Interpreters explain this verse in various ways. Those who think בוקק, _bukok, _here applied to the vine, means “empty,” are mistaken; for the Prophet means rather, that Israel was like a vine, which is robbed after the ingathering is come: for the word בקק, _bekok, _means properly to pillage, or to... [ Continue Reading ]
He says first that _their heart was divided, _that is, from God; for this, we know, is principally required, that people should faithfully cleave to their God. “And now Israel, what does thy God require of thee, but to cleave to him with the whole heart?” Since God then binds us to himself by a holy... [ Continue Reading ]
He explains more at large what he had briefly referred to, when he said, that the condemnation, which would discover their wickedness, was now near at hand. He now adds, that even they themselves would, of their own accord, say, that they were deservedly punished in being deprived of a king; nay, th... [ Continue Reading ]
_They have spoken words, they have uttered words_. Some give this explanation, that they daringly followed their own counsels, as the despisers of God are wont to settle and determine what comes to their minds according to their own will; for they deign not to inquire of God what is right. Thus they... [ Continue Reading ]
I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word גור, _gur, _signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here... [ Continue Reading ]
Here the Prophet expresses more clearly the cause of mourning to the priests and to the whole people,_The calf, _he says, _“shall be carried into Assyria, _and carried as _a present to king Jareb _”. It is probable, that when extreme danger came, the king of Israel was constrained either to cast the... [ Continue Reading ]
The Prophet proceeds with the same subject, nor ought it to be deemed a useless prolixity. It would have indeed been sufficient by one word to threaten the Israelites, had they been pliable and obedient; but as they were stupid in their perverseness, it was necessary to stun their ears with continua... [ Continue Reading ]
We see how much the Prophet dwells on one thing: but, as I have already said, there was need of a strong hammer to beat this iron; for the hearts of the people were iron, or even steel. This hardness could not then be broken except with violence. This is the reason why the Prophet goes on with his t... [ Continue Reading ]
He here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance. He had said in the last chapter that they were deep in their sins, as in the days of Gibeah: we then explained why the Prophet adduced the example of Gibeah, and that was,... [ Continue Reading ]
When God says that he desires to chastise the people, he intimates that this was his purpose, as when one greatly wishes for anything; and it may be an allowable change in the sentence, if the copulative was omitted, and it be rendered thus, — _It is in my desire to chastise them _But to depart from... [ Continue Reading ]
Some read the two words, “taught,” and “loveth,” separately, מלמדה, _melamde, _and אהבתי, _aebti_; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his dis... [ Continue Reading ]
He exhorts here the Israelites to repentance; though it seems not a simple and bare exhortation, but rather a protestation; as though the Lord had said, that he had hitherto laboured in vain as to the people of Israel, because they had ever continued obstinate. For it immediately follows —... [ Continue Reading ]
The reason is here found, why I thought that the Prophet did not simply exhort the people, but rather charged them with obduracy for not growing better, though often admonished. He then relates how much God had previously done to restore the people to a sound mind; for it had been his constant teach... [ Continue Reading ]
The Prophet here denounces punishment, having before exposed to view the sins of the people, and sufficiently proved them guilty, who by subterfuges avoided judgement. He now adds, that God would be a just avenger. _A tumult _then _shall arise among thy people _Thou hast hitherto satiated thyself wi... [ Continue Reading ]
We explained yesterday Hosea 10:14, in which the Prophet denounced the vengeance of God on his people, such as they had experienced either when the country was laid waste by the army of Shalmanezar, or when some other slaughter was made. From the words, we certainly learn that a battle had been foug... [ Continue Reading ]