5<\/strong>. shall fear because of the calves of Beth-aven<\/em> ] The statement is keenly ironical. So far from being able to help their worshippers, the ‘calves of Beth-aven’ shall occasion the greatest anxiety to their worshippers. Probably however we should make a slight emendation, and render, shall bemoan the calves<\/strong> ( ynd<\/em> for ygr<\/em>); comp. the parallel clause. ‘Beth-aven’ is a contemptuous name for Bethel (see on Hos 4:15<\/span>); the ‘calves’, or more literally ‘she-calves’, may indicate what we should not otherwise have known, that Jeroboam’s ‘calf’ (or small bull) was only the chief of several of these idolatrous symbols. It should be added however that the Sept. and the Pesh. have the masc. sing. form, so that the text is not beyond dispute, especially as Hosea immediately afterwards employs pronominal suffixes of the 3rd pers. sing. masc. The feminine form in the received reading is perhaps to be explained as expressing contempt ( , Il.<\/em> 11. 235, has been compared); it is used nowhere else of the steer-gods.<\/p>\n for the people thereof<\/em>, &c.] Rather, yea, his people shall mourn for it, and his priests shall tremble for it, for their glory, because it is gone into exile from them.<\/strong> Again keenly ironical. ‘His people’ means the steer-god’s people; Jehovah’s people they are no more: ‘Call his name Not-my-people’ (Hos 1:9<\/span>). The ‘priests’ of the idol, too, are not dignified by the title khnm<\/em>: the word used ( k’mrm<\/em>, as in 2Ki 23:5<\/span>; Zep 1:4<\/span>) comes, directly or indirectly, from the Assyrian kamru<\/em> ‘to throw down’; it describes the priests as those who prostrate themselves in worship (Fred. Delitzsch, Assyrian and Hebrew<\/em>, pp. 41, 42). Comp. below, on Hos 11:8<\/span>. ‘Their glory’, i.e. the steer-god; comp. Psa 106:20<\/span>. Literally, however, it is ‘his glory’, which might of course mean the splendid appurtenances of the worship of the steer. ‘Shall tremble’; ygl<\/em> borrows the sense of ykhlu<\/em>; it seems preferred for the sake of the assonance with glh<\/em> (‘it is gone into exile’). Or there may be a scribe’s error in the case.<\/p>\n The inhabitants of Samaria shall fear because of – <\/B>(i. e., for) the calves of Beth-aven He calls them in this place cow-calves, perhaps to denote their weakness and helplessness. So far from their idol being able to help them, they shall be anxious and troubled for their idols, lest these should be taken captive from them. The Bethel (House of God) of the patriarch Jacob, was now turned into Bethaven, the house of vanity. This, from its old sacred memories, was a more celebrated place of the calf-worship than Dan. Hosea then gives to the calf of Bethel its precedence, and ranks both idols under its one name, as calves of the house of vanity.<\/P> For the people thereof shall mourn over it – <\/B>They had set up the idols, instead of God; so God calls them no longer His people, but the people of the calf whom they had chosen for their god; as Moab was called the people of Chemosh Num 21:29<\/span>, its idol. They had joyed in it, not in God; now they, its people and its priests, should mourn over it, when unable to help itself, much less, them. Both their joy and their sorrow showed that they were without excuse, that they had gone willingly after the kings commandment, serving it of their own free-will out of love, not out of fear of the king, and, neither out of love or fear, serving God purely.<\/P> For the glory thereof, because it is departed from it – <\/B>The true glory of Israel was God; the Glory of God is in Himself. The glory of the calves, for whom Ephraim had exchanged their God, was something quite outward to them, the gold of which they were made, and the rich offerings made to them. Both together became an occasion of their being carried captive. They mourned, not because they had offended God by their sin, but for the loss of that dumb idol, whose worship had beetn their sin, and which had brought these heavy woes upon them. Impenitent even under chastisement! The prophet does not mention any grief for the despoiling of their country, the burning of their cities, the slaughter of their people, their shame . One only thing he names as moving them. Even then their one chief anxiety was, not that God was departed from them, but that their calf in which they had set their glory, whereupon they so franticly relied, on which they had lavished their substance, their national distinction and disgrace, was gone. Without the grace of God people mourn, not their sins, but their idols.<\/P> <\/p>\n Hos 10:5-6<\/span><\/p>\n The inhabitants of Samaria shall fear because of the calves of Beth-aven.<\/em><\/p>\n<\/p>\n These verses dilate, with keen irony, on the fate of the first half of Israels sin, the calf. It was thought a god, but its worshippers would be in a fright for it. Calves, says Hosea, though there was but one at Bethel; and he uses the feminine, as some think, depreciatingly. Beth-aven, or the house of vanity, he says, instead of Beth-ei, the house of God. A fine god whose worshippers had to be alarmed for its safety! Its people,–what a contrast to the name they might have borne, My people! God disowns them, and says, They belong to it, not to Me. The idolatrous priests of the calf worship will tremble when that image, which had been shamefully their glory, is carried off to Assyria and given as a present to King Jareb,–a name for the King of Assyria meaning the fighting or quarrelsome king. The captivity of the god is the shame of the worshippers. To be ashamed of their own counsel is the certain fate of all who depart from God; for, sooner or later, experience will demonstrate to the blindest that their refuges of lies can neither save themselves nor those who trust in them. But shame is one thing and repentance another; and many a man will say, I have been a great fool, and my clever policy has all crumbled to pieces, who will only therefore change his idols, and not return to God. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n The degrading influence of false worship<\/strong><\/p>\n Doctrine–<\/p>\n 2. <\/strong>It proves the vanity of idols that their worshippers cannot trust in them, but must be solicitous and anxious about them in straits; for so were they about the calves of Beth-aven. This solicitude differs far from the fear of Gods people about His worship and ordinances in times of danger, which does not flow from their diffidence in God, but from the sense of their guilt.<\/p>\n 3. <\/strong>Anything that men place their confidence in beside God will prove matter of fear and terror. For so did the calves prove to Samaria in the time of their siege.<\/p>\n 4. <\/strong>Albeit corrupt worship and religion may seem strange at first to them who have been bred up in the truth, yet in process of time, and being attended with success, it may take with them who are not well rooted.<\/p>\n 5. <\/strong>Such as are eminently employed in and great gainers by corrupt worship have a sad day abiding them, therefore it is added in special that mourning is abiding the priests.<\/p>\n 6. <\/strong>The glory of idolatry and of a false religion (being but borrowed, and having nothing to commend it but novelty and success) will at last vanish and depart. God will bring about this by judgments, when no other means will effectuate it. The glory thereof is departed from it. This will be the lot of all false ways; whereas truth, however men loathe it for awhile, will still at last be found to be lovely, and to have a native unstained beauty. (George Hutcheson.<\/em>)<\/p>\n Verse 5<\/span>. The inhabitants of Samaria shall fear<\/B><\/I>] According to Calmet<\/I>, shall worship the calves of Beth-aven; those set up by Jeroboam, at Beth-el. Fear<\/I> is often taken for religious reverence.<\/P> <\/P> The people thereof shall mourn<\/B><\/I>] On seeing the object of their worship carried into captivity, as well as themselves.<\/P> <\/P> And the priests thereof<\/B><\/I>] kemarim<\/I>. The priests of Samaria, says Calmet<\/I>, are here called kemarim<\/I>, that is, black<\/I> coats<\/I>, or shouters<\/I>, because they made loud cries in their sacrifices. Instead of yagilu<\/I>, “they shall rejoice;” learned men propose yalilu<\/I>, “shall howl,” which is likely to be the true reading, but it is not supported by any of the MSS. yet discovered. But the exigentia loci<\/I>, the necessity of the place, requires some such word.<\/P> <\/p>\n The citizens who dwelt yet safe in Samaria, but knew that the Assyrian invaded the kingdom, beat Israels army, and took his city; these idolatrous citizens were in bodily fear for their gods, lest the Assyrians should rudely spoil their godships. <\/P> Because of the calves of Beth-aven:<\/B> some give the reason of their fear, because they had sinned by these calves, and provoked God, therefore should this fear seize them; but it is more likely this doth speak the object of the Samaritans fears, their cow-calves (as by way of contempt in the Hebrew) were the goodly deities they were afraid for; yet they trusted in these for aid against enemies, and now fear they have not power enough to defend themselves: what brutes are idolaters! Of this <\/P> Beth-aven, <\/B>principal seat of the calf god, see Hos 4:15<\/span>. <\/P> The people thereof; <\/B>they who dwelt at Beth-aven, who had gain and profit by the idol, to which many resorted; or else they that were addicted to this idol, worshipped it, and trusted in it. <\/P> Shall mourn over it; <\/B>howl and cry over the endangered god: so let all their sorrows be multiplied that hasten after any strange god. <\/P> The priests thereof, <\/B>that were to attend and offer sacrifices to these calves; the priests were like to lose their livings with their idol. <\/P> That rejoiced on it:<\/B> these priests formerly were fed, clothed, enriched, and got into credit by these their idols, this made them right glad. <\/P> The glory thereof, <\/B>all its credit and veneration, is departed from it; is vanished: it was once taken for a god, but now the case is altered, it is turned into a captive, and with loss of liberty hath lost its deity also; the Assyrians have either broken it, or carried it in derision into Assyria. <\/P> <\/p>\n 5. fear because of the calves<\/B>thatis, shall fear for<\/I> them. <\/P> Beth-aven<\/B>substitutedfor Beth-el in contempt (Ho 4:15<\/span>).<\/P> it<\/B>singular,<\/I> theone<\/I> in Beth-el; after the pattern of which the other “calves”(plural<\/I>) were made. “Calves” in the Hebrew<\/I> isfeminine,<\/I> to express contempt. <\/P> priests<\/B>The Hebrew<\/I>is only used of idolatrous priests<\/I> (2Ki 23:5<\/span>;Zep 1:4<\/span>), from a root meaningeither “the black garment” in which they were attired; or,”to resound,” referring to their howling cries in theirsacred rites [CALVIN]. <\/P> that<\/B><\/I> rejoicedon it<\/B>because it was a source of gain to them. MAURERtranslates, “Shall leap in trepidation on account of it”;as Baal’s priests did (1Ki 18:26<\/span>).<\/P> the glory thereof<\/B>themagnificence of its ornaments and its worship.<\/P><\/p>\n The inhabitants of Samaria shall fear because of the calves of Bethaven<\/strong>,…. Or, “the cow calves” w, as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:<\/p>\n for the people thereof shall mourn over it<\/strong>; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Ho 10:6<\/span>. The Jews x have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:<\/p>\n and the priests thereof [that] rejoiced on it<\/strong>; the Chemarims, as in Zep 1:4<\/span>; or “black” y ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement “that, the priests thereof rejoiced on it”; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22<\/span>; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:<\/p>\n for the glory of it, because it is departed from it<\/strong>; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.<\/p>\n w “vaccas, V. L. “ad. vitulas”, Pagninus, Montanus; “propter vitulas”, Junius Tremellius, Piscator “ob vitulas, Cocceius. x Seder Olam Rabba, c. 22. p. 60, 61. y “atrati ejus”, Junius & Tremellius, Piscator.<\/p>\n I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word גור, gur, signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word שכן, shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves, (for the calves we know, were in Dan and Bethel,) but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter. <\/p>\n I now come to show the real meaning of the prophet The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven. The Prophet derides the folly of the people of Israel in worshipping calves, and in thinking that the whole hope of safety was included in them. How so? “They are constrained” he says, “to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity.” By way of contempt, he calls the calves, heifers. He might have used the masculine gender; but the whole of the verse glances at the madness of the people of Israel, because they were so grossly delirious in their superstitions, and yet were wholly insensible. Then the inhabitants of Samaria shall fear for the calves of Bethaven, because idolaters, when they see some danger to their idols, tremble, and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves, instead of expecting help from mortals? We now understand the design of the Prophet. <\/p>\n But he says, They will mourn over it The number is here changed. He had said, “because of the heifers;” and now he expresses the kind by putting down a relative of the masculine gender ו, vau (65). He therefore returns to “calves,” and afterwards uses the singular number; for there was one only at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers. <\/p>\n Its people, he says, shall mourn for it, yea, even the priests also. Some think that כמרים, camerim, priests were called by this terms because they put on black vestments in celebrating their rites; for the word “ kemer ” means black; but this is a vain conjecture: and the Rabbis, as it often appears, are very bold in their figments; for they regard not what is true, but only make conjectures, and wish that whatever comes to their minds to be counted as oracular; nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgement more probable; for the word signifies also to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling; as Elijah says <\/p>\n ‘<\/p>\n Cry aloud, for your Baal is perhaps asleep,’ (1Kg 18:27<\/span>.) <\/p>\n If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name כמרים, camerim were those new priests called, whom Josiah took away, as it is related in 2Kg 23:0<\/span>. But whether they had this name from their noises, or the black colour of their vestments, it is still certain that they were the priests of false gods. <\/p>\n The Prophet now says, that the priests also shall mourn, for the verb אבל, abel, is to be repeated. He afterwards adds, יגילו על-כבודו, igilu ol-cabudu; the relative, who, is wanting — who exult, but it is to be understood after כמרים, who exult for it. But why should they mourn? They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame. He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders, to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies. The Prophet says, “Nay, they shall mourn for their calf.” How so? Truly its own people shall mourn for it. He goes farther, and calls all its worshipers, the people of the calf: and we know that the whole kingdom of Israel was implicated in that superstition. Yea, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it. It now follows — <\/p>\n (65) This relative is either masculine or neuter: the Hebrews have only two genders, the masculine and feminine; and the neuter is expressed by the former. — Ed. <\/p>\n CRITICAL NOTES.<\/strong><\/p>\n Hos. 10:5<\/span><\/strong>. People<\/strong>] of the calf and idolatrous priests<\/em> shall mourn for the golden calf; their glory can neither help itself nor them. <\/p>\n Hos. 10:6<\/span><\/strong>. It<\/strong>] Emphat. It itself, as well as Israel, shall be carried into exile. <\/p>\n Hos. 10:7<\/span><\/strong>. Sam<\/strong>-] The capital and the kingdom itself destroyed. Foam<\/strong>] A straw or bubble on the water, empty, light, and worthless; others, like a splinter carried away by the current. <\/p>\n Hos. 10:8<\/span><\/strong>. Sin<\/strong>] The altars, the buildings connected with image worship. Thorn<\/strong>] The place shall be desolate, wild briars shall grow where the victims were once offered. Altars were graves of idols, and monuments of death. The inhabitants in hopeless despair will pray for swift destruction. Fall<\/strong>] To bury us from impending ruin, to escape more terrible doom. Spoken of Jerusalem (Luk. 23:30<\/span>), and of the judgment day (Rev. 6:16<\/span>). <\/p>\n THE VANITY OF EARTHLY GLORY.Hos. 10:5-8<\/span><\/em><\/p>\n God was the true glory of Israel. But they had exchanged God for the golden calves, and turned their glory into shame. A day of visitation was near. Their gods would be taken away and given to others. They would be left in sorrow and shame, in captivity and helplessness. All earthly glory departs from us. God alone abides with us a rock and defence.<\/p>\n I. Earthly glory is unsatisfactory in its nature<\/strong>. Like foam upon the water. (a<\/em>) It is superficial<\/em>. It is only the outside, the surface of things. It does not belong to the man himself, and does not enter the heart. Honour and applause, position and wealth, obstinately remain outside, and only gild the surface. Like flowers in the icy regions, they may cover the ground, when the soil underneath may be intensely frozen. (b<\/em>) It is light<\/em>. Like a straw in the balance of blessings. It stands for nothing in the sight of God and in the estimation of a true man. It may be admired and envied by the vulgar crowd; but it is only vanity turned into a god. (c<\/em>) It is unsatisfactory<\/em>. What avails the pomp and grandeur of earth? Men have shared all the glory the world can give, and have been willing to resign it for real happiness. Goethe possessed splendid health and power, gained more success and sufficiency than most men, and yet confessed that in the course of his whole life he had not enjoyed five weeks of genuine happiness. The Caliph mentioned by Gibbon, who expended three millions on the palace of Zehra, declared that he had lived 50 years in victory or peace, beloved by subjects, feared by enemies, and respected by allthat riches, honour, power, and pleasure had waited on his call, and that no earthly blessings were wanting to his felicity. But in this situation I have diligently numbered the days of pure and genuine happiness which have fallen to my lotthey amount to fourteen<\/em>. Such estimates may be exaggerated, but on all earthly glory is written vanity of vanities. <\/p>\n II. Earthly glory is uncertain in its tenure<\/strong>. For the glory thereof, because it is departed from it. Kings and princes may be dethroned; palaces and high places consumed by fire; children and friends cut off by death; change in condition, disappointment in purpose, failure in life, may eclipse all our glory, and leave us in privation and sorrow, (a<\/em>) It is hard to secure<\/em>. What intense anxiety and self-denial, what severe toil and pressure, it costs! If gained at all, it is often at the sacrifice of comfort and life. (b<\/em>) It is difficult to retain<\/em>. When we do secure it, how often, how suddenly, does it elude our grasp! It is transitory in its existence, often taken away and given to others, carried into Assyria for a present to king Jared. If it does not leave us, we have often to leave it, just when we should enjoy it. Notwithstanding anxiety and effort to get it, elation and pride in possessing it, men must leave<\/em> their glory. Power and personal attire, rank and riches, must all be left behind. And where<\/em> will ye leave your glory? <\/p>\n III. Earthly glory will leave its devotees in shame<\/strong>. Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. This will be the end, the portion of all pursuits apart from God. <\/p>\n 1. This shame often reverses the skilful policy of a nation<\/em>. The special counsel of Israel was that which Jeroboam took, worldly wise, and admirably suited their immediate design. It was artfully devised, long in its existence, and successful in its stroke. The people were separated from Jehovah, and a kingdom founded apart from Judah. But the policy of rulers often becomes their destruction and shame. Success which may uphold a family or a kingdom, ultimately becomes fatal, oerleaps itself, and falls on the other side. He taketh the wise in their own craftiness. <\/p>\n 2. This shame often covers all ranks of the nation<\/em>. (a<\/em>) Kings<\/em> are dethroned. Her king is cut off (Hos. 10:8<\/span>). Hoshea seemed in a hopeful way of regaining peace and prosperity. But these promising appearances were like the bubble on the water, they soon vanished and came to nothing. The king was slaughtered. Whatever we set up and adore instead of God may be carried away by the current of affairs and leave us vexed and disappointed. (b<\/em>) Priests<\/em> will mourn. The priests thereof that rejoiced in it. Their gains and their glory were all taken away with their idolatrous worship. Men who derive credit and emoluments from illicit trades and sinful practices will regret their choice, and turn their joy into shame. (c<\/em>) The people<\/em> grieved. The people thereof shall mourn over it. They would regret the loss of their idols. They were in fear when they saw the judgment of God against them (Exo. 12:12<\/span>). Their protectors were destroyed and they were undone. Ignorant, deluded people will lament bitterly at the loss of their idols. You have taken away my gods, and what have I more? <\/p>\n 3. This shame often dishonours the whole land of the nation<\/em>. (a<\/em>) Its high places<\/em> are destroyed (Hos. 10:8<\/span>). Mountains of defence, palaces of splendour, and shrines of religion, if consecrated to evil, will be levelled to the ground. Whatever place or power creates and upholds idolatry will be destroyed. Houses of iniquity will be thrown down, and one stone shall not be left upon another. (b<\/em>) Its altars<\/em> are desecrated. Thorns and thistles shall come up on their altars. The fires of idolatry should be extinguished, the altars should be broken and covered with briars. Monuments of wickedness are often the grave-stones of hope and monuments of desolation. Seats of idolatry will defeat the governors, tarnish the glory, and terminate the existence of a nation which rears and relies upon them. Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving kindness, judgment, and righteousness in the earth: for in these things I delight, saith the Lord.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Hos. 10:5<\/span>. <\/p>\n 1. The vanity<\/em> of idols, when those who worship them cannot depend upon them, but have to be concerned about them in sorrow and affliction. <\/p>\n 2. The ignominy<\/em> of idols, when they turn Bethel<\/em> into Beth-aven<\/em>, places of holiness into scenes of degradation. <\/p>\n 3. The power<\/em> of idols, when they corrupt the priesthood and draw away the people. <\/p>\n 4. The glory<\/em> of idols, a borrowed glory, nothing to commend it but novelty and success, will at length vanish away by the judgments of God.<\/p>\n Hos. 10:6<\/span>. Men cast down by their own counsels. <\/p>\n 1. Because actuated by false principles. 3. Because they disregard God. Plans likely to succeed, hindered and rendered abortive by Gods providence. Pharaoh counselled against Israel to his own destruction. The destruction of the wicked caused by their own sin (Job. 18:7<\/span>). Take counsel from God, and consult his word (Psa. 73:24<\/span>; Psa. 119:24<\/span>).<\/p>\n It is one of the saddest ingredients of a conquered peoples affliction when conquerors take occasion to triumph over their religion, because they are subdued [Hutcheson<\/em>].<\/p>\n Without the grace of God men mourn, not their sins, but their idols [Pusey<\/em>].<\/p>\n Hos. 10:7<\/span>. Kings cut off<\/em>. <\/p>\n 1. Gods judgments against human authority. <\/p>\n 2. The highest human authority unable to ward off Gods judgments. Men of the greatest weight but vain show (Psa. 62:9<\/span>). Only like grass (Jas. 4:14<\/span>), and evanescent as spray on the surface of the sea.<\/p>\n The kingdoms of the earth are like foam upon the waters. <\/p>\n 1. For their seeming brightness. Separated from God, all seeming power is weakness, all apparent stability is fluctuating and perishing as the foam. One moment white, then gone for ever. Let England beware of all complicity with Romish idolatry, on the false plea of state expediency. For idolatry in any form, whether veneration of images, adoration of the mass, or worship of mammonanother of our national temptationsis sure to make the greatest seeming stability to become frailty and transitoriness itself. The fear of God is the only true basis of solidity and permanence [Fausset<\/em>].<\/p>\n HOMILETICS<\/em><\/p>\n DEATH SOMETIMES PREFERABLE TO LIFE.Hos. 10:8<\/span><\/em><\/p>\n The high places of Israel were so defenceless, their lot was so severe, and their punishment so great, that they preferred death, entire destruction, to life. Present death would be chosen, rather than future miseries, and the shame that those miseries would bring upon them. Men sometimes prefer death to life.<\/p>\n I. In personal distress<\/strong>. Men in disappointment and fretfulness have wished for death. Impatient of life, they have prayed God to take it away. Elijah (1Ki. 19:4<\/span>) and Jonah (Jon. 4:3<\/span>) are striking examples. But in poverty and deep affliction it would often be a relief to die. The soldier on the battle-field, wounded and burning with thirst, feels that death would lessen his misery. When victims of painful and incurable disease, and bereft of those we love dearest, life seems to us to have lost everything attractive and desirable. Job cursed the day of his birth, and would rather have been shut up in the womb (Job. 3:11<\/span>; Job. 3:20<\/span>). Bitter sorrows, added to a bitter spirit, make life a torment, not a blessing. Wherefore is life given unto the bitter in soul? Take it away, suggests Satan often, it is better to die than live in such circumstances. If life is a grief, better not have been born, or rid yourself of the trouble by suicide, was the doctrine of heathen philosophy. In times of outward trouble and inward conflict God alone can administer to a mind diseased. Grace helps a man to live in the greatest privations and to die in the greatest comforts. We are only prepared to die when we are prepared to live. All the days of my appointed time will I wait, till my change come. <\/p>\n II. In national calamity<\/strong>. Israels glory was consumed; her seats of idolatry, Samaria and Bethel, were destroyed, and there was no way to break through the danger nor escape the judgment. They were surrounded by evils worse than death. Annihilation would have been a blessing. Nations are sometimes covered with shame and dishonour. Famine, sword, and pestilence have destroyed their population. Their idolized gods are worthless as refuse in the street; their defenced cities and mighty men are laid in the dust, and the remnant left to misery and despair. The chosen people becomes an evil family, and the splendid nation shall be for dung upon the face of the earth. And death shall be chosen rather than life, by all the residue of them that remain (Jer. 8:3<\/span>). <\/p>\n III. At the day of judgment<\/strong>. These words predict the awful misery of some at the great day of accounts. The ungodly will seek annihilation, not from the torment of suffering, but from the wrath of God before whom they stand. Opportunities lost and judgments despised. Life spent and hope for ever gone; despair will seize the soul. There will be no shelter, and prayer will be in vain to the mountains and hills. By the aid of death they cannot escape death (Rev. 6:16<\/span>). In those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.<\/p>\n ILLUSTRATIONS TO CHAPTER 10<\/p>\n Hos. 10:5-7<\/span>. Earthly glory<\/em> is a mere shadow which eludes our effort, or, if caught, shrinks to nothing in the grasp. It is transitory, a garland which withers on the brow. Is this all? cried Csar in the midst of all his glory.<\/p>\n Glory is like a circle in the water, Hos. 10:8<\/span>. Impatient of life<\/em>. A lady once said to Fred. Robertson: I thought you of all people were like St. Paul, and that you would wish for a heavenlier life as much as he did. He replied in words as true of others as of himself: First of all, you thought wrong; next, if I do wish to die, it is when I am in pain, or out of conceit with life, which happens pretty often, but which I do not consider spirituality. It is only an ungracious way of saying, I am dissatisfied with what Thou hast given me, and do not like the duties that are mine at all. I am in pain, and want to be out of pain; and I suppose a great many people could say the same piece of sublime discontent [Silver<\/em>].<\/p>\n (5) It is hard to express the sarcastic force and concentrated scoff of the original: calves, literally, she calves,<\/em> the feminine form to express contempt, the plural in allusion to the scattered worship in numerous shrines throughout Israel (or, perhaps, a pluralis majestatis<\/em> of mockery). The next clause should read thus:For it<\/em> (pers. pronoun, referring to the<\/em> calf par excellence<\/em> of the chief seat of worship at Bethel, here degraded into Bethaven), people mourn because of it, and its priests tremble because of it.<\/em> (The word for priests, kemarm,<\/em> means always idolatrous priesthood.<\/p>\n 5<\/strong>. <\/strong> The judgment will produce consternation. Will the “calves” be able to help? No! Instead, the people will have the greatest concern for them. This is certainly an ironical situation. <\/p>\n Calves <\/strong> LXX. and Peshitto have the singular, calf, <\/em> which is favored by his, <\/em> that is, the calf’s, people and priest. If the plural is correct it would indicate that more than one calf (1Ki 12:29<\/span>) was worshiped there. <\/p>\n Beth-aven <\/strong> Beth-el (Hos 4:15<\/span>). <\/p>\n Mourn <\/strong> Because of the impending doom. <\/p>\n Priests <\/strong> Hebrews Chemarim. <\/em> Not the common Old Testament term for priests. In Syriac and Aramaic it is the ordinary term for priests; in the Old Testament it seems to be confined to the priests ministering at the high places and in connection with the calf worship, which Hosea considers a counterfeit Jehovah worship; it is therefore a term of contempt (Zep 1:4<\/span>; 2Ki 23:5<\/span>). The English translation carries “shall mourn” over to the next clause as the predicate of the subject priests; <\/em> but the Hebrew, contrary to the English translation, seems to connect “rejoiced” with priests, so as to read, “and the priests thereof shall rejoice for it, for the glory thereof, because it is departed from it.” The thought of rejoicing is out of place here; we expect a verb similar to mourn. <\/em> Some commentators, though admitting that elsewhere the verb is used to express joyful emotions, think that here it is used in the sense of running about distracted with grief. <\/em> The change of one consonant produces a verb to writhe, to tremble, <\/em> and a verb of such or similar meaning is expected here. <\/p>\n For the glory <\/strong> Defines more clearly for it; <\/em> the glory of the calf consists of its prestige, its influence, and not only of the “costly apparatus of its worship.” Its prestige vanishes when it proves itself unable to assist its worshipers, or even to protect itself.<\/p>\n ‘The inhabitants of Samaria will be in terror,<\/p>\n For the calves of Beth-aven,<\/p>\n For the people in it mourn over it,<\/p>\n And its priests who rejoiced over it,<\/p>\n For its glory,<\/p>\n Because it is departed from it.’<\/p>\n The prophet now unveils the ironic situation. They have thrown off the restraint of YHWH and His covenant, the ‘fear of YHWH’ (Hos 10:3<\/span>), and what have they got in His place? Gods which they are in terror of losing! For soon those calves will be carried off, and the people will mourn over them, and the priests, who had indulged in such ecstasies over them, would also mourn over the lost glory which it once had, which has now deserted it. This is a god who can do nothing to save himself, powerless in the face of the enemy.<\/p>\n The ‘calves of Bethaven (Bethel)’ were the calves that had been set up by Jeroboam I as described in 1Ki 12:28-33<\/span>. It is possible that the one in Dan had been brought down to Bethel for safety. On the other hand, as 1Ki 12:32<\/span> makes clear, the plural ‘calves’ could be seen as indicating just one (a plural of intensity). And Samaria were frightened of losing what it had and seeing its glory depart from it. (No one had ever suggested being frightened of losing YHWH, for He was above being lost, something which emphasises their folly in trusting in a god who could do nothing to prevent himself being carried off).<\/p>\n Hos 10:5-6<\/span><\/em><\/strong>. <\/strong>Shall fear because, <\/em><\/strong>&c.<\/strong> Have feared, because of the famous calf, <\/em>&c. For the people mourn over it: its priests are distressed, because its<\/em> glory is departed from it. <\/em>Houbigant; who, for king Jareb, <\/em>reads, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Idolatry is matter of ignominy to any place or interest that owns it; for it turns Beth-el into Beth-aven.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. Because they aim at corrupt ends. <\/p>\n
2. For their great eminence.
3. For their instability and inability to resist.
4. For their sudden fall and disappearance [Trapp<\/em>].<\/p>\n
Which never ceases to enlarge itself,
Till by broad spreading it disperse to nought.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n