Exegetical and Hermeneutical Commentary of Hosea 10:12

Sow to yourselves 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.

12. If only a moral miracle could take place, Israel’s calamities might yet be averted. Nor is it entirely inconceivable, for miracles, so Hosea thinks, can be wrought by an earnest resolution. Hence Hosea’s final appeal.

Sow to yourselves, &c.] Rather, Sow to yourselves according to righteousness, and ye shall reap in proportion to love; that is, Let your conduct be governed by a regard to righteousness, and it shall be recompensed in accordance with the divine love (or perhaps, see on Hos 4:1, in accordance with the love ye have shown to one another, ‘righteousness’ being only another aspect of ‘love’ or benevolence).

Break up your fallow ground ] Husbandmen in the East are indolent, and sometimes ‘sow among thorns’ (Jer 4:3). The Israelites are warned against committing this fault in their spiritual husbandry. Evil habits must be broken off, and a new character formed, or it will be impossible to sow the seed of righteousness.

for it is time, &c.] There is still time to seek Jehovah, till he listen to your prayer, and rain his righteous gift of salvation upon you. For the figure of righteousness coming down from the sky, comp. Isa 45:8; Psa 85:11. ‘Righteousness’ bears the meaning ‘salvation’ which it virtually has so often in the second part of Isaiah, ‘righteousness’ being the divine principle of action, ‘salvation’ the same divine principle in action.

Fuente: The Cambridge Bible for Schools and Colleges

Sow to yourselves in righteousness, reap in mercy – Literally, in the proportion of mercy, not in proportion to what you have sown, nor what justice would give, but beyond all deserts, in the proportion of mercy; i. e., according to the capacity and fullness of the mercy of God; what becometh the mercy of God, which is boundless, which overlooketh mans failings, and giveth an infinite reward for poor imperfect labor. As our Lord says, Give, and it shall be given unto you; good measure, pressed down, and shaken together and running over, shall men give into your bosom Luk 6:38. : If the earth giveth thee larger fruits than it has received, how much more shall the requiting of mercy repay thee manifold more than thou gavest! Sowing and reaping always stand over against each other, as labor and reward. He that soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully 2Co 9:6.

And, whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. In due season we shall reap, if we faint not Gal 6:7-9. We are bidden to sow to ourselves, for, our goodness reacheth not to God Psa 16:2; ours is the gain, if we love God, the Fountain of all good. This reward, according to mercy, is in both worlds. it is in this world also. For grace well used draws more grace. God giveth grace upon grace Joh 1:16; so that each good deed, the fruit of grace, is the seed-corn of larger grace. If thou humble thyself, it stimulates thee to humble thyself more. If thou prayest, thou longest to pray more. If thou givest alms, thou wishest to give more. It is in the world to come. For, says a holy man , our works do not pass away as it seems, but each thing done in time, is sown as the Seed of eternity. The simple will be amazed, when from this slight seed he shall see the copious harvest arise, good or evil, according as the seed was. Thou seekest two sheaves, rest and glory. They shall reap glory and rest, who have sown toil and self-abasement .

Break up your fallow ground – This is not the order of husbandry. The ground was already plowed, harrowed, sown. Now he bids her anew, Break up your fallow ground. The Church breaks up her own fallow ground, when she stirs up anew the decaying piety of her own members; she breaks up fallow ground, when, by preaching the Gospel of Christ, she brings new people into His fold. And for us too, one sowing sufficeth not. It must be no surface-sowing. And the soil of our hearts must ever be anew cleansed; for no one in this mortal life is so perfect, in piety, that noxious desires will not spring up again in the heart, us tares in the well-tilled field.

For it is time to seek the Lord, until He come and rain righteousness upon you – Or better, until he shall come and teach you righteousness. To rain righteousness is the same image as Solomon uses of Christ; He shall come down like rain upon the mown grass, as showers that water the earth Psa 72:6, and Isaiah, drop down ye heavens from above and let the skies pour down righteousness Isa 45:8. It expresses in picture-language how He, who is our Righteousness, came down from heaven, to give life to us, who were dried and parched up and withered, when the whole face of our mortal nature was as dead. Yet there is nothing to indicate that the prophet is here using imagery. The Hebrew word is used very rarely in the meaning, to rain; in that of teaching, continually, and that, in exactly the same idiom as here . One office of our Lord was to teach. Nicodemus owned Him, as a teacher sent from God Joh 3:2. The Samaritans looked to the Messiah, as one who should teach all things Joh 4:25. The prophets foretold that He should teach us His ways Isa 2:3, that He should be a witness unto the people Isa 55:4.

The prophet bids them seek diligently, and perseveringly, not leaving off or desisting, if they should not at once find, but continuing the search, quite up to the time when they should find. His words imply the need of perseverance and patience, which should stop short of nothing but Gods own time for finding. The prophet, as is the way of the prophets, goes on to Christ, who was ever in the prophets hearts and hopes. The words could only be understood improperly of God the Father. God does not come, who is everywhere. He ever was among His people, nor did He will to be among them otherwise than heretofore. No coming of God, as God, was looked for, to teach righteousness. Rather, the time was coming, when He would be less visibly among them than before. Among the ten tribes, as a distinct people, He would shortly be no more, either by prophecy, or in worship, or by any perceptible token of His providence. From Judah also He was about, although at a later period, to withdraw the kingdom of David, and the Urim and Thummira, and the Shechinah, or visible presence. Soon after the captivity, prophecy itself was to cease. But the coming of Christ the patriarchs and holy men all along desired to see: Abraham saw it and was glad Joh 8:56. Jacob longed for it Gen 49:18. The law and the prophets directed to it, so that there were always in Israel such as waited for it, as appears by the example of old Simeon and Joseph of Arimathaea, and those many prophets and righteous men whom our Saviour speaks of Luk 2:25; Mar 15:43; Mat 13:17. He that should come seems to have been a known title for Him; since John Baptist sent two of his disciples, to say unto Him, Art thou He that shall come, or do we look for another? Mat 11:3.

The prophet saith then, Now is the time to seek the Lord, and prepare for the coming of Christ, for He, when He cometh, will teach you, yea, will give you true righteousness, whereby ye shall be righteous before God, and heirs of His kingdom. : So God speaketh through Isaiah, keep ye judgment and do justice, for My salvation is near to come, and my righteousness to be revealed. In both places, people are warned, to prepare the way to receive Christ, which was the office assigned to the law. As Paul saith, Whereunto was the law? It was added because of transgressions. It was given to restrain the passions of people by fear of punishment, lest they should so defile themselves by sin, as to despise the mercy and office of Christ. It was given to prepare our souls by love of righteousness and mercy to receive Christ, that he might enrich them with the divine wealth of righteousness. : If Israel of old were so to order their ways in expectation of Him, and that they might be prepared for His coming; and if their neglecting to do this made them liable to such heavy judgments, how much severer judgments shall they be worthy of, who, after His Coming and raining upon them the plentiful showers of heavenly doctrine, and abundant measure of His grace and gifts of His Holy Spirit, do, for want of breaking up the fallow ground of their hearts, suffer His holy word to be lost on them. The fearful doom of such unfruitful Christians is set down by Paul Heb 6:4-8.

The present is ever the time to seek the Lord. Behold now is the accepted time; behold now is the Day of Salvation 2Co 6:2. As Hosea says, it is time to seek the Lord until He come, so Paul saith, unto them that look for Him, shall he appear the second time, without sin, unto salvation Heb 9:28.

Fuente: Albert Barnes’ Notes on the Bible

Hos 10:12

Sow to yourselves in righteousness, reap in mercy; break up your fallow ground.

Spiritual husbandry

There is not a more melancholy delusion than this, that in religious life the grand object may be secured without the use of the appointed means–that men may possess Christian privileges and realise Christian rewards, independently of those holy and strenuous endeavours so plainly required by our Divine Lord. In spiritual things there cannot be a cancelling of the rule which obtains in temporal things. The most unfading of crowns cannot be worn where there has been no running in the race. The most splendid of victories cannot be achieved where there has been no entrance into the battle. The most peaceful of havens cannot be reached where there has been no contending with the winds and the waves. The most glorious of harvests cannot be gathered in where there has been no labouring in the field.

I. Break up your fallow ground. The image here presented may apply variously. It may be applied to our country; to the circle of our own families; to the state of our own heart. The words may apply to the sincere believers amongst us. For we are found barren of many attainable graces and perfections, We may always find some fallow ground that needs breaking up.

II. Sow your seed.

1. The character of the work. There will be a righteous and constant rule of the law of Christ. We must respect it alone. The motive must be righteous. Whatever be the rule, if the motive be unholy, the act will be unholy.

2. The exclusiveness of the work. To yourselves. The application is individual and personal. Others cannot do it for us, nor we for others. In the singleness of his own responsible existence every man must stand before God.

III. Reap in mercy. The course of our spiritual husbandry bears an analogy with the natural. There is first the breaking up of the fallow ground, then the sowing of the seed, and then the reaping of the full corn in the ear: and as the strength is derived from God in the former two cases, the blessing in the third comes directly from Him as the Lord of the harvest. (T. J. Judkin, M. A.)

Spiritual husbandry

The Church is Gods husbandry. We are called upon–

I. To break up our fallow ground. The heart of man is represented–

1. As ground. Therefore expected to produce fruit that will benefit its owner.

2. As fallow ground. It is destitute of the fruit that it might produce. It is not only useless to its owner, it is prejudicial to neighbouring land that has good seed sown in it, in preventing the plants of righteousness from growing to perfection.

3. As our fallow ground. Because we all have ground committed to our cultivating care. And if it be not fallow now, there was a time when the term might have been applied to it with correctness and propriety.

Breaking up our fallow ground implies a work–

1. Of labour; for which the Master of the land imparts strength.

2. Of sacrifice; for which the Proprietor communicates fortitude.

3. Of constancy and perseverance; for which the Lord of the soil supplies patience.

4. Of renovation; for which the Owner of the ground affords means. The soil in its present state is unfit to produce any useful plants; but when the weeds which now grow therein are destroyed, the ground shall be renewed, that it may bring forth the fruits of piety.

II. Sow to yourselves in righteousness. We have here a representation of right principles, under the figure of seed; the propriety of which may be discerned, if we notice–

1. Right principles are not indigenous to the human heart. They must be sown there.

2. The value of right principles.

(1) Their author and giver–God.

(2) Their price–the blood of the covenant.

(3) Their result–plants of righteousness.

3. The care and attention they demand. How great is the solicitude of the husbandman in reference to his seed.

4. The vegetative power and productive quality. Right conduct is the offspring of these principles. Sow to yourselves means–

(1) Allow these principles to sink deep into the heart; let all obstructions be removed out of the way.

(2) Let every plant that grows in our heart be the result of this precious seed.

(3) Though our anxiety should be principally on our own account, yet our conduct should be a union of piety and benevolence.

III. Reap in mercy. If we plough and sow as directed, the result shall surely be a harvest of mercy. We shall reap–

1. In pardoning mercy, that cancels our sins.

2. In restraining mercy, that prevents us from running into error.

3. In preserving mercy, that preserves the faithful.

4. In rewarding mercy. The mercy of God is, like Himself, infinite.

The time of reward is represented as harvest, because–

1. The time of ploughing and sowing is for ever over.

2. Because at that period all the produce of the soil will be presented to the Lord of the harvest.

3. Because reaping time is a season of joy and festivity. Eternity shall declare the advantages of sowing in righteousness. Observe–

(1) This is the time to break up your fallow ground.

(2) How great is the mercy of our God, that He will assist our endeavours to sow in righteousness.

(3) How audacious is the conduct of those that despise the offers of mercy thus held out in the Gospel. (Sketches of Four Hundred Sermons.)

Sowing and reaping

See what the Word of God teaches with reference to the necessity of a life of righteousness on our part, and as to the grounds on which a reward will be given to the righteous hereafter. The illustration here chosen from the works of nature is common to many other parts of Scripture. And the resemblance is so obvious between the progress of a seed from its first being committed to the soil, till the final harvest, with that of the gradual development of the principle of good in the soul of man, that I need not dwell upon it particularly. We are told to sow in righteousness; and what this injunction involves we may gather from a consideration of the state of those persons to whom it was originally addressed. There was required of apostate Israel, a thorough, unshrinking reformation, an unqualified turning from sin to God. And nothing short of this is required of us. Few of us have not continued, for a longer or a shorter space, in deliberate and wilful transgression: all have to bewail an interminable catalogue of negligences and ignorances: and all have the evidence within themselves of an inherited nature so corrupt, that from the sole of the foot unto the head there is no soundness in it. This fallow ground must be broken up. Our hearts must be brought into a state of religious cultivation. Vicious inclinations, sensual appetites, inordinate affections must be rooted up. The soil must beploughed;–that which lay below must be brought up to the surface and exposed to the light of day. Self-knowledge and self-discipline must do their work, and the whole field be made fit for the reception and growth of the seed of righteousness. If we do, the text leads us to hope that we shall reap in mercy; that is, we shall receive from the merciful hand of God our Father an abundant reward of unfading happiness and glory, eternal in the heavens.

1. We have no grounds on which to expect a harvest of mercy without a previous sowing time of righteousness. Without a holy life here, no man need expect or hope for a happy life hereafter.

2. The reward of our service is not to be looked for as of right, but as the gift of the free grace and mercy of God. Granting our seed-time of righteousness ever so perfect or so plenteous, how is God the better for it, that He should be constrained to pay us wages for it? Here then is the sum of the whole matter. We shall not be saved for our works, but we shall never be saved without them. Knowing this, let us pray and labour and strive that no day may pass over our heads without our having made some progress in the work of sowing unto righteousness. (F. E. Paget, M. A.)

Sowing righteousness

..
Let them sow to themselves in righteousness; let them return to the practice of good works, according to the rule of God, which is the rule of righteousness; let them abound in works of piety towards God, and in justice and charity towards one another. Every action is seed sown. Let them sow what they should sow, do what they should do, and they themselves shall have the benefit of it. (Matthew Henry.)

What repentance of national sins doth God require, as ever we expect national mercies

The prophet joineth counsel with threatenings. Amendment is that he calleth them to as a means to save them. By this text God proclaims, not only to particular persons, but to nations, how desirable it is to Him to execute His goodness; and His extreme backwardness to avenge Himself on the most provoking kingdoms, unless they add impenitency under solemn warnings unto their rebellion.

I. The words contain some of the essentials of repentance, and suppose the rest.

1. He that will repent must deal with his indisposed heart. Break up the fallow ground.

2. When the heart is thus prepared, we must proceed to proper acts of reformation. Sow to yourselves in (or to) righteousness. Let the rule of righteousness be observed in your hearts and ways.

3. You must also seek the Lord. Follow after Him: persist in your seeking.

II. This repentance is urged from a variety of arguments. Principally from this, that national mercies would certainly follow national repentance. What repentance of national sins doth God require?

1. Resolve the case in general. Repentance ordinarily affords ground of our expectation of national mercies, notwithstanding national sins. But when this repentance is not in a nation, we cannot ordinarily expect national mercies. These things are supposed in the case as stated. What are national sins? Such gross sins as render a nation guilty, and expose it to national judgments, and forfeit national mercies. These sins are gross in their nature. Not sins of infirmity, or sins which ordinary care, labour, and watchfulness could not prevent. They are such as idolatry, perjury, breaking of covenant, blood, uncleanness, apostasy, oppression, profaneness. These sins must be national. And sins become national by all, or the generality of a people, being personally transgressors, as to those crimes; or when the governors, representatives, and influencing persons are transgressors; or by the generality of a nation making itself a partaker of other mens sins, though it do not actually commit them. These sins are such as expose to judgments and forfeit national mercies. More refined sins may expose one nation to judgments which may not expose another land. This depends on the variety of advantages some people are under above others. The provoking sins of one and the same nation may be made up by various kinds of offences, according to the different condition of offenders. The sins of magistrates are of one kind, and the sins of subjects another, according to their different talents and station. Usually the sins of a nation do not bring judgments or forfeit mercies by the simple commission of them, but as attended with some additional aggravations A land rarely is destroyed, unless sins are committed after warnings. Security and impenitence is added to rebellion before God proceeds against a people. What then are national mercies in the ease before us? Such blessings as truly and considerably affect the good of a community. They must be blessings in their nature, and national in their extent. These mercies regard our souls, or our bodies, or both. The pardon of past sins, and help against the like offences; the presence of God as effective of spiritual and temporal good; Gospel ordinances; love and peace among Churches; freedom from persecution and malignity; a godly magistracy; peace in our borders; justice in our courts; learning in the schools, etc. etc.

III. The case stated and distinguished from what seems like it. The question connects our repentance and warrantable expectations. The scope of it is,–what is the lowest sort or degree of repentance for national sins which is requisite to warrant, and ordinarily direct, our expectations of national mercies?

IV. The difficulties of the case.

1. Other nations are not under such express rules with respect to Gods outward dealings as the Jewish nation was. There have been always great displays of sovereignty in Gods dispensation of judgments and mercy toward nations. There are prophetic periods wherein national mercies shall not be obstructed by impenitence but repentance shall follow them. The desolation of a land is sometimes absolutely determined. God sometimes moderateth and refrains His judgments from other considerations besides repentance. It is not very easy, at all times, to judge of national judgments.

V. The case resolved. The rule by which we must determine this is hinted in the case itself, under those words, What repentance doth God require? Some expression of the Divine will must guide us; we must not judge by second causes, or by vain fancy, as we are apt to do.

1. A repentance short of that which is enjoined in order to eternal salvation will suffice to warrant our expectations of national mercies. Eternal issues are not determined by the same rules as temporal blessings. Uuregenerate persons may repent, so as to divert present judgments, and secure mercies. This is evident in Ahab and Nineveh.

2. The repentance which yields us ground to expect national mercies, must be for national sins. It includes clear convictions of the guilt and offences of a nation. Shame, fear, and deep humblings of soul under the sense of the wrath of God, as provoked by our sins. Such a compliance with Gods warnings and rebukes, as to put men on seeking Gods favour, and resolving to forsake the national pollutions. And there must be reformation. In proving the decision of the case, the described repentance doth ordinarily afford a people national mercies, notwithstanding national sins. And where this repentance obtains not, a people cannot justly expect national mercies. When a people is given up to impenitency, and God withholds a blessing from the methods that tend to their repentance, there is just cause to fear that judgments are determined against that land. Impenitence is not only a moral obstacle to good, but it is also a natural obstacle. The iniquity of a nation is even materially its ruin. (Daniel Williams, D. D.)

The fallow ground

Very often the prophet had to reprove and call the people to repent. Hosea is doing this in the passage before us.

I. The particular sort of characters here indicated. They are figuratively indicated by the term, fallow ground, or land lying fallow, producing nothing. The figure must not be taken quite literally, because there are some points in which it will not apply. The point in the figure is this. There is a human heart, producing nothing; there is a man, whose character has no religious fruitfulness, no religious excellence in relation to God. It is not verdant soil. It is not like the soil of the primitive forest, which never has produced any thing, for it has had its crops. That is the character here represented,–a nation, a Church, or an individual, that was fruitful, that was religious, but it has been neglected, and it is now lying barren, fallow, producing nothing. But the farm land is left fallow intentionally, and for a good purpose. In the fallow ground which is a man, and not a farm, there, is not one thing done with thought, delibera tion, purpose, or plan. Mans heart is left fallow by temptation, negligence, ignorance, sin, backsliding, and instead of being the better for it, its condition is an injury and a curse.

II. THE EXHORTATION. It is time to seek the Lord. The Hebrews ought never to have needed a time for seeking the Lord. Heathen might feel after God, but Hebrews knew Him. The Hebrew child had to seek God for himself, but that is quite a different thing. Though, therefore, this exhortation ought not to have been needed, by the mercy of God it is given. It may be enforced in the sense in which the apostle uses an expression of the same sort, It is high time to awake out of sleep. It may be used in the sense of a time being propitious. An accepted time. Observe what man is told to do. Four things are figuratively expressed in the text.

1. Repentance.

2. Reformation.

3. Prayer.

4. Perseverance.

III. The result. Till God rain down righteousness upon you. God rains down, not righteousness absolutely, but that which will produce it.

IV. The whole is in mercy. Reap in mercy. (T. Binney.)

What sowing involves

If we sow for righteousness, that is, if our efforts are directed to embodying it in our lives, we shall reap according to mercy. That is true universally, whether it is taken to mean Gods mercy to us, or ours to others. The aim after righteousness ever secures the Divine favour, and usually ensures the measure which we mete being measured to us again. But sowing is not all; thorns must be grubbed up. We must not only turn over a new leaf, but tear out the old one. The old man must be slain if the new man is to live. The call to amend finds its warrant in the assurance that there is still time to seek the Lord, and that for all His threatenings, He is ready to rain blessings upon the seekers. The unwearying patience of God, the possibility of the worst sinners repentance, the conditional nature of the threatenings, the yet deeper thought that righteousness must come from above, are all condensed in this brief Gospel before the Gospel. (A. Maclaren, D. D.)

The Divine voice to a worthless people

Sowing and reaping are figures here used to denote the spiritual and moral conduct of this people. All human life consists of sowing and reaping. Every intelligent act embodies a moral principle, contains a seed that must germinate and grow.

I. A wretched moral state. Fallow ground, uncultivated earth. A state of–

1. Unloveliness. It is either an expanse of grey earth, or of weeds, thistles, and thorns.

2. Unfruitfulness. Unless the soil is cultivated there is no fruit, and the land is worthless.

3. Wastefulness. On fallow ground the rain, dew, and sunshine fall, but all in vain. How much Divine grace is wasted on unregenerate men: sermons, books, Bibles, providences, means of grace, all wasted.

II. An urgent moral duty.

1. Moral ploughing. Think on two things. What God has been to us. What we have been to Him.

2. Moral sowing.

3. Moral reaping.

III. A solemn moral suggestion.

1. No time to lose.

2. Much has been lost.

3. It is only now the work can be effectively done.

IV. A glorious moral prospect. He will rain righteousness, or teach you righteousness. Pursue this work of moral agriculture properly, and God Himself will come and teach you righteousness. (Homilist.)

The fallow ground state

The characters represented by the term, fallow ground, are to be found in every town and in every congregation.

I. Who are the characters indicated? Those whose affections, habits, and thoughts were once bearing a rich harvest for God, but in whom this is all changed, and the heart is become barren. But not the backslider only; the description applies to all who are careless or hardened in their sins; all whose characters have no religious fruitfulness.

II. How may we break up the fallow ground? We must first satisfy ourselves that the ground is fallow; and in doing this prayerful meditation will greatly assist us. We may also have the guidance and assistance of the Holy Spirit.

III. Why we should break up the fallow ground? The constraining motive is this, it is time to seek the Lord. Time because you have already spent too much of your short life in the service of sin and Satan. Because you will never have a more suitable season than the present. You have sought to persuade yourself that, by and by, you would be more at leisure for seeking the Lord. You must not think a time of affliction will prove a more suitable time. The more happy we are, in the fulness of our strength, before the eye is dim, and before the intellect begins to fail–that is the time to think deeply upon the claims of God. (R. K. Bailie, M. A.)

The reward of well-doing

How shall we attain eternal life? The text declares that obedience shall not fail of its reward. And that the reward is of grace, and not of debt. We should understand that there is a vast difference between reward and merit. Merit is the right to receive a reward. Reward is a free testimony of approval. The text animates every one of us with the hope of reward; it abases each one of us by a denial of merit.

I. If we sow, we shall reap. A man might as reasonably expect a crop in the autumn, though he had wasted the season of seed-time, as suppose that a life of indolence and sensuality would lead him to Paradise.

II. Consider the caution, reap in mercy. The caution is against admitting any notion of merit. They claim most who have no ground of claim at all. If the notion of merit would be impiety in an angel, what must it be in man? And men have to regard not only the power of God, but also His holiness, which can carry no terror to sinless spirits. You shall reap according to mercy. Be assured, then, that you cannot sow too freely for that harvest. (M. Biggs, M. A.)

Sowing and reaping

Activity is not only a sign of life, it is a necessary condition of its continuance. The illustrations of this common law of life are as abundant as life itself. That which is true of trees, of muscle, and of brain is equally true of spiritual powers. For them no condition is a surer augury of death than unuse. As a Divine call to religious activity, Hoseas words contain some points of perpetual importance. The call is–

1. Distinctly personal. Sow for yourselves. Whether a man will or not, he is constantly a sower of seed. The bad man, the defective Christian, the dilatory, the prayerless, are all sowers. This Divine call does not deal so much with unconscious influences, as with purposed and determined work.

2. The call is specific and definite. You are not to sow anything that may come first to hand. You are to sow the right word, the right spirit, the right action. Every seed we scatter with our hands deliberately, every seed that is unconsciously permitted to wing its way from our whole demeanour, is to bear within it the germ of the true life.

3. The call is opportune. It is always timely to be doing good. There are, however, certain seasons when religious activity is the present duty.

4. The call is urgent. All the verbs axe in one mood; and this is not the conditional or subjunctive, but the imperative. God never gives men any call without making it possible for them to obey it.

Our encouragement, to obedience is found in the–

1. Answer of a good conscience.

2. In certain success.

3. In full proofs of Divine mercy.

4. The success will be far spreading. The Christian worker is blessed in his deed. And–

5. The success will be abundant.

Let the labour for God tax our utmost ability, our patience, our faith; still, be it ours to work on, confident of the result. The blessing is certain to come, even for ourselves, certain to have proofs of mercy in it, certain to reach further than we anticipated, certain also to be plenteous. Enlarge your faith, therefore, in the power and blessing of God. Your work of faith and labour of love shall not be forgotten; but shall be copiously and even abundantly blessed. (J. Jackson Goadby.)

True seeking

The prophet, bids them seek diligently (so the Hebrew) and perseveringly, not leaving off or desisting, if they should not at once find, but continuing the search, quite up to the time when they should find. His words imply the need of perseverance and patience, which should stop short of nothing but Gods own time for finding. The prophet, as is the way of the prophets, goes on to Christ, who was ever in the prophets hearts and hopes. The words could only be understood improperly of God the Father. God does not come, for He is everywhere. He ever was among His people, nor did He will to be among them otherwise than heretofore. No coming of God, as God, was looked for to teach righteousness. But the coming of Christ, the partiarchs and holy men all along desired to see. (E. B. Pusey, D. D.)

Spiritual husbandry

God has been pleased to give us instruction not only by His Word, but also by His works. Nature echoes Scripture to our sins, and if we would permit it, to our hearts. The ground we till is under the curse of God for mans sin; that its natural produce is only thistles, weeds, brambles. You have seen a piece of ground that has been left waste and uncultivated, and how it has become full of weeds, and rank with poisonous herbs, and infested with noisome creatures. Just such a place is mans heart. You have but to look at what man becomes when left to himself, without knowledge, without instruction, without the restraining and renewing grace of God, and you cannot doubt but that the inclination of his heart is not to good, that its imaginations are only evil continually. And out of that heart comes all manner of wickedness that is practised amongst mankind. Suppose any one of you had a garden overrun with weeds, how would he set about getting rid of them, so as to do it effectually? Would he take a scythe and cut off the tops, or a spade and dig them all up by the root? So if we were to tell men that they must put away this or that particular sin, we would do no more towards making them really holy, than a man would do towards clearing his garden if he should only break off the heads of the weeds growing in it. For both would be leaving the roots alive. Some may doubt whether their hearts are so bad as they have been represented to be. Then hear the Word of God (Jer 17:9, etc.). The words of the text Bid us break up the fallow ground of our hearts, that it may be prepared to receive the good seed of eternal life.

I. The thing to be done. The plough breaking up the soil, the harrow tearing to pieces the hard and cumbering clods, are a sign of what must be done in our own hearts. The foul, unprofitable soil of the carnal and natural heart must be broken up from the bottom. It will not do just to disturb the surface. Have you ever even suspected that your heart wants cleansing? Is not the deadly root of sin shooting up there in a thousand shapes? Is there not unbelief, like the poisonous nightshade? Is there not pride, as a towering plant that brooks none to overlook it? Does not selfishness twine its roots and strike them deep, ay, down to the very ground of the heart? Is there no foul and rotten heap of unclean desires? Are not the cares and pleasures of this world like thorns and briars within you, choking up the thought and the love of better things? But how can your hearts be broken up? Not of yourselves. It is the Spirit of God carrying home the word which, like a two-edged sword, pierceth even to the dividing asunder of the bones and marrow,–it is He alone that can break up the hard and stony soil of the sinners heart. It is a joy to the angels to see the fallow ground of the sinners heart broken up with godly sorrow, humbled into repentance before God. When the ploughshare of conviction has gone deep, when the heart is no longer hardened, the seed of everlasting life will have a chance of springing up. But it is the Spirit alone who can renew us unto repentance and holiness.

II. A reason why it must be done. A stirring motive is given us all in breaking up our fallow ground. It is time to seek the Lord. The farmer who should stand idling with folded arms when he ought to be sowing, and should let the seed-time slip away, could expect in harvest only weeds and thistles. Leave not, then, to the evening the proper work of the day. Opportunities lost cannot be recalled.

III. The blessing promised. We shall not seek in vain. He will come and rain righteousness upon us. The Lord will satiate the weary soul, and replenish every sorrowful soul. Upon them that seek Him will the Lord rain righteousness, even all the sanctifying graces of His Holy Spirit. Then wait upon the Lord in prayer, wait upon Him till He come, and pour out of His Spirit upon you. (E. Blencowe, M. A.)

The proportion of mercy

Rather Sow righteousness in the proportion of mercy. As God has been merciful to you, so be ye righteous to Him: keep pace for pace with the Divine mercy; be perfect as your Father in heaven is perfect; be ye holy as your Father in heaven is holy. This is the ideal; God would have human righteousness in proportion to Divine mercy. The standard is not arbitrary; it is gracious and tender and condescending, but who can attain unto it? It is not in man that liveth to keep pace with God. (Joseph Parker, D. D.)

It is time to seek the Lord.–

Seeking and seekers

I. Whom are we to seek? The Lord. Our Creator, Father, Redeemer, Lord, Judge.

II. How are we to seek Him?

1. Earnestly. Agonise to enter in.

2. Humbly, in view of our helplessness and sin; hence penitently.

3. Prayerfully.

4. Obediently. Israel had become profane, idolatrous covenant breakers.

III. Why are we to seek him?

1. For Gods sake.

2. For our neighbours sake.

3. For our own sake.

(1) Viewing the facts connected with our being as immortal sinners, we cannot be happy without salvation.

(2) Seeking the Lord is preparation for the future.

IV. When are we to seek him? Now–

1. The Scriptures often urge haste.

2. Delay itself is sin.

3. The great good derived from such a course.

4. The way to the throne is open.

5. The time is short. (W. Veenschoten.)

The duty of seeking God

I. The duty enjoined. We should seek the Lord–

1. In the performance of His will.

2. In a dependence on His mercy.

3. In a due preparation of heart to receive His blessings.

II. The arguments by which it is enforced.

1. The urgency of the duty.

2. The certainty of success in it. (T. Hannam.)

Seeking the Lord an immediate duty

I. Whom are we to seek? The Lord. This implies–

1. That man is removed from God by sin.

2. That man may get near to God by seeking.

3. That it is his duty to do so.

II. How are we to seek the Lord?

1. By repentance.

(1) The heart broken for sin.

(2) The heart broken from sin.

(3) Reformation of life.

2. By faith.

(1) In God.

(2) In Christ.

III. When are we to seek the Lord? Now.

1. To some of you these words contain a reproof.

2. For many of you these words contain a warning.

(1) You will never have a better time. Facilities for seeking the Lord decrease with delay.

(2) You may not have another opportunity. Many have waited for the convenient season which never came. (E. D. Solomon.)

Seeking the Lard an immediate duty

I. The being whose favour men are to seek. The Lord; this is expressive of His greatness and power as the Proprietor of all things. He is Lord over all. The earth is the Lords, etc. Think of His relation to us. Creator–Preserver–Benefactor–the God of grace. Think how able and willing He is to promote our happiness.

II. The nature of seeking the Lord. It implies–

1. A knowledge of His character and a conviction of the importance and advantages of having Him for our portion.

2. A conviction that sin has deprived us of Him as our portion. Your iniquities, etc. All we like sheep, etc.

3. A knowledge of the way in which God may be sought. Through the Sacrifice of His Son, the Mediator, the Surety, mercy, pardon, and acceptance may be obtained.

4. Heartfelt repentance. Contrition; godly sorrow; confession of evil to God; cessation from sin, as an evidence of regeneration commencing. Let the wicked, etc.

5. Faith in Christ. Repent and believe the Gospel. Believe in, etc. What is faith? It is the reliance of the sick and diseased one upon the skill and healing power of the Great Physician; it is the reliance of the debtor, of the prisoner, captive, etc. etc., upon Christ, whose work on the Cross is adapted to meet all those exigencies of the sinner.

6. With diligence and perseverance. With the heart man believeth, etc. Ye shall find Me when ye shall search for Me with all your heart; Cry out for the living God.

III. The advantages of seeking the Lord.

1. We avoid infinite evil; as the result of transgression. The wages of sin is death.

2. We become possessed of infinite good. The benefit of all His attributes–of all His providence–of all the riches of His grace–of all the glories of HIS heaven–of His eternity.

3. We become auxiliaries to Christ in the glorious work of salvation–extending the boundaries of the mediatorial kingdom. This honour have all the saints!

4. By seeking the Lord, and finding Him, we do that which thousands in a dying hour, and at the judgment day, will regret that they have not done. The harvest is past, etc.

5. Those who seek the Lord now will never lose Him in eternity.

IV. The immediate attention which this duty demands.

1. It is time, according to the statements of Scripture. To-day, etc. Behold now, etc. Seek ye the Lord while, etc.

2. It is time, on account of the great evil already perpetrated. One sinner destroyeth much good.

3. The great good to be realised proves that it is time to seek the Lord. When the miser, the ambitious, etc., perceive an opportunity of gaining gold, honour, etc., how do they rush forward to seize the coveted good!

4. The frailty of human existence declares it is time.

5. It is time, because the facilities in seeking the Lord will gradually lessen. (Helps for the Pulpit.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. Sow to yourselves in righteousness] Let the seed you sow be of the best kind, and in just measure.

Reap in mercy] By the blessing of God on this ploughing, sowing, and harrowing, you may expect a good crop in harvest.

Break up your fallow ground] Do not be satisfied with a slight furrow; let the land that was fallowed (slightly ploughed) be broken up again with a deep furrow.

For it is time to seek the Lord] This should be immediately done: the season is passing; and if you do not get the seed in the ground, the early rain will be past, and your fields will be unfruitful.

Rain righteousness upon you.] God will give you the early rain in due time, and in proper measure. Here are the metaphors, and the application cannot be difficult. Here are ploughing, fallowing, sowing, harrowing, watering, reaping, threshing, and feeding on the produce of well-directed labour. All may be applied to the human heart, and the work of God upon it. Correction, contrition, conversion, receiving the grace of Christ, bringing forth fruit, &c.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Sow to yourselves in righteousness: 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 elliptic 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 yourselves in these works.

Reap in mercy: this is referred both to the Divine mercy, and so amounteth to a promise, and to the mercy we should show to man, and so is direction for another part of duty; both may well have place here.

Break up your fallow ground; your hearts, O ye Ephraimites, have been and still are, as ground overrun with weeds, which need be ploughed and broken up, that good seed 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 time to seek the Lord; 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.

Till he come; seek with patience and faith until he doth, as certainly he will, come; for this passage is a virtual or implicit 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.

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

Upon you, who repent and obey his counsel by his prophets.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. Continuation of the image inHo 10:11 (Pr11:18). Act righteously and ye shall reap the reward; a rewardnot of debt, but of grace.

in mercyaccording tothe measure of the divine “mercy,” which over and aboverepays the goodness or “mercy” which we show to ourfellow man (Lu 6:38).

break . . . fallowgroundRemove your superstitions and vices, and be renewed.

seek . . . Lord, fill hecomeThough not answered immediately, persevere unceasingly”till He come.”

rainsend down as acopious shower.

righteousnessthereward of righteousness, that is, salvation, temporal andspiritual (1Sa 26:23; compareJoe 2:23).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Saw to yourselves in righteousness,…. Not the seed of grace, which bad men have not, and cannot saw it; and which good men need not, it being sown in them already, and remaining; rather the seed of the word, which should be laid up in their hearts, dwell richly in them, and be kept and retained by them; though it is best of all to understand it of works of righteousness; as sowing to the flesh is doing the works of the flesh, or carnal and sinful acts; so sowing “unto righteousness” g, as it may be rendered, is doing works of righteousness; living soberly and righteously; doing works according to the word of righteousness, from good principles, and with good views, with a view to the glory of God: and which will be “sowing to themselves”, turn to their own account; for though such works are not profitable to God, as to merit anything at his hands; yet they are not only profitable to others, but to those that do them; for though not “for”, yet “in keeping” the commands of God there is “great reward”,

Ps 19:11. Reap in mercy; or “according to mercy” h not according to the merit of works, for there is none in them; but according to the mercy of God, to which all blessings, temporal, spiritual, and eternaL, are owing; and such who sow to the Spirit, or spiritual things, shall of the Spirit reap life everlasting; not as the reward of debt, but of grace; not as of merit, but as owing to the mercy of Christ, Ga 6:9 Jude 1:21;

break up your fallow ground; that is, of their hearts; which were like ground unopened, unbroken, not filled and manured, nor sown with seed, but overrun with weeds and thistles; and so were they, hard and impenitent, destitute of grace, and full of sin and wickedness, and stood in need of being renewed in the spirit of their minds; which this exhortation is designed to convince them of, and to stir them up to make use of proper methods of obtaining it, through the efficacious grace of God; see Jer 4:5;

for [it is] time to seek the Lord: for his grace; as the husbandman seeks, prays, and waits for rain, when he has tilled his ground, and sowed his seed, to water it, and make it fruitful, that he may have a good reaping time, a plentiful harvest; and as there is a time to seek for the one, so for the other:

till he come and rain righteousness upon you; that is, Christ, whose coming is as the rain, Ho 6:3; and who, when he should come, whether personally by his incarnation, or spiritually by his gracious presence, would rain a plentiful rain of the doctrines of grace, and the blessings of it, such as peace pardon, righteousness, and eternal life by him; particularly the justifying righteousness wrought out by him, which is fully manifested in the Gospel, the ministration of that righteousness, and is applied unto, and put upon, all them that believe: or “till he come and teach you righteousness” i; as Christ did when come; he taught the word of righteousness in general, and the righteousness of God in particular, and directed men to seek it; declared he came to fulfil all righteousness, and taught men to believe in him for it, and that he is their righteousness, and the end of the law for it; as well as he taught them to live righteously and godly; see Joe 2:23. The Targum is,

“O house of Israel, do for yourselves good works; walk in the way of truth; establish for yourselves the doctrine of the law; behold, at all times the prophets say to you, return to the fear of the Lord; now shall he be revealed, and bring righteousness to you.”

But these exhortations were vain and fruitless, as appears by what follows:

g “ad justitiam”, Pagninus, Montanus, Munster, Calvin, Junius Tremellius, Drusius, Tarnovius, Cocceius. h “ad os miserecordiae”, Montanus “secundum misericordiam”, Pagninus; “secundum pietatem”, Cocceius, Schmidt. i “et doceat justitiam vos”, Pagninus, Montanus, Drusius, Cocceius, Schmidt.

Fuente: John Gill’s Exposition of the Entire Bible

The call to repentance and reformation of life is then appended in Hos 10:12, Hos 10:13, clothed in similar figures. Hos 10:12. “Sow to yourselves for righteousness, reap according to love; plough for yourselves virgin soil: for it is time to seek Jehovah, till He come and rain righteousness upon you. Hos 10:13. Ye have ploughed wickedness, ye have reaped crime: eaten the fruit of lying: because thou hast trusted in thy way, in the multitude of thy mighty men.” Sowing and reaping are figures used to denote their spiritual and moral conduct. , for righteousness, is parallel to ; i.e., sow that righteousness may be able to spring up like seed, i.e., righteousness towards your fellow-men. The fruit of this will be chesed , condescending love towards the poor and wretched. Nr nr , both here and in Jer 4:3 to plough virgin soil, i.e., to make land not yet cultivated arable. We have an advance in this figure: they are to give up all their previous course of conduct, and create for themselves a new sphere for their activity, i.e., commence a new course of life. , and indeed it is time, equivalent to, for it is high time to give up your old sinful says and seek the Lord, till ( ) He come, i.e., till He turn His grace to you again, and cause it to rain upon you. Tsedeq , righteousness, not salvation, a meaning which the word never has, and least of all here, where tsedeq corresponds to the ts e daqah of the first clause. God causes righteousness to rain, inasmuch as He not only gives strength to secure it, like rain for the growth of the seed (cf. Isa 44:3), but must also generate and create it in man by His Spirit (Psa 51:12). The reason for this summons is given in Hos 10:13, in another allusion to the moral conduct of Israel until now. Hitherto they have ploughed as well as reaped unrighteousness and sin, and eaten lies as the fruit thereof, – lies, inasmuch as they did not promote the prosperity of the kingdom as they imagined, but only led to its decay and ruin. For they did not trust in Jehovah the Creator and rock of salvation, but in their way, i.e., their deeds and their might, in the strength of their army (Amo 6:13), the worthlessness of which they will now discover.

Fuente: Keil & Delitzsch Commentary on the Old Testament

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 —

Fuente: Calvin’s Complete Commentary

Hos. 10:12.] A call to repentance. Sowing and reaping = moral conduct In] Lit. for right, which must be the fruit. Reap] in the proportion of mercy, not justice; mercy from God and from man; mercy in both this and the world to come. Fallow] Plough virgin soil, cultivate fresh land (Jer. 4:3). New soil required, begin anew. Seek] With anxiety and diligence persevere till you find God. Rain] in copious blessings (Psa. 72:6; Isa. 45:8). Righteousness] which he will teach you, and generate by the Holy Spirit (Psa. 51:12).

Hos. 10:13.] Another reason for reformation. Ploughed] Been at pains to sow wickedness and reaped the fruit of it. Iniquity] itself is the soil which they cultivated, the seed and the fruit; its own natural reward. Lies] A just reward for their idolatry, the fruit was bitter and unprofitable. Thy way] Perverse way (Isa. 57:10; Jer. 2:23); they trusted to Egypt and their calves, not to Jehovah.

HOMILETICS

THE CALL TO REFORMATION OF LIFE.Hos. 10:12-13

God calls the people to repentance in figurative language. Sowing and reaping denote spiritual and moral conduct, closely related as labour and reward. Israel are to give up their former habits, begin afresh, and enjoy the blessings promised.

I. A present duty. Sow to yourselves in righteousness. All life is a moral sowing and reaping. The works of time are the seeds for eternity. But this sowing must be no surface work.

1. Fallow ground must be broken up. Break up the fallow ground. Virgin soil must be ploughed, and life must be entirely new. The sinner must forsake old habits and practices, turn up the weeds and roots of evil within, and be renewed in the spirit of his mind. The heart must be cleansed from lusts and corruption. Old things must pass away, and all things become new. The Christian must break up all formality, and cultivate new ground. He must grow in grace and holiness, forget the things behind, and look forward to those before. The Church must stir up decaying piety and dying members; grow in numbers and in beauty, and by prayer and effort become a fruitful field.

2. Proper seed must be sown. (a) Sow in righteousness. Return to the practice of righteousness and obedience to the law, which is the rule of righteousness. Abound in works of piety as the fruit, the proof of your penitence. Sow to the spirit (Gal. 6:7-8), and not to the flesh. (b) Sow with intelligence. Understand the nature of the work you have to do. Grow in personal acquaintance with God and his word. Abound in wisdom and in knowledge. (c) Sow with diligence. Put forth constant and earnest, not mere occasional, effort. We must plough, sow, and continue to labour, to reap the benefit. In the morning sow thy seed; and in the evening withhold not thine hand (Ecc. 11:6). The exercise of charity and penitence must be ever active; not fitful impulse, but daily habits; not confined to outward formalities, but thorough inward feeling. If righteousness be our aim, God will make it our portion. He will not reward with ciphers instead of gold, like the world. The wicked worketh a deceitful work (which disappoints); but to him that soweth righteousness shall be a sure reward (Pro. 11:18).

3. God must be sought. Seek the Lord. Husbandmen depend upon God, who gives seed-time and harvest. He should therefore be sought and served. He alone gives strength to secure righteousness, and creates it within the soul by the Holy Spirit (Psa. 51:12). (a) Seek diligently. Do not leave off, nor desist, but persevere until you find him. (b) Seek earnestly. There are difficulties in the way, reluctance and opposition to overcome. Do not rest satisfied without a personal acquaintance, nor stop short of attaining the object. Though not found immediately, seek the Lord, till he come.

II. An urgent reason. For it is time to seek the Lord. It is always time to seek the Lord. But the unconverted especially are urged to do so.

1. The Scriptures urge them. Seek ye the Lord while he may be found, call ye upon him while he is near. Behold, now is the accepted time; behold, now is the day of salvation. Wherefore, as the Holy Ghost saith, to-day, if ye will hear his voice.

2. Common observation urges them. Much of their time has been spent in sin and wretchedness. Life is uncertain, and opportunities are few. He that loses time loses wealth, life, and all. I have lost a day, cried the ancient Emperor. Time lost can never be regained. Millions of money for an inch of time, cried Elizabeth, but her days were spent and could not be recalled. Redeeming the time, because the days are evil.

3. Past experience urges them. Ye have plowed wickedness, &c. The past had been spent in labour and intense thirst for happiness, but they had reaped nothing but sorrow and disappointment. (a) Their efforts were fruitless. They ploughed and sowed, and reaped what they sowed. The harvests of their ill-doings were iniquity and the results of iniquity. The sinner gains nothing with all his toil. He spends his money for that which is not bread, and his labour for that which satisfieth not (Isa. 55:2). They that plough iniquity and sow wickedness, reap the same. (b) Their confidence ensnared them. They trusted in their own devices and in the number of their mighty men; but their valiant men were slain, the kingdom came to nought, and their civil and sacred projects were lying vanities. Mens carnal confidences draw them into sinful courses; whatever fruit they promise, or whatever present comforts they bring, they will end in bitter experience. They are lies, and will deceive. Ye have eaten the fruit of lies.

III. A blessed result. Till he come and rain righteousness upon you.

1. If they seek the Lord he will be found. Those who humbly and earnestly seek God shall not seek in vain. He will come to them, annihilating the distance, hastening the meeting, and removing every impediment. Seek, and ye shall find.

2. If they sow in righteous works they shall reap in mercy. Be merciful to men, and they will be merciful to you. Abound in acts of love and piety towards God, and he will return good measure, pressed down and running over. As children of misery, we all need mercy. If we give it, we shall get it both from God and man. Mercy is its own reward. The merciful shall obtain mercy (Mat. 5:7).

3. If they turn from sin, Divine blessings shall be given in rich abundance. And rain righteousness upon you. God will work righteousness within us, help us to lead a righteous and holy life, and be faithful in keeping his righteous promise. Blessings, like showers, shall be given, rich in abundance, and refreshing in their consequence. God will come in Christ as the Lord our righteousness, and grant us abundant mercy. I will cause the shower to come down in his season; there shall be showers of blessings (Eze. 34:26).

HOMILETIC HINTS AND OUTLINES

Moral husbandry.

1. Ploughing in penitence or iniquity.

2. Sowing in righteousness or sin.

3. Reaping in mercy or wickedness.

The activity of the wicked. They plough, sow, and harrow mischief to themselves and others. If they would work as hard for heaven as they do for hell they could not lightly miss it.

Seeking the Lord an immediate duty. I. Whom we are to seek. The Lord. This implies

1. That man is removed from God by sin.
2. That man may get near to God by seeking.
3. That it is his duty to do so. II. How we are to seek the Lord.

1. By repentance.

(1) The heart broken for sin.

(2) The heart broken from sin. Genuine repentance accompanied by reformation of life (Luk. 19:8).

2. By faith.

(1) In God (Heb. 11:6).

(2) In Christ (Act. 20:21). III. When we are to seek the Lord. Now! It is time.

1. To some of you these words contain a reproof.

2. For many of you these words contain a warning.

(1) You will never have a better time. Facilities for seeking the Lord decrease with delay.

(2) You may not have another opportunity. Many have waited for the convenient season, and been visited with sudden destruction.

(3) To all these words contain a welcome. It is time, i.e. not too late. You may have long put off, yet just in timeit may be only just [The Study].

The fruit of lies. Sin a lie in its promises, appearance, and results. It looks fair, excites desire, but is rotten, deadly poison within. It lies,

(1) as a fact, and
(2) as a doctrine. Ye shall not surely die. Ye shall be as God, said the father of lies at first. Men have eaten the fruit of lies ever since, which has brought death and all our woe into the world.
1. Israels history the fruit of lies. They believed not God, rejected good and tasted bitter evil.

2. The worlds history the fruit of lies. The race has eaten the results of sin and deception.

3. The sinners history the fruit of lies. What is pleasure, gaiety, and the world but lies? Men are daily fed by lies. Every sin is a lie, says Augustine. Its fruit will neither profit nor satisfy. It is not only empty but mischievous (Isa. 44:20; Isa. 59:4-5).

Rain righteousness. The liberality of Divine gifts. Thou, O God, didst send a plentiful rain, lit. a rain of liberalities (Psa. 68:9). Goodness free and full provided for his people.

1. God the source until he come.

2. Blessings plenteous rain.
3. The Church revived. Or, I. Gods mercy compared to a shower.
1. Direct from above, not through human mediums.
2. Given in freeness.
3. No substitute for it. II. This mercy is promised
(1) To those who repent and return to him.
(2) To those who pray and long for it. III. This shower of mercy is wanted now, to convert the sinner and confirm the Church. Seek it in time and we shall not fail.

ILLUSTRATIONS TO CHAPTER 10

Hos. 10:12-13. Time. A dying nobleman in a letter to a profligate companion confessed, I never awaked till now. I have pursued shadows, and entertained myself with dreams. I have been treasuring up dust and sporting myself with the wind. I look back upon my past life, and, but for memorials of infamy and guilt, it is all a blank, a perfect vacancy. Oh, my friend, with what horror I recall those hours of vanity we have wasted together. Let me dwell with hermits, let me rest on the cold earth, may I but once more stand a candidate for an immortal crown, and have my probation for celestial happiness.

Then time turns torment, when man turns a fool. [Young.]

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

REMONSTRATINGRENOVATE FALLOW GROUND

TEXT: Hos. 10:12-14

12

Sow to yourselves in righteousness, reap according to kindness; break up your fallow ground; for it is time to seek Jehovah, till he comes and rains righteousness upon you.

13

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

14

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

15

So shall Beth-el do unto you because of your great wickedness: at daybreak shall the king of Israel be utterly cut off.

QUERIES

a.

Why is it time to seek Jehovah?

b.

Who were Israels mighty men?

c.

Who is Beth-el?

PARAPHRASE

Sow seeds of righteousness among your fellow men and you will reap loving kindness in turn. In order to do this, however, you will have to turn over the hard and weed-infested soil of your sinful hearts. And do not delay for the time to seek the Lord is nowit is ever present. He will come and shower you with blessings of mercy and grace. In the past you have sown wickedness and reaped the consequences of your iniquityfalseness, shame, vanity. You trusted in your own rebellious ways and in the false security of your army. Because you still insist in doing this a war shall come to your people and all the fortresses which made you feel so secure will be destroyed. Shalmaneser destroyed Beth-arbel giving you an example of his cruelty against even women and children. And now, because you did not heed the warning but continued in your wickedness, Shalmaneser shall do the same to the whole land of Israel, even to Bethel, and your king will perish with unexpected suddenness!

SUMMARY

A last hour call to repentance and reformation of life is given. Unheeded, it calls forth inevitable destruction at the hands of Shalmaneser.

COMMENT

Hos. 10:12 SOW . . . RIGHTEOUSNESS, REAP . . . KINDNESS . . . BREAK UP YOUR FALLOW GROUND . . . Sowing and reaping are favorite Oriental and Semitic figures of speech to use in expressing spiritual and moral conduct (cf. Job. 4:8; Psa. 126:5; Jer. 4:3; Mat. 13:3 ff; Luk. 8:5 ff; Pro. 6:14; Pro. 6:19; Pro. 11:18; Pro. 22:8; Hos. 8:7; Joh. 4:36-37; 1Co. 9:11; 2Co. 9:6; 2Co. 9:10; Jas. 3:18, etc.) Here, it is evident, the prophet is exhorting the people to sow deeds of righteousness toward one another, in order that they may reap kindness from one another. Some commentators, in their attempt to belittle the idea that man must do righteous deeds in order to be pleasing to God, have misinterpreted this text by saying, It is not a man-made righteousness, but that righteousness which the Lord is ready to grant abundantly as a gift of His grace to all that seek Him and His righteousness . . . Hence, sow toward righteousnessseek the Lord and His righteousness, prepared for you without any merit on your part by the Lord and sent by Him as freely, graciously, and abundantly as the rain from heaven. Now we agree that man can never earn or attain, through his own meritorious deeds, the righteousness which Gods Holy Law demands. Man must, however, respond to the revealed will of God by doing righteous deeds in order to come into covenant relationship and remain in covenant relationship with God through Christ. Faith in God can be efficacious only if it issues forth in an obedient life of righteous deeds. My little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous (cf. 1Jn. 3:1-24). There is only one way to be righteous. By the powerful motivation of faith in God through Christ to do the righteous will of God as it is revealed in His word! There is only one way to reap kindnessthat is to actively sow righteousness. To do this, the people of Israel must have a change of mind, a change of heart, a conversionthey must break up the hard, weed-infested soil of their sinful hearts.

How is this fallow ground to be broken up? By seeking Jehovah with the whole heart, (cf. our comments on Hos. 6:1-3). Jeremiah gives the same exhortation in Jer. 4:1-4. God will not rain righteousness down upon men until they have done something about their relationship to Gods commandments! Gods love, mercy, faithfulness, power, have all been demonstrated and revealed. Gods covenant terms have all been revealed, Now it is up to man to willingly, actively make the proper response.

The time for man to make such a response is always Right Now with God. It is always Today with God! For the man who chooses to live by faith in God it is also always Today! The man of God lives always in the present tenseyesterday is past and un-reclaimable, tomorrow is future and only God knows tomorrow, and so Today is the day of salvation (cf. Heb. 3:7-19; 2Co. 6:2; Jas. 4:13, etc.), Men must seek the Lord while He may be found (cf. Isa. 55:6-9), and call upon Him while he is near by forsaking their wicked ways and returning to His commandments!

Hos. 10:13 YE HAVE PLOWED WICKEDNESS . . . REAPED INIQUITY . . . EATEN THE FRUIT OF LIES . . . Israel not only sowed wickedness, they cultivated it! They actually nurtured evil like a farmer would a crop of grain by cultivating and fertilizing it. But what was their harvest? Crime, anarchy, distrust, immorality, falsehood, all flourished in high places and low places. Their whole society was built on the crumbling foundation of lies. They deceived others, were deceived by others, but worse than all the rest, they deceived themselves and knew they were doing so all the time! You see, they trusted in their own counsel by which they deliberately deluded themselves; they trusted in their military and economic prowess which they knew from history was not equal to the power of God. How relevant the prophets are for twentieth century society!

Hos. 10:14 THEREFORE SHALL A TUMULT ARISE AMONG THY PEOPLE . . . Tumult is the word used to describe the noise and din of war. Right in the middle of their prosperous but decadent unconcern shall suddenly come war. They will suddenly be besieged and invaded by a foreign power. Their so-called impregnable fortress will be torn asunder. Their cities and villages will be burned and plundered. There will be many thousands slain, thousands of others taken captive and deported to a far away land. Their invaders will be the cruel, blood-thirsty Assyrians who destroyed Beth-arbel (very likely the modern Kirbeth Irbid, about six miles southwest of Magdala in Galilee). Their king will be Shalman who is to be identified as the Shalmaneser II of 2Ki. 17:3-6. Not even women and innocent children will be spared.

Hos. 10:15 SO SHALL BETH-EL DO UNTO YOU BECAUSE OF YOUR GREAT WICKEDNESS . . . And all this destruction and blood-letting is a consequence of Israels stubborn rebellion against a merciful God. Their rebellion is manifested most openly at Bethel where the temple and altar to the golden-calf is located and where the nation made pilgrimage constantly to bow down before its idols. All this will bring sudden, swift (at daybreak) destruction of the ruling monarch and of the nation. Israel will perish suddenly! She will be taken away quicklythere will be no long, extended expiration or wasting away. Her oblivion will come rapidly and completely!

QUIZ

1.

How does Hosea intend Israel to sow righteousness?

2.

How is fallow ground to be broken up?

3.

To what extent did Israel plow wickedness?

4.

What were the consequences of plowing wickedness?

5.

Who is Shalman and what did he do to Israel?

6.

Where is Beth-arbel?

7.

How long did it take for Israel to disappear from history?

Fuente: College Press Bible Study Textbook Series

(12) In their despair come some characteristic gleams of hope on the desolation; the eternal law which makes reaping a consequence of sowing will still apply. The mercy of God will be the harvest of a sowing to the Spirit. (Comp. Gal. 6:8; Rom. 8:7-13; and Mic. 6:8.) The very soil of the soul is fallow and unbroken. Break it up, seek Jehovah, and He will come as never before. This momentary rift in the storm-cloud shows the light behind it.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. Momentarily the tone of the prophet changes to one of exhortation. If Israel would only turn and seek Jehovah the judgment might yet be averted. For such turning the prophet pleads. But he seems to recognize the uselessness of the appeal, for in Hos 10:13 ff. he reiterates the threats of 9-11. The figures are borrowed again from agricultural pursuits.

Sow in righteousness Let your conduct be governed by righteousness, by such attitude toward God and man as is proper in view of the covenant relation between Jehovah and Israel. Reap in mercy [“according to kindness”] Let the effects of your life be such as are in accord with loving-kindness (see on Hos 2:19). LXX., “reap the fruit of kindness.”

Break up your fallow ground The transformation is to be thorough. “Husbandmen in the East are indolent and sometimes sow among thorns (Jer 4:3; Mat 13:7). The Israelites are warned against committing this fault in their spiritual husbandry.” The three clauses “sow reap break up” should be interpreted as containing three distinct exhortations.

It is time The door of mercy is still open, the judgment may yet be averted.

Seek Jehovah See on Amo 5:4.

Till he come and rain righteousness upon you This translation is to be preferred over the one suggested in the margin, “teach you righteousness” (see on Joe 2:23). Till he come is to be understood as a final clause, “in order that he may come.” Rain is a picture of abundance, and the entire clause may be paraphrased, “in order that Jehovah may manifest his righteousness toward you in abundant measure.” Jehovah’s righteousness, like Israel’s righteousness, is the attitude which is proper in view of the covenant relation between Israel and Jehovah. As such it may manifest itself either in judgment or in mercy. If Israel will follow the prophetic exhortation it will manifest itself in the merciful withholding of judgment. LXX. reads, “in order that (until) the fruit of righteousness (prosperity) may come to you.” Fruit of lies in Hos 10:13 is in favor of the LXX. reading.

Hos 10:13 a contrasts their past conduct and experiences with the conduct demanded in Hos 10:12.

Plowed wickedness Plowed is equivalent to sowed (Hos 10:12); they formed wicked plans (Job 4:8).

Reaped iniquity The fruits of their lives have been iniquity, not loving-kindness.

Fruit of lies Or, of faithlessness, that is, to Jehovah (Hos 11:12). They were compelled to endure disaster and calamity. The tenses in this verse are not prophetic perfects; they describe past experiences.

With Hos 10:13 b begins the reiteration of the threat, Hos 10:13 b being the protasis, Hos 10:14 the apodosis. The transition from one clause to the other is somewhat abrupt, but the reference in Hos 10:13 a to the policy of “lies” prepares the way for Hos 10:13 b, which makes it plain wherein consisted the faithlessness: instead of relying upon Jehovah they put their trust in human defenses (Isa 7:9).

In thy way Thy policy. LXX. (except B) and Vulgate read, “thy chariots” (compare Hos 14:3; Isa 2:7), which is favored by the context.

Mighty men The army.

Therefore Because of the lack of confidence in Jehovah (Isa 7:9).

Tumult Of war (Isa 17:12; Amo 2:2).

Among Better, R.V. margin, “against.”

Thy people Hebrew, “thy peoples”; the tribes of which the nation is composed (Deu 33:3). The emendation “against thy cities” is not needed. The destruction to be wrought is compared with that of Beth-arbel by Shalman Both of these proper names have been and are still subjects of much discussion. Shalman has been identified with (1) Shalmaneser III of Assyria, who “made an expedition to the Lebanon in 775 and to Damascus in 773-772” (Harper) (for similar abbreviations compare Jer 22:24; Jer 22:28; Jer 24:1, with 2Ki 24:6); (2) Shalmaneser IV of Assyria (727-722 B.C.), who undertook an expedition against Israel in 725; (3) Sala-manu, a king of Moab, a contemporary of Hosea, who paid tribute to Tiglath-pileser III of Assyria; (4) Shalmah, a north Arabian tribe, which invaded the Negeb; (5) the Zalmunna of Jdg 8:6. Arbela has been identified with (1) Arbela, near Pella, east of the Jordan; (2) Arbela on the Tigris, near Nineveh; (3) Arbela in the territory of Naphtali, in Upper Galilee ( 1Ma 9:2 ). The words which in Hebrew stand together have also been taken as the name of a city Shalman-beth-arbela. (For similar formations see 2Sa 20:14-15; Num 33:46.) Thus far no entirely satisfactory solution of the question has been found. From the reference it would seem that the event in question was well known and therefore probably one of recent date and of considerable importance; but our present historical knowledge does not enable us to connect any of the persons named with the destruction of any of the localities suggested. The campaign of 775 is said to have been against the “country of Erini,” the country of the cedar trees; that of 773-772 was undertaken probably by the successor of Shalmaneser III, Ashur-dan III. If it is Shalmaneser IV the passage must be a later addition, since Hosea’s activity ended before this king ascended the throne. The ancient versions offer no solution; they also seem to have been in the dark.

The mother was dashed in pieces A circumstantial clause to be connected with the preceding, “when the mother was dashed in pieces” (Hos 13:16; compare 2Ki 8:12; Amo 1:13; Psa 137:8-9).

In Hos 10:15 Jehovah addresses the Israelites directly, announcing that a similar fate is awaiting them on account of their great wickedness. The construction of the first sentence is uncertain. So shall Beth-el do Beth-el as the center of idolatrous worship is to bring about the downfall of Israel. This translation is a little awkward. Others have interpreted Bethel as an accusative of place, “at Beth-el,” while they have supplied the subject of the verb, either Jehovah or Shalman, “So shall he do at Beth-el.” But if Beth-el is not the subject it is better taken as a vocative: “So shall he do unto thee, O Beth-el.” Beth-el, the religious center, stands for the whole country or nation, just as sometimes the capital, Samaria, is used in the place of Israel. LXX. presents a more satisfactory reading, “Thus I will do unto you, O house of Israel.”

Your great wickedness Literally, the wickedness of your wickedness (compare Song of Songs the song par excellence: holy of holies the most holy)

In a morning R.V., “at daybreak.” The meaning is uncertain. Some see in the phrase the thought that at daybreak it will be discovered that during the night the king has been slain; others, that he will be cut off in the early morning hours the king’s death is the first event of the day (Psa 90:14); still others, “as suddenly as comes the dawn after a night of slumber.” Keil understands it as the dawn of prosperity; just as prosperity begins to dawn the king will perish. The expression remains peculiar. A change of one consonant would give “in the storm,” that is, of battle.

King of Israel Not one particular king, but the institution of the monarchy.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Sow to yourselves in righteousness,

Reap in accordance with covenant love,

Break up your fallow ground,

For it is time to seek YHWH,

Until he come and rain righteousness on you.’

Ever ready to respond to repentance God now called on Israel and Judah to turn back to Him in response to the covenant. While they were to go on sowing, reaping and breaking up the ground they were to do it in righteousness and covenant love. But as Hos 10:13 brings out, the words go deeper than that, for they have reference to their inner lives. Rather than reaping iniquity they were to sow righteousness in their behaviour, both in their inner thoughts and in their behaviour towards others. And what they constantly reaped in their lives was to be continually in covenant love. Furthermore they were to ‘break up’ their inner hardness. And once they had established themselves in love and righteousness and humility, and their hearts had become softened, they would be able to seek YHWH with the expectancy that He would come and rain righteousness on them. They could sow and reap, but only God could send the rain, and here was an indication that even at this last moment, if they ‘truly repented’ He would have mercy on them. In this latter case the raining of righteousness indicates the active working of God producing righteousness in His people (i.e. acceptability to YHWH through the shedding of blood and ‘inworked salvation’ as in Php 2:13).

Fuente: Commentary Series on the Bible by Peter Pett

Hos 10:12. Sow to yourselves in righteousness “Employ yourselves in works of justice and charity; and then, through the mercy of JEHOVAH, you may still hope to reap the fruits of your repentance and reformation.” Instead of Reap in mercy, Houbigant reads, Reap in benevolence; leaving handfuls for the poor and the widow, as your law commands.” And instead of, For it is time to seek the Lord, he reads, And seek you the Lord again and again: seek him with earnest and anxious desire. Some suppose that this alludes to the coming of the Lord Jesus Christ, the true teacher of righteousness, and the alone source of our justification and of our graces. See Isa 45:8.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1168
THE DUTY OF SEEKING GOD

Hos 10:12. Sow to yourselves 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 figurative language of Scripture may in some cases obscure its import: but, when it is explained, it exhibits the plainest truths in a rich variety of forms, and tends to fix them on our minds by its attractive influence. We pray God that this observation may be verified, while we open the passage now before us, and consider,

I.

The duty enjoined

The three first expressions are explained by the prophet himself as collectively importing, that we should seek the Lord: but, separately taken, they point out the particular manner in which we should seek him:

1.

In the performance of his will

[Though no man ever hopes to reap wheat, where he has sowed only tares, almost all expect to obtain heaven, notwithstanding they have never made it the one object of their pursuit. But the Apostle guards us against this fatal error, and assures us, that we shall reap according to what we have sowed [Note: Gal 6:7-8.]. Would we then have a joyful harvest in the day of judgment, let us not be provoking God by a life of sin; but turn to him in the way of righteousness; nor let us regard the duties of the first or second table only; but labour to fulfil all his will uniformly and without reserve.]

2.

In a dependence on his mercy

[As there are many who hope to find acceptance with God, notwithstanding they seek him not at all, so are there many, who think they make God their debtor by the works they perform; and that they can earn heaven, as it were, by their own righteousness. But, however we may sow in righteousness, we must reap in mercy. Death is the wages of sin: but life is not the wages of righteousness; all our righteousnesses are imperfect [Note: Isa 64:6.]: our best deeds are mixed with sin: and therefore we must be contented to accept heaven as the unmerited gift of God through Jesus Christ [Note: Rom 6:23. Php 3:9.].]

3.

In a due preparation of heart to receive his blessings

[It would be in vain for a man to sow his seed on fallow ground. The very rains, which God might send down upon it, would be of no service, if the ground were not purged of its weeds, and the seed buried in the bosom of the earth. Thus neither can the soul make a just improvement of spiritual blessings, unless it be broken up, as it were, by the divine law. Till this be done, the true way of salvation will appear foolishness. To be diligent in working righteousness, and, after all, to depend on mere mercy, will be thought paradoxical and absurd. But, when once the law is brought home to the conscience in its spirituality and extent, the soul is made willing to submit to the righteousness of God; and yet is induced to purify itself even as God is pure. It was by this means that St. Paul was brought to a right mind [Note: Rom 7:9.]; nor is there any other way of combining diligence in exertion with an humble dependence on the Divine favour [Note: Gal 2:19. Rom 7:4.].]

For the impressing of this duty on our minds, let us consider,

II.

The arguments with which it is enforced

Confining ourselves to the hints suggested in the text, we shall pass by many obvious and important arguments, and fix our attention upon,

1.

The urgency of this duty

[At the proper seasons the husbandman goes forth to plough or sow his ground, knowing that, if his work be neglected till the time for performing it be past, he shall have reason to repent of his neglect in the day of harvest. Let it be remembered then, that this is the time to seek the Lord. Are we advanced in years? Surely we have no time to lose. Are we in the early part of life? What time so fit as that of youth, before our habits be fixed, or our consciences seared, or our minds distracted by worldly cares? As for aged persons, their lives must be drawing to a speedy close: or, if protracted for a while, a want of mental energy will unfit their souls for spiritual exertions. And, with respect to those who are in the midst of youth, for aught they know, there may be but a step between them and death. If any feel a disposition to serve the Lord, this is in a peculiar manner the time for them to seek his face. The very desire they feel, is an evidence that God himself is working in them [Note: Php 2:13.], and ready to reveal himself to them: whereas, if they stifle the motions of his Spirit, they know not that the grace they so despise shall be ever offered them again [Note: Gen 6:3.]. Let us then redeem the time that is so precious [Note: Eph 5:16.], and improve the season which God has afforded us fur this important work.]

2.

The certainty of success in it

[The husbandman knows, that if his seed be not watered by seasonable rains, his labour will be wholly lost: yet, notwithstanding he cannot command the showers, lie performs his labour, in hope that God will graciously send the former and the latter rain. But we have an absolute promise, that God will prosper our endeavours, and that, to him who soweth righteousness shall be a sure Reward [Note: Pro 11:18.]. Do we want a righteousness to justify us before God? He will clothe us in the unspotted robe of the Redeemers righteousness [Note: Isa 61:10.]. Do we want an inward righteousness to qualify us for the enjoyment of his presence? He will work it in us by his good Spirit, and transform us into his own blessed image [Note: Eze 36:26.]. Yea, he will rain down righteousness upon us, giving us abundance of grace and of the gift of righteousness [Note: Rom 5:17.]. Let this then encourage us; for none ever sought his face in vain [Note: Isa 45:19.].]

Application

[Let us begin the first great work, the ploughing up of our fallow ground. We need not be told either the necessity or the reasonableness of this work in husbandry: and a very small acquaintance with the corruption and obduracy of an unrenewed heart, will supersede any attempts to evince the same in the cultivation of the soul. Only let it be remembered, that nothing but the law, opened in all its spirituality, and applied in its awful sanctions, can ever effect this work. Let us study it more and more. Let us try ourselves by it. Let us bring our actions, words, and thoughts to it as to a touchstone. Let us use it for the rooting out of all false principles, and base affections. Thus shall our seed be sown to more advantage [Note: Jer 4:3.]; and a glorious harvest await us in the day of the Lord Jesus [Note: Jam 4:9-10.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

In the opening of this paragraph we find blessed allusions to the person of Christ: for He, and He alone, is the righteousness to which God’s people can sow; and as they are God’s husbandry, so Jesus is the only mercy in which they can reap. The figure of fallow ground is very striking, to point out the poverty and leanness of our nature. And the Lord raining righteousness upon his people, is as blessed a figure, whose promise to come to his people is as the rain, the latter rain, and the former in their season. Psa 72:6 . And the awfulness of the barren heath of sinners, which knoweth not when good cometh, is with the same truth set forth under the similitude of plowing wickedness and reaping iniquity.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Hos 10:12 Sow to yourselves 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.

Ver. 12. Sow to yourselves in righteousness, reap in mercy ] Righteousness is a sure seed, a precious grain, which those that sow (and every action of our life is a sowing) shall doubtless come again with rejoicing, and bring their sheaves with them, Psa 126:6 . Only they must not look to sow and reap all in one day; as one saith of the Hyperborean people far north, that they sow shortly after the sunrising with them, and reap before the sunset; that is, because the whole half year is one continual day with them. The Church is God’s husbandry, Heresbach. de re Rust. 1Co 3:9 ; the seed is the Word of God, Luk 8:11 . Ministers are God’s husbandmen, harvestmen, Mat 9:37-38 ; the plough, Luk 9:62 , plough staff, Luk 13:8 , axe, Mat 3:10 , are the law’s threatenings; the fruit causing rain are the promises of the Gospel, Isa 55:10-11 ; faith, that works by love, are the fruits; the last day, the harvest, Mat 13:39 ; Mat 13:41 . Then at utmost, those that sow bountifully (or, in blessings, E , as the Greek hath it) shall reap bountifully, 2Co 9:6 . He that soweth seemeth to cast away his seed; but if he sow in locis irriguis Ecc 11:1 Eze 34:26 upon fat and fertile places, he knows he shall receive his own with usury. In some parts of Egypt, where the river Nile overfloweth, they do but throw in their seed, and they have four rich harvests in less than four months. Oh sow bountifully the seeds of piety and charity into God’s blessed bosom; and then be sure to reap plentiful mercy, in thy greatest necessity; reap in the month of mercy. (as the original here hath it), that is, according to the measure of Divine mercy, see Lev 27:16 Exo 16:16 proportionably to the infiniteness of God’s mercy. Now the Scripture hath three notable words to express the fulness of God’s mercy in Christ to those that sow in righteousness: Eph 2:7 , the abundant riches of his grace, that are cast in over and above; Rom 5:20 , the grace of God hath been more than exceeding; there is a second : 1Ti 1:14 , the grace of God was exceeding abundant. It had an abundance before: yea, but here is a super abundance; here is good measure, pressed down, shaken together and running over shall God give into men’s bosoms: like as when a poor man asked Mr Fox for an alms, he (finding him religious) gave him his horse; or as Alexander gave one (that craved some small courtesy of him) a whole city. And when the poor man said, it was too much for him to receive; yea, but not for me to give, said he, Non quaero quid te accipere deceat, sed quid me dare (Sen. de Benef.). So God giveth liberally and like himself, Jas 1:5 . He doth not shift off his suitors, as once a great prince did a bold begging philosopher. He asked a groat of him, and the king told him, it was too little for a king to give. He requested the king then to give him a talent; the king replied, it was too much for a beggar to crave, B . Certain it is, that God in his spiritual blessings and mercies to us is wont to regard not so much what is fit for his to ask or expect, as what standeth with his goodness and greatness to bestow. If Israel had a hundredfold increase of his seed, Gen 26:12 , those that sow to themselves in righteousness, by doing and suffering God’s will, shall have much more; even a hundredfold here, and eternal life hereafter, Mat 19:29 ; so great a gain is godliness; so sure a gain is righteousness: who would not then turn spiritual seedsman?

Break up your fallow ground ] sc. of your hearts, that ye sow not among the thorns, Jer 4:3 . The breaking up of sinful hearts is a singular means to prevent the breaking down of a sinful nation. Hence the prophet, though almost out of hope of any good to be done upon his desperate countrymen, resolves to try one more exhortation to them; and as in the morning he had sown his seed, so in the evening he withholdeth not his hand, Ecc 11:6 , for who can tell whether it may not prosper? and whether in the midst of threats they might not suffer a word of exhortation, and whether it might not leave some impression, being delivered in few words? Heb 13:22 . Sow (therefore saith he) to yourselves in righteousness, &c., but first “break up your fallow ground.” Innovate vobis novale. Repent, and be renewed in the spirit of your minds; in spirit and speech, in mind and manners, in constitution and conversation, in the purpose of your hearts, and practice of your lives. Old things are past, let all things become new; turn up the turf, stock up and stab up the roots and weeds; get into Christ, and become a new creature, 2Co 5:17 . Till this be done men are in an undone condition, though they should spend their whole time in gathering up pearls and jewels.

For it is time to seek the Lord ] High time, since your souls lie upon it. Ploughmen, we know, are careful to take their time; so are all others, wise enough in their generation. The wayfaring man travelleth while it is light; the seafaring man takes his opportunity of wind and tide; the smith smites while the iron is hot; the lawyer takes his term-time a to entertain clients, despatch suits. The men of Issachar were in great account with David, because they had understanding of the time, to know what Israel ought to do, 1Ch 12:32 so are they with God that regard and use the seasons of grace; that “seek the Lord while he may be found, and call upon him while he is near,” Isa 55:6 ; that put in the plough, set upon the practice of repentance, after a shower, when the heart is best affected; after God by his Word and Spirit hath taught (so some render the text) or rained righteousness upon them. Rain comes from heaven; so doth every good and perfect giving. Rain pours down plentifully, Psa 68:9 , thou didst send a plentiful rain on thine inheritance; so do the showers of righteousness on good hearts. Not a drop of rain falls in vain, or in a wrong place, but by a Divine decree, Job 28:26 ; so here. Seek it in time, and we shall not fail of it. Only we must not set God a time when to come, but wait upon him, who waiteth to be gracious. Elijah sent seven times ere the rain came. Seek till God comes; limit not the Holy One of Israel. As he seldom comes at our time, so he never fails in his own. Hold out, therefore, faith and patience; for behold he cometh on the clouds, on the wings of the wind, and his reward is with him. “To him that soweth righteousness shall be a sure reward,” Pro 11:18 .

a The period during which the law courts are in session; D

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

to seek the LORD. Ref to Pentateuch (Deu 4:29). App-92.

rain righteousness, &c. Reference to Pentateuch (Deu 32:2).

Fuente: Companion Bible Notes, Appendices and Graphics

Hos 10:12-15

REMONSTRATING-RENOVATE FALLOW GROUND

TEXT: Hos 10:12-15

A last hour call to repentance and reformation of life is given. Unheeded, it calls forth inevitable destruction at the hands of Shalmaneser.

Hos 10:12 SowH2232 to yourselves in righteousness,H6666 reapH7114 inH6310 mercy;H2617 break upH5214 your fallow ground:H5215 for it is timeH6256 to seekH1875 (H853) the LORD,H3068 tillH5704 he comeH935 and rainH3384 righteousnessH6664 upon you.

Hos 10:12 SOW . . . RIGHTEOUSNESS, REAP . . . KINDNESS . . . BREAK UP YOUR FALLOW GROUND . . . Sowing and reaping are favorite Oriental and Semitic figures of speech to use in expressing spiritual and moral conduct (cf. Job 4:8; Psa 126:5; Jer 4:3; Mat 13:3 ff; Luk 8:5 ff; Pro 6:14; Pro 6:19; Pro 11:18; Pro 22:8; Hos 8:7; Joh 4:36-37; 1Co 9:11; 2Co 9:6; 2Co 9:10; Jas 3:18, etc.) Here, it is evident, the prophet is exhorting the people to sow deeds of righteousness toward one another, in order that they may reap kindness from one another. Some commentators, in their attempt to belittle the idea that man must do righteous deeds in order to be pleasing to God, have misinterpreted this text by saying, It is not a man-made righteousness, but that righteousness which the Lord is ready to grant abundantly as a gift of His grace to all that seek Him and His righteousness . . . Hence, sow toward righteousness-seek the Lord and His righteousness, prepared for you without any merit on your part by the Lord and sent by Him as freely, graciously, and abundantly as the rain from heaven. Now we agree that man can never earn or attain, through his own meritorious deeds, the righteousness which Gods Holy Law demands. Man must, however, respond to the revealed will of God by doing righteous deeds in order to come into covenant relationship and remain in covenant relationship with God through Christ. Faith in God can be efficacious only if it issues forth in an obedient life of righteous deeds. My little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous (cf. 1Jn 3:1-24). There is only one way to be righteous. By the powerful motivation of faith in God through Christ to do the righteous will of God as it is revealed in His word! There is only one way to reap kindness-that is to actively sow righteousness. To do this, the people of Israel must have a change of mind, a change of heart, a conversion-they must break up the hard, weed-infested soil of their sinful hearts.

Zerr: Hos 10:12. This verse is an exhortation based on the familiar illustration of sowing and reaping, that “whatsoever a man soweth, that shall he also reap (Gal 6:7). Righteousness (the thing sown) will bring the reaping of mercy. Break up your fallow ground means to make use of the ground that is capable of producing good crops but which has been allowed to lie uncultivated. The writer offers his own explanation of this figure in the words time to seek the Lord. The figure is then resumed in the words rain righteousness, since it is necessary to have rain to produce a crop.

How is this fallow ground to be broken up? By seeking Jehovah with the whole heart, (cf. our comments on Hos 6:1-3). Jeremiah gives the same exhortation in Jer 4:1-4. God will not rain righteousness down upon men until they have done something about their relationship to Gods commandments! Gods love, mercy, faithfulness, power, have all been demonstrated and revealed. Gods covenant terms have all been revealed, Now it is up to man to willingly, actively make the proper response.

The time for man to make such a response is always Right Now with God. It is always Today with God! For the man who chooses to live by faith in God it is also always Today! The man of God lives always in the present tense-yesterday is past and un-reclaimable, tomorrow is future and only God knows tomorrow, and so Today is the day of salvation (cf. Heb 3:7-19; 2Co 6:2; Jas 4:13, etc.), Men must seek the Lord while He may be found (cf. Isa 55:6-9), and call upon Him while he is near by forsaking their wicked ways and returning to His commandments!

Hos 10:13 Ye have plowedH2790 wickedness,H7562 ye have reapedH7114 iniquity;H5766 ye have eatenH398 the fruitH6529 of lies:H3585 becauseH3588 thou didst trustH982 in thy way,H1870 in the multitudeH7230 of thy mighty men.H1368

Hos 10:13 YE HAVE PLOWED WICKEDNESS . . . REAPED INIQUITY . . . EATEN THE FRUIT OF LIES . . . Israel not only sowed wickedness, they cultivated it! They actually nurtured evil like a farmer would a crop of grain by cultivating and fertilizing it. But what was their harvest? Crime, anarchy, distrust, immorality, falsehood, all flourished in high places and low places. Their whole society was built on the crumbling foundation of lies. They deceived others, were deceived by others, but worse than all the rest, they deceived themselves and knew they were doing so all the time! You see, they trusted in their own counsel by which they deliberately deluded themselves; they trusted in their military and economic prowess which they knew from history was not equal to the power of God. How relevant the prophets are for twentieth century society!

Zerr: Hos 10:13. Plowing and reaping is again used figuratively, and this time it pertains to the evil kind of products. The things sowed (plowed) is wickedness and the harvest is iniquity, and the particular kind of iniquity is lies. Israel was deceived by the leading men in the nation, who were selfish and unscrupulous in their teaching.

Hos 10:14 Therefore shall a tumultH7588 ariseH6965 among thy people,H5971 and allH3605 thy fortressesH4013 shall be spoiled,H7703 as ShalmanH8020 spoiledH7701 BetharbelH1009 in the dayH3117 of battle:H4421 the motherH517 was dashed in piecesH7376 uponH5921 her children.H1121

Hos 10:14 THEREFORE SHALL A TUMULT ARISE AMONG THY PEOPLE . . . Tumult is the word used to describe the noise and din of war. Right in the middle of their prosperous but decadent unconcern shall suddenly come war. They will suddenly be besieged and invaded by a foreign power. Their so-called impregnable fortress will be torn asunder. Their cities and villages will be burned and plundered. There will be many thousands slain, thousands of others taken captive and deported to a faraway land. Their invaders will be the cruel, blood-thirsty Assyrians who destroyed Beth-arbel (very likely the modern Kirbeth Irbid, about six miles southwest of Magdala in Galilee). Their king will be Shalman who is to be identified as the Shalmaneser II of 2Ki 17:3-6. Not even women and innocent children will be spared.

Zerr: Hos 10:14. The tumult threatened was to be the result of the Assyrian invasion. Shalman is another form for Shalmaneser the Assyrian king who came against Israel in a hostile manner and finally overcame the nation (2Ki 17:3).

Hos 10:15 SoH3602 shall BethelH1008 doH6213 unto you becauseH4480 H6440 of your great wickedness:H7451 H7451 in a morningH7837 shall the kingH4428 of IsraelH3478 utterly be cut off.H1820 H1820

Hos 10:15 SO SHALL BETH-EL DO UNTO YOU BECAUSE OF YOUR GREAT WICKEDNESS . . . And all this destruction and blood-letting is a consequence of Israels stubborn rebellion against a merciful God. Their rebellion is manifested most openly at Bethel where the temple and altar to the golden-calf is located and where the nation made pilgrimage constantly to bow down before its idols. All this will bring sudden, swift (at daybreak) destruction of the ruling monarch and of the nation. Israel will perish suddenly! She will be taken away quickly-there will be no long, extended expiration or wasting away. Her oblivion will come rapidly and completely!

Zerr: Hos 10:15. The reference to Bethel is because of the idol that was set up there by Jeroboam (1Ki 12:29), which started the 10-tribe kingdom on its national record of idolatry. Bethel do unto you denotes that the ruin of the nation was to be as a chastisement for its constant worship of idols, beginning with the one placed at Bethel. Morning is used figuratively, meaning that the king of Israel would be overthrown in a short time after his country was invaded.

Questions

1. How does Hosea intend Israel to sow righteousness?

2. How is fallow ground to be broken up?

3. To what extent did Israel plow wickedness?

4. What were the consequences of plowing wickedness?

5. Who is Shalman and what did he do to Israel?

6. Where is Beth-arbel?

7. How long did it take for Israel to disappear from history?

Fuente: Old and New Testaments Restoration Commentary

Sow: Hos 8:7, Psa 126:5, Psa 126:6, Pro 11:18, Pro 18:21, Ecc 11:6, Isa 32:20, Jam 3:18

break: Jer 4:3, Jer 4:4

time: Psa 105:4, Isa 31:1, Isa 55:6, Jer 29:12-14, Jer 50:4, Amo 5:4, Amo 5:6, Amo 5:8, Amo 5:15, Zep 2:1-3, Luk 13:24

rain: Hos 6:3, Psa 72:6, Isa 5:6, Isa 30:23, Isa 44:3, Isa 45:8, Eze 34:26, Act 2:18, 1Co 3:6, 1Co 3:7

Reciprocal: Job 4:8 – they that plow Isa 17:11 – the harvest Isa 28:24 – break Isa 55:10 – as the rain Lam 3:25 – unto Eze 14:20 – by Zep 2:3 – Seek ye Zec 7:9 – saying Zec 10:1 – and give Mar 4:5 – General Act 24:25 – righteousness 2Co 9:10 – increase Gal 6:7 – for Heb 6:7 – receiveth

Fuente: The Treasury of Scripture Knowledge

Hos 10:12. This verse is an exhortation based on the familiar illustration of sowing and reaping, that “whatsoever a man soweth, that shall he also reap (Gal 6:7). Righteousness (the thing sown) will bring the reaping of mercy. Break up your fallow ground means to make use of the ground that is capable of producing good crops but which has been allowed to lie uncultivated. The writer offers his own explanation of this figure in the words time to seek the Lord. The figure is then resumed in the words rain righteousness, since it is necessary to have rain to produce a crop.

Fuente: Combined Bible Commentary

Hos 10:12. Sow to yourselves in righteousness. Exercise yourselves in the works of righteousness and holiness, in the performance of all duties due both to God and man. Reap in mercy And then God, of his grace and mercy, will, in due time, bestow an abundant reward upon you. Break up your fallow ground Your hearts are as ground overrun with weeds, which have need to be ploughed and broken up by conviction, humiliation, and godly sorrow for sin, that good seed may be sown in them. For it is time High time, if you mean to do it at all, and a fit season for it, 2Co 6:2, now that troubles are near; to seek the Lord To seek reconciliation and peace with him, to seek his favour, and a conformity to his will. Seek him, with earnest desire and persevering diligence, in the use of all the means which he hath appointed. Till he come and rain righteousness upon you That is, pour down his grace and blessings upon you, according to what he has promised.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

10:12 Sow to yourselves in righteousness, reap in mercy; {r} break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you.

(r) Read Geneva “Jer 4:3” See Jer 4:4

Fuente: Geneva Bible Notes

The prophet appealed to the Israelites to repent. They should cultivate righteousness with a view to reaping the Lord’s kindness (Heb. hesed). Breaking up fallow ground is what a farmer does when he plows land that has remained untouched for a long time, even forever (cf. Jer 4:3). This is a figure for confessing sins and exposing them to God when they have remained unconfessed under the surface of life for a long time. It was time for the people to seek Yahweh, whom they had failed to seek in repentance for so long. They should confess and repent until the Lord sent the blessings of righteousness (deliverance, cf. Hos 2:19) on them like rain (cf. Hos 6:3).

This well-known verse is a good summary of what all Israel’s prophets appealed to God’s people to do throughout their history (cf. 2Co 6:2).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)