John Calvin Commentary Hosea 7:16

"They return, but not to [him that is] on high; they are like a deceitful bow; their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt." — Hosea 7:16 (ASV)

The Prophet again assails the perverse wickedness of Israel, and also their fraud and faithlessness. Therefore, he says that they feigned some sort of repentance, but it was entirely false, for they did not return to God. They return, he says, but not to God.

Some, however, think that על, ol, is a preposition, and that something is understood, as if it were an elliptical phrase: "They return, but not for anything." That is, when they return, if anyone were to inquire what is in their minds, or what is their purpose, they would find it to be mere form and nothing real.

But this interpretation, as we see, is strained. Besides, the context requires that we should consider על, ol, to mean God, as it is also in other places; for this is nothing new. Therefore, the meaning is, They return not to God.

The Prophet then declares here that the Israelites were completely perverse, so that God could elicit no repentance from them; that when they pretended something, it was mere deceit, for they did not come directly to God. For hypocrites, as has been said before, when God’s hand presses hard on them, indeed seem to be different from what they were before, but they always shun God. The Lord does not in vain exhort the people by Jeremiah to return to him:

'If you will return, O Israel,' he says, 'return to me' (Jeremiah 4:1).

For he knew that by devious wanderings, people always go astray and do not keep to the straight course. This is the meaning.

Then the Prophet adds that they were like a deceitful bow. This is an explanation of the last sentence, and therefore we conclude that the word על, ol, can only be understood as God.

The Prophet shows how the Israelites turned away from God while they seemed to repent, for they were, he says, like a deceitful bow.

Some interpret it as "the bow of darting" or "shooting," and no doubt רמה, reme, means to dart and to shoot. However, this meaning cannot be accepted here, for we see that the Prophet's intention was to show that the Israelites put on a pretense and did nothing but deceive when they made a display of repentance.

To confirm this, he says that they were like an oblique bow. For the archer, when he intends to shoot an arrow, first aims at a certain mark; then the arrow seems to be directed to that place which the archer fixes on with his eyes.

Now if the bow is oblique, the arrow will fly elsewhere, or the bow may slip, so as to throw back the arrow to the archer himself. A similar comparison is found in Psalm 78, where it is said that the Jews were turned back 'like a deceitful bow;' and in that passage, this very word occurs.

But there is no ambiguity here, for God accuses the people that they had turned back; that is, that they had reversed their course, even like a deceitful bow. If one reads "the bow of darting," or, "of shooting," it will make no sense; indeed, it will be bland and absurd. It is therefore better to translate the expression here as 'a deceitful bow.'

And we must notice the significance of the comparison, to which I have already referred: that is, just as archers aim the arrow at the mark, as they direct its flight by sighting and leveling, and then shoot, so hypocrites seem to strive with great effort. But, at the same time, they are deceitful bows; that is, their minds are turned back, and they flee from God, and, by tortuous wanderings, go astray, so that they never come to God, but rather turn their backs on Him.

He then adds, Their princes shall fall by the sword for the pride of their tongue. The Prophet again proclaims vengeance on the Israelites, so that they might be assured that the heavenly decree concerning their destruction could not be changed.

For although hypocrites always live in dread and can hope for nothing from God, they never stop flattering themselves and always invent some new hope.

Since, then, they are so prolific in making vain promises, the Prophet says that the Israelites had no reason to hope for any remedy in their distresses. Their princes then shall fall: and in saying "princes," he uses a part to represent the whole. For God does not threaten princes in this way, or proclaim ruin on them, as if He intended to exempt the common people; but He implies that destruction would be common to all, which not even the princes themselves would escape.

And we know that in battles, when a great slaughter occurs, common soldiers lie dead in great numbers, and only a few of the leaders. But God says here, "I will take away the whole flower of the people." And if none of the princes remain, what will become of the common people, who are considered of no importance? The princes then shall fall by the sword.

He then adds, For the pride of their tongue. Some interpret this phrase actively, as if the Prophet had said that they had provoked God’s wrath by their blasphemies and profane speeches.

But I rather understand it as their arrogant boasting: For the pride of their tongue, he says, they shall fall; That is, because they haughtily boasted of their strength and held all the prophecies in contempt, because they dared to spew out their blasphemies against God, and also dared, no less obstinately than proudly, to defend their own impious and depraved forms of worship, "I will avenge," he says, "this pride."

Thus we see that "pride" here is to be taken for that disdain that the impious show by their arrogant boasting, as it is said elsewhere:

'They raise to heaven their tongues' (Psalms 73:9).

This will be their derision in the land of Egypt. As the Israelites, then relying on the accursed treaty which they had made with the Egyptians, continued to be perverse against God, He says, "I will expose them to derision among their allies."

They boast of the power of Egypt; they think themselves beyond the reach of harm, since they can instantly call the Egyptians to their aid if anyone were to oppose them, or if any enemy were to invade them.

Since, then, their confidence rests so much on Egypt, "I will make," He says, "the Egyptians regard them with scorn; and they shall not only be considered shameful by those who rival or envy them, but also by the friends in whom they boast. I will give them up to every kind of dishonor among their lovers."

Indeed, as we have seen before, he (the Prophet) compares both the Egyptians and the Assyrians to lovers, and compares his people to an unfaithful wife who, having deserted her husband, prostitutes her own chastity.

"You," he says, "sell yourself to your lovers, strive to please them, and feign and adorn yourself to allure them. I will cover you all over with everything disgraceful and shameful, so that your lovers will abhor the very sight of you."

So also in this passage, he says that the Israelites shall be an object of derision in the land of Egypt. That is, not enemies, whom they fear, shall hold them in derision, but they shall be a laughing-stock to those whom they think will be their defenders, and through whose strength they imagine they will be free from all disgrace.

The eighth chapter follows.