Hosea 10:6 Komentář

In this chapter, I. The people of Israel are charged with gross corruptions in the worship of God and are threatened with the destruction of their images and altars (Hos 10:1, Hos 10:2, Hos 10:5, Hos 10:6, Hos 10:8). II. They are charged with corruptions in the administration of the civil government and are threatened with the ruin of that (Hos 10:3, Hos 10:4, Hos 10:7). III. They are charged with imitating the sins of their fathers, and with security in their own sins, and are threatened with smarting humbling judgments (Hos 10:9-11). IV. They are earnestly invited to repent and reform, and are threatened with ruin if they did not (Hos 10:12-15).

INTRODUCTION TO HOSEA 10 This chapter is of the same argument with the former, and others before that; setting forth the sins of the ten tribes, and threatening them with the judgments of God for them; and exhorting them to repentance, and works of righteousness. They are charged with unfruitfulness and ingratitude; increasing in idolatry, as they increased in temporal good things, Hos 10:1; with a divided heart, and with irreverence of God, and their king; and with false swearing, covenant breaking, and injustice, Hos 10:2; and are threatened with a removal of their king, and with the destruction of their idols, and places of idolatry, which should cause fear in the common people, and mourning among the priests, Hos 10:1. It is observed, that their sin had been of long continuance, though the Lord had been kind and good unto them, in chastising them in love, giving them good laws, sending his prophets to exhort them to repentance and reformation, but all in vain, Hos 10:9; wherefore they are threatened with the spoiling of their fortresses, the destruction of the people, and the cutting off of their king, Hos 10:14.

It shall also be carried unto Assyria for a present to King Jareb,.... Or, "he himself" (z); not the people of Samaria, or of Bethaven, or of the calf, but the calf itself; which, being all of gold, was sent a present to the king of Assyria, here called Jareb; either Assyria, or the king of it; See Gill on Hos 5:13; this was done either by the people of Israel themselves, to appease the king of Assyria; or rather by the Assyrian army, who reserved the plunder of this as a proper present to their king and conqueror, to whom not only nations, but the gods of nations, were subject: Ephraim shall receive shame; for worshipping such an idol, when they shall see it broke to pieces, and the gold of it made a present to the Assyrian king, and that it could not save them, nor itself: and Israel shall be ashamed of his own counsel; of giving in to such idolatry, contrary to the counsel, mind, and will of God; or of the counsel which they and Jeroboam took to set up the calves at Dan and Bethel, and thereby to keep the people from going up to Jerusalem, Kg1 12:28; as well as of their counsel and covenant with the king of Egypt against the king of Assyria, Kg2 17:4. (z) "etiam ipsemet", Pagninus, Montanus; "etiam ipse", Junius & Tremellius, Piscator; "etiam ille", Cocceius; "etiam ille ipse", Schmidt.

And he died before Christ came to the dispensation on the cross which was given Him by His Father. And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God foreknowing that this would happen, had thus spoken: "And they brought Him to the Assyrian, a present to the king."

The Lord himself comes to a trial with “the elders and rulers of the people,” as Isaiah predicted. And then he fulfilled all that had been written of his passion. At that time “the heathen raged, and the people imagined vain things; the kings of the earth set themselves, and the rulers gathered themselves together against the Lord and against his Christ.” The heathen were Pilate and the Romans; the people were the tribes of Israel; the kings were represented in Herod and the rulers in the chief priests. When, indeed, he was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ, “And they shall carry him bound as a present to the king.”

"The inhabitants of Samaria have worshipped the cows of Bethaven, because its people have mourned over it; and its priests have rejoiced over it, for its glory has departed from it. Moreover, it has been carried away to Assyria, as a gift to the avenging king. Ephraim will be put to shame by the confusion he caused; Israel will be ashamed of his own will." LXX: "At the calf of the house of Ὦn, those who dwell in Samaria will reside: because his people mourned over him. And just as they angered him, they will rejoice over his glory: because it was taken away from him, and they themselves, binding him to the Assyrians, brought gifts to King Jarib in his house. Ephraim will receive shame: Israel will be confounded in their counsel." What Bethaven is, for which the LXX translated as 'house' of Ὦn, and who King Jarib is, which means 'avenger,' we have discussed more fully above. So in Bethaven, that is, Bethel, the inhabitants of Samaria worshipped calf idols, which the male sex did not mock as bulls, but as cows, that is, as females: so that Israel would worship not only calf gods, but also cow goddesses. And to show cows in Bethaven, the people did not bring in one calf in Bethel to feel, they mourned over them, but over it, that is, the golden calf. But if the people mourned, why did its priests exult over it? The Hebrews report that golden calves were stolen by the priests, and in their place bronze ones covered in gold were placed. Therefore, when the people were mourning in a time of necessity and distress, even among other gifts which were sent among the Assyrian kings, especially to King Sennacherib by the king of Israel, the golden calves were there and the priests rejoiced because their wrongdoing could not be accused or discovered. And this is what is said, "its priest," that is, of the calf, they rejoiced in its (the calf's) glory representing the glory of the people; because it had migrated from it, that is, from the people, and was transferred to the Assyrians. And they say, so that we might know, the following verse clearly indicates that this is what is being referred to: "For he himself was brought into Assyria, a gift to the avenging king." And immediately follows: "Ephraim shall be taken away with confusion, and Israel shall be ashamed of his own counsel," or "in his own plan." For the deceit of the golden calves, made by the people of Israel, is indicated to the king of Israel in the letters, and from where they thought they would please, there they are most of all confounded and offend those to whom they have sent gifts, supposing not just the thievery of the priests, but that this had been carried out by the deceit of the kings and their counsel. We read in the book of Kings that the king of Israel, Manahen, sent a thousand talents of silver to the king of the Assyrians, Phul, so that he would be on his side, that is, so that he would provide him with help, among which some claim that even golden calves were sent. In the current location, Symmachus interpreted Jarib as ὑπερμάχοντι, that is, "bishop" and "defender." According to our spiritual understanding, we must work how we can bring everything to the model of the heretics. The heretics cultivated cows in Bethaven, or the house of On, which is interpreted as "labor," and boasted that they lived in the custody of God's commandments, that is, in Samaria, and on the day of judgment when bitterness will sprout like judgment on the furrows of the field, the people will mourn over it, that is, over the calf, and over the perverse doctrine which they thought was of God. And the keepers of the temple did not say, "they will rejoice," but "they rejoiced," referring to their past glory, which they had once gloriously fixed, because the people had migrated from God, or because the glory of God itself had migrated from the people, from whom it had been forsaken. Whatever the heretics say, and however beautifully they speak, they send gifts to their king the devil, referring everything to him, from whom confusion will take them in eternity, and they will be confounded in their own desires. Someone also left written above and in the present place in his commentaries, that king Jarib, that is, the avenger, is to be understood as Christ. Which displeases us entirely. For it is impious to understand as historical events, which are tropologically related to Christ, to be about the king of Assyria.

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

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

ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING. (Hos 10:1-15) The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Hos 10:14; also Hos 10:6, referring to Hoshea's calling So of Egypt to his aid; also Hos 10:4, Hos 10:13. empty--stripped of its fruits [CALVIN], (Nah 2:2); compelled to pay tribute to Pul (Kg2 15:20). MAURER translates, "A widespreading vine"; so the Septuagint. Compare Gen 49:22; Psa 80:9-11; Eze 17:6. bringeth forth fruit unto himself--not unto ME. according to . . . multitude of . . . fruit . . . increased . . . altars--In proportion to the abundance of their prosperity, which called for fruit unto God (compare Rom 6:22), was the abundance of their idolatry (Hos 8:4, Hos 8:11).

It . . . also--The calf, so far from saving its worshippers from deportation, itself shall be carried off; hence "Israel shall be ashamed" of it. Jareb--(See on Hos 5:13). "A present to the king (whom they looked to as) their defender," or else avenger, whose wrath they wished to appease, namely, Shalmaneser. The minor states applied this title to the Great King, as the avenging Protector. his own counsel--the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them.

In a fresh turn the concluding thought of the last strophe (Hos 9:10) is resumed, and the guilt and punishment of Israel still more fully described in two sections, Hos 10:1-8 and Hos 10:9-15. Hos 10:1. "Israel is a running vine; it set fruit for itself: the more of its fruit, the more altars did it prepare; the better its land, the better pillars did they make. Hos 10:2. Smooth was their heart, ow will they atone. He will break in pieces their altars, desolate their pillars. Hos 10:3. Yea, now will they say, No king to us! for we feared not Jehovah; and the king, what shall he do to us?" Under the figure of a vine running luxuriantly, which did indeed set some good fruit, but bore no sound ripe grapes, the prophet describes Israel as a glorious plantation of God Himself, which did not answer the expectations of its Creator. The figure is simply sketched in a few bold lines. We have an explanatory parallel in Psa 80:9-12. The participle bōqēq does not mean "empty" or "emptying out" here; for this does not suit the next clause, according to which the fruit was set, but from the primary meaning of bâqaq, to pour out, pouring itself out, overflowing, i.e., running luxuriantly. It has the same meaning, therefore, as ג סרחת in Eze 17:6, that which extends its branches far and wide, that is to say, grows most vigorously. The next sentence, "it set fruit," still belongs to the figure; but in the third sentence the figure passes over into a literal prophecy. According to the abundance of its fruit, Israel made many altars; and in proportion to the goodness of its land, it made better מצּבות, Baal's pillars (see at Kg1 14:23); i.e., as Israel multiplied, and under the blessing of God attained to prosperity, wealth, and power in the good land (Exo 3:8), it forgot its God, and fell more and more into idolatry (cf. Hos 2:10; Hos 8:4, Hos 8:11). The reason of all this was, that their heart was smooth, i.e., dissimulating, not sincerely devoted to the Lord, inasmuch as, under the appearance of devotedness to God, they still clung to idols (for the fact, see Kg2 17:9). The word châlâq, to be smooth, was mostly applied by a Hebrew to the tongue, lip, mouth, throat, and speech (Psa 5:10; Psa 12:3; Psa 55:22; Pro 5:3), and not to the heart. But in Eze 12:24 we read of smooth, i.e., deceitful prophesying; and there is all the more reason for retaining the meaning "smooth" here, that the rendering "their heart is divided," which is supported by the ancient versions, cannot be grammatically defended. For châlâq is not used in kal in an intransitive sense; and the active rendering, "He (i.e., God) has divided their heart" (Hitzig), gives an unscriptural thought. They will now atone for this, for God will destroy their altars and pillars. ערף, "to break the neck of the altars," is a bold expression, applied to the destruction of the altars by breaking off the horns (compare Amo 3:14). Then will the people see and be compelled to confess that it has no longer a king, because it has not feared the Lord, since the king who has been set up in opposition to the will of the Lord (Hos 8:4) cannot bring either help or deliverance (Eze 13:10). עשׂה, to do, i.e., to help or be of use to a person (cf. Ecc 2:2).