John Calvin Commentary Hosea 10

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 has 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 passage. 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 equalled to him.” But this rendering does not produce a clear meaning.

I rather follow those who render it, “to lay up.” This verb also sometimes means “to lie;” at least some render the clause this way, “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 meaning: “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 usually happens 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 meaning is, that Israel was so plundered, that no restitution could be hoped for. But these interpreters do not seem to understand the Prophet’s meaning.

I derive a different meaning from the words, which 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 chastised in various ways; yet, they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing, as has appeared before, was achieved by God’s moderation. However, Israel did produce new fruit, just as a vine, after being 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 his vintage there, he again favored the people with his blessing and, so to speak, restored them anew, just as vines in the spring put forth their branches and then produce fruit.

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, continued in his own wickedness. Chastisements ought at least to have been effective enough to induce Israel to return to the pure worship of God.

But God not only reproves the people here for having always been obstinate but also for having, as if 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 evidence that fictitious modes of worship did not please him; indeed, that they were to him the greatest abominations.

We now understand the Prophet’s meaning. 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 pertains 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 used 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 those act who are thus moderately chastised?

As soon as they can recover 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 forgetfulness of our former sins should creep over us; but let his chastisements exert an influence over us, even after God has put a limit and an end to them.

For the meaning of what the Prophet teaches is this: that people are not to forget the wrath of God, though he may not always, or continually, lay on stripes, but are to consider that the Lord deals so gently that they may have more time to repent, 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 stated before that some take this as meaning that they made good statues, and consider “good” to mean 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 with respect 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 with respect 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 today that the Papists are mad in their good intentions: when I call intentions good, I attribute to them a quality which does not rightly belong to them. It is therefore from their perspective 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, since they had so soon forgotten the Lord’s displeasure, of which they had been reminded by clear signs. So now we perceive the Prophet’s aim and what is the application of his doctrine. Let us go on—

He says first that their heart was divided, that is, from God. For this, we know, is principally required: that people should faithfully cleave to their God. And now Israel, what does your God require of you, but to cleave to him with the whole heart?

Since God then binds us to himself by a holy union, it is the summit of all wickedness when our heart is divided from him, as it is when an unchaste and treacherous wife alienates her affection from her husband. For as long as the husband keeps the heart of his wife, so to speak, tied to himself, conjugal fidelity and chastity continue; but when her heart is divided from her husband, it is all over, and she abandons herself to lewdness.

So also the Prophet says here that the heart of the people was divided from God, for they did not devote themselves to God with a pure and sincere affection, as they ought to have done. This people then have withdrawn their heart from me.

But he says, Now they shall be guilty; that is, I will now show what they deserve, so that they shall not from now on, as they are accustomed to do, sport with their quibbles. For the verb אשם, ahsem, is not to be referred to the deeds but rather, as they say, to its manifestation.

Then he says that they shall be guilty, for they shall be convicted: as to be justified means to be absolved, so also to be guilty means to be condemned. The meaning is that as this people could not perceive the Lord’s wrath as long as their condition was easy to bear, he would inflict such dreadful punishment as would convince them, so that they might no longer deceive and flatter themselves.

So they shall now be condemned. How? For the Lord will overturn their altars. This may be referred to the agent of vengeance; but as no name is expressed, I prefer to understand God as being meant. God then shall overturn their altars and destroy, or reduce to nothing, their statues.

This was added because ungodly men, we know, trust in their own devices and can never be brought to serious fear, except when they understand that they have been deceived by the schemes of Satan, while they gave themselves up to superstitions and idolatry. Hence the Prophet declares that their altars shall be overturned, and their statues reduced to nothing, so that hypocrites might lay aside the confidence by which they had until now grown proud against God. But a confirmation of this view follows in the next passage.

He explains more fully what he had briefly referred to when he said that the condemnation, which would reveal their wickedness, was now near. He now adds that even they themselves would, of their own accord, say that they were deservedly punished by being deprived of a king; indeed, that a king would be of no use to them because they had not feared Jehovah.

A contrast must always be understood between the perverse boasting of the people and the experience of God’s wrath, of which the Prophet now speaks. As long as God spared the Israelites, they abused his forbearance and his kindness. They did not then think that there was anything blameworthy in their lives; indeed, we know how petulantly they contended with the Prophets. As soon as a severe word came from the mouth of any Prophet, great contentions arose: “What! Do you treat the people of God and the elect race of Abraham in this way?”

Since, then, they so obstinately spurned every instruction, the Prophet says here, “The time will come, when they will say that they have no king because they did not fear the Lord.” The meaning is that, as they did not profit by the word of the Lord, another kind of teaching was soon to be adopted. For the Lord would truly show his wrath and even force them to confess against their will what they now excused. This confession of sin would never have been expressed if the Lord had not dealt severely with them.

Therefore, they will say this—when? Even when they are taken to another school. For the Lord will not from now on remonstrate with them in words but will so strike them with his hand that they will understand that they have to deal with him.

But it must be observed that the Prophet is not speaking here of the repentance of the people, nor is he relating their words, but rather he mentions the reality itself. Hypocrites either cry out against God when he punishes their sins, or they falsely acknowledge that they are worthy of such punishments, while all the time the same perverseness remains within them.

But when the Prophet introduces them as speaking, he does not mean that they will actually say what he relates; but, as I have said already, he is rather speaking of the reality itself. Therefore, They will say,—that is, the event itself will declare—that they are deprived of a king because they did not fear Jehovah; indeed, that even if a king ruled over them, he would be useless.

Even if, then, the Israelites had never ceased to cry out against God, nor stopped openly spewing out their blasphemies against him, yet this, which the Prophet says, would still have been true. How so? Because it was sufficient that they were in reality convicted, even though God had not extorted this confession from them; indeed, they themselves were made to feel that they were justly struck by the hand of God, however much they might obstinately deny this before men.

The Prophet also shows here that profane men, while any earthly hope is set before them, proudly despise the hand of God and grow complacent in their own security, as if settling in their own dregs. While Israel saw their king among them, they thought themselves safe from all harm and boldly despised every threat. This, then, is what the Prophet meant.

Furthermore, when the Lord takes away everything that dazzles the eyes of profane and wicked men, they then begin to acknowledge how foolishly they had flattered themselves and how much they had been deceived by Satan. This is what is meant by Hosea when he says that the Israelites will be forced to realize that they had no king because they did not fear God. But this repentance would be too late, for it would be of no benefit.

They have spoken words, they have uttered words. Some give this explanation: that they daringly followed their own plans, as the despisers of God usually settle and determine what comes to their minds according to their own will, for they do not deign to inquire of God what is right. This is how they understand the meaning; but I view it differently—that is, that they spoke words, or very freely testified, that they would be the best and the most faithful worshipers of God. Then it follows, By swearing falsely. Some refer this to covenants. I will explain the words one by one, for I will speak later of the real meaning of the Prophet.

Then he says that they swore falsely; that is, according to some, because there was in them much frivolity and inconsistency. And indeed, I confess it to be true that they brought upon themselves severe punishments by their perjuries; but the Prophet rather means those who swore falsely to the Lord. It then follows, By cutting a covenant, by making a covenant. Here again, the Prophet no doubt reproves them for renewing their covenant with God treacherously, for it was a mere pretense. But it follows, Judgement will germinate as wormwood. Some render the word כראש, carash, as gall; but the comparison is not suitable, since the Prophet speaks here of fields, for he adds, In the furrows of the field; that is, judgment will germinate in the furrows as wormwood or some other bitter plant.

I have thus briefly explained how some understand this verse: namely, that Israel was daring and haughty in their plans, boldly determining whatever pleased them, as if God did not have the power to change what men resolve to do—and then, that they implicated themselves in many agreements, that without any faith they violated them with various nations, and that at last they had nothing but bitterness. This is their interpretation, but I rather think that the cause of God is here pleaded by the Prophet; that is, that the Israelites, as often as they promised some repentance and gave some sign of it, only pretended and lied to God. Hence he says, They have spoken words, but they were only words, for they were never from a heart touched with any feeling of God’s wrath, so as to abhor themselves for their sins. They therefore uttered words only.

He later expresses the same deceitfulness in other words: They have sworn falsely, he says, and made a covenant; which means that though they seemed to wish to return to God, it was yet a false pretense, even a perjury. When they wished to prove themselves to be especially faithful, they then sinned more severely by renewing their covenant.

Judgement shall therefore germinate as wormwood in the furrows of the field. Judgment here is to be understood as righteousness, as if the Prophet had said, “When they exhibit some appearance of religion and disguise their impieties, it indeed seems to be judgment, there seems to be some justice; but it will be at last wormwood and will germinate in the furrows of the field.”

Interpreters do not seem to me to have understood the purpose of the Prophet. For why does he say, “in the furrows of the field,” rather than in the field? This is because there is some preparation made when the field is plowed for the good seed to grow.

Therefore, when harmful weeds grow in the furrows of the land, it is less tolerable than when they grow in dry and desert places, for this usually happens naturally. But when wormwood grows up instead of wheat in the furrows—that is, on well-cultivated lands—it is more surprising and less tolerable.

We now understand what the Prophet meant. They indeed seemed at times to be touched with some feeling of piety and promised much, and were very generous with good words; they even swore and seemed prepared to renew their covenant with God—but what was all this? It was the same as if a farmer had prepared his field, and harmful weeds had grown up where he had invested much labor and toil. Such was their righteousness—a disguised form or shadow of religion; it was nothing more than wormwood growing in well-cultivated land.

Prayer:

Grant, Almighty God, that as you train us with so much diligence and assiduous care, and regard us as dear and precious like an hereditary vine—O grant, that we may not bring forth wild grapes, and that our fruit may not be bitter and unpleasant to you, but that we may strive so to form our whole life in obedience to your law, that all our actions and thoughts may be pleasant and sweet fruits to you. And as there is always some sin mixed up with our works, even when we desire to serve you sincerely and from the heart, grant that all stains in our works may be so cleansed and washed away by the sacrifice of your Son, that they may be to you sacrifices of sweet odor, through the same Christ Jesus, who has so reconciled us to you as to obtain pardon even for our works. Amen.

I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters explain this verse as referring to the exile of the people. The word גור, gur, signifies to be banished, and it also means to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word שכן, shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves (for the calves, we know, were in Dan and Bethel), but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter.

I now come to show the real meaning of the prophet. The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven. The Prophet derides the folly of the people of Israel in worshipping calves and in thinking that the whole hope of safety was included in them.

How so? “They are constrained,” he says, “to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity.” By way of contempt, he calls the calves heifers. He might have used the masculine gender, but the whole of the verse glances at the madness of the people of Israel because they were so grossly delirious in their superstitions and yet were wholly insensible.

Then the inhabitants of Samaria shall fear for the calves of Bethaven because idolaters, when they see some danger to their idols, tremble and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves instead of expecting help from mortals? We now understand the design of the Prophet.

But he says, They will mourn over it. The number is here changed. He had said, “because of the heifers;” and now he expresses the kind by using a relative of the masculine gender ו, vau. He therefore returns to “calves,” and afterwards uses the singular number, for there was only one at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers.

Its people, he says, shall mourn for it, yea, even the priests also. Some think that כמרים, camerim, priests were called by this term because they put on black vestments in celebrating their rites, for the word “kemer” means black. But this is a vain conjecture, and the Rabbis, as it often appears, are very bold in their figments, for they do not regard what is true but only make conjectures and wish that whatever comes to their minds be counted as oracular. Nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgment more probable, for the word also signifies to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling, as Elijah says:

‘Cry aloud, for your Baal is perhaps asleep,’
(1 Kings 18:27).

If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name כמרים, camerim were those new priests called whom Josiah took away, as it is related in 2 Kings 23. But whether they had this name from their noises or the black colour of their vestments, it is still certain that they were the priests of false gods.

The Prophet now says that the priests also shall mourn, for the verb אבל, abel, is to be repeated. He afterwards adds, יגילו על-כבודו, igilu ol-cabudu; the relative, who, is wanting—who exult, but it is to be understood after כמרים, who exult for it. But why should they mourn?

They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame.

He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies.

The Prophet says, “Nay, they shall mourn for their calf.” How so? Truly its own people shall mourn for it. He goes farther and calls all its worshipers, the people of the calf, and we know that the whole kingdom of Israel was implicated in that superstition. Indeed, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it.