(Calvin on Hosea, part 38)
Lecture Thirty-eighth.
"The dwellers under his shadow shall return", (so it is
literally;) "they shall revive themselves with corn", (or, revive as
the corn;) "they shall grow as the vine: his odour shall be as the
wine of Libanus". The Prophet proceeds with the same subject, that
God would show himself bountiful to his people, that it might
plainly appear from their different state that they had before
suffered just punishment. And he says, "The dwellers under his
shadow shall return". But the verb "yashuvu" in this place rightly
means, "to be refreshed," as in Psal. 19; where the law of God is
spoken of as "meshivat", converting the soul; which signifies the
same as refreshing or restoring the soul. So the Prophet intimates,
that after the Israelites shall begin to flourish again, their
shadow would be vivifying, such as would restore and refresh those
lying under it. He calls the "dwellers under his shadow", all those
who belong to the people; and compares the common state of the
people of Israel to a tree full of leaves, which extends its
branches far and wide, so that they who flee under its shadow are
defended from the heat of the sun. We now see the design of this
metaphor, and what the Prophet means by the verb "yashuvu".
He afterwards adds "They shall vivify themselves with corn",
or, revive as corn. If we read the word in the nominative case, the
preposition "caph" is to be understood. The ablative case is more
approved by some, "They shall vivify themselves with corn." But the
former sense seems more suitable; for, as I have said yesterday, the
Prophet, as he handles a truth difficult to be believed, does on
this account accumulate similitudes, such as serve for confirmation.
Hence they shall revive as corn; that is, they shall increase. As
from one grain, we know, many stalks proceed; so also, since the
prophet speaks of the increase of the people after their restoration
to God's favour, he says that they would grow like corn.
But he adds, "They shall germinate as the vine". This
similitude strengthens what I have just said, that the people are
compared both to trees and to corn, and also to vines. And what is
said of dwellers ought not to appear strange, for he wished more
fully to express how this common benefit would come, that is, to
every one. He afterwards adds, His odour shall be as the wine of
Libanus; that is, when they shall germinate as the vine, they shall
not produce common or sour wine, but the sweetest, such as is made
on Mount Libanus, and which is of the best odour. But the Prophet
means no other thing than that the Israelites will be happy, and
that their condition will be prosperous and joyful, when they shall
be converted from their superstitions and other vices, and shall
wholly surrender themselves to be governed by God. This is the
meaning. Let us now proceed -
Hosea 14:8
Ephraim [shall say], What have I to do any more with idols? I have
heard [him], and observed him: I [am] like a green fir tree. From me
is thy fruit found.
The Prophet again introduces the Israelites speaking as before,
that they would deplore their blindness and folly, and renounce in
future their superstitions. The confession then which we have before
noticed is here repeated; and it is a testimony of true repentance
when men, being ashamed, are displeased with themselves on account
of their sins, and 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; but yet its brevity contains
nothing obscure. "Ephraim", he says, "What have I to do with idols?"
There is indeed a verb understood, 'Ephraim "shall say", What have I
to do with idols?' But still it is 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, that they had alienated themselves from the true God, and
became 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 would 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 so explain this, as
though God promised to be propitious to Israel after they had
manifested their repentance. But they pervert the sense of the
Prophet; for, on the contrary, he says, that after the Israelites
shall 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 recumb 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 together; for God shows the reason why Ephraim will
renounce his idols because he will perceive that he was miserably
deceived as long as he wandered after his idols. How will he
perceive this? Because he will see that he is now favoured by the
Lord, and that he was before destitute of his help. When God then
shall give such a proof to his people, he will at the same time
produce this effect, that 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 words of the Prophet goes before; it
precedes in order of things 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 similitudes seem
not 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
similitudes are not connected. For when God compares himself to a
fir-tree, he speaks only of protection: and we know that when one
seeks a cooling shade, he may find it under a fir-tree; besides, it
is always green, as we all know, when leaves fall from other trees;
and further, 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, because all who will fly under his shadow shall be
preserved from the heat. But the meaning of the second similitude,
that God would 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; and it is also true,
that the whole fruit we have is from him; for all vigour would fail
us, except God were to supply us with moisture, and even life
itself. We now then see that there is no inconsistency in the words
of the Prophet, 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 they who seek support from him
will be satisfied; because they will find from him fruit
sufficiently rich and abundant. We now then understand what is
meant. But it follows -
Hosea 14:9
Who [is] wise, and he shall understand these [things]? prudent, and
he shall know them? for the ways of the LORD [are] right, and the
just shall walk in them: but the transgressors shall fall therein.
The Prophet, I have no doubt, very often inculcated what he
here says, and frequently recalled it to mind, for we know that he
had a constant struggle with extreme obstinacy. It was not only for
one day that he found the people hard and perverse, but through the
whole course of his preaching. Since then the Israelites continued,
either openly to despise the Prophet's teaching, or at least to
regard as fables what they heard from his mouth, or to chide him in
words, and even to threaten him, when he treated them with severity
and when the Prophet saw that the wickedness of the people was
irreclaimable, he, being armed with confidence, no doubt went forth
very often among them, and said "Ye think that you shall be
unpunished, while ye make a mock of what I teach; ye shall surely
find at last that the ways of the Lord are right." And I have
already reminded you, that the Prophets, after having harangued the
people at large and in many words, reduced at last into brief heads
what they had taught; for it is not probable, that since Hosea had
so long discharged the office of a teacher, he had spoken only these
few things, which might have been gone through in three hours. This
is absurd. But when he had diligently attended to the office deputed
to him, he afterwards, as I have said, collected together these few
chapters, that the remembrance of his teaching might be perpetuated.
What he was constrained then often to repeat, he now lays down at
the end of his book, that it might be as it were a complete sealing
up of his teaching.
"Who is wise", he says, "and he will understand these things?
who is intelligent, and he will know them?" This interrogatory mode
is expressive; for Hosea was amazed at the fewness of those who
yielded themselves to be taught by God. The Israelites no doubt,
arrogated to themselves great wisdom, as ungodly men are wont to do.
For they seem to themselves to be then especially acute, when they
laugh at every thing like piety, when they treat God's name with
scorn, and indulge themselves, as we see at this day, in their own
impiety. And this diabolical rage lays hold on many, because they
think that they would be very simple and stupid, were they to
embrace any thing the Scripture contains. "O! what is faith but
foolish credulity?" This is the thought that comes to their minds.
There are also filthy dogs, who hesitate not to vomit forth such a
reproach as this, "Only believe! But what is this thy believing, but
wilfully to give up all judgement and all choice, and to allow
thyself to be like mute cattle driven here and there? If then thou
art wise, believe nothing." Thus godless men speak; and hence, as I
have said, they pride themselves on their own acuteness, when they
can shake off every fear of God and all regard for divine truth.
There were many such, we may easily believe, in the time of the
Prophet. Since then the whole land was filled with dreadful contempt
of God, and yet men commonly thought themselves wise, nay, imagined
in their deep thoughts, as Isaiah says, that they could deceive God,
he now asks, "Who is wise, and he will understand?" As though he
said, "I indeed see, that if I believe you, ye are all wise; for,
imitating the giants, ye dare to rise up against God, and ye think
yourselves ingenious when ye elude every truth, when ye proudly
tread religion under foot; in this way ye are all wise. But at the
same time, if there be any grain of wisdom in you, you must surely
acknowledge me to be sent by God, and that what I declare is not the
invention of men, but the word of the living God." We now then see
what force there is in this question, when the Prophet says, "Who is
wise, and he will understand these things? Who is intelligent, and
he will know them?"
We at the same time see that the Prophet here condemns all the
wisdom of men, and as it were thunders from heaven against the pride
of those who thus presumptuously mock God; for how much soever they
imagined themselves to be pre-eminent, he intimates that they were
both blind and stupid and mad. Who then is wise? he says. But at the
same time, he shows that the true wisdom of men is to obey God and
to embrace his word; as it is said in another place, that wisdom and
the beginning of wisdom is the fear of God, (Prov. 1: 7.) Whosoever
then wishes to be truly wise, he must begin with the fear of God and
with reverence to his word; for where there is no religion, men
cannot certainly understand any thing aright. Let us suppose men
endued, not only with great clearness of mind, but also with the
knowledge of all the sciences; let them be philosophers, let them be
physicians, let them be lawyers, let nothing be wanting to them,
except that they have no true knowledge of eternal life, would it
not be better for them to be mere cattle than to be thus wise, to
exercise their minds for a short time on fading things, and to know
that all their highly valued treasure shall perish with their life?
Surely to be thus wise is far more wretched than if men were wholly
void of understanding. Justly then does the Prophet intimate here
that those were not only foolish, but also mad, and wholly destitute
of all understanding, who regarded not celestial truth, and were
deaf to the Prophets, and discerned not when God spake, nor
understood the power of his word. A11 then who are not thus wise,
the Prophet justly says, are utterly void of all prudence and
judgement: he therefore repeats the same thing, Who is wise, and he
will understand these things? Who is intelligent, and he will know
them? that is, "If any excels others, he ought surely to show in
this particular his wisdom, and if any one is endued with common
understanding, he ought to know what this doctrine means, in which
the image and glory of God shine forth brightly. All then who know
and understand nothing in this respect are no doubt altogether
foolish."
He afterwards adds, "For right are the ways of Jehovah". He
alleges this truth in opposition to the profane rashness of men, who
haughtily reject God, and dare to despise his word. "Right", he
says, "are the ways of the Lord": and by saying that they are right,
he no doubt glances at the abominable blasphemies which the ungodly
have recourse to, when they wish to render the word of God not only
odious and contemptible, but also absurd, so as not to deserve any
respect. Thus we see at this day, that godless men not only in words
reject both the Law and the Prophets, but also search out pretences,
that they may appear to be doing right in destroying all faith in
the oracles of God. For instance, they seek out every sort of
contradiction in Scripture, every thing not well received, every
thing different from the common opinion, - all these absurdities, as
they call them, they collect together, and then they draw this
conclusion, that all those are fools, who submit to any religion,
since the word of God, as they say, contains so many absurd things.
This raving madness prevailed then no doubt in the world: and the
Prophet, by saying that right are the ways of Jehovah, means, that
how much soever the ungodly may clamour, or murmur, or taunt,
nothing is yet done by the Lord but what is right, and free from
every blame and defect. However much then the ungodly may vomit
forth slanders against the word of God, it is the same as if they
threw dust into the air to darken the light of the sun; just so much
they effect, he seems to say, by their audacity: for perfect
rectitude will ever be found in the ways of the Lord; his word will
ever be found free from every stain or defect.
He then adds, "And the just shall walk in them, but in them
shall the ungodly stumble". By saying that the just shall walk in
them, he confirms the last sentence by experience, for the just
really find the ways of the Lord to be right. We ought also to be
furnished with this assurance, if we would boldly repel all the
impious calumnies, which are usually heaped together by profane men
against the word of God: for if we know not what it is to walk in
the ways of the Lord, we shall surely, as soon as any thing is
alleged against them, be suspended in doubt, or be wholly upset; for
we see that many, not deeply rooted in the word of God, instantly
quail, as soon as any thing is said against it, because they know
not what it is to walk in the ways of the Lord; but they who walk in
the Lord's ways courageously fight against all the temptations of
the world; they carry on the context that they may attain celestial
life; they feel assured that though now miserable for a time, they
shall yet be blessed, for they have embraced the grace of God in
Christ; they are sustained too by their own conscience, so that they
can look down on all the reproaches and slanders of the world, and
proceed onward in their course. They then who thus walk in the ways
of the Lord are unconquerable; yea, were the whole world to oppose
them, and were the ungodly with their profane words to infect the
whole atmosphere, the godly would still pursue their course until
they reached the end. All the ways of Jehovah are therefore right,
the just shall walk in them; but in them shall the ungodly stumble,
or fall; for "kashal" means both, but I prefer rendering it
"stumble," as it seems more suitable to the design of the Prophet.
The just then find a plain and an even way in the word of the Lord,
and nothing stands in their path to obstruct their course, and by
daily advances they attain that to which the Lord calls them, even
their celestial inheritance. The just shall thus walk in the Lord's
ways, because the Lord will lead them, as it were, by his hand;
faith will be to them for hundred eyes, and also for wings: and
hope, at the same time, sustains them; for they are armed with
promises and encouragements; they have also stimulants, whenever the
Lord earnestly exhorts them; they have, besides, in his
threatenings, such terrors as keep them awake. Thus then the
faithful find in the word of the Lord the best ways, and they follow
them. But what of the ungodly? They imagine all doubts, even the
least, to be mountains: for as soon as they meet with any thing
intricate or obscure, they are confounded, and says "I would gladly
seek to know the Holy Scriptures but I meet with so many
difficulties." Hence when a doubt is suggested, they regard it as a
mountain; nay, they purposely pretend doubts, that they may have
some excuse, when they wish to evade the truth, and turn aside that
they may not follow the Lord. The ungodly, then, stumble in the ways
of Jehovah. But this ought to be read adversatively, "Though the
ungodly stumble, yet the just shall always walk in the ways of
Jehovah;" which means, that there is no reason why the ungodly
should stop or retard us by their continual stumbling, and by
exclaiming that the word of God is full of what gives offence; for
we shall find in it an even way, only let us ascribe to God this
glory, that he is just, and that his ways are right. This is the
meaning of the sentence.
End of the Prophecies of Hosea.
Calvin on Hosea
(...end, Calvin on Hosea)
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