the latter. It is also preferred by Cowles, who illustrates it from Amo_5:7; Amo_6:12, and supposes that Hosea adapted the image from its use by his predecessor.—M.]
Hos_10:5. The punishment can therefore not linger. Already the inhabitants of Samaria tremble for the golden calves. Keil: The plural עֶגְלוֹת stands here as indefinite and general, without our being obliged to infer that several golden calves had been set up in Bethel.” A sing. at all events immediately follows. Wünsche: “The Prophet is thinking of all the calves in the northern kingdom which were imitations of tile chief golden idol erected at Bethel. By these imitations all Israel had, in a certain manner, become a Beth Aven.” Beth-Aven. See Hos_4:15. Its people,—its priests. The suffixes refer to the idol-god. What a strong accusation! The people are named the people of the calf-god. יָגִילוּ usually=to rejoice, but here (employed for the sake of the assurance with גָלָה) = חִיל to writhe in anguish, to mourn, parallel to אָבַל On its account, also refers to the calf, and is more nearly explained by the words, for its glory, i. e., the glory and the divine nimbus which were associated with the calf-worship. This glory will depart from the calf, where it cannot give protection from the enemy, and will itself be carried away.
Hos_10:6. Itself also, namely, the golden calf. [See Gram, note]. Its counsel, namely, that which it-self gave to itself, namely, to apply to Assyria: [On the phrase: warlike king, see Hos_5:13.—M.]
Hos_10:7-8. The kingdom of Samaria falls along with its gods. [See Gram. note.] The image of a chip on the surface of the water denotes the untraceable disappearance, and probably also the violent destruction=as a chip upon the water is driven on by the stream and so disappears. אָוֶן בָּמוֹת are literally: the heights of evil. But Aven, in allusion to Beth-Aven=Bethel; for its high places were heights of evil, since the image-worship which rose in Bethel=Beth-Aven, was practiced there. The sin of Israel is in apposition to the high-places, etc. Those high places were the sin of Israel. because it was by means of them that Israel sinned. Then they say to the mountains, etc. This expresses the hopelessness of despair. They would rather he buried by the mountains, than undergo the afflictions of such a time. Applied in Luk_23:30 and Rev_6:16.
Hos_10:9. From the days of Gibeah. These days, referred to already in Hos_4:9 (see that passage), are regarded as the beginning of Israel’s sinning. Others take the words comparatively: more than in the days of Gibeah. [So Cowles: This opinion is not common.—M.] The following words are difficult. Ewald: There they (the Israelites) stood. Should not war against the sons of impiety reach them in Gibeah? Keil: There, that is, in the same sin, they stood, i.e., remained; the war against the sons of iniquity did not reach them in Gibeah, that is, the war once waged by the other tribes of Israel against the tribe of Benjamin, on account of the infamous deed of the men of Gibeah, did not reach the Ten Tribes, i.e., they were destroyed by no such war like others of the Israelites, though they did not less deserve such a fate, therefore God will punish them now. But the translation is forced. Wünsche perhaps explains better, though much might be said against his translation also: They stood there—that war might not reach them in Gibeah—beside the sons of iniquity. The passage accordingly says in what the sin of Israel in the days of Gibeah had consisted, namely in this, that they, the Benjamites, had stood by the Levites in Gibeah=the sons of iniquity against the rest of the Israelites. Est_9:16; Est_8:11 are cited in proof that עָמַד with עַל has the sense of standing by [assisting]. [The translation assigned above to Keil, which is also that of E. V., is approved by Cowles. Instead of being “forced” it is evidently the most simple and natural. Henderson translates: shall not the war against the unjust overtake them in Gibeah? See Textual note.—M.]
Hos_10:10. בְּאָוָּתִי: in my desire=when or as I will. [Keil: “An anthropomorphic description of the severity of the chastisement.”] To take part in the infliction of chastisement, nations will be gathered against Israel. The reference is to the war against the sons of iniquity (Hos_10:9). [This reference is not clear unless the construction of Ewald and Henderson given above be adopted.—M.] The last hemistich is difficult. The Kethibh is עֵינוֹתָם. According to Fürst from עַיִן in the sense of nothingness= אֵין, therefore in the concrete: idol-image. Keri עֹונוֹתָם=sins. According to the first explanation, idol-images=calves. The latter is probably correct as referred by Keil to the double sin of apostasy from Jehovah and from the royal house of David. The whole clause would therefore be: When I bind them to their two transgressions (namely, by punishing them) so that they must drag them, so to speak, as an oppressive burden. The sense may, however, be simply: on account of their two transgressions. The image of the heifer in the next verse is anticipated here. [The explanation last given is now usually followed and is the most probable. Raschi and Ewald translate: before their two eyes, i.e., openly. The rendering: furrows, in E. V. follows the Targum and the majority of the Rabbins.—M.]
Hos_10:11. מְלֻמָּדָה, taught, trained for work. Which loves to thresh: According to many expositors this refers to the circumstance that threshing is the lighter work, in which, besides, the heifer may eat at her pleasure, and hence is an image of the pleasant and prosperous condition of Israel. According to others the tert. comp. is the treading, and hence the victorious power and dominion of Israel, as under Jeroboam II would be represented with the accessory notion of a violent treatment of those who had been subdued. But now the situation of Israel would be different. [This is the more common and certainly the preferable explanation. So Henderson, Cowles, and other English Expositors.—M.] I will pass over her fair neck—in a hostile sense=I will place a yoke upon her. טוּב: beauty, alluding to her fatness. אַרְכִּיב: I will cause to be driven=I will yoke, namely, for ploughing and harrowing. The compulsory endurance of severe toil appears here in complete contrast to the preceding situation. Judah shall share the same fate. This is mentioned only incidentally and in comparison with Ephraim; but the similar lot of the former is constantly alluded to. Jacob, here mentioned along with Judah, probably=Ephraim. לוֹ shall harrow for himself, forcibly expressing strongly that this toil is not spared him. [So also Keil; but this explanation seems unnatural. Others, as Fausset, translate: break the clods before him; but the preposition must be unduly forced to make it convey such a sense. The best way is to regard it as a pleonasm. Comp. Gen_12:1; Job_15:28; Sol. Son_2:17, and many other passages.—M.]
Hos_10:12-13. The image of ploughing and harrowing leads to that of sowing and reaping. But the discourse turns from the threatening, which holds out the prospect of punishment, to an exhortation to return (in order to escape punishment), which is then (Hos_10:13) supported by an allusion to the present conduct of the people (under the same figure). According to righteousness. The divine righteousness, by its being sown, i.e., by its operation, should be their determining principle, be their norm and standard. חֶסֶד is then to be understood of the mercy of God. The harvest will, if they sow thus, be determined by the mercy of God (not merely by desert), shall be bountiful and of good quality; this mercy itself shall be the harvest. Keil understands צְדָקָה to mean justice towards their fellow-men, חֶסֶד of (condescending) love (towards the despised), and explains the clause thus: sow righteousness as the seed; the fruit will be love. But קָצַר has too clearly the signification “the divine reward of Israel’s religious and moral sowing” (Wünsehe). נִירוּ וג׳, to plough new soil. The words go back now beyond the sowing. Israel does not merely need to scatter the true seed; it needs a new soil and must therefore begin anew. The explanation of צֶדֶק is again difficult. It could be taken in the sense of salvation, blessing, so that the bestowal of salvation and blessings would be the consequence of seeking the Lord. In not a few passages this signification is most appropriate, and the usual meaning will not suit here. We expect the mention not of a moral quality, but of its consequences. Keil explains: “God rains righteousness not merely in giving the power to gain it as He gives rain for the growth of the seed (comp. Isa_44:3), but also because He himself must create it and inform the soul with it by his Spirit” (Psa_51:12). This in itself is quite true, but is it proper to speak of raining or pouring out righteousness? This differs altogether from the expression: to pour out the Spirit. [This figurative expression would be quite characteristic of the style of Hosea. It would be only another instance of the boldness and freedom of his imagery. The figure is double, including also a metonymy, in which righteousness, the effect of the outpouring of the Spirit, is put for the cause itself. Many, following the Syr., Targ., and Vulg., take יוֹרֶה=He will teach.—M.]
Hos_10:13, as it now stands, says that iniquity has been ploughed; iniquity is the soil which they cultivated, and the seed and the harvest corresponded to it. From wickedness there resulted wickedness. One step further still than the harvest is taken in the following words: Ye have eaten the fruit of lying = the fruit which deceives. The result of this conduct is nothing, no profit but disaster and ruin. The cause is still more specially indicated; in other words, the false conduct of Israel is characterized: since thou didst trust, etc., namely, instead of in Jehovah.
Hos_10:14. Among thy peoples. People either=military host, or as in the Pentateuch=tribe. As Shalman destroyed Beth-arbel. This fact is not known from history, and the explanation is therefore uncertain. According to the usual opinion Shalman is a contraction for Shalmaneser, the name of the Assyrian king who destroyed the kingdom of the Ten Tribes.12 (2Ki_17:6). Fürst understands an older Assyrian king before Pul, since the name Shalmaneser never appears shortened to Shalman, and the Assyrians never engaged in a destructive battle with Israel, and Shalmaneser destroyed Samaria forty years later (after Hosea). Beth-arbel, according to him, is Beth-arbel near Gargamela, made famous later by the victory of Alexander the Great. Keil supposes that the Prophet, since the conquest of such a distant city would scarcely have been known to the Israelites, could not have held up the destruction of this city before them as an example, and would therefore understand the Arbela in Upper Galilee, between Saphoris and Tiberias, mentioned in 1Ma_9:2, and later by Josephus.
Hos_10:15. The subject of עָשָׂה is either Shalman (if=Shalmaneser) or Jehovah, of whom the Assyrian king is the instrument, or (as the Targum and also Keil) Bethel, because that city prepared the way for the ruin which befell Israel. Evil of your evil = the most extreme evil (comp. Ewald, § 313 c.). בַּשַּׁחַר: in the early morning, probably=early, not: at the time when prosperity shall seem to be dawning or near (Keil). There is not the remotest hint of this in the context. The king of Israel, naturally collective=the kingdom of Israel.
DOCTRINAL AND ETHICAL
1. “In the midst of the calf-worship established by Jeroboam, the Israelites still would keep before them the God of Israel; but this resulted in a divided heart, a halting between two opinions (Hos_10:2). And when their prosperity became undermined by God’s judgments, the smiting of a guilty conscience told them of their sin; but that was not a repentance unto life. The improvement of circumstances which the Israelites sought in the schism of Jeroboam cost them dear. For, since he led them away from the fear of God, the help which was to have been expected from his government was already undermined. The sinner awakened by chastisement discovers this deception of sin much more readily than he discovers his obligation to return to God with a contrite heart” (Rieger).
2. One chief element in God’s judgment upon Israel was the destruction of the seats of worship (comp. Hosea 8.), and here, more particularly, the carrying away of the idol-gods by the enemy (Hos_10:5-6). Both the nothingness of idolatry and the great guilt of Israel are here unmistakably exhibited. With this are connected the destruction of the kingdom (Hos_10:7; Hos_10:15) and the conquest of the country. Freedom is lost; instead of it comes slavery (Hos_10:11). The anguish of the judgment is most forcibly depicted (Hos_10:8) in expressions which, in Luk_23:30, are employed to set forth the distress occasioned by the destruction of Jerusalem, but, in Rev_6:16, to describe the terror of “the great day of the Lord.” Thus the description of the judgment announced by Hosea is of such a character as to be a type of the final judgment, even though Hosea himself does not designate it “the day of the Lord.” The distress of a late repentance is expressed in Hos_10:3. It is a part of the judgment, since it consists in vain self-reproaches, all too late. In our chapter again the necessary connection between the judgment and sin is emphasized by the image of the sowing and the reaping: from an evil sowing nothing can come but an evil harvest. The expected reward must only be a manifest deception: “the fruit of lying.”
HOMILETICAL AND PRACTICAL
Hos_10:1. This was the result of God’s mercy. God makes the vine and also gives the growth and the precious fruit. And as long as God’s favor lasts, so long are men like such a plant. A beautiful image of a life blessed by God, and as true of nations as of individuals. But it is a deplorable thing that man usually cannot bear his prosperity, and that, instead of being led by God’s goodness to repentance and nearer to God, he rather forgets Him (see at Hos_2:9). The fruits are not given back to God. Thus is God often defrauded of the fruits which men owe to Him; and “idols,” the world, and the flesh, enjoy what are his.
[Matthew Henry: What we do not rightly employ we may justly expect to be emptied of It is a great affront to God and a great abuse of his goodness, when, the more mercies we receive from Him, the more sins we commit against Him.—M.]
Hos_10:2. The state of the heart is the source of the evil. As long as this does not belong to Him, so long will men rob Him of his own. God will have the heart as his alone, and suffers none to share that possession.
Hos_10:5-6. [Pusey: Without the grace of God men mourn, not their sins, but their idols.
Fausset: Separated from God all human power is weakness, and all apparent stability fluctuating and perishing as the foam. The fear of God is the only true basis of solidity and permanence.—M.]
Hos_10:8. A fearful expression of the despair with which impiety shall at last end: a type of the anguish of the lost at the last judgment.
[Fausset: Surely it is infinitely better to pray to Jesus now to “cover” our transgressions with the blood of his atonement, than through neglect of this to have to cry to the mountains at last, “Fall on us and cover us.” Our prayer to Jesus, if offered in faith now, shall surely be heard; but prayer to the mountains then shall be in vain.—M.]
Hos_10:11. Berlenburger Bible: The pride which exalts itself and does not fear before Him who is the God of the whole earth, must be abased. O, that Ephraim would submit himself and his neck to the yoke of the gentle and humble Lamb!
Hos_10:12. Berlenburger Bible: When a man redeems uncultivated soil he restores it to the one to whom it rightly belongs. For he is the only one who can redeem it. We have received from God his soil, and as we have no strength to make it profitable, it remains unfilled. But as soon as God sees that we would break up this uncultivated ground, and we, feeling our inability, seek help in Him, He ploughs it Himself with the ploughshare of the cross. Then He sows righteousness in it, and makes it fruitful in itself, that it may bear much fruit in Christ.
[Matthew Henry: Let them break up the fallow ground; let them cleanse their hearts from all corrupt affections and lusts which are as weeds and thorns, and let them be humbled for their sins, and be of a broken and contrite spirit in the sense of them; let them be full of sorrow and shame at the remembrance of them, and prepare to receive the divine precepts, as the ground that is ploughed is to receive the seed that it may take root. See Jer_4:3.
Fausset: Grace used well is rewarded gratuitously with more grace.—M.]
Hos_10:13. The fruit of sin is ever the “fruit of lies.” For sin always deceives those who serve it. Going in our own ways and trusting to human power is shown especially to be deceptive.
[Fausset: Only when we mistrust ourselves, and trust in the Lord and his righteousness alone, are we safe, justified, and blessed.—M.]
Footnotes:
[1][Hos_10:1.—גֶפֶן is always fem. except here and in 2Ki_4:39. It is masc. here as relating to Israel. לֹו is not strictly pleonastic here, it haying the force of the poss. pronoun.: its fruit.—M.]
[2]Hos_10:4.—אָלֹות, though an inf. absol. is here conformed to כָּרֹת instead of אָלֹה.
[3]Hos_10:5.—Wünsche: “עֶגְלוֹת. The fem. is surprising, since the calves which were worshipped, really three-year-old steers, appear elsewhere always masc. It cannot be deemed far-fetched to suggest that the fem, is employed somewhat contemptuously and sarcastically.”
[4]Hos_10:6.—אוֹתוֹ with the passive. According to Ewald, § 299 d, the active sense pervades the passive throughout in such a case as this; thus יוּבָל here=one leads it. Fürst is of a different opinion. According to him the primary notion of אות is being, essence, and it therefore serves to emphasize the subject. [The former is the prevailing and preferable view. Comp. Green, Gr., § 271, 4 a. The opinion of Fürst seems to have been based upon his theory that there is an affinity between אוֹת (אֵת) and יֵשׂ, and some other words of similar radicals and significations.—M.]
[5]Hos_10:7.—מַלְכָּהּ, with a fem. suffix, because שׁמְִרוֹן, as being a city, is fem. On the other hand נִדְמֶה has a masc. form because it stands at the beginning of the sentence. The construction here, according to the Masoretic punctation is either an asyndeton: Samaria and her king, or the latter is explanatory of the former: Samaria, namely, her king (=the whole kingdom). Wünsche adopts the probably preferable view that מלכה begins a new sentence.
[6]Hos_10:9.—עַלְוָה transposed from עַוְלָה. One edition (the Brisian) and many MSS. have the common form. This would be the only case of the occurrence of the transposition.—M.]
[7]Hos_10:10.—ואֶסְּרֵם. ו marks the apodosis. The verb is from אָסַר [with daghesh compensative. M.].
[8][Hos_10:11.—אֹהַבְתִּי. The י is paragogic with the fem part. אֹהֶבֶת.—M.]
[9][Hos_10:14.—וְקָאם. The א is either epenthetic, or it is merely a mater lectionis, which is most probable; see Green, Gr., §11,1—M.]
[10][Hos_10:14.—A number of MSS. and early editions read בְּעַמְּךָ instead of בְּעַמֶּיךָ. The ancient Versions are claimed as having followed this reading also; but it is more probable that they rendered the plural as sing., the noun being a collective one.—M.]
[11]Hos_10:15.—Some suppose the בְּ to have been omitted before בֵּית־אֶל and the latter to be local
[12][The Assyrian monuments show that it was Sargon, the son of Shalmaneser, who destroyed Samaria. The passage cited above simply speaks of “the king of Assyria.”—M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain ISRAEL’S GUILT AND PUNISHMENT, Hos_10:1-8.
ISRAEL’S GUILT AND PUNISHMENT, Hos_10:1-8.
Using the figure of a luxuriant vine, the prophet describes Israel’s external prosperity; it increased steadily, but instead of bringing forth good grapes it brought forth bitter grapes (Isa_5:1-7; Psa_80:8 ff.). The greater the prosperity the more flagrant the moral and religious corruption (Hos_10:1-2). Therefore altars, idols, and pillars shall be broken down, the calves of Samaria shall be carried into Assyria, priests and people shall be in terror and shall mourn (Hos_10:2-6); even the king shall be cut off (Hos_10:7). The high places shall be destroyed, thorns and thistles shall grow over them, and in terror the people shall cry for the mountains and hills to fall upon them (Hos_10:8).
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1, 2. Empty vine — Or, emptying vine, that is, the vine that “pours forth its internal strength in abundance of growth and fruit”; therefore R.V., correctly, “luxuriant” (compare Hos_9:10).
He bringeth forth fruit unto himself — Instead of bringing forth fruit for his owner, Jehovah; R.V. makes it a relative clause and renders, “that putteth forth his fruit”; the vine is also fruitful.
Fruit — Prosperity, wealth, and power. Probably a reference to the successes achieved under Jeroboam II (2Ki_14:23 ff.). The greater the prosperity the more he (Israel) hath increased the [“multiplied his”] altars — If interpreted in the light of other expressions of Hosea, the prophet seems to condemn here not the multiplication of altars as such; he condemns them rather on account of the corruption of the worship centering there (Hos_2:5 ff; Hos_8:4; Hos_8:11). The more their prosperity increased the more forgetful of Jehovah and the more devoted to the Baals they became.
Goodness — Better, margin R.V., “prosperity.” The increase of prosperity made it possible to beautify the ceremonial.
Images [“pillars”] — Compare Hos_3:4; see on Mic_5:13.
Their heart is divided — Between the Baals and Jehovah. If this meaning of the verb, favored by the ancient versions, is accepted, the margin presents a more literal translation, “He hath divided their heart.” The meaning smooth, or, slippery, suggested in R.V. margin, is more probable, however; their heart was slippery, that is, fickle and insincere, in its devotion to Jehovah. But the time of reckoning has come.
Found faulty — R.V., “guilty”; better still, “they shall be dealt with as guilty,” or “they shall atone for their guilt.” The first blow will reveal the inefficiency of their worship and Jehovah’s displeasure with the same.
He — Jehovah; the pronoun is emphatic in Hebrew.
Break down [“smite”] their altars — Literally, break the neck, a very forceful expression; the breaking of the neck means utter destruction.
Recent commentators call attention to the fact that Hos_10:5 is a more natural continuation of Hos_10:2 than Hos_10:3-4; this and other minor reasons are urged against the originality of the two verses, but the arguments can hardly be regarded as conclusive. Hos_10:3 may be understood as a confession wrung from the Israelites by the terrors of the calamity announced in 2b.
We have no king — No rightful king; no king worthy of the name.
Feared — Fear of Jehovah is the common Old Testament expression for piety; it means such reverence for Jehovah as will prompt obedience to his will; this was lacking when they set up their kings (Hos_8:4).
What then should a king do to us — R.V., literally and more satisfactorily, “and the king (the one we do have) what can he do for us?” — in the hour of distress and calamity (compare Hos_10:7; Hos_10:15; Hos_13:10). He is absolutely powerless.
Hos_10:1 calls attention to religious apostasy; Hos_10:4 describes some phases of the moral degeneracy.
Have spoken — Or, R.V., “speak.”
Words — Mere words, which come only from the lips (Isa_36:5; Isa_58:13), which R.V. interprets to mean “vain words”; but the prophet means more than that — actual falsehoods (Isa_29:21).
Swearing falsely in making a covenant — The two expressions should be kept apart, as margin R.V. suggests: “they swear falsely (see on Hos_4:2), they make covenants.” Not covenants made in ordinary life, but the covenants with Assyria and Egypt; these are displeasing to Jehovah (Hos_5:13; Hos_7:11; Hos_12:1).
Judgment — Best understood of the punitive judgment of Jehovah. With 4b begins the announcement of the divine judgment. If this is the correct interpretation, the tenses must be understood as prophetic perfects, to be translated, with margin of R.V., “shall spring up.”
As hemlock — From this passage and from Deu_29:18, where the word is translated “gall,” it appears that the Hebrew rosh refers to some poisonous plant, though it may be difficult to say which one; it is certainly not equivalent to the simple weed. Since the Hebrew word means also head it is thought by many to be a name for the poppy, of which several specimens are found in Palestine. Whatever it may be, it is always used in the Old Testament as a symbol of bitterness (Lam_3:19; Amo_6:12, etc.); so that the thought is that the judgment shall be as bitter as the hemlock (?) which grows in the furrows of the field.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Israel’s guilt and its punishment, each shown by examples.…
Israel’s guilt and its punishment, each shown by examples. But even in this dark chapter there is a short gleam of hope (Hos_10:12)
1. Israel is an empty vine …] Rather, Israel was a luxuriant vine, which freely put forth fruit. A development of the suggestions in Hos_9:10; Hos_9:16; compare with it the fuller description in Psa_80:8-11. The ‘fruit’ spoken of is not moral, but material. The bounties of Providence were lavished upon northern Israel (comp. chap 2.), and gave ground for the expectation of Israel’s grateful obedience. The allusion will be to the prosperous reign of the second Jeroboam.
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according to the multitude, &c.] Rather, as his fruit increased, he increased his altars; the better it was with his land, the better he made his (sacred) pillars. The material wealth of the country only served to strengthen and extend the idolatrous system of worship (comp. Hos_2:8, Hos_8:4, and note on Hos_8:11). ‘Altars’ and (sacred) ‘pillars’ are naturally mentioned together, the ‘pillar’ (maçççbah) or consecrated stone being the recognized token of a ‘high place.’ Not only did Jacob set up such pillars at Bethel and elsewhere (Gen_28:18; Gen_31:45; Gen_35:14; Gen_35:20), but Moses himself is recorded to have built an altar with no less than twelve sacred pillars (Exo_24:4). They were forbidden no doubt, absolutely and entirely, in Deu_16:21, but, besides the pillars of Baal (2Ki_3:2; 2Ki_10:26; 2Ki_17:9), there is reason to think that those great stones spoken of in the narrative books (Jos_24:26; 1Sa_6:14; 1Sa_7:12; 2Sa_20:8; 1Ki_1:9) were really sacred pillars, though the narrator, to avoid startling his readers, denies them the name. Isaiah himself, too, speaks of a ‘pillar’, or sacred stone, as a sign, together with an altar, of the worship of Jehovah in Egypt (Isa_19:19). If then pillars, sacred to Jehovah, were tolerated in Judah in Isaiah’s time, much more must we suppose that they were tolerated in Israel. But why does Hosea refer to them as signs of infidelity? Because the worship of Jehovah at the high places was purely formal, and produced no moral effect upon the character (see on Hos_8:11). In short, he is more consistent, more outspoken than Isaiah himself, who never says that the high places are occasions of sin. True, Hosea speaks of the north; Isaiah of the south.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Empty in the English version is wrong, being…
X.
(1) Empty in the English version is wrong, being inconsistent with what follows. (Comp. LXX. and Vulg.) Read luxuriant. The metaphors of the vintage (comp. also Gen_49:22, and Introduction to Hosea 9) are still prevalent in the mind of the prophet. Wünsche has powerfully illustrated this wild strong growth of Israel as compared with Judah. Joash prevailed over Amaziah, and plundered Jerusalem (2Ki_14:12-14). Jeroboam II. extended his power as far as Hamath (2Ki_14:23-25). The kingdom had resisted the attacks of Syria, and had become insolent as well as idolatrous. The last clause should be rendered, The more abundant his fruit, the more he increased altars; the fairer his land, the fairer the Baal-pillars. On “Baal-pillars,” see W. R. Smith, Old Testament in the Jewish Church, pp. 248, 425. (Comp. 9:1 and 2:5.) Misapprehending the cause of their temporal prosperity, and wilfully ignoring Jehovah’s forbearance and love, they attributed their mercies to the grace of Baal, and multiplied idolatrous shrines (see Rom_2:4.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The concluding thought of the last chapter is the…
The concluding thought of the last chapter is the commencing one of this; while the sad subject of Israel"s guilt being resumed continues in the first section (vers. 1-8) of the chapter, and that of their punishment in the second section (vers. 9-15), with a solemn caution to make a better use of the future than they had clone of the past.
Israel is an empty vine. The comparison of Israel to a vine is frequent; but the epithet boqeq is variously rendered;
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(1) as "empty." Thus Aben Ezra explains it as "empty in which there is no strength to bring forth fruit, nor fruit;" and thus also Kimchi explains it: "An empty vine in which there is not any life-sap;" and in the same sense ymw yb, "empty and sick," Nah_2:11. This, too, is the meaning of the Authorized Version, but is irreconcilable with the statement in the following clause, "he bringeth forth fruit." The Chaldee had preceded in giving the word the sense of "plundered," "empty," "waste." But
(2) some take boqeq transitively, and attach to it the signification of "emptying out its fruit." In this way Rashi explains it: "The Israelites resemble a vine which casts all its good fruit;" and similarly the marginal rendering of the Authorized Version has, "a vine emptying the fruit which it giveth." There is
(3) a signification derivable from the primary meaning of boqeq more suitable than either of the preceding. From the primary sense of "pouring," "pouring itself out," or" poured out," and so overflowing, comes that of "luxuriant." Accordingly Gesenius translates, "a wide-spreading vine." This agrees with the Septuagint euklhmatousa , "a vine with goodly branches," to which the Vulgate frondosa, "leafy," nearly corresponds. In like manner De Wette renders it wuchernder, "growing prosperously." It was thus a vine of vigorous growth, and extending its branches far and wide; a parallel expression is found in the tjrso yg of Eze_17:6, "a spreading vine." He (rather, it) bringeth forth fruit unto him self (itself). The word hWvy literally signifies "reset to" or "on," and is rightly rendered by Gesenius "to set" or "yield fruit." It is variously interpreted by the Hebrew commentators, but more or less erroneously by them all. Rashi takes it in the sense of "to profit;" Aben Ezra, "to bear" or "make equal;" and Kimchi informs us that the older interpreters understood in the sense of "lying," as if aw the whole phrase meaning, "the fruit will lie to him," that is, deceive or fail him. (like Hos_9:2) Kimchi himself takes the verb in the right sense, but, misled by his erroneous explanation of boqeq, empty or plundered, takes the clause interrogatively: "How shall he set on himself equivalent to "yield" any fruit, since he is as a plundered vine; for the enemies have plundered him and set him as an empty vessel? how should he still thrive and become numerous in children and treasures?" It makes little difference whether we take the second part of the first clause relatively or independently, as the sense amounts to the same. The meaning of the two difficult and disputed words then we take to be respectively "luxuriant" and "yield;" and the sense of the whole is either
(1) a comparison of the former state of Israel to a vine luxuriant and likely, as far as appearance went, to set forth fruit; but the luxuriance degenerated into leafage, and the likelihood of fruitage failed; or
(2) Israel is compared to a vine luxuriant in growth and abundant in fruit but only for itself. The former explanation accords with that of Jerome when he says, Unpruned vines luxuriate in the juice and leaves which they ought to transmute into wine. They disperse in the idle ambitious show of leaves and branches." The more abundantly a fruit tree gives out its strength in leaves and branches, the less abundant and the worse the quality of the fruit. Thus it was with the fig tree, with its abundant leaves and no fruit, which our Lord cursed. But with the same or a similar rendering there is the alternative sense of prosperous growth and plenteous fruit, but that fruit wasted on self or sin; and thus the meaning in either case is much the same. The Septuagint favors this by o karpo , equivalent to "its fruit exuberant." Cyril favors this latter also in saying, "When Israel still wisely led a life in accordance with the Divine Law, it was as a beautiful vine adorned with branches, which even the neighboring nations admired." This was exactly the state of Israel in the days of Joash and Jeroboam II; but their prosperity was prostituted to purposes of idolatry. Jerome also, in any other part of his exposition, approaches this sense. Taking hW in the sense of to equal," he says, "The fecundity of the grapes equaled the fecundity of the branches: but they who had previously been so fruitful before they offended God, afterwards turned the abundance of fruits into multiplied occasions of offence; and the greater the population they possessed, the more altars they built, and exceeded the abundant produce of the land by the multitude of their idols." Or the verb may mean, "it made fruit equal to itself;" nearly so the Vulgate. The fruit is agreeable to it. According to the multitude of his fruit he hath increased the altars. In this second or middle clause of the verse the figure passes into the fact represented by it. It is no longer the vine, but Israel. The altars kept pace with the increase of population and abundant produce; the multiplication of altars for idolatrous sacrifice and service was proportionate to their prosperity. The l here and in next clause marks the circumlocutory genitive, and the ke is quantitative. According to the goodness of his land they have made goodly images (margin, statues, or, standing images). The matstsevoth here mentioned are sthlhv in the LXX, that is, statues or pillars, and those pillars were erected to Baal or some other idol, as we read in 1Ki_14:23. The plural of the verb in this last clause arises from Israel being a noun of multitude. Rashi gives the following brief exposition: Just in proportion as I caused their prosperity to overflow to them, they multiplied calves for the altars;" but Kimchi explains both clauses more fully and accurately thus: As I increased their prosperous state in treasures and children, they multiplied altars to Baal; as I did good to their land in corn and wine and oil, they waxed strong in setting up pillars for other gods;" the verb yfj has the same sense here as yfhh in Jon_4:9.
Vers. 1-3. Sin and its retribution.
I PERVERTED USE OF PROSPERITY. Israel is a vine not empty, nor emptied, nor plundered, according to Calvin, say, by the tribute paid to Pul; for, if empty, how then could he bring forth fruit, except, indeed, at some subsequent season? He is compared, rather, to a wide-spreading vine, pouring out its strength in luxuriant leafage and show of fruit; or even suitable fruit. But the fruit thus yielded was not fruit to God, as it should have been, but fruit to itself and for itself. The figure of a flourishing vine, condensed by the prophet here, is fully expanded and developed by the psalmist in the eightieth psalm: "Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river." Such had Israel been aforetime. Their fruit trees produced abundantly; their land was very fertile: the fruit of man and beast and tree multiplied, and their land increased in fertility: but these blessings of Providence were abused. Instead of leading them to repentance, these good gifts of God"s providence were sadly misused and shockingly perverted; instead of being employed in the service and to the glory of the Giver, they were used for idolatrous purposes, and thus they ministered to sin. Altars were reared to idols and statues set up; they multiplied their altars and made goodly images.
II PUNISHMENT IS SURE TO FOLLOW SUCH PERVERSION. God had blessed them with prosperity and plenty, but they made a poor return; nay, they returned evil for his goodness. They might well be compared to an emptying vine, casting its fruit before it was ripe, according to one explanation of the word, for they emptied themselves of the riches he conferred on them by sending presents to foreign princes, or purchasing their alliance, or paying tribute to their conquerors; or they wasted their wealth on their idols and in idolatrous practices, or on self and sin in some form. Or, if they brought forth fruit unto maturity, that fruit did not redound to the Divine glory; the fruit borne by them was not the fruit of righteousness; the seemingly good works done by them were not to the praise and glory of God. What they did they did for their own profit or pleasure, or to gain the praise of men. The blessings bestowed on them were not used to promote the Divine glory, or to help the Divine service, or to advance the cause of true religion in any way, but were lavished on their own lusts, or selfish gratifications, or abominable idolatries, multiplying altars to their idols, offering sacrifices more numerous and expensive, making pillars or statues of costlier metal and with richer ornaments.
1. The root of the evil was within. The seat of all their sin was within, and out of the heart it proceeded; their heart was divided, or hypocritical, and therefore not right with God. Persons guilty of such sin and folly and gross ingratitude God could not hold guiltless. They were dealt with as guilty and punished, or were left desolate their land wasted, and themselves led into captivity.
2. Accumulated wrath issues in aggravated punishment. The means God graciously gave them for charitable and noble purposes of benevolence, or for high and holy service, they threw away recklessly on vile and worthless objects; as the means increased, the wickedness increased. God tried them with prosperity; he proved them, but they did not stand the test; every day they persisted in their mad career of sin. They were treasuring up for themselves wrath against the day of wrath.
3. God corrects in measure that men may repent of sin and turn to God. If the day of visitation is improved, it is well; if, when God withdraws his hand and grants a respite, or suspends the stroke, his gracious design is duly responded to, the chastisement is sanctified, and the person so treated has good cause to say, "It is good for me that I have been afflicted." If otherwise, if individuals are found faulty, if their sin has found them out, then the means of sinning are suddenly and unexpectedly snatched from them, and themselves swept awfully as with the besom of destruction.
4. Whoever be the instrument or whatever the memos, the Author of the infliction is God. The subject here is not specified; as far as the grammar goes, it might be the Assyrian or other enemy that broke down their altars and spoiled their images, but sense and Scripture lead the thoughts up to God. Though indefinite, the emphatic use of the pronoun fixes the sense.
III PROSPECT OF A GLOOMY FUTURE IS THE NATURAL SEQUEL OF A SINFUL PRESENT. Thus it is with those who, having perverted the gifts of God"s goodness, do not profit by punishment mildly administered. Israel, who had rejected their heavenly King, were Soon to find themselves deprived of their earthly king, and reduced to a state of anarchy. They would soon be forced to say," We have no king, no protector." This is assigned as the cause of the preceding statement about the wreck of their altars and the ruin of their statues or pillars. This catastrophe is looked upon as brought about in consequence of their having no kingly protection or defense. Their rejection of Jehovah in the double capacity of God and King, by their turning to idolatry and refusing the theocracy, led eventually to ecclesiastical disaster, and civil or secular distress. Forsaking God as King, they have now no king no upholder of either Church or state; consequently their altars, as they conceived, were broken down and their images spoiled. Thus they bemoan their present anomalous and perilous position. But they bethink themselves that even if they had a king he could do them no good, seeing that Divine power was opposed to them, and Divine wrath incurred by them. What, then, under such untoward circumstances, could a king do for them? Here is the exact converse of the believer"s confidence: "If God be for us, who can be against us?" Jerome"s exposition brings out the sense well, as follows: "After God shall have shattered the images of Israel, and utterly destroyed their altars and statues, and the final captivity shall have come, they shall say, "We have no king." And lest they should think that the sentence would be deferred for a long time, he added, They shall say now: when they are being laid waste, when they shall perceive that Hoshea, their last king, has been removed from them, a king is taken away from us, because we did not fear God, our true King, for what could a human king avail us?
HOMILIES BY C. JERDAN Vers. 1-8. The calves and the kings.
The "burden" is still the same Israel"s guilt and punishment. But in the verses before us these are dealt with mainly in their external and national aspects. The most prominent thought of the passage centers in the calves and the kings.
I THE NATIONAL SIN. Although the prophet handles his theme in this strophe for the most part on its external side, yet in one or two expressions he refers to the root of the evil in the hearts of the people. "We feared not the Lord" (ver. 3); i.e. the men of Israel had forsaken the service of Jehovah, and rejected him as their Portion. "Their heart is divided" (ver. 2), or smooth," i.e. insincere. They did not devote themselves to the love and worship of God, and yet they could not make up their minds to part altogether either with him or with their idols. Such was the root of the national sinfulness. But Hosea here calls attention rather to:
1. Its forms in the national life. These were principally two.
(1) Trust in idols. Israel had allowed his sense of the solitariness of the Godhead to be broken down, and had "increased" the number of altars to heathen divinities. So far from realizing that all the "springs" of the nation were in Jehovah alone, the people gave "his praise to graven images;" and the glory which was his due, to the personified powers of physical nature.
(2) Trust in kings. The Hebrews had been guilty of high treason against Jehovah when, in the days of Samuel, they insisted upon having an earthly king set over them. And this sin became even more aggravated, on the part of the ten tribes, when they revolted from the theocratic monarchy which God had established at Jerusalem, and gave their allegiance to the usurpers who exercised the functions of royalty at Samaria.
2. Its manifestations in the national character. The people"s sin incorporated itself with them, and they lapsed further and further into moral degradation. There was:
(1) Self-indulgence. (Ver. 1) Israel bad been a thriving and luxuriant "vine;" but his fruitfulness took a wrong direction: "he brought forth fruit unto himself," and was "empty" towards God. The people regarded themselves as at once the source and the end of their own prosperity; so, they abused it by spending it upon their lusts.
(2) Ingratitude. (Ver. 1) Increase of wealth, instead of attracting them to God"s temple to express thankfulness to him as the great Giver, led them instead to multiply their altars and idolatrous superstitions.
(3) Deceit and perjury. (Ver. 4) Their "words" were insincere and untruthful; the "covenants" which they made (e.g. with Assyria) were deceitful. Nothing that the nation said could be depended on; the life of the community was a lie.
(4) Perversion of justice. (Ver. 4) A wicked king and a corrupt court poisoned the administration of law among the people. The judges took bribes, and their unrighteous decisions were as "hemlock" overgrowing fields which ought to have been waving with a healthful harvest of righteousness.
II THE NATIONAL PUNISHMENT. Israel is about to lose all the false defenses in which he gloried, and his heart shall have fear and shame for its melancholy heritage. The punishment is in these verses contemplated from a twofold point of view, viz.:
1. Its forms in the national life.
(1) As regards the idols. There would presently be fear" for them (ver. 5). The very calves which bad been an object of trust and stay would become a source of anxious solicitude. Instead of feeling safe under the protection of their golden gods, the people would tremble for the safety of the gods themselves. "In the fear of the Lord. is strong confidence;" but the men of Israel "feared not the Lord" (ver. 3), and their punishment was to "fear because of the calves." More than this, they would suffer the loss of them (vers. 2, 5, 6, 8). The images which Jeroboam had set up would be carried into captivity as a tribute "to King Jareb," the avenging Assyrian. In that way the calf-worship of the northern kingdom would come to an end. Bethel and Dan, Samaria and Gilgal, the centers of Israel"s idolatry, would be destroyed. The shrines of Baal and Ashtaroth would be broken down, and thorns and thistles would grow luxuriantly upon the idol-altars.
(2) As regards the kings. Already the monarchy was helpless (ver. 3). Although it may be that Hoshea (who proved to be the last king in Ephraim) was still upon the throne, the people were saying, "We have no king;" "What would a king do for us?" They see now, when it is too late, that it is vain to expect deliverance from monarchs who themselves do not fear God, and who have assumed their royalty in opposition to his will. Soon, too, the monarchy shall be finally destroyed (ver. 7). The king shall be "cut off as the foam upon the water," or as a chip which is carried down the stream and lost. Presently the long siege of Samaria shall begin; and in three years thereafter the standards of Shalmaneser shall wave over the ruined strongholds of that wicked city. But, again, the prophet refers to the national punishment in:
2. Its moral results upon the people. It would produce:
(1) Mourning. (Ver. 5) The people would lament because of the helplessness of the golden idols, in which they had gloried, and in which their false priests bad rejoiced. They would sadly grieve because of the ignominious deportation of the calves to Assyria.
(2) Shame (ver. 6), because of their own counsel;" the reference being to the untheocratic policy of the ten tribes in separating themselves ecclesiastically and politically from Judah and Jerusalem. The worldly-wise statecraft of Jeroboam, which for a time seemed to be so successful, involved Israel in an inheritance of shame.
(3) Despair. (Ver. 8) The calamities that were impending would be so dreadful, that thousands of the people would choose death rather than life. To die outright they would hail as a welcome relief from their burden of wretchedness and shame. They would desire that the hills upon which their idol-altars had stood might not merely hide them, but overwhelm and destroy them.
LESSONS.
1. The spiritual dangers which accompany material prosperity. "Jeshu-run waxed fat, and kicked". (Deu_32:15) It is difficult to carry the full cup steadily (ver. 1).
2. The necessity, in order to a man"s spiritual well-being, that he "keep his heart with all diligence" (ver. 2).
3. The sadness which comes from learning the truth too late, and the horrors of a too-late repentance (ver. 3).
4. The diffusive and self-disseminating power of evil (ver. 4).
5. The mourning of the wicked is for their losses rather than for their sins (vers. 5, 6).
6. The one true security and strength of a nation consists in the fear of God (vers. 3, 7).
7. The judgment denounced here upon the ten tribes, like that of the destruction of Jerusalem by the Romans, is a type of the final general judgment. C.J. (ver. 8 Luk_23:30 Rev_6:16)
HOMILIES BY D. THOMAS Ver. 1. The abuse of worldly prosperity.
"Israel is an empty vine, he bringeth forth fruit unto himself." Were this version correct we should have two ideas suggested.
1. A fruitlessness that makes life worthless. This empty vine produced fruit, but the fruit was worthless. A fruitless vine is among the most worthless of all plants. It is unbeautiful. Its aspect is dry, stringy, deadly. It is true its foliage is luxuriant, but that is short-lived and disappointing; and it is as inutile as it is unbeautiful. What piece of furniture or art can you make out of the vine tree? It is only fit for the fire.
2. A fruitfulness that makes life wicked. "Bringeth forth fruit unto himself." Whatever is produced is laid out on self aggrandizement and indulgence. But our version is undoubtedly faulty. "Israel is a luxuriant vine, he putteth forth his fruit (Henderson); "Israel is a running vine, it setteth fruit for itself" (Keil); "Israel is a luxurious vine, whose fruit is very abundant" (Elzas). Israel is often represented as a vine. Thou hast brought a vine out of Egypt, Thou hast cast out the heathen and planted it, Thou prepardst room before it, Arid didst cause it to take deep root; And it filled the land, The hills were covered with the shadow of it, And the boughs thereof were like goodly cedars. (Psa_80:8-10)
Our subject is the abuse of worldly prosperity. Some men are very prosperous; they are like the luxuriant vine. Every branch of their life clusters with fruit. Some nations are very prosperous. England was never more prosperous than now; the son of prosperity shines on our island home. Great Britain is just now a luxuriant vine, and its clustering branches enrich distant nations. When is prosperity abused?
I WHEN IT IS USED WITH AN EXCLUSIVE REGARD TO OUR OWN SELFISH ENDS. When men employ it:
1. For self-indulgence. How much wealth is lavished on the pampering of appetites, and the gratification of the sensuous, the carnal, and the gross?
2. For self-aggrandizement. How much wealth is expended in order to make a grand appearance, to move through life in pageantry and pomp, and thus to gratify mere vanity and pride! All selfish use of property is an abuse of it. What we have obtained is only common property, which, because it has come into our possession, we have a right to distribute for the common weal. The right which property gives us is not the right to lay it out purely for our own selfish ends, but the right to lay it out for the benefit of our fellow-men.
II WHEN IT IS USED WITHOUT A SUPREME REGARD TO THE CLAIMS OF GOD. Whatever we have we hold as stewards, and unless we employ our property according to the directions of the great Proprietor we abuse the trust. How does God require us to employ our property?
1. For the amelioration of human woes.
2. For the dispersion of human ignorance.
3. For the elevation of the human soul. To raise it to the knowledge, the image, the fellowship, and the enjoyment of God.
CONCLUSION. How are we as a nation using our enormous prosperity? Let the increase of grand mansions, palaces of amusement, temples of intemperance, worthless and putrescent literary productions, be compared with the increase of our churches, our schools, and our books of real, intellectual, and moral merit; and the humiliating answer will come. D.T.
HOMILIES BY J. ORR Vers. 1-3. The empty vine.
"Empty;" literally, "poured forth; "i.e. poured forth in leaves and branches, with the effect that there is comparatively little fruit. When there was fruit, Israel gave not God the glory. The more they increased, the more they transgressed. The result was degeneracy. They spurned God"s control, and life, in consequence, ran to waste. Undisciplined luxuriance becomes degenerate luxuriance. Fruit fails.
I FRUIT, BUT NOT UNTO GOD. (Ver. 1) Such fruit as Israel brought forth was "unto himself." We have here recognized:
1. A native capacity of fruitfulness. God had given to the nation a thriving vigorous life, capable of striking out in many noble directions, and of achieving distinction in many kinds of enterprise. This was its natural endowment. It enabled it at times, with God"s assistance, to rise to a high degree of prosperity. So God bestows on men the gifts of body and mind, the natural genius, the powers to think and act, which form the basis of their manifold endeavors.
2. A perversion of this capacity. This power of fruitful endeavor in Israel was not directed to God"s glory as its end. The life of the nation was solely "from itself to itself." Its bent was towards self-gratification, self-glory, self-enrichment; not towards the realization of a Divine ideal. They set up kings, but not by God. (Hos_8:4) The calf was "from Israel also" (ver. 5). This is the root-sin of mankind. They have turned aside from their being"s end and aim. There is endeavor, but it is for self. God"s glory is unthought of, unsought.
3. Consequent failure. From this perversion of existence in Israel arose
(1) Rejection of Divine control, figured in the vine"s lawless, untutored luxuriance; and
(2) ultimate degeneracy. The sinful life, however vigorous, powerful, and thriving-looking at first, has this as its penalty, that it is unable permanently to maintain its vitality. Even when, to outward appearance, it seems flourishing, it is found, on closer examination, to be without substance, without healthy fruitfulness. "It is smitten, its root is dried up, it hears no fruit". (cf. Hos_9:16) Only of the righteous can it be said, "He bringeth forth fruit in his season; his leaf also shall not wither". (Psa_1:3) "They shall bring forth fruit in old age; they shall be fat and flourishing". (Psa_92:14)
II GLORY, BUT NOT TO THE CREATOR. (Ver. 1) The more God gave to Israel, the more they sinned against him. Their altars were multiplied as their fruit increased. The better God made their land, the goodlier became their images.
1. They withheld from God the glory due to him. They denied him in his gifts. They did not own him as the, Author of their prosperity. They felt no thankfulness. They did not glorify him in the use they made of what he gave. How common is this sin!
2. They gave his glory to another. Altars and pillars were multiplied to the idols. Baal was praised and served for the prosperity which came from Jehovah. God was dishonored to his face. In the Lord"s own land his glory was given to "graven in, ages." The glory which ought to be given to God is often retained for sell or distributed out to the powers which we secretly idolize. Hero and nature worship, Bacchus-worship, idolatry of wealth, glorification of military might, etc.
3. They made his goodness the occasion of greater sin. The bent being evil, sin only assumes the greater proportions the larger the powers put at its disposal. With plenty in the land the people had more to sin with. They had more time and means, and they lavished more freely on their idols. They built more altars, and made their pillars higher and goodlier. Man"s sin thus keeps pace with God"s goodness. The wealthy, talented, powerful, robust, exalted, are able to sin in a way and to an extent not possible to others. The facilities for sin are greater. More extravagance, pride, worldly display, dissipation, self-confidence, etc.
III WORSHIP, BUT WITH A DIVIDED HEART. (Ver. 2) Israel"s heart was smooth" or "divided." It was deceitful towards God. His worship was ostensibly maintained, but the worship of the Baals was kept up alongside of it, and was the real worship of the people. Nay, while in name honoring Jehovah, the people had "changed the truth of God into a, (Rom_1:25) by setting up the images of the calves. Their whole worship was thus an abomination to the Lord, and he would avenge his insulted honor by a judgment which would lay their altars in the dust.
1. In worship, it is the heart God looks to. He is not deceived by the outward appearance, or by flattering words. He desires truth in the inward. (Psa_51:6) The utmost lavishing on externals will not condone for the want of the right spirit.
2. The heart is insincere towards God when it is divided between God and other objects. God is not honored as God when the whole heart is not given up to him. He ought, as God, to receive all. He will not share his glory with another. A really divided state of the affections cannot last. (Mat_6:24) The division of the heart between God and the world ends by the world getting all.
3. God will punish the divided heart by taking its idols from it. He may do so in this world. He will certainly do so at last.
IV A KING, YET NO KING. (Ver. 3) When the judgment fell on Israel, the people would not be slow to realize the cause of their misfortunes. "We have no king, because we feared not the Lord.
1. They had a king, but not a king from God. Since the extinction of the house of Jehu, no king had reigned in Israel with even a semblance of Divine right. The throne had been held by a succession of usurpers. Hoshea gained it by slaying Pekah, as Pekah had raised himself to power by killing the son of Menahem. (2Ki_15:25-30) The people could not feel to an anarchical usurper as towards a true king. Their feeling was that the days of legitimate kings were over. They had, at least, no king through whom they could expect God to send them deliverance. These frequent and violent usurpations were a proof that God had departed from them.
2. Their state was such that a king could no longer do them any good. He who ought to have been their King, Jehovah himself, had cast them off. They had provoked him till there was no remedy. They felt this now in the bitterness of their despair. "What should a king do for us? J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Israel is an empty vine, he bringeth forth fruit…
Hos_10:1
Israel is an empty vine, he bringeth forth fruit unto himself.
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The abuse of worldly prosperity
Our version is faulty here. Elzas renders, Israel is a luxurious vine, whose fruit is very abundant. So our subject is the abuse of prosperity. Some men are very prosperous. Every branch of their life clusters with fruit. Sonic nations are very prosperous. When is prosperity abused?
I. When it is used with an exclusive regard to our own selfish ends. As--
1. For self-indulgence.
2. For self-aggrandisement.
The right which property gives is the right to lay it out for the benefit of our fellow-men.
II. When it is used without a supreme regard to the claims of God. Unless we employ our property according to the directions of the Great Proprietor we abuse the trust. How does God require us to employ our property?
1. For the amelioration of human woes.
2. For the dispersion of human ignorance.
3. For the elevation of the human soul.
To raise it to the knowledge, the image, the fellowship, and the enjoyment of God. How are we, as a nation, using our enormous prosperity? (Homilist.)
The figure of the vine
Israel is a luxuriant vine. Not as in the A.V. an empty vine, nor as in the margin A.V. a vine emptying the fruit which it giveth, but a vine which pours itself forth, spreads out its branches. It denotes the outward prosperity and abundance which they had enjoyed. The vineyard had been planted with the choicest vine, and diligently cultivated, but it bore wretched fruit, significant of sins against God. (W. Henry Green, D. D. , LL. D.)
The Church compared to a vine
1. No plant has a more unpromising outside than the vine.
2. The vine is the most fruitful plant that grows out of the earth.
3. No plant requires so great care as the vine.
4. The vine is the most depending plant in the world, unable to underprop itself, it must have props more than any other plant, and therefore nature has given it tendrils by which it catches hold of anything near it.
5. If it be not fruitful, it is the most unprofitable thing in the world.
6. A vine is the most spreading of plants. It spreads larger than other plants, and fills a great deal of room with its branches.
7. The vine is the softest and most tender of plants, the emblem of peace. But Israel is an empty, or emptying, vine; he makes himself empty.
(1) Emptiness in those who profess themselves to be Gods people is a very great evil. It is unnatural. It is a dishonour to the root. It frustrates the Lord of all the care, and cost, and charge He expends. There is no blessing upon thy soul if thou art an empty vine. If there be grace, it cannot but bear fruit. Common gifts shall be taken away, if the vine proves empty. The evil of emptiness is great according to the greatness of opportunities.
(2) Sin will empty a land of all the blessings God has bestowed. Sin is an emptying thing; it empties lands, families, and persons of all their outward comforts.
(3) It is all one, to be an empty Christian, and to bring forth fruit to oneself. Men think that which they bring forth to themselves is clear gain; but this is an infinite mistake, for that which is for thyself is lost, and that which is for God is gained. (Jeremiah Burroughs.)
Israel as a robbed vine
The prophet means, that Israel was like a vine which is robbed after the ingathering is come: for the word bekok means properly to pillage, or to plunder. The prophet compares the gathering of the grapes to robbing; and this view best suits the place. Israel is like a robbed vine, for it was stripped of its fruit; and then he adds, he will make fruit for himself. I understand by the words that Israel would lay up fruit for himself after the robbing, and sacred history confirms this view; for this people, we know, had been in various ways chastised: so, however, that they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing was effected by Gods moderation. The case, however, was so, that Israel produced new fruit, as a vine, after having been robbed one year, brings forth a new vintage; for one ingathering does not kill the vine. Thus also Israel did lay up fruit for himself; that is, after the Lord had collected there His vintage, He again favoured the people with His blessing, and, as it were, restored them anew; as vines in the spring throw out their branches, and then produce fruit. God, in the next clause, complains that Israel, after having been once gathered, went on in his own wickedness. This is a useful doctrine. We see how the Lord forbears in inflicting punishments--He does not execute them with the utmost rigour. But how do they act who are thus moderately chastised? As soon as they can recruit their spirits they are carried away by a more head strong inclination, and grow insolent against God. (John Calvin.)
Israel as a vine
A luxuriant vine; one which poureth out, poureth itself out into leaves, abundant in switches (as most old versions explain it), luxuriant in leaves, emptying itself in them, and empty of fruit; like the fig-tree which our Lord cursed. For the more a fruit tree putteth out its strength in leaves and branches, the less and worse fruit it beareth. The juices which it ought to transmute into wine it disperseth in the ambitious idle shew of leaves and branches. The sap in the vine is an emblem of His Holy Spirit, through whom alone we can bear fruit. His grace which was in me, says St. Paul, was not in vain. It is in vain to us, when we waste the stirrings of Gods Spirit in feelings, aspirations, longings, transports, which bloom their hour and fade. Like the leaves, these feelings aid in maturing fruit; when there are leaves only, the tree is barren, and nigh unto cursing, whose end is to be burned. It bringeth forth fruit for itself, lit. setteth fruit to, or on, itself. Luxuriant in leaves, its fruit becomes worthless, and is from itself to itself. It is uncultured (for Israel refused culture), pouring itself out, as it willed, in what it willed. It had a rich shew of leaves, a shew also of fruit, but not for the Lord of the vineyard, since they came to no size or ripeness. Yet to the superficial glance, Israel, at this time, was rich, prosperous, healthy, abundant in all things. (E. B. Pusey, D. D.)
Self-aggrandisement, and its secret
He bringeth forth fruit unto himself; and yet, literally, he brings forth no fruit at all, only long stem and tendril, and leaves innumerable; his fruit is all foliage. The figure is very Hebraic and grand. Israel is a vine, and a growing vine, but Israel misses the purpose of the vine by never growing any wine; growing nothing but weedy leaves, and so disappointing men when they come to find fruit thereon, and discover none. The Church is an empty vine. Theology is an empty vine. All religious controversy that is conducted for its own sake--that is to say, with the single view of winning a victory in words--is an empty vine,--luxuriant enough, but it is the luxuriance of ashes. According to the multitude of his fruit he hath increased the altars; according to the goodness of his land, they have made goodly images. They have gone pari passu with the Almighty--He, the living Father, doing the good, and they, the rebellious men, doing proportionate evil. When the harvest has been plentiful, the idolatry has been large, increasing in urgency and importance; when the vine has brought forth abundantly, another image has been set up. That is the teaching of the prophet; yea, that is the impeachment of God. God may be represented as saying, Your wickedness has been in proportion to My goodness; the more I have given you, the less I have received from you; the larger the prosperity with which I have crowned you, the more zealous have you been in your idolatry; the more lovingly I have revealed Myself to you, the greater your wantonness, selfishness, and rebellion. That is not only Hebrew, it is English; that is not only ancient history, it is the tragedy, the blasphemy of to-day. What is the explanation? Where is the point at which we can stand and say: This is the beginning of the mischief? The answer is in the second verse, Their heart is divided. That has always been the difficulty of God; He has so seldom been able to get a consenting heart. God says: These people want to do two irreconcilable things--they want to serve God and Mammon; they want to courteously recognise the existence of Jehovah, and then run to kiss the lips of Baal. Their heart does not all go one way; they cannot wholly throw off the true religion; it has indeed become to them little better than a superstition, but men do not like to gather up all the traditions of the past, and cast them in one bundle into the flowing river, in the hope that it may he carried away and lost for ever. So they come to the altar sometimes; now and again they look in at the church door; intermittently they listen to the old Psalm and the half-remembered hymn; but in the soul of them they are drunk with idolatry. There are persons very anxious to maintain orthodoxy who are the most notorious thieves in society; there are those who would subscribe to any society to defend Sunday, if they might do on Monday just what they liked; they are zealous about the Sabbath, and especially zealous that other people should keep it, but on Monday you would never imagine that there was a Sunday. Their heart is divided. (Joseph Parker, D. D.)
The self-shoot the wrong one to cultivate
A little while ago an inexperienced hand had trained a rose-tree over a porch, The leaves of the tree were green, and the growth was strong, but not a flower was there. Why is this? inquired the master of a skilled gardener. The answer was given by an act, not by words, for, taking out his pruning knife, the gardener in one moment levelled the rampant growth to the ground. What have you done? cried the master. Dont you see, sir, was the reply; your man has been cultivating the wrong shoot! and, at the same time, the gardener pointed out the grafted rose, which had barely struggled two inches above the ground, and which the wild shoot had completely overwhelmed. In a few months the graft, set free from the encumbering growth of the wrong shoot, sent out in vigorous life its beautiful branches, and covered the porch with its luxuriance; and there it lives, a parable of heavenly things. Not all the cultivation or training in the world could have made that wrong shoot become a beautiful and flowering tree, neither will the efforts of a whole life succeed in making our old man like Christ, or fruitful towards God. God has condemned our nature in the Cross of Christ: He has judicially cut it down; and no fruit fit for God shall grow upon it for ever. The practical word, then, to those Christians who are seeking to produce out of self-fruit acceptable to God is, Do not cultivate the wrong shoot. (H. F. Wetherby.)
Sin the product of mans free will
This is the oldest illustration of cause and effect known to our race. The Old Testament, with its system of conscience education, is a profound commentary on the subject, its moral law creating a knowledge of sin, its sacrificial system deepening the sense of the guilt of sin, and its prophetic ministry denouncing sin, and bringing the sorrow and suffering following sin home to the hearts of the kings and the people with unflinching courage and precision. None the less striking is this truth when read from the pages of classic heathenism. It is Helens crime and that of Paris which brings on sorrow in the downfall of Troy. AEschylus, Sophocles, and Euripides are pagan preachers enunciating the terrible judgments following in the train of wrong-doing. Dante, Chaucer, Spenser, Shakespeare, Milton build their poems and construct their dramas upon this foundation. Sin is the product of mans free will. Israel bringeth forth fruit unto himself. In appropriating the gifts of God to self-gratification the Creator has been ignored. Sin is mans own product. It is the child of our own self-will. While it is true that in every human being there is a persistent tendency to take the wrong direction in moral development, yet no man is ever otherwise than a wilful sinner. The election by the individual will to act counter to the requirements of God is the source of all sin. Again, we see the insidious manner in which sin makes its home in the human heart. Self-interest is pressed into the service of sin, but sin, once getting a foothold, transforms a healthy serf-interest into gross selfishness. Growth and prosperity are turned to sinful uses. In the satiety of self-indulgence, in the greed of self-aggrandisement, in the divided heart, we witness the wreck of Gods purposes as they are related to human life. Into this terrible state of antagonism to the will of God the prophet Hosea declares Israel has come. When the Almighty created man with free will, He, in a sense, set bounds to His own omnipotence. From that hour man has held in his will the awful power of resisting God. Sorrow, then, and suffering, are the inevitable results of persistent wilful sin. The moment sin is committed judgment begins with the steady developments of growth. But in the distressing picture of sin and its consequences now before us there is relief afforded. Sad, indeed, would be the lot of man if he were irrevocably doomed to endure the conditions of his terrible fortune. There is promised the overthrow of the dominion of sin by repentance and service in the cause of righteousness. (E. M. Taylor.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Hosea 10
5. ONCE MORE: PUPPET-KINGS AND PUPPET-GODS
Hosea 10
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For another section, the tenth chapter, the prophet returns to the twin targets of his scorn: the idols and the puppet-kings. But few notes are needed. Observe the reiterated connection between the fertility of the land and the idolatry of the people.
"A wanton vine is Israel; he lavishes his fruit; the more his fruit, the more he made his altars; the goodlier his land, the more goodly he made his macceboth, or sacred pillars. False is the heart of them: now must they atone for it. He shall break the neck of their altars; He shall ruin their pillars. For already they are saying, No king have we, for we have not feared Jehovah, and the king-what could he do for us? Speaking of words, swearing of false oaths, making of bargains-till law breaks out like weeds in the furrows of the field."
"For the Calf of Beth-Aven the inhabitants of Samaria shall be anxious: yea, mourn for him shall his people, and his priestlings shall writhe for him - for his glory that it is banished from him." In these days of heavy tribute shall the gold of the golden calf be safe? "Yea, himself shall they pack to Assyria; he shall be offered as tribute to King Pick-Quarrel. Ephraim shall take disgrace, and Israel be ashamed because of his counsel. Undone Samaria! Her king like chip on the face of the waters!" This may refer to one of the revolutions in which the king was murdered. But it seems more appropriate to the final catastrophe of 724-21: the fall of the kingdom, and the kings banishment to Assyria. If the latter, the verse has been inserted; but the following verse would lead us to take these disasters as still future. "And the high places of idolatry shall be destroyed, the sin of Israel; thorn and thistle shall come up on their altars. And they shall say to the mountains, Cover us, and to the hills, Fall on us." It cannot be too often repeated: these handmade gods, these chips of kings, shall be swept away together.
Once more the prophet returns to the ancient origins of Israels present sins, and once more to their shirking of the discipline necessary for spiritual results, but only that he may lead up as before to the inevitable doom. "From the days of Gibeah thou hast sinned, O Israel. There have they remained"-never progressed beyond their position there-"and this without war overtaking them in Gibeah against the dastards. As soon as I please, I can chastise them, and peoples shall be gathered against them in chastisement for their double sin." This can scarcely be, as some suggest, the two calves at Bethel and Dan. More probably it is still the idols and the man-made kings. Now he returns to the ambition of the people for spiritual results without a spiritual discipline.
"And Ephraim is a broken-in heifer, that loveth to thresh. But I have come on her fair neck. I will yoke Ephraim; Judah must plough; Jacob must harrow for himself. It is all very well for the unmuzzled beast," {Deu_25:4; 1Co_9:9; 1Ti_5:18} to love the threshing, but harder and unrewarded labors of ploughing and harrowing have to come before the floor be heaped with sheaves. Israel must not expect religious festival without religious discipline. "Sow for yourselves righteousness; then shall ye reap the fruit of Gods leal love. Break up your fallow ground, for it is time to seek Jehovah, till He come and shower salvation upon you. Ye have ploughed wickedness; disaster have ye reaped: ye have eaten the fruit of falsehood; for thou didst trust in thy chariots, in the multitude of thy warriors. For the tumult of war shall arise among thy tribes, and all thy fenced cities shall be ruined, as Salman beat to ruin Beth-Arbel in the day of war: the mother shall be broken on the children"-presumably the land shall fall with the falling of her cities. "Thus shall I do to you, O house of Israel, because of the evil of your evil: soon shall the king of Israel be undone-undone."
The political decay of Israel, then, so deeply figured in all these chapters, must end in utter collapse. Let us sum up the gradual features of this decay: the substance of the people scattered abroad; the national spirit dissipated; the national prestige humbled; the kings mere puppets; the prophets corrupted; the national vigor sapped by impurity; the idolatry conscious of its impotence.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hos_10:1. Empty] Luxuriant. Lit. poureth out, emptying itself into…
CRITICAL NOTES.—
Hos_10:1. Empty] Luxuriant. Lit. poureth out, emptying itself into leaves; stretching itself far and wide towards foreign alliances (Psa_80:9; Psa_80:12); outwardly prosperous, but no ripe grapes, sound fruit to God. Bringeth] Lit. sets or prepares fruit from and to itself. Altars] multiplied as his fruit. The greater prosperity, the greater ingratitude and idolatry.
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Hos_10:2. Divided] by themselves between God and idols (1Ki_18:21). He] Emphat. Jehovah, not the enemy. Break] Heb. behead—a bold expression. As victims are beheaded, so the horns of the altar shall be broken off (Amo_3:14).
Hos_10:3. Now] Lit. soon. King] Words of despair. Deprived of a king, or in a state of anarchy: forsaken of God for their sin, what could a king do? To us] Lit. for us (ch. Hos_13:10)? Whatever we have will not avail, if God help not.
Hos_10:4. Words] without substance and sincerity, nothing but vain talk (Isa_58:13). Falsely] Their covenants lack truth, and easily broken (2Ki_17:4). Judgment] A good and healthy plant to society, springs up and spreads far and wide, like bitter and poisonous hemlock in the field. They prepared the soil for judgment by cultivating injustice. Perverted justice is like rank poison, injurious to community.
HOMILETICS
THE ABUSE OF OUTWARD PROSPERITY.—Hos_10:1-4
Israel is now accused of fruitlessness and selfishness. God blessed them with abundant prosperity, but it was abused. The increase of their wealth only tended to the increase of sin; the multiplication of images; the spread of deceit and perjury. They were good for nothing, a degenerate vine, luxuriant in leaves, but empty before God (Eze_15:3; Eze_15:5).
I. Outward prosperity used for selfish ends. “He bringeth forth fruit unto himself.” Whatever fruit they had was expended on self. “Life,” says Carlyle, “begins with renunciation.” The worldly man believes that life begins in getting, is enjoyed by keeping, and that he who renounces most will have the least. Men, like Israel, seek refuge from trouble and pleasure in life, by living in a world of their own.
1. Self was considered the source of their prosperity. Man is his own creator and redeemer, self-sufficient and strong, in their estimation. All selfishness is self-assertion, a practical repudiation of our helpless and sinful condition. The gospel alone can break down the rule of self, and bring Christ as the object of love and obedience.
2. Self was considered the end of their prosperity. Israel refused culture. Men are self-willed, live not for God, but for their own lusts and aggrandizement. They detest and will not forgive in others what they indulge in themselves. Grasping in their disposition, using God’s gifts for self, they dedicate wealth and business to self. Everything is expended for gratification, honour, and position. Prosperity is abused, the right of our fellow-men and the claims of God are disregarded. Men deny their stewardship, and retributive justice takes their unlawful gains. “When ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?” (Zec_7:6).
II. Outward prosperity used in disregard to God. In living for self they had no regard to the claims of their God. Reason and revelation teach that God should be the supreme object of affection. But selfishness seeks to rival God and alienate our love from him.
1. This disregard springs from divided allegiance. “Their heart is divided.” “They were fearers of the Lord, and they were servers of their gods” (2Ki_17:32-33). They would give up neither, but tried to worship both. We cannot serve God and Mammon (Mat_6:24). One object must be supreme in our mind. If we cast off God, then Mammon will govern, in some form, our thoughts, feelings, and purposes. A divided heart is a faulty heart. God will not have part, but the whole service. There must be no halting between God and Baal. Decision must be made now before it be too late. “How long halt ye between two opinions?”
2. This disregard is clothed in the forms of devotion. They had altars and idols, a fair show of profession, and outward forms; but their piety emptied itself in transient feelings and false notions. Like many now who make a fair show in the flesh, but do not produce the fruits of the Spirit, love, joy, and peace. “Fruits unto holiness and to God” are acceptable; but fruits unto selfishness are “nigh unto cursing, whose end is to be burned” (Heb_6:8). What a mockery to put on the garb of religion, when the heart is divided and alienated from God! Alas! what empty vines in the Christian Church in this very day! Those who seek their own credit or worldly profit in religious duties will be accounted unfaithful branches. But all who abide in Christ, will bring forth fruit to the glory of God and the benefit of men.
3. This disregard is in proportion to their outward prosperity. “According to the goodness of his land they have made goodly images.” Enriched by the produce of their land, they made beautiful images, increased their ingratitude and sin. The greater God’s blessings to men, the more they abuse his gifts. The more God lavishes favours upon them, the more determined are they to adore themselves and worship their idols. Flourishing trade begets wealth; wealth begets pride; and pride self-sufficiency. Men grow in sensuality, avarice, and wickedness. Prosperity destroys the piety of some men. The sun shines, dulls and extinguishes the fire. The insidious influence of prosperity may be seen in William, Duke of Normandy, whose bravery and candour gained respect at a distance, but in the possession of power fell into contempt among his friends and subjects. Macaulay gives an instance in the Earl of Tarrington, who rose into a hero in poverty and exile, but sank again into a voluptuary in prosperity. “I was ruined by too easy success in early life,” said some one. “In all time of our wealth, good Lord, deliver us.” “The prosperity of fools shall destroy them.”
III. Outward prosperity abused will bring punishment. “He shall break down their altars,” &c.” The sin of Israel became the very means of their punishment. The gold with which they beautified their idols tempted the invader, and involved them in hopeless ruin. Their own idols became their own misery. All who pursue pleasure and ambition, who give themselves to earthly idols, will, through their heartlessness and idolatry, lose both God and their own selves, and become a castaway at last. Kings and princes, creature-comforts and creature-confidences, will not avail, when God is lost. “Because we feared not the Lord, what then should a king do for us?” Every idolized dependence will soon be torn away from those who fear not God. Nothing can help them in their distress. Suffering and remorse, regrets and unavailing self-reproach for ever, will be their portion. “If the Lord do not help thee, whence shall I help thee?” (2Ki_6:27).
HOMILETIC HINTS AND OUTLINES
Hos_10:1. Vine. The Christian Church is a vine brought out of Egypt, an unfriendly soil, displacing old trees, and planted in its position by God’s hand (Psa_80:8-11). Hence the parallel between the Church and a vine.
1. Its transplanting from an unfruitful to a fertile soil.
2. Its careful keeping.
3. Its grand design—to bear fruit. Then (a) it is beautiful, (b) useful, (c) acceptable to God. If empty and fruitless, it is just the reverse of all this, entirely worthless. The sap of life, the energies of mind, in some men and in some Churches, spent in ambitious schemes, luxuriant leaves and professions. The grace and gifts of God are received in vain. All things “bloom their hour and fade.”
Nothing but leaves! The Spirit grieves
Over a wasted life;
O’er sins indulged while conscience slept,
O’er vows and promises unkept;
And reaps from years of strife—
Nothing but leaves! nothing but leaves!
Hos_10:2. A divided heart. I. A fearful disease.
1. It affects a vital part.
2. It affects after the most deadly fashion—a divided heart.
3. It is peculiarly loathsome.
4. It is one difficult to cure. It is chronic, got into the very nature of man.
5. It is a flattering disease. II. Its usual symptoms.
1. One of the most frequent is formality in religious worship.
2. Another, inconsistency.
3. Another, variableness in object.
4. Frivolity in religion is another symptom. III. Its sad effects.
1. A divided heart makes the man himself unhappy.
2. He is useless in the Church. 3. A man dangerous to the world.
4. The most solemn is, reprobate in the sight of God. IV. Its future consequences. Terrible will be the condition of the hypocrite at the judgment-day. He will be separated from the righteous and found among those whom he taught and reproved. If your heart is broken, it differs from a divided heart. There is hope and pardon for you. God can give a new heart [Spurgeon].
1. The sin—a divided heart.
2. The guilt—“found faulty.”
3. The punishment—“he shall break down,” &c. God will convince the most obstinate of their guilt, if not by the word now, by his judgments hereafter. If they do not suppress, but constantly maintain their sins, God will take the work in his own hands, destroy the monuments of idolatry at their own expense. “He shall break down … He shall spoil.”
The state of the heart is the source of the evil. As long as this does not belong to him, so long will men rob him of his own. God will have the heart as his alone, and suffers none to share that possession [Lange].
Hos_10:3. If men fear not God, but seek to ward off his judgments, by continuing in sin and trusting to kings and great men; their defence will become a snare, and their confidence will be turned into disappointment. Men cannot shelter when God is angry. “What then should a king do for us?” “These are words of despair, not of repentance; of men terrified by the consciousness of guilt, but not coming forth out of its darkness; describing their condition, not confessing the iniquity which brought it on them. Without love the memory of their evil deeds crushes them beyond hope of remedy. They groan for their losses, their sufferings, their fears, but do not repent.”
HOMILETICS
PERJURY JOINED TO HYPOCRISY.—Hos_10:4
Their dissimulation of heart was seen in their lives and general conduct. They made no conscience of their duty. There was no dependence upon anything they said or did. The whole nation was corrupt.
I. There was no truth in their words. “They have spoken words.” Mere words, empty vain words, without any truth or substance. Great swelling words, full of noise and profession, to gain their point and bear down the prophets; words foolish as they were bombastic, to veil their deceit and decoy to sin. The mouth should always express the heart. Pythagoras said he would rather his disciples should throw stones at random than utter a false word. “Speak fitly, or be silent wisely,” says Geo. Herbert. “The turn of a sentence,” says Bentham, “has decided the fate of many a friendship, and, for aught that we know, the fate of many a kingdom.” “By thy words thou shalt be justified, and by thy words thou shalt be condemned.”
II. There was no sanctity in their oaths. “Swearing falsely.” Whatever be the form of an oath, the signification is the same. We call God to witness, or notice what we say. The offender therefore sins in the presence of God, and in defiance of the sanctions of religion. His sin implies contempt of God’s power and justice, man’s wants and confidence. “Perjury, therefore,” says Paley, “in its general consequence, strikes at the security of reputation, property, and even of life itself. A lie cannot do the same mischief, because the same credit is not given to it.” “Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths.”
III. There was no faithfulness in their covenants. “Falsely in making a covenant.” In their agreements one with another, in their allegiance to their kings, they could not be depended upon. In treaties with foreign nations they concealed their treacherous intentions, and observed them only so long as they were benefited by them. In covenanting with God they promised to be faithful, yet supported idolatry and rebelled against their lawful sovereign. They uttered and acted lies. No considerations can justify the sacrifice of truth, which ought to be supreme in all the engagements and relations of life. Truth is the very bond of society, without which it will dissolve into anarchy and chaos, or cease to exist. A household cannot be governed by lying and perjury; neither can a nation. Sir Thos. Browne was once asked, “Do the devils lie?” “No,” he answered, “for then even hell could not subsist.”
IV. There was no justice in their judgments. “Thus judgment springeth up as hemlock in the furrows of the field.” An unjust king sets a bad example to his people. A corrupt court will make a corrupt nation. If the fountain be bitter, the streams cannot be sweet. How sad when judgment is perverted by those who should administer it! when injustice like a bitter plant poisons the life, and spreads in the manners of a nation. If men sow injustice, they will reap a harvest, full and obnoxious, “as hemlock in the furrows of the field.” Penn’s advice to his children was good: “Let justice have its impartial course, and the law free passage. Though to your loss, protect no man against it, for you are not above the law, but the law above you. Live, therefore, the lives yourselves you would have the people live, and then you have right and boldness to punish the transgressor. Use no tricks, fly to no devices to support or cover injustice; but let your hearts be upright before the Lord, trusting in him above the contrivances of men, and none shall be able to hurt or supplant you.” “We will sell justice to none,” is an article in the Magna Charta. Want of up-rightness will overthrow a people, “turn judgment into wormwood” and gall; but “the king by judgment establisheth the land” (Pro_29:4; Amo_5:7).
ILLUSTRATIONS TO CHAPTER 10
Hos_10:1. Fruit for self. Selfishness is the universal form of human depravity. Every sin that can be named is only a modification of it. What is avarice, but selfishness grasping, and hoarding? What is prodigality, but selfishness decorating and indulging itself—a man sacrificing to himself as his own God? And what is idolatry, but that God enshrined man, worshipping the reflection of his own image [Harris]?
Hos_10:2. Divided heart. In matters of great concern and which must be done there is no surer argument of a weak mind than irresolution; to be determined where the case is so plain and the necessity so urgent. To be always intending to lead a new life, but never to find time to set about it, this is as if a man should put off eating and drinking and sleeping from one day and night to another, till he is starved and destroyed [Tillotson].
Hos_10:4. Truthful. Above all things speak the truth in words and actions. Let your word be your bond. Every violation of truth is moral suicide in the liar and a stab at the health of human society. “Truth,” says Jeremy Collier, “is the bond of union and the basis of human happiness. Without this virtue there is no reliance on language, no confidence in friendship, no security in promises and oaths.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Hos 10:1 - Hos 10:15.
Hosea
‘FRUIT WHICH IS DEATH’
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Hos 10:1 - Hos 10:15.
The prophecy of this chapter has two themes-Israel’s sin, and its punishment. These recur again and again. Reiteration, not progress of thought, characterises Hosea’s fiery stream of inspired eloquence. Conviction of sin and prediction of judgment are his message. We trace a fourfold repetition of it here, and further note that in each case there is a double reference to Israel’s sin as consisting in the rebellion which set up a king and in the schism which established the calf worship; while there is also a double phase of the punishment corresponding to these, in the annihilation of the kingdom and the destruction of the idols.
The first section may be taken to be Hos 10:1 - Hos 10:3. The image of a luxuriant vine laden with fruit is as old as Jacob’s blessing of the tribes {Gen 49:22}, where it is applied to Joseph, whose descendants were the strength of the Northern Kingdom. Hosea has already used it, and here it is employed to set forth picturesquely the material prosperity of Israel. Probably the period referred to is the successful reign of Jeroboam II. But prosperity increased sin. The more fruit or material wealth, the more altars; the better the harvests, the more the obelisks or pillars to gods, falsely supposed to be the authors of the blessings. The words are as condensed as a proverb, and are as true to-day as ever. Israel had attributed its prosperity to Baal {Hos 2:8}. The misuse of worldly wealth and the tendency of success to draw us away from God, and to blind to the true source of all blessing, are as rife now as then.
The root of the evil was, as always, a heart divided-that is, between God and Baal-or, perhaps, ‘smooth’; that is, dissimulating and insincere. In reality, Baal alone possesses the heart which its owner would share between him and Jehovah. ‘All in all, or not at all,’ is the law. Whether Baals or calves were set beside God, He was equally deposed.
Then, with a swift turn, Hosea proclaims the impending judgment, setting himself and the people as if already in the future. He hears the first peal of the storm, and echoes it in that abrupt ‘now.’ The first burst of the judgment shatters dreams of innocence, and the cowering wretches see their sin by the lurid light. That discovery awaits every man whose heart has been ‘divided.’ To the gazers and to himself masks drop, and the true character stands out with appalling clearness. What will that light show us to be? An unnamed hand overthrows altars and pillars. No need to say whose it is. One half of Israel’s sin is crushed at a blow, and the destruction of the other follows immediately.
They themselves abjure their allegiance; for they have found out that their king is a king Log, and can do them no good. A king, set up in opposition to God’s will, cannot save. The ruin of their projects teaches godless men at last that they have been fools to take their own way; for all defences, recourses, and protectors, chosen in defiance of God, prove powerless when the strain comes. The annihilation of one half of their sin sickens them of the other. The calves and the monarchy stood or fell together. It is a dismal thing to have to bear the brunt of chastisement for what we see to have been a blunder as well as a crime. But such is the fate of those who seek other gods and another king.
In Hos 10:4 Hosea recurs to Israel’s crime, and appends a description of the chastisement, substantially the same as before, but more detailed, which continues till Hos 10:8. The sin now is contemplated in its effects on human relations. Before, it was regarded in relation to God. But men who are wrong with Him cannot be right with one another. Morality is rooted in religion, and if we lie to God, we shall not be true to our brother. Hence, passing over all other sins for the present, Hosea fixes upon one, the prevalence of which strikes at the very foundation of society. What can be done with a community in which lying has become a national characteristic, and that even in formal agreements? Honey-combed with falsehood, it is only fit for burning.
Sin is bound by an iron link to penalty. Therefore, says Hosea, God’s judgment springs up, like a bitter plant {the precise name of which is unknown} in the furrows, where the farmer did not know that its seeds lay. They little dreamed what they were sowing when they scattered abroad their lies, but this is the fruit of these. ‘Whatsoever a man soweth, that shall he also reap’; and whatever other crop we may hope to gather from our sins, we shall gather that bitter one which we did not expect. The inevitable connection of sin and judgment, the bitterness of its results, the unexpectedness of them, are all here, and to be laid to heart by us.
Then Hos 10:5 - Hos 10:6 dilate with keen irony on the fate of the first half of Israel’s sin-the calf. It was thought a god, but its worshippers shall be in a fright for it. ‘Calves,’ says Hosea, though there was but one at Beth-el; and he uses the feminine, as some think, depreciatingly. ‘Beth-aven’ or the ‘house of vanity,’ he says, instead of Beth-el, ‘the house of God.’ A fine god whose worshippers had to be alarmed for its safety! ‘Its people’-what a contrast to the name they might have borne, ‘My people’! God disowns them, and says, ‘They belong to it, not to Me.’ The idolatrous priests of the calf worship will tremble when that image, which had been shamefully their ‘glory,’ is carried off to Assyria, and given as a present to ‘king Jareb’-a name for the king of Assyria meaning the fighting or quarrelsome king. The captivity of the god is the shame of the worshippers. To be ‘ashamed of their own counsel’ is the certain fate of all who depart from God; for, sooner or later, experience will demonstrate to the blindest that their refuges of lies can neither save themselves nor those who trust in them. But shame is one thing and repentance another; and many a man will say, ‘I have been a great fool, and my clever policy has all crumbled to pieces,’ who will only therefore change his idols, and not return to God.
Hos 10:7 recurs to the political punishment of the civil rebellion. The image for the disappearance of the king is striking, whether we render ‘foam’ or ‘chip,’ but the former has special beauty. In the one case we see the unsubstantial bubble,
‘A moment white, then melts for ever’;
and in the other, the helpless twig swept down by the stream. Either brings vividly before us the powerlessness of Israel against the roaring torrent of Assyrian power; and the figure may be widened out to teach what is sure to become of all man-made and self-chosen refuges when the floods of God’s judgments sweep over the world. The captivity of the idol and the burst bubble of the monarchy bid us all make Jehovah our God and King. The vacant shrine and empty throne are followed by utter and long-continued desolation. Thorns and thistles have time to grow on the altars, and no hand cuts them down. What of the men thus stripped of all in which they had trusted? Desperate, they implore the mountains to fall on them, as preferring to die, and the hills to cover them, as willing to be crushed, if only they may be hidden. That awful cry is heard again in our Lord’s predictions of judgment, and in the Apocalypse. Therefore this prophecy foreshadows, in the destruction of Israel’s confidences and in their shame and despair, a more dreadful coming day, in which we shall be concerned.
Hos 10:9 - Hos 10:11 again give the sin and its punishment. ‘The days of Gibeah’ recall the hideous story of lust and crime which was the low-water mark of the lawless days of old. That crime had been avenged by merciless war. But its taint had lived on, and the Israel of Hosea’s day ‘stood,’ obstinately persistent, just where the Benjamites had been then, and set themselves in dogged resistance, as these had done, ‘that the battle against the children of unrighteousness might not touch them.’
Stiff-necked setting oneself against God’s merciful fighting with evil lasts for a little while, but verse 10 tells how soon and easily it is annihilated. God’s ‘desire’ brushes away all defences, and the obstinate sinners are like children, who are whipped when their father wills, let them struggle as they may. The instruments of chastisement are foreign armies, and the chastisement itself is described with a striking figure as ‘binding them to their two transgressions’; that is, the double sin which is the keynote of the chapter. Punishment is yoking men to their sins, and making them drag the burden like bullocks in harness. What sort of load are we getting together for ourselves? When we have to drag the consequences of our doings behind us, how shall we feel?
The figure sets the Prophet’s imagination going, and he turns it another way, comparing Israel to a heifer, broken in, and liking the easy work of threshing, in which the unmuzzled ox could eat its fill, but now set to harder tasks in the fields. Judah, too, is to share in the punishment. If men will not serve God in and because of prosperous ease, He will try what toil and privation will do. Abused blessings are withdrawn, and the abundance of the threshing-floor is changed for dragging a heavy plough or harrow.
Hos 10:12 still deals with the figure suggested in the close of the previous verse. It is the only break in the clouds in this chapter. It is a call to amendment, accompanied by a promise of acceptance. If we ‘sow for righteousness’-that is, if our efforts are directed to embodying it in our lives-we ‘shall reap according to mercy.’ That is true universally, whether it is taken to mean God’s mercy to us, or ours to others. The aim after righteousness ever secures the divine favour, and usually ensures the measure which we mete being measured to us again.
But sowing is not all; thorns must be grubbed up. We must not only turn over a new leaf, but tear out the old one. The old man must be slain if the new man is to live. The call to amend finds its warrant in the assurance that there is still time to seek the Lord, and that, for all His threatenings, He is ready to rain blessings upon the seekers. The unwearying patience of God, the possibility of the worst sinner’s repentance, the conditional nature of the threatenings, the possibility of breaking the bond between sin and sorrow, the yet deeper thought that righteousness must come from above, are all condensed in this brief gospel before the Gospel.
But that bright gleam passes, and the old theme recurs. Once more we have sin and punishment exhibited in their organic connection in Hos 10:13 - Hos 10:14. Israel’s past had been just the opposite of sowing righteousness and reaping mercy. Wickedness ploughed in, iniquity will surely be its fruit. Sin begets sin, and is its own punishment. What fruit have we of doing wrong? ‘Lies’; that is, unfulfilled expectations of unrealised satisfaction. No man gets the good that he aimed at in sinning, or he gets something more that spoils it. At last the deceitfulness of sin will be found out, but we may be sure of it now. The root of all Israel’s sin was the root of ours; namely, trust in self, and consequent neglect of God. The first half of Hos 10:13 is an exhaustive analysis of the experience of every sinful life; the second, a penetrating disclosure of the foundation of it.
Then the whole closes with the repeated threatening, dual as before, and illustrated by the forgotten horrors of some dreadful siege, one of the ‘unhappy, far-off things,’ fallen silent now. A significant variation occurs in the final threatening, in which Beth-el is set forth as the cause, rather than as the object, of the destruction. ‘They were the ruin of him and of all Israel.’ Our vices are made the whips to scourge us. Our idols bring us no help, but are the causes of our misery.
The Prophet ends with the same double reference which prevails throughout, when he once more declares the annihilation of the monarchy, which, rather than a particular person, is meant by ‘the king.’ ‘In the morning’ is enigmatical. It may mean ‘prematurely,’ or ‘suddenly,’ or ‘in a time of apparent prosperity,’ or, more probably, the Prophet stands in vision in that future day of the Lord, and points to ‘the king’ as the first victim. The force of the prophecy does not depend on the meaning of this detail. The teaching of the whole is the certainty that suffering dogs sin, but yet does so by no iron, impersonal law, but according to the will of God, who will rain righteousness even on the sinner, being penitent, and will endow with righteousness from above every lowly soul that seeks for it.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain Denunciations and Entreaties
Denunciations and Entreaties
This prophecy appears to have been uttered at a later date than the last. There is no longer any mention of Egypt, but the calamity from Assyria seems imminent. Again Hosea urges them to repent while there is time, and again gives way to despair.
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1. Empty] RV 'luxuriant,' with reference to the prosperity of Israel. The more he prospered, the more he multiplied his heathenish altars and symbols. Fruit unto himself] RV 'his fruit.' Images] RV 'pillars': see on Hos_3:4.
2. Their.. divided] It is no simple worship of Jehovah, but a confused heathenish worship, which God will altogether destroy: see Intro.
3. What.. us] RV 'and the king, what can he do for us?' They have no king, because they have not submitted themselves to their natural king, Jehovah; and they realise too late the impotence of him who is a king only in name (i.e. probably Hoshea).
4. They.. covenant] They have spoken words, i.e. mere words not followed by deeds, and sworn falsely to agreements which they have not kept. The reference is probably to their commercial dealings with each other as in Hos_4:2. Hemlock.. field] Judgment will come upon them like the rank growth of a noxious weed.
5. Samaria] as in Hos_8:5., for the whole people. Calves of Bethaven] see on Hos_4:15. They will be terribly afraid lest their God be taken away. Priests and people alike will mourn for sorrow.
6. King Jareb] see on Hos_5:13. There is a fine touch of irony in the suggestion that a god is sent off as a present to a king.
7. Samaria is doomed, and her king disappears, like a foam-bubble bursting on the water.
8. A picture of the desolation and terror following invasion. Aven] for Bethaven: see on Hos_4:15. They.. us] In their despair they would welcome the most violent death. The words are quoted by our Lord in His prophecy of the destruction of Jerusalem (Luk_23:30): see also Rev_6:16.
9. From the days] RM 'more than in the days.' Gibeah] see on Hos_9:9. The battle] RV 'that the battle.' Hosea finds a parallel between the battle of vengeance against the Benjamites in Gibeah (Judges 20) and the judgment that is coming against Israel. They remain impenitent, hoping that a similar calamity may not overtake them.
10. It.. should] RV 'when it is my desire, I will,' etc. There may be some delay, but, when God wills, the punishment must come. When.. furrows] RV 'when they are bound' (RM 'yoked') 'to their two transgressions,' usually explained of the two 'calves.' For a somewhat similar figure cp Isa_5:18. But translation and interpretation are both very uncertain.
11. See on Hos_5:3. Ephraim is like a heifer accustomed only to the light work of threshing; but both she and Judah must now bear the yoke of a foreign oppressor. I passed.. neck] a rather curious but forcible way of saying, 'I have put the yoke upon her neck.' It is an instance of the prophetic past, describing as done an event only determined by God. The images which follow express the same general thought, the dominion of a foreign power.
Jacob] instead of Israel or Ephraim.
12, 13. The metaphor of ploughing leads to that of sowing and reaping. Hosea uses it to make another appeal for repentance. In the past they had devoted themselves to iniquity, and were beginning to reap the consequences. Let them now devote themselves to righteousness, and they will receive mercy. Rain righteousness] RM 'teach you righteousness.'
Trust.. way] i.e. you chose your own path instead of allowing yourselves to be directed by God. Another reading is, 'in thy chariots,' which is a better parallel to the next clause.
14. Among] RM 'against.' Their confidence would be found misplaced. The fortresses manned by their mighty men would be destroyed by the enemy. Shalman.. battle] Nothing is known of this event, and neither the man nor the place can be identified with certainty; but the sack of Betharbel had evidently created a terrible impression of the horrors of war.
15. So shall Beth-el do] RM 'so shall it be done unto you at Beth-el.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Seats of Worship Destroyed
The Seats of Worship Destroyed
v. 1. Israel is an empty vine, a thriving, climbing vine; he bringeth forth fruit unto himself, growing up with every indication of strength and fruitfulness, but utterly selfish and godless in aim; according to the multitude of his fruit he hath increased the altars, that is, the more Israel grew in prosperity, the more the members of the nation rejected the Lord and became addicted to idolatry; according to the goodness of his land, in proportion to the riches obtained, they have made goodly images, statues of idols.
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v. 2. Their heart is divided, rather, "smooth, false, insincere"; now shall they be found faulty, they will have to make expiation, they will have to suffer for their duplicity; He shall break down their altars, destroying them by demolishing their horns, He shall spoil their images, the true God thereby proving Himself to be the Master of the idols.
v. 3. For now, when the punishment of the Lord would strike them, they shall say, We have no king because we feared not the Lord, for the man whom they selected for the position against the Lord’s will was unable to help them, in their emergency; what, then, should a king do to us? that is, of what benefit could he be, what possibility was there of his helping them in their difficulty?
v. 4. They have spoken words, empty, vain statements, swearing falsely in making a covenant; for they were not fair and honest in their treaties with other nations, keeping them only as long as they hoped to have some benefit or advantage from them; thus judgment, what they wanted to consider right and good, springeth up as hemlock, a poisonous plant, in the furrows of the field. Cf Amo 6:12. Since they themselves were not clear on what was right, their hazy notions reacted in a most unfavorable manner on themselves, like a poisonous weed overgrowing a field.
v. 5. The inhabitants of Samaria, the capital of the northern kingdom, shall fear because of the calves of Bethaven, trembling for the fate of their idol at Bethel; for the people thereof shall mourn over it, at its loss or destruction, and the priests thereof that rejoiced on it, its idol-priests shall tremble for it, for the glory thereof, because it is departed from it, being taken away into captivity.
v. 6. It shall be also carried unto Assyria for a present to King Jareb, to the warlike monarch; Ephraim shall receive shame, be completely overcome with shame, and Israel shall be ashamed of his own counsel, of all its planning with regard to its idolatrous cult.
v. 7. As for Samaria, her king is cut off as the foam upon the water, for its kingdom had just as little solidity and stability, it was as speedily dissolved as the foam which rides on the breakers.
v. 8. The high places also of Aven, of Bethel, the sin of Israel, where idolatry was practiced to such a shocking extent, shall be destroyed; the thorn and the thistle shall come up on their altars, so that they would be overgrown with weeds; and they, the inhabitants of the country, shall say to the mountains, Cover us! and to the hills, Fall on us! That is the cry of the unbelievers, of the enemies of God, when they see the judgment approaching them, when it is too late for salvation. Cf Isa 2:19; Luk 23:30.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Hosea is speaking about Israel.
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Israel is a luxuriant vine that produces his fruit
Israel is spoken of as a vine that was very fruitful. For a while the people prospered and were strong. (See: Metaphor)
a luxuriant vine
This vine produces more fruit than normal.
As his fruit increased ... As his land produced more
Both of these mean as the people prospered and grew stronger and richer.
Their heart is deceitful
The "heart" refers to the whole person, emphasizing their emotions and desires. AT: "They are deceitful" (See: Synecdoche)
now they must bear their guilt
Here "guilt" is a metonym for the punishment that is associated with it. This punishment is spoken of as if it was a heavy load for them to carry. AT: "now is the time that Yahweh will punish them for their sins" (See: Metonymy and Metaphor)
translationWords
Israel
vine
fruit
altar
column
heart
deceive
guilt
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:1 Although Israel was God’s luxuriant, fruitful vine (see…
10:1 Although Israel was God’s luxuriant, fruitful vine (see Isa 5:1-7; Jer 2:21; Ezek 17:6), she falsely attributed her prosperity to the Canaanite fertility gods, rather than to the Lord, and she spent the riches God had given her to enhance her worship of idols. • sacred pillars: Stone pillars could be acceptable memorials (Gen 35:20; Josh 24:26-27), but God prohibited the Israelites from using them in worship as the Canaanites did (Exod 23:24; Deut 16:22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.