John Calvin Commentary Hosea 14:8

"Ephraim [shall say], What have I to do any more with idols? I have answered, and will regard him: I am like a green fir-tree; from me is thy fruit found." — Hosea 14:8 (ASV)

The Prophet again introduces the Israelites speaking as before, in which they deplore their blindness and folly, and renounce in the future their superstitions. The confession, then, which we have previously noticed, is here repeated; and it is a testimony of true repentance when people, being ashamed, are displeased with themselves on account of their sins, apply their minds to God’s service, and detest their whole former life.

To this subject belongs what the Prophet now says. It is a concise discourse, yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed an understood verb, as in: Ephraim shall say, What have I to do with idols? But it is still evident enough what the Prophet means.

There is, then, in these words, as I have said, a sincere confession. For the ten tribes express their detestation of their folly, in that they had alienated themselves from the true God and become entangled in false and abominable superstitions. Hence they say, What have we to do with idols? And when they add, any more, they confess that their former life had been corrupt and vicious. At the same time, they announce their own repentance when they say that they will have nothing more to do with fictitious gods.

The reason follows: because God will hear and look on Israel, so as to become to him a shady tree. Some explain this as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the Prophet’s meaning. For, on the contrary, he says that after the Israelites will perceive, and find even by the effect, that God is propitious to them, they will then say, “How foolish and mad we were while we followed idols? It is now, then, time that our souls should rest on God. Why? Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow.”

We now perceive how these two clauses are connected. For God shows the reason why Ephraim will renounce his idols: it is because he will perceive that he was miserably deceived as long as he wandered after them.

How will he perceive this? Because he will see that he is now favoured by the Lord, and that he was previously destitute of his help. When God then gives such a proof to his people, he will at the same time produce this effect: they will cast away all false confidences and confess that they were miserable and wretched while they were attached to idols.

He therefore says, I have heard and favoured him. What is, then, later in the Prophet’s words actually comes first. It precedes, in the actual sequence of events, this clause: Ephraim shall say, What have I to do with idols?

In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similes do not seem to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similes are not connected.

For when God compares himself to a fir-tree, he speaks only of protection. We know that when one seeks a cooling shade, one may find it under a fir-tree. Besides, as we all know, it is always green when leaves fall from other trees. Furthermore, its height and thickness afford a good shadow.

The reason, then, why God promises to be like a fir-tree to his people is this: all who fly under his shadow will be preserved from the heat. But the meaning of the second simile, that God will supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree which fixes its roots deep in the ground.

He now transfers the name of a tree to God. Both these things are true. For when God makes us fruitful, we are branches set in the best vine. It is also true that the whole fruit we have is from him, for all vigour would fail us unless God were to supply us with moisture and even life itself. We now see, then, that there is no inconsistency in the Prophet’s words, as the object is different. From me then is thy fruit found; as though God said that the Israelites, if wise, would be content with his favour; for those who seek support from him will be satisfied, because they will find from him fruit sufficiently rich and abundant. We now understand, then, what is meant. But