Matthew Poole and continuators on Hosea 10

1 ISrael is an empty vine , he bringeth forth fruit unto himself : according to the multitude of his fruit , he hath increased the altars , according to the goodness of his land , he hath made goodly images.

Israel and Ephraim are terms our Prophet doth ordinarily use, and they signifie the same people, the Ten Tribes revolted from the house of David, and from the true worship of God.

A Vine wasted and spoiled, that hath lost its strength to bring forth any Fruit, or that is rob'd and pill'd of the Fruit it doth bring forth; this partly for want of the Divine protection, and benediction, which they were wont to have, and partly from an inherent barrenness, and weakness in this Vine.

What ever Fruit was brought forth by its remaining strength, was not brought forth to God, for his Service and Honour; but for themselves, for their own use, for service of a State Interest, to make Presents, and to pay Tribute; or which is yet worse to maintain the worship of Idols.

When the Land yielded more plentiful increase, this plenty was impiously employed on multiplyed Idols, or on multiplyed Altars, built to the same Idols.

Of their Idols either by adding to the number of Altars, or else adding to the Numbers of Sacrifices offer'd to the Idols on their Altars.

Idolaters sottishly imagined that the goodness of their Land was a blessing on them from their Idols; thus sacrilegiously they rob'd God, and on this mistake they proceed to farther impiety.

More stately, more curiously wrought, more richly adorn'd, and it is most likely more for number too, accounting it a great Devotion to have many, and rich Statues of their Idols.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 paragraph]

2 Their heart is divided , now shall they be found faulty : he shall break down their altars, he shall spoil their images .

From God and his Worship, or between God and Baal, such as Zeph. 1.5. speaks of, or else divided one from another by Parties and Factions, and Civil Wars, which tended to their ruine.

As this was their sin, so the effects hereof should manifestly prove them faulty.

Either God, or the King of Assyria stir'd up by God to invade and destroy Ephraim.

Utterly pull down those Altars which they had multiplyed to their Idols, the Assyrians shall as other Conquering Heathen Idolaters rage against the Gods of the people they conquer as well as against the people; such was the Pride and Atheism of these men.

Waste, or destroy them, how goodly soever they had seemed to be, yet they should be broken to pieces, and were made of rich Materials, as Silver and Gold; or if adorned with it, the Enemy should the sooner spoil them, and then 'twill appear how sottish this people were to trust in them, or ascribe any praise to them, when Baal cannot defend his own Images, or People.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

3 For now they shall say We have no king , because we feared not the LORD: what then should a king do to us ?

Surely.

Ere long.

See, and feel, and be convinced too of this Truth.

E[illegible: 1 letter]ther no King at all, as in an interregnum, or no such king as we expected, and hoped; our dependance was much upon the wise, valiant, and successful Conduct of our King; but he is either less wise, and valiant, or less successful in his Enterprises.

Worshipt not, kept not his Law, depended not on God, therefore we have no King, or one next to none, not able to help us.

And now if we had our King, were he as powerful, wise, and successful as Ieroboam the second; yet 'twould be too late, the Assyrian power hath so far prevailed, and God is so far departed from us: Kings are not able to save without the God of Kings.

Marginal references: chap. [illegible: 1 letter]

4 They have spoken words , swearing falsly in making a covenant : thus judgment springeth up as hemlock in the furrows of the field .

The Nobles, and great men in Israel, the heads of the Parties, or the Counsellors of the Kingdom.

Have i[illegible: 1 letter] long and repeated consultations and debates, contrived and laid forth the designs most like to help us; but all in vain; all is but words, or thus they have deceived one another, and ruin'd all; and this latter seems exactly to suit with what follows.

By perjury deceiving those they treated with,

Either among themselves, accepting an Usurper, promising, and swearing fealty to him: or with their Allies, as with the Assyrian King▪ whose Covenant they perjuriously broke, and contrary to Oath sent to, and confederated with Sua, or So, King of Egypt.

Judgment, i. e. Divine Revenges do so abound every where, or else unequal and sinful projects, counsels, and resolutions of their Rulers are instead of just, wholsom, and saving, turn'd into bitter, poysonous, and pernicious as hemlock:

A proverbial speech, expressing the greatness of this pernicious evil. So this will be explain'd by Amos 6.12. oppression, injustice, and all sins spread (as hemlock quickly overruns a Field) over all the Kingdom.

Marginal references: See Deut. 29.[illegible: 1 letter]8. Acts 8.23. [illegible: 1 letter]eb. 12.15.

5 The inhabitants of Samaria shall fear because of the calves of Beth-aven : for the people thereof shall mourn over it , and the priests thereof that rejoiced on it , for the glory thereof because it is departed from it .

The Citizens who dwelt yet safe in Samaria, but knew that the Assyrian invaded the Kingdom, beat Israel's Army, and took his City; these Idolatrous Citizens, were in bodily fear for their Gods, lest the Assyrians should rudely spoil their Godships.

Some give the reason of their fear, because they had sined by these Calves, and provoked God, therefore should this fear seize them; but 'tis more likely this doth speak the object of the Samaritans fears, their Cow-calves (as by way of contempt in the Hebr.) were the goodly Deities they were afraid for, yet they trusted in these for aid against Enemies; and now fear they have not power enough to defend themselves; what brutes are Idolaters! Of this Beth-aven principal Seat of the Calf God, see cap. 4.15. let. f.

They who dwelt at Beth-aven, who had gain and profit by the Idol; to which many resorted; or else they that were addicted to this Idol, worshipt it, and trusted in it.

Howl and cry over the endanger'd God; so let all their sorrows be multiplyed that hasten after any strange God.

That were to attend and offer Sacrifices to these Calves; the Priest were like to lose their livings with their Idol.

These Priests formerly were fed, cloathed, enriched, and got into credit by these their Idols, this made them right glad.

All its credit, and veneration

is vanish't, twas once taken for a God, but now the case is altered, 'tis turned into a Captive, and with loss of Liberty hath lost its Deity also; the Assyrians have either broken it, or carryed it in Derision into Assyria.

Marginal references: [illegible: 1 paragraph]; Sam. 4.21,

6 It shall also be [illegible: 1 letter]arried unto Assyria for a present to king Jareb ; Ephraim shall receive shame, and Israel shall be ashamed of his own counsel .

The Golden Calf made by Ieroboam the First, 1 King. 12.28.

Though it hath feet, it cannot go, it must be born; as Isaiah derides the Idols of Babylon, Isa. 46.2, 7. and Ier. 10.5. and it is carried in triumph,

According to the custom of conquering Generals, the rich and rare things of the conquered people were reserv'd for gifts to their Kings; and here is a rarity indeed, a Captive God, and 'tis rich, for 'tis made of Gold.

vid. cap. 5. ver. 13. let. i.

The great confusion of this people is here foretold, and the certainty of it by the ingemination of the phrase, the Assyrians shall upbraid them with their brutish folly, to think that a God which could not keep it self from becoming a prey to insolent Soldiers, and when thus taunted, Israel shall have nothing to answer, but must be silent with shame.

Which is expresly mentioned, 1 Kings 12.28. it was against the Counsel of God, and as they began, so they persisted in it by the same Counsel.

7 As for Samaria , her king is cut off as the some upon the water .

After three years siege she shall be cut off.

For all the rest of the Kingdom was lost, and nowhe is pent up there also; he that was once the confidence of the Ten Tribes, and King of a mighty people, is now spoiled of all but one only City where he is rather a Prisoner than a King, kept close till made a Captive.

Shortly will be cut off[illegible: 1 letter] 'tis not unlike this prophecy should be delivered when Sa[illegible: 1 letter]aria was besieged.

As a contemptible, weak, and light thing; 'tis a proverb, and foretels how contemptibly the Assyrians ▪ should use them.

Marginal references: [illegible: 1 letter]eb. the face [illegible: 1 span].

8 The high places also of Aven , the sin of Israel shall be destroyed : the thorn and the thistle shall come up on their altars ; and they shall say to the mountains, Cover us, and to the hills, Fall on us .

The Temples and Altars of Baal, and other Idols.

For Beth-aven say most Interpreters, what if Aven, vanity, folly, be here put for all Idol-Worship, and rites,

which was notoriously the sin of Israel

utterly overthrown,

and ly so long waste and desolate, that thorns and thistles shall spring up out o[illegible: 1 letter] [illegible: 1 letter]he p[illegible: 1 letter]a[illegible: 1 letter]es where their Altars once stood within their stately [illegible: 3 letters]ples.

When this shall be brought to pass, the Idolatrous I[illegible: 1 letter]raelites shall be in such perplexity, that they shall wish the Mountains and Hils might fall on them, and bury them alive [illegible: 1 word] they might escape [illegible: 1 letter]he troubles that they did foresee were coming upon them; or it may be an upbraiding them for praying to lifeless stocks or statues, and telling them in their distress, and when their Gods are go[illegible: 1 letter], and cannot help, they should cry to deaf Mountains to cover them.

Marginal references: chap. 9.6.; Isa. 2.1[illegible: 1 letter]. Luk. 23.3[illegible: 1 letter]. Rev. 6.16. and 9.6.

9 O Israel thou hast sinned from the dayes of Gibeah : there they stood : the battel in Gibeah against the children of iniquity did not overtake them .

You of the Ten Tribes with such consent have sin'd that you seem to do it as one man.

Ever since the dayes so we, but as Rivet observes, it will bear a comparative thus, thou hast sinned above or more than. The Ten Tribes were greater sinners than those Gibeonites, so the Prophet compareth the sins of the present Age, and that past.

Vid. Iudges 19. where the story is set down at large. See also Hab. 5.8. l[illegible: 1 letter]t. [illegible: 1 letter]. the place described.

In that day a and War some stood, who were a seed for raising up the Tribe; so I refer this passage to the Six Hundred Men which fled to the Rock Rimmon.

That fatal Battle did not reach them; but now Israel shall be more severely punisht; for who escape the Sword, shall be carryed Captives, and they shall be no more a people, or Kingdom, or else thus; Israel hath sin'd more than the Gibeonites, I will therefore punish them more than the Gibeonites: They stood once or twice, but Isra[illegible: 1 letter]l now shall be ever beaten, and put to flight; in that War Israel had heart to rally, and after two defeats, were victors in the third encounter; but it shall not be so now, a War shall overtake them now, not such to Israel as was that against the Gibeonites, for in that they had at last the better, but in this they shall be totally ruin'd.

Marginal references: chap. 9.9.

10 It is in my desire that I should chastise them : and the people shall be gathered against them : when they shall bind themselves in their two furrows .

I am resolved to punish them as I see good, they have deserved the utmost that I shall lay upon them, and therefore I will punish as I see meet.

The Forces of the Assyrian Empire▪ shall be gathered in Arms against them, I will bring Shalman-Eser upon this sinful Idolatrous Nation.

Israel or Ephraim.

When I shall bind them, or when they shall be bound for their two transgressions; so the Marginal reading; and then 'tis plain, if once it appear what were their Two transgressions; either corporal, and spiritual Adultery; and what if 'twere their Revolt from David's house, their Antient Rebellion and Idolatry, or revolt from God; these were the two main spring heads of their other particular sins, and for these they shall be bound as Prisoners and Captives, and carried away into Assyria.

Our version leaves this verse somewhat obscure, but our reading in the margin doth much clear the words, and maketh them much more easily intelligible.

Marginal references: chap. 8.10.; Or, I shall bind them for their two transgressions; or, in their two habitations ▪

11 And Ephraim is as an heifer that is taught , and loveth to tread out the corn , but I passed over upon her fair neck , I will make Ephraim to ride : Judah shall plow , and Jacob shall break his clods .

An young and wanton heifer, unaccustomed to the yoke, not used to hard labour.

Used to, and so skill'd in or acquainted with.

What we do by threshing, the Iewes did by these Heifers or Oxen, tread out the Corn, and in doing this the Law provided that the Oxe should not be muzled, but should eat what it would: So it was with Ephraim, he loved that work that was so pleasant, which so well fed him: And God doth let Eph[illegible: 1 letter]aim know, that he had been very much indulged herein, God had given them all abundance and prosperity, and with little labour or care. And he expected thankfulness for it, but no such thing was done by Ephraim, he grew more insolent, untractable and perfidious.

When I found it so, I did pass over upon her fair neck, laid some lighter yoke upon her, brought some gentler afflictions upon that people to tame them, and make them serviceable, but this hath not prevailed.

I will now deal more rigorously, I will try another course, and as horses are brought to work by one that can bring them to bear, and carry the rider, so I will deal with Ephraim, I will ride on Ephraim, and tame him, i. e. by the Assyrians who should subdue and enslave them.

Iudah though less sinful hath been used to harder labour, and more rugged treats; hath plow'd when Ephraim hath reapt, yet I have spared Ephraim more.

The same in other Proverbial Speech repeated, their work at present harder, but there is an Harvest follows, though Iudah plow, and Iacob break his clods, labour hard, and for their sins suffer, yet they sow in tears when harassed by Ephraim, or going unto Babylon, and shall reap in joy at the return. But Ephraim who abused all my bounty and kindness, who workt only for his own profit shall be more severely punisht, and when he goeth forth shall return no more.

Marginal references: Heb. the bea[illegible: 1 letter]ty of her neck.

12 Sow to your selves in righteousness , reap in mercy : break up your fallow ground : for it is time to seek the LORD till he come , and rain righteousness upon you .

The Prophet continueth his care of their welfare, by exhorting them yet at last to repent, which as learned interpreters observe, the Prophet doth here in the same elliptick speech which is used before these imperatives, and is to be made up thus, the Lord hath said by his Prophets, sow &c. this same duty hath been pressed on them formerly, and is again commended to them, sow in righteousness, in universal righteousness, towards God in piety, towards man in equity, and herein see that ye sow plentifully, that is, exercise your selves in these works.

This is refer'd both to the divine Mercy, and so amounteth to a promise, and to the mercy we should shew to man, and so is direction for another part of duty, both may well have place here.

Your hearts, O ye Ephraimites! have been, and still are, as ground over run with weeds, which needs be plowed and broken up, that good feed may be sowed in them, that you may bring forth fruit in holy life, from a holy heart, and obtain mercy of God.

It is full time if you consider it aright, or it is yet time, you may seek and find he is not quite gone, still he calls you, therefore hearken, and follow seasonable advice, seek ye the Lord whilst he may be found.

Seek with patience and faith until he doth, as certainly he will, come, for this passage is a vertual or implicite promise, that God will come to them if they seek him, i. e. he will bless, favour and love them, in these he will appear to them, which is his coming to them.

Plentifully pour out the fruits of his own goodness and mercy which he hath promised, and having promised, 'tis a righteous thing they should be given according to promise, thus the mercies of God to us are his righteousness to us.

Who repent and obey his counsel by his Prophets.

Marginal references: [illegible: 1 word]. 4.3.

13 Ye have plowed wickedness , ye have reaped iniquity , ye have eaten the fruit of lies : because thou didst trust in thy way , in the multitude of thy mighty men .

You O Israelites, subjects of the Kingdom of the ten Tribes.

Instead of repentance, and a life of righteousness, you have lived in wickedness, and propagated it, you have increased all manner of impieties, thus you have abused and perverted the fruits of Gods goodness.

The wickedness you have sown hath sprung up, and ripened into iniquity, or you have met with a recompence worthy of this your labour. God hath punisht you for your wickedness, the first seems most agreeable to the Text.

Fed your selves with vain hopes.

Maintained your selves upon a carnal sinful confidence, forsaking the fountain of living waters, and these lies the Prophet doth in following words reduce to two heads.

Dependance on Idols worshipping them, and seeking to them, their way was their Idolatry, committed with the Calves.

The next lie on which they lived was the wisdom and valour of their great men, their King, Nobles, Captains and Counsellors, in confidence of sufficient help by them, they held on in a way of sin and wickedness.

Marginal references: Job 4.8. Prov. 22.8. Gal. 6.7.

14 Therefore shall a tumult arise among thy people , and all thy fortresses shall be spoiled , as Shalman spoiled Beth-arbel in the day of battel : the mother was dashed in pieces upon her children .

Since such are their sins, and such will be their disappointments, since their refuges will be so vain▪ and their Enemies so many and strong.

A discontent, murmure and outery as of men affrighted, not knowing what course to take when the alarm is given, and certain newes cometh, that Salmaneser comes with his Army against the Kingdom of Israel.

The Israelites among all sorts of people, among all the Tribes of the Kingdom,

Every one of thy strong holds, those impregnable fortifications on which thou hast laid out all, that art and diligence could, to make them able to break the power of the enemy that dares besiege them, these, every one of them (as Heb. construction bears it) shall be wasted.

It is most probably spoken of Salman-eser, though abbreviated, which is usual in all writings of History, so Alexander or Pompey, without the addition of Great, and so here Salman without eser, or Sirnamed Prince.

Possibly Arbel here may be the name of a man whose house and Family Shalman destroyed, and so this passage might be read, the house of Arbel, but the more likely reading is, as we read it, so 'tis the name of some Country, or City, or both. We meet with a City of this name, famous for the overthrow which Alexander gave to Darius, and probable it is, that this might be that Arbel or Beth-arbel here spoken of, rebuilt and grown great again, since the sack of it by Shalman, which was at least 400 years before the overthrow of Darius: It was a City of Assyria, and gave name Arbelis to a Countrey or Region, part of Assyria, and lay somewhat below Arpad.

Of this war we no where else read, it is likely 'twas not long before the war with Samaria and the ten Tribes, that the memory of that severity was fresh, and the particulars then well known.

All were put to the sword, and the City utterly destroyed.

Marginal references: 2 King. 18.34. and 19.13.; chap. 13.16.

15 So shall Beth-el do unto you , because of your great wickedness : in a morning shall the king of Israel , utterly be cut off .

Mercilesly and universally ruin.

One place put for every one, and the place put for the Idolatry committed there.

Procure, bring your Idolatry and sins, do all this evil against you.

O Samaritans, and the rest of the ten Tribes.

This Idolatry, and the concomitant sins are here summed up in their total summe, great wickedness, exceeding great.

Suddenly, or so soon as 'tis day, possibly the Assyrians might assault the City towards Morning, and master it.

Hoshea.

His power broken, for his Life was spared, and he made a Prisoner, 2 Kings 17.4.

Marginal references: Heb. [illegible: 1 span]