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PREJUDICE has often deprived many of advantages which they might have otherwise derived: and this has been much the case with respect to THE WORKS OF CALVIN; they have been almost entirely neglected for a long time, owing to impressions unfavorable to the Author. In his own and the succeeding age, the authority of Calvin as a Divine, and especially as an Expounder of Scripture, was very high, and higher than that of any of the Reformers. Though an eminent writer of the present day, Dr. D’Aubigne, has pronounced Melancthon “the Theologian of the Reformation,” yet there is sufficient reason to ascribe that distinction to Calvin; and to him, no doubt, it more justly belongs, than to any other of the many illustrious men whom God raised up during that memorable period.

It is not difficult to account for what happened to our Author. Various things combined to depreciate his repute. In this country his views on Church government created in many a prejudice against him; and then the progress of a theological system, not more contrary to what he held than to what our own Reformers maintained, increased this prejudice; and where the former ground of difference and dislike did not exist, the latter prevailed: so that, generally in our Church, and among Dissenting bodies, the revered name of Calvin has been regarded with no feelings of affection, or even of respect; no discrimination being exercised, and no distinction being made between his great excellencies as an Expounder of Scripture, and his peculiar views on Church discipline, and on the doctrine of Predestination.

On the Continent other things operated against his reputation. Popery owed him a deep grudge; for no one of the Reformers probed the depths of its iniquities with so much discrimination, and with such an unsparing hand as he did. His remarkably acute mind enabled him to do this most effectually; and there is much on this subject in the present work, which renders it especially valuable at this period, when Popery makes such efforts to spread its errors and delusions. The two weapons which he commonly employed were Scripture and common sense, — weapons ever dreaded by Popery; and to blunt their edge has at all times been its attempt, the first, by vain tradition, and the other, by implicit faith, not in God, or in God’s word, but in a palpably degenerated Church. But these weapons CALVIN wielded with no common skilldexterity, and power, being deeply versed in Scripture, and endued with no ordinary share of sound and penetrating judgment. In addition to this, his doctrinal views were diametrically opposed to those of Popery, and especially to the papal system, as modified by and concentrated in Jesuitism, which may be considered to be the most perfect form of Popery. For these reasons, the Writings of Calvin could not have been otherwise than extremely obnoxious to the adherents of the Church of Rome: and the consequence has been, that they spared no efforts to vilify his name, and to lessen his reputation.

The first writer of eminence and acknowledged learning in this country, who has done any thing like justice to Calvin, was BISHOP HORSLEY; and when we consider the very strong prejudice which at that time prevailed almost in all quarters against Calvin, to vindicate his character was no ordinary proof of moral courage. There were, no doubt, some points in which the two were very like. They both possessed minds of no common strength and vigor, and minds discriminating no less than vigorous. In clearness of perception, also, they had few equals; so that no one needs hardly ever read a passage in the writings of either twice over in order to understand its meaning. But probably the most striking point of likeness was their independence of mind. They thought for themselves, without being swayed by authority either ancient or modern, and acknowledged no rule and no authority in religion but that which is divine. The Bishop had more imagination, but the Pastor of Geneva had a sounder judgment. Hence the Bishop, notwithstanding his strong mind and great acuteness, was sometimes led away by what was plausible and novel; but Calvin was ever sober-minded and judicious, and whatever new view he gives to a passage, it is commonly well supported, and for the most part gains at once our approbation.

It embraces the most difficult portion,in some respects, of THE OLD TESTAMENT, and of that portion, as acknowledged by all, the most difficult is THE BOOK OF THE PROPHET HOSEA. Probably no part of Scripture is commonly read with so little benefit as THE MINOR PROPHETS, owing, no doubt, to the obscurity in which some parts are involved. That there is much light thrown on many abstruse passages in this Work, and more than by any existing Comment in our language, is the full conviction of the writer. Acute, sagacious, and sometimes profound, the Author is at the same time remarkably simple, plain, and lucid, and ever practical and useful. The most learned may here gather instruction, and the most unlearned may understand almost every thing that is said. The whole object of the Author seems to be to explain, simplify, and illustrate the text,and he never turns aside to other matters. He is throughout an Expounder, keeps strictly to his office, and gives to every part its full and legitimate meaning according to the context, to which he ever especially attends.

The style of Hosea is somewhat peculiar. Jerome has long ago characterized it as being commatic, sententious; and those links, the connective particles, by which different parts are joined together, are sometimes omitted. This is, indeed, in a measure the character of the style of all the Prophets, but more so with respect to Hosea than any other. What at the same time creates the greatest difficulty is the rapidity of his transitions, and the change of person, number, and gender. Persons are spoken to and spoken of sometimes in the same verse; and he passes from the singular to the plural number, and the reverse, and sometimes from the masculine to the feminine gender. To account for these transitions is not always easy.

It has been thought by many critics, that the received Hebrew text of Hosea is in a more imperfect state than that of any other portion of Scripture; but Bishop Horsley denies this in a manner the most unhesitating; and those emendations which Archbishop Newcome introduced in his version, about 51 in number, the Bishop has swept away as unauthorized, and, indeed, as unnecessary, for most of them had been proposed to remedy the anomalies peculiar to the style of this Prophet; and some of those few emendations, which the Bishop himself introduced, founded on the authority of MSS., Calvin’s exposition shows to be unnecessary. The fact is, that different readings, collected by the laborious Kennicott and others, have done chiefly this great good — to show the extraordinary correctness of our received text. Throughout this Prophet, there is hardly an instance in which the collations of MSS. have supplied an improvement, and certainly no improvement of any material consequence.

It has been thought advisable to adopt our common version as the text, and to put Calvin’s Latin version in a parallel column. His version is a literal rendering of the original, without any regard to idiom, and to translate it has been found impracticable, at least in such a way as to be understood by common readers. His practice evidently was to translate the. Hebrew word for word, and to make this his text, and then in his Comment to modify the expressions so as to reduce them into readable Latin, and his version thus modified agrees in most instances with our authorized version. The agreement is so remarkable, that the only conclusion is, that this Work must have been much consulted by our Translators.

In making quotations from Scripture, the Author seems to have followed no version, but to have made one of his own; and they are often given paraphrastically, the meaning rather than the words being regarded. The same is often done also with respect to the passages explained, the words being frequently varied. In these instances the Author has been strictly followed throughout in this Translation, and his quotations, and the text when paraphrased, are marked by a single inverted comma.

The Hebrew words which occur in the Lectures are not accompanied with the points, and it has not been deemed necessary to acid them. The words are given in corresponding English characters, with the insertion of such vowels only as are necessary to enunciate them, and these vowels, to distinguish them from the Hebrew vowels, are put in Roman characters. The Hebrew vowels are uniformly given the same, and not with that almost endless variety of sounds to which the points have reduced them. The w vau, is always represented by u, except when in sonic instances it is followed by a vowel, and then by v. The Hebrews have four vowels corresponding with a, e, u, i, and o, in English.

This work is calculated to be of material help to those engaged in translations. Our Missionaries may derive from it no small assistance, as it gives as literal a version of the Hebrew as can well be made, and contains much valuable criticism, and develops, in a very lucid and satisfactory manner, the drift and meaning of many difficult passages. There is no existing Commentary in which the text is so minutely examined, and so clearly explained. There are also many of the most approved expositions given by others referred to and stated; and the Translator has added, on interesting and difficult passages, what has been suggested by learned critics since the time of the Author.

If it be a right rule to judge of the impressions which the perusal of this volume, now presented to the public, may produce on others, by what one has himself experienced, the Editor will mention one thing in particular, and that is, that he fully expects that those who will carefully read this volume will be more impressed than ever with the extreme propensity of human nature to idolatry, and with the amazing power and blinding effects of superstition. The conduct of the Israelites, notwithstanding all the means employed to restore them to the true worship of God, is here described with no ordinary minuteness and specialty. Though God sent his Prophets to them to remind them of their sins, to reason and expostulate with them, to threaten and to exhort them, to draw and allure them with promises of pardon and acceptance; and though God chastised them in various ways, and then withheld his displeasure, and showed them indulgence, they yet continued obstinately attached to their idolatry and superstition, and all the while professed and boasted that they worshipped the true God, and perversely maintained that their mixed service, the worship of God, and the worship of idols, was right and lawful, and vastly superior to what the Prophets recommended.

Having this case of the Israelites in view, we need not be surprised at the fascinating and blinding influence of Popery, whose idolatry and superstitions are exactly of the same character with those of the Israelites; no two cases can be more alike. Their identity is especially seen in this, — that there is an union of two worships — of God and of images; and this union was the idolatry condemned in the Israelites, and is the very idolatry that now exists in the Church of Rome: and as among the Israelites, so among the Papists, though God is not excluded, but owned, yet the chief worship is given to false gods and their images. That the two systems are the same, no one can doubt, except those who are under the influence of strong delusion; and this is what is often referred to and amply proved in this work.

The Translation, though it be as brief and concise as the idiom of the English language will well admit, takes up more space than the Editor at first anticipated. His first calculation was made from the Latin: he was not then fully aware of the great disparity in the two languages as to relative diffuseness of style. He has since found, by a minute comparison, that a work in Latin, comprised in five volumes, would require at least six of the same size and type in English: and in the present instance, what was calculated would be contained in four, must be extended to five volumes, on account of the respective PREFACES and NOTES, &C. by the Editor, besides the LITERAL TRANSLATIONS Of each of the BOOKS OF THE TWELVE MINOR PROPHETS, which it has since been resolved shall be appended to each successive COMMENTARY,

WHAT I once said, most excellent king, when the ANNOTATIONS ON HOSEA, taken from my LECTURES, were published, I now again repeat, — that I was not the author of that edition: for I am one who is not easily pleased with works I finish with more labor and care. Had it been in my power, I should have rather tried to prevent the wider circulation of that extemporaneous kind of teaching, intended for the particular benefit of my auditory, and with which benefit I was abundantly satisfied.

But since that specimen, (THE COMMENTARY ON HOSEA,) published with better success than I expected, has kindled a desire in many to see that one Prophet followed by the other eleven MINOR PROPHETS, I thought it not unseasonable to dedicate to your Majesty a work of suitable extent, and replete with important instructions, not only that it may be a pledge of my high regards, but also that the dedication to so celebrated a name might procure for it some favor. It is not, however, ambition that has led me to do this, for I have long ago learned not to court the applause of the world, and have become hardened to the ingratitude of the many; but I wished that some fruit might come to men of your station from the recesses of our mountains; and it has also been my legitimate endeavor, that many to whom I am unknown, being influenced by the sacred sanction of their king, might be made more impartial, and come better prepared to read the work.

And this, I promise to myself, will be the case, as you enjoy so much veneration among all your subjects, provided you condescend to interpose your judgment, such as your singular wisdom may dictate; or, as age may possibly not bear the fatigue of reading, such as your Majesty’s eldest son Heric, the heir to the throne, may suggest, whom you have taken care to be so instructed in the liberal sciences, that this office may be safely intrusted to him. And that I might have less doubt of your kindness, there are many heralds of your virtues, and even some judicious and wise men, who are entitled to be deemed competent witnesses. It is not, therefore, to be wondered, most noble king, that a present from so distant a region should be offered to your Majesty by a man as yet unknown to you, who, on account of the excellent and heroic endowments of mind and heart in which he has understood you to excel, thinks himself to be especially attached to you.

But though the excellency of the Book may not, perhaps, be such as will procure much favor to myself, you will not yet despise the desire by which I have been led to manifest the high regards I entertain towards your Majesty, nor will you yet find this present now offered to you wholly unworthy, however much it may be below the elevated station of so great a king. If God has endued me with any aptness for the interpretation of Scripture, I am fully persuaded that I have faithfully and carefully endeavored to exclude from it all barren refinements, however plausible and fitted to please the ear, and to preserve genuine simplicity, adapted solidly to edify the children of God, who, being not content with the shell, wish to penetrate to the kernel. What I have really done it is not for me to say, except that pious and learned men persuade me that I have not labored without success. But these Commentaries may not, perhaps, answer the wishes and expectations of all; and I myself could have wished that I had been able to give something more excellent and more perfect, or at least what would have come nearer to the Prophetic Spirit. But this, I trust, will be the issue, — that experience will prove to upright and impartial readers, and those endued with sound judgment, provided they read with well-disposed minds, and not fastidiously, what I have written for their benefit, that more light has been thrown on the Twelve Prophets than modesty will allow me to affirm.

With the industry of others I compare not my own, (which would be unbecoming,) nor do I ask any thing else, but that intelligent and discreet Readers, profiting by my labors, should study to be of more extensive advantage to the public good of the Church; but as it has not been my care, nor even my desire, to adorn this Book with various attractives, this admonition is not unseasonable; for it may invite the more slothful to read, until, by making a trial, they may be able to judge whether it may be useful for them to proceed farther in their course of reading. Indeed, the fruit which my other attempts in the interpretation of Scripture have produced, and the hope which I entertain of the usefulness of this, please me so much, that I desire to spend the remainder of my life in this kind of labor, as far as my continued and multiplied employment’s will allow me. For what may be expected from a man at leisure cannot be expected from me, who, in addition to the ordinary office of a pastor, have other duties, which hardly allow me the least relaxation: I shall not, however, deem my spare time in any other way better employed.

I now return again to you, most valiant king. He who knows your prudence and equity in managing public affairs, your moral habits, your whole character and virtues, will not wonder that I have resolved to dedicate to you this work. But as it is not my design to write a long eulogy on what is praiseworthy in you, I shall only briefly touch on what is well known, both by report and public writings: — God tried you in a wonderful manner before he raised you to the throne, for the purpose not only of exhibiting in you a singular proof of his providence, but also of setting forth to our age as well as to posterity, an illustrious example of a steady perseverance in a right course. You have, doubtless, been thus proved by both fortunes, that there might not be wanting a due trial of your temperance and moderation in prosperity, and of your patience in adversity, until it was given you from above to emerge at length, no less happily than in a praiseworthy manner, from so many dangers, perils, difficulties, and hindrances, that having set the kingdom in order, you might publicly and privately enjoy a cheerful tranquillity. And now, by the unanimous consent of all orders, you bear a burden more splendid and honorable to you than grievous, for all venerate your authority, and show their esteem by love as well as by commendations.

In addition to these benefits of God comes this, the chief, which must not be omitted, — that your eldest son, Heric, a successor chosen by you from your own blood, is not only of a generous disposition, but also adorned with mature virtues; and hardly any one more fit, had you no children, could the people have chosen for themselves. And this, among other things, is his rare commendation, that he has made so much progress in the liberal sciences, that he occupies a high station among the learned, and that he is not tired with diligent application to them, as far as he is allowed by those many cares and distractions in which the royal dignity is involved. At the same time, the principal thing with me is this, that he hath consecrated in his palace a sanctuary, not only to the heathen muses, but also to celestial philosophy. The more confidence therefore I have, that some place will be there found, and some favor shown to these Commentaries, which he wall find to have been written according to the rule of true religion, and will perceive calculated to be of some small help to himself.

May God, O most serene king! keep your Majesty long in prosperity, and continue to enrich you with all kinds of blessings. May He guide you by his Spirit, until, having finished your course, and migrating from earth to the celestial kingdom, you may leave alive behind you the most serene king Heric, your successor, and his most illustrious brothers, John Magnus and Charles: and may the same grace of God, after your death, appear eminent in them, as well as fraternal and unanimous concord.

SINCE I can truly and justly say. and prove by competent witnesses, that the writings, which I have hitherto sent forth to the public, and which might have been finished with more care and attention, have been almost extorted from me by importunity, it is evident that these Annotations, which I thought might bear a hearing, but were unworthy of being read, would have never through me been brought forth to the light. For if, by many watchings, I can hardly succeed in rendering even a small benefit to the Church by my meditations, how foolish were it in me to claim a place for my sermons among the works which are published? Besides, if, with regard to those compositions which I write or dictate privately at home, when there is more leisure for meditation, and when a finished brevity is attained by care and diligence, my industry is yet made a crime by the malignant and the envious, how can I escape the charge of presumption, if I now force upon the whole world the reading of those thoughts which I freely poured forth for the present edification of my hearers? But since to suppress them was not in my power, and their publication could not be otherwise prevented by me than by undertaking the labor (which my circumstances allowed not) of writing the whole anew, and many friends, thinking me to be too scrupulous a judge of my own labors, cried out, that I was doing an injury to the Church, I chose to allow this volume, as it is, taken from my lips, to go forth to the public, rather than by prohibition to impose on myself the necessity of writing; which I was forced to do as to The Psalms, before I found out, by that long and difficult work, how unequal I am to so much writing. ^Fa2A

Let, then, these explanations on Hosea go forth, which it is not in my power to keep from the public. But how they have been taken down, it is needful to declare, not only that the diligence, industry, and skill of those who have performed this labor for the Church, may not be deprived of their commendation, but also that readers may be fully persuaded, that there are here no additions, and that the writers did not allow themselves to change a single word for a better one. How they assisted one another, one of their number, my best friend, and through his virtues, dear to all good men, Mr. John Budaeus, will, as I expect, more fully explain.

But it would have been incredible to me, had I not clearly seen, when the day after they read the whole to me, that what they had written differed nothing from my discourse. It would have perhaps been better had more liberty been taken to cut off redundancies, to bring the arrangement into better order, and to use, in some instances, more distinct or graceful language: but I do not interpose my judgment; this only I wish to witness with my own hand, That they have taken down what they have heard from my lips with so much fidelity, that I perceive no change. Farewell, Christian reader, whoever thou be, who desirest with me to make progress in celestial truth.

WHEN some years ago the most learned JOHN CALVIN, at the request and entreaty of his friends, undertook to explain in the School THE PSALMS OF DAVID, some of us, his hearers, took notes from the beginning of a few things in our own way, for our own private meditation, according to our own judgment and discretion. But being at length admonished by our own experience, we began to think how great a loss would it be to many, and almost to the whole Church, that the benefit of such Lectures should be confined to a few hearers. Having therefore gathered courage, we fully thought that it was our duty to unite a care and concern for the public with our own private benefit, and this seemed possible, if, instead of following our usual practice, we tried, as far as we could, to take down the Lectures word for word. Without delay I joined myself as the third to two zealous brethren in this undertaking; and it so happened, through God’s kindness, that a happy issue was not wholly wanting to our attempt: for when the labors of each of us were compared together, and the LECTURES were immediately written out, we found that so few things had escaped us, that the gaps could easily be made up. And that this was the case as to the work in which was made the first trial of our capacities, Calvin himself is a witness to us; and that this has been far more fully the case with respect to the Lectures on Hosea, (as by long use and exercise we became more skillful) even all the hearers will readily acknowledge.

But the design on this occasion was to induce him, if possible, to publish complete Commentaries on this Author; but it then happened to us otherwise than we expected: for all hope of obtaining this object he cut off from us from reverence to BUCER, who, in this case, as well as in all other things, had performed most faithful and most useful services, as the whole Church acknowledges, and as Calvin in particular has at all times most honorably declared to us and to all. It therefore remained that the Lectures, as taken down by us, should be published. And as all the most pious promised to themselves great benefit from our labor, we daily increased our exertions, that such a hope might not pass away into smoke. Being therefore stirred on by these desires, as well, doubtless, as by the prospect of benefiting the godly, we exerted ourselves so much, that all readily allowed that we exercised nothing short of the greatest diligence. The more wonderful it may seem, that he was afterwards induced to change his mind, so as to frustrate our hope and that of many of the godly; and that, on the other hand, he was constrained, however anxious to perform a most useful service to the Church, to incur the great envy and implacable hatred of many. But those who plead only the authority of Bucer in this affair are moved, I willingly acknowledge, by a reason not altogether unjust; yet they will seem to me too stiff and unbending, if they will not suffer themselves to be influenced by sufficient excuses, which I hope will be the case before long. But as to those who are carried away by the insane love of evil-speaking, and avail themselves of the least opportunity of strife, as they ought to be disregarded and detested as monsters by all the godly, so it is not needful to labor much to satisfy them, for the barking of dogs, provided it hurt not the Church, may without great danger be passed by and despised.

We have, indeed, prefaced these things for the sake of those who have very often solicited us respecting the LECTURES ON THE PSALMS, that they may not think themselves to have been deceived by us with a vain expectation; for, let them know, that they shall sometimes have, through God’s favor, correct and complete Commentaries on The Book of Psalms. But if this long desire does much distress them, let them remember that we also no less anxiously look for that great treasure. But it is right that we both should pardon a man who has constant and most burdensome occupations, and somewhat moderate our too prurient and premature wishes: and to indulge him seems right even on this one account, that he, the least of all, indulges himself, never taking any rest or relaxation of mind from his vast labors, so that it is a matter of doubt to none but that he drags a little body, not only through the divine kindness, but by a singular miracle, which cannot be told to posterity, — a body, by nature weak, violently attacked by frequent diseases, and then exhausted by immense labors; and, lastly, pierced by the unceasing stings of the ungodly, and on all sides distressed and tormented by all kinds of reproaches.

But as this is not the place for making complaints, I now come to you, Christian Readers, to whom it is our purpose to dedicate this work, THE LECTURES ON THE PROPHET HOSEA; and we dedicate it, not that we claim any thing as our own, except the diligence we employed in collecting it: but we hesitate not to make it, as it were, our own, for it would have never come to you except through our assistance. For though we judged the work altogether excellent, which is now offered to the Church, yet we could hardly at last convince the author of this; and he suffered himself to be overcome by our importunate entreaties only on this condition, that we were to be accountable for whatever judgment good men might form of the work: so unfit a judge he is of his own productions. But we, though he may modestly extenuate them more than what is right,yet dare to promise to ourselves, that not only the author’s labor will be duly appreciated by you, but that we shall also secure to ourselves no common favor.

These Lectures, we trust, will not be less acceptable to you, because the author, regarding the benefit of the school, (as it was right,)in some degree departed from the usual elegance of all his other works, and from embellishment of style. For,being oppressed with a vast quantity of business, he was constrained to leave home, after having had hardly, for the most part, half an hour to meditate on these Lectures: he preferred to advance the edification and benefit of his hearers by eliciting the true sense and making it plain, rather than by vain pomp of words to delight their ears, or to regard ostentation and his own glory. I would not, at the same time, deny, but that these Lectures were delivered more in the scholastic than in the oratorical style. If, however, this simple, though not rude, mode of speaking should offend any one, let him have recourse to the works of others, or of this author himself, especially those in which, being freed from the laws of the school, he appears no less the orator than the illustrious theologian: and this we declare without hesitation, and with no less modesty than with the full consent and approbation of the best and the most learned.

We do not indeed thus speak as if we would, by a censorious superciliousness, claim for him alone the glory of an orator, or would not, by calling him a theologian, acknowledge many others as celebrated men. Far from us be such a folly. But an occasion such as this being offered of testifying our mind, we could hardly, even in any other way, excuse our neglect to the godly, to whom it is well known, that our silence concerning Calvin has not hitherto well pleased turbulent men; who are more willing to have their vanity expressly reprobated by us, than to suffer us by a tacit consent and modest silence either to approve of his doctrine, and to acknowledge in him an evidence, the most clear, of God’s kindness towards us, or to cover by a fraternal dissimulation their madness; and thus each of us would have to mourn by himself in silence.

But, as I have said, the language here is unadorned and simple, very like that which we know was ever wont to be used formerly in Lectures: not such as many of whom we have heard employ, who repeat to their hearers from a written paper what had been previously prepared at home; but such as could be formed and framed at the time, more adapted to teach and edify than to please the ear. Except, then, we are greatly mistaken, he so expresses almost to the life the mind of the Prophet, that no addition seems possible. For, after having carefully examined every sentence, he then briefly shows the use and application of the doctrine, so that no one, however ignorant, can mistake the meaning: in short, he so unfolds and opens the subjects and fountains of true theology, that it is easy for any one to draw from them what is needful to restore and refresh the soul; yea, the ministers of the word may hence advantageously derive ample streams, with which, as by a celestial dew, they may abundantly refresh the people of God, whether by exhortation, or consolation, or reproof, or edification. And of these things we clearly see some instances and examples in all his discourses, especially in those in which he so accommodates the doctrine of the Prophets to our own times, that it seems to suit their age no better than ours.

But that we may at length make an end, it remains, Christian Readers, that we receive and embrace with suitable gratitude all the other innumerable gifts of God which he daily pours on us in great abundance, as well as this incomparable treasure of his goodness, and employ them for the purpose of leading a holy and godly life to the glory of his name, and to the edification of our brethren: and that this may be done, we must pray for the Spirit of God, that we may come to the reading of Scripture instructed by him, and bring a mind purified from the defilement’s of the flesh, and a meek spirit capable of receiving celestial truth. And for this end much help may be given us by the short prayers which we have taken care to add at the close of every Lecture, as gathered by us with the same care and fidelity as the Lectures were: the minds of the pious may by these be refreshed, and may collect new vigor for the next Lecture; and the ignorant may also have in these a pattern, as it were, painted before them, by which they may form their prayers from the words of Scripture. For as at the beginning of the Lectures he ever used the same form of prayer, which we intend also to add, that his manner of teaching may be fully known to you; so he was wont ever to finish every Lecture by a new prayer formed at the time, as given him by the Spirit of God, and accommodated to the subject of the Lecture.

As it may seem wonderful to some, and indeed incredible, that these LECTURES were taken down with such fidelity and care, that Mr. JOHN CALVIN uttered not a word in delivering them, which was not immediately written down; it may be needful here shortly to remind pious readers of the plan they pursued who have transmitted them to us. And this is done, that their singular diligence and industry may stimulate others to do the same, and that the thing itself may not appear incredible.

And, first, it must be remembered, that CALVIN himself never dictated, as many do, any of his Lectures, nor gave any orders that any thing should be noted down while he was interpreting Scripture, much less after finishing the Lecture, or on the day after its delivery; but he occupied a whole hour in speaking, and was not wont to write in his book a single word to assist his memory. When, therefore, some years ago, Mr. John Budaeus and Charles Jonvill, with two other brethren, (whom Budaeus himself mentions in his preface, and that so it was many know,) found, in writing out THE EXPOSITION ON THE PSALMS, that their common labor would not be wholly in vain, they were impelled by a stronger desire and alacrity of mind, so that they resolved to take down, with more diligence than before, if possible, the whole exposition on what are called THE TWELVE MINOR PROPHETS. And, in copying, they followed this plan. Each had his paper prepared in a form the most convenient, and each took down by himself with the greatest speed. If a word had escaped one, (which sometimes happened, particularly on points of dispute and in those parts which were delivered with some warmth,) it was taken up by another; and when it so happened, it was easily set down again by the writer. Immediately at the close of the Lecture, Jonvill took with him the papers of the other two, placing them before him, and consulting his own, and collating them together, he dictated to some other person for the purpose of copying what they had hastily taken down. At last he read the whole over himself, that he might be able to recite it the following day before Mr. Calvin at home. When sometimes any little word was wanting, it was added in its place; or, if any thing seemed not sufficiently explained, it was readily made plainer.

Thus it happened that these Lectures came forth to the light; and what great benefit they will derive from them, who will seriously read them, can by no means be told: for who, endued with a sound judgment, does not see that such was the way which this most illustrious man possessed in explaining Scripture, that he had it in common with very few? lie everywhere so unfolds the design of the Holy Spirit, so gives his genuine meaning, and also so sets before our eyes every recondite doctrine, that you find nothing but what is openly explained; and this is what his many writings most abundantly testify, in which he has made every point of the Christian religion so plain, that all, except they be wholly blind to the sun, acknowledge him to be a most faithful interpreter.

But that I may now say nothing of his many Commentaries, he has so surpassed himself in these Lectures, that one can hardly persuade himself that a style so elegant, and so per-feet in all its parts, could have flowed extemporaneously, for he explains the weightiest sentiments in suitable words, clearly handles obscure things, clothes them with various ornaments, and so proceeds in his teaching, that the language he uses, spontaneously poured forth, seems to have been long and much labored. But of all these things I prefer that a judgment should be formed by a perusal, rather than that I should longer detain readers by a lengthened discussion of particulars. Then farewell all ye who hope for some benefit from these Lectures.

Then the Twelve Minor Prophets form but one volume. The first of them is HOSEA, who was specifically destined for the kingdom of Israel: MICAH and ISAIAH prophesied at the same time among the Jews. But it ought to be noticed, that this Prophet was a teacher in the kingdom of Israel, as Isaiah and Micah were in the kingdom of Judah. The Lord doubtless intended to employ him in that part; for had he prophesied among the Jews, he would not have complimented them; since the state of things was then very corrupt, not only in Judea, but also at Jerusalem, though the palace and sanctuary of God were there. We see how sharply and severely Isaiah and Micah reproved the people; and the style of our Prophet would have been the same had the Lord employed his service among the Jews: but he followed his own call. He knew what the Lord had intrusted to him; he faithfully discharged his own office. The same was the case with the Prophet Amos: for the Prophet Amos sharply inveighs against the Israelites, and seems to spare the Jews; and he taught at the same time with Hosea.

We see, then, in what respect these four differ: ISAIAH and MICAH address their reproofs to the kingdom of Judah; and HOSEA and AMOS only assail the kingdom of Israel, and seem to spare the Jews. Each of them undertook what God had committed to his charge; and so each confined himself within the limits of his own call and office. For if we, who are called to instruct the Church, close our eyes to the sins which prevail in it, and neglect those whom the Lord has appointed to be taught by us, we confound all order; since they who are appointed to other places must attend to those to whom they have been sent by the Lord’s call.

But with regard to the Prophets, this is true of them all, as we have sometimes said, that they are interpreters of the law. And this is the sum of the law, that God designs to rule by his own authority the people whom he has adopted. But the law has two parts, — a promise of salvation and eternal life, and a rule for a godly and holy living. To these is added a third part, — that men, not responding to their call, are to be restored to the fear of God by threatening and reproofs. The Prophets do further teach what the law has commanded respecting the true and pure worship of God, respecting love; in short, they instruct the people in a holy and godly life, and then offer to them the favor of the Lord. And as there is no hope of reconciliation with God except through a Mediator, they ever set forth the Messiah, whom the Lord had long before promised.

As to the third part, which includes threats and reproofs, it was peculiar to the Prophets; for they point out times, and denounce this or that judgement of God: “The Lord will punish you in this way, and will punish you at such a time.” The Prophets, then, do not simply call men to God’s tribunal, but specify also certain kinds of punishment, and also in the same way they declare prophecies respecting the Lord’s grace and his redemption. But on this I only briefly touch; for it will be better to notice each point as we proceed.

I now return to Hosea. I have said that his ministry belonged especially to tHE KINGDOM OF ISRAEL; for then the whole worship of God was there polluted, nor had corruption lately begun; but they were so obstinate in their superstitions, that there was no hope of repentance. We indeed know, that as soon as Jeroboam withdrew the ten tribes from their allegiance to Rehoboam, the son of Solomon, fictitious worship was set up: and Jeroboam seemed to have wisely contrived that artifice, that the people might not return to the house of David; but at the same time he brought on himself and the whole people the vengeance of God. And those who came after him followed the same impiety. When such perverseness became intolerable, God resolved to put forth his power, and to give some signal proof of his displeasure, that the people might at length repent. Hence John was by God’s command anointed King of Israel, that he might destroy all the posterity of Ahab: but he also soon relapsed into the same idolatry. He executed God’s judgement, he pretended great zeal; but his hypocrisy soon came to light, for he embraced false and perverted worship; and his followers were nothing better even down to Jeroboam, under whom Hosea prophesied; but of this we shall speak in considering the inscription of the book.

This first verse shows the time in which Hosea prophesied. He names four kings of Judah, — Uzziah, Jotham, Ahab, Hezekiah. Uzziah, called also Azariah, reigned fifty-two years; but after having been smitten with leprosy, he did not associate with men, and abdicated his royal dignity. Jotham, his son, succeeded him. The years of Jotham were about sixteen, and about as many were those of king Ahab, the father of Hezekiah; and it was under king Hezekiah that Hosea died. If we now wish to ascertain how long he discharged his office of teaching, we must take notice of what sacred history says, — Uzziah began to reign in the twenty seventh year of Jeroboam, the son of Joash. By supposing that Hosea performed his duties as a teacher, excepting a few years during the reign of Jeroboam, that is, the sixteen years which passed from the beginning of Uzziah’s reign to the death of Jeroboam, he must have prophesied thirty-six years under the reign of Uzziah. There is, however, no doubt but that he began to execute his office some years before the end of Jeroboam’s reign.

Here, then, there appear to be at least forty years. Jotham succeeded his father, and reigned sixteen years; and though it be a probable conjecture, that the beginning of his reign is to be counted from the time he undertook the government, after his father, being smitten with leprosy, was ejected from the society of men, it is yet probable that the remaining time to the death of his father ought to come to our reckoning. When however, we take for granted a few years, it must be that Hosea had prophesied more than forty-five years before Ahab began to reign. Add now the sixteen years in which Ahab reigned and the number will amount to sixty-one. There remain the years in which he prophesied under the reign of Hezekiah. It cannot, then, be otherwise but that he had followed his office more than sixty years, and probably continued beyond the seventieth year.

It hence appears with how great and with how invincible courage and perseverance he was endued by the Holy Spirit. But when God employs our service for twenty or thirty years we think it very wearisome, especially when we have to contend with wicked men, and those who do not willingly undertake the yoke, but pertinaciously resist us; we then instantly desire to be set free, and wish to become like soldiers who have completed their time. When therefore, we see that this Prophet persevered for so long a time, let him be to us an example of patience so that we may not despond, though the Lord may not immediately free us from our burden.

Thus much of the four kings whom he names. He must indeed have prophesied (as I have just shown) for nearly forty years under the king Uzziah or Azariah, and then for some years under the king Ahab, (to omit now the reign of Jotham, which was concurrent with that of his father,) and he continued to the time of Hezekiah: but why has he particularly mentioned Jeroboam the son of Joash, since he could not have prophesied under him except for a short time? His son Zachariah succeeded him; there arose afterward the conspiracy of Shallum, who was soon destroyed; then the kingdom became involved in great confusion; and at length the Assyrian, by means of Shalmanazar, led away captive the ten tribes, which became dispersed among the Medes. As this was the case, why does the Prophet here mention only one king of Israel? This seems strange; for he continued his office of teaching to the end of his reign and to his death. But an answer may be easily given: He wished distinctly to express, that he began to teach while the state was entire; for, had he prophesied after the death of Jeroboam, he might have seemed to conjecture some great calamity from the then present view of things: thus it would not have been prophecy, or, at leas, this credit would have been much less. “He now, forsooth! divines what is, evident to the eyes of all.” For Zachariah flourished but a short time; and the conspiracy alluded to before was a certain presage of an approaching destruction, and the kingdom became soon dissolved. Hence the Prophet testifies here in express words, that he had already threatened future vengeance to the people, even when the kingdom of Israel flourished in wealth and power, when Jeroboam was enjoying his triumphs, and when prosperity inebriated the whole land.

This, then, was the reason why the Prophet mentioned only this one king; for under him the kingdom of Israel became strong, and was fortified by many strongholds and a large army, and abounded also in great riches. Indeed, sacred history tells us, that God had by Jeroboam delivered the kingdom of Israel, though he himself was unworthy, and that he had recovered many cities and a very wide extent of country. As, then, he had increased the kingdom, as he had become formidable to all his neighbours, as he had collected great riches, and as the people lived in ease and luxury, what the Prophet declared seemed incredible. “Ye are not,” he said, “the people of the Lord; ye are adulterous children, ye are born of fornication.” Such a reproof certainly seemed not seasonable. Then he said, “The kingdom shall be taken from you, destruction is nigh to you.” “What, to us? and yet our king has now obtained so many victories, and has struck terror into other kings.” The kingdom of Judah, which was a rival, being then nearly broken down, there was no one who could have ventured to suspect such an event.

We now, then, perceive why the Prophet here says expressly that he had prophesied under Jeroboam. He indeed prophesied after his death, and followed his office even after the destruction of the kingdom of Israel, but he began to teach at a time when he was a sport to the ungodly, who exalted themselves against God, and boldly despised his threatening as long as he spared and bore with them; which is ever the case, as proved by the constant experience of all ages. We hence see more clearly with what power of the Spirit God had endued the Prophet, who dared to rise up against so powerful a king, and to reprove his wickedness, and also to summon his subjects to the same judgement. When, therefore, the Prophet conducted himself so boldly, at a time when the Israelites were not only sottish on account of their great success, but also wholly insane, it was certainly nothing short of a miracle; and this ought to avail much to establish his authority. We now then, see the design of the inscription contained in the first verse. It follows —

HOSEA 1:2
2. The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom departing from the LORD.	2. Principiam quo loquutus est Jehova per Hoseam, (alii vertunt, cum Hosea; ad verbum est, in Hosea; est liters beth.) Dixit Jehova ad Hoseam, Vade, sume tibi uxorem scortationum et filios scortationem, quia scortando scortabitur terra, (hoc est, scortata est,) ne sequatur Jehovam..

The Prophet shows here what charge was given him at the beginning, even to declare open war with the Israelites, and to be, as it were, very angry in the person of God, and to denounce destruction. He begins not with smooth things, nor does he gently exhort the people to repentance, nor adopt a circuitous course to soften the asperity of his doctrine. He shows that he had used nothing of this kind, but says, that he had been sent like heralds or messengers to proclaim war. The beginning, then, of what the Lord spake by Hosea was this, “This people are an adulterous race, all are born, as it were, of a harlot, the kingdom of Israel is the filthiest brothel; and I now repudiate and reject them, I no longer own them as my children.” This was no common vehemence. We hence see that the word beginning was not set down without reason, but advisedly, that we may know that the Prophet, as soon as he undertook the office of teaching, was vehement and severe, and, as it were, fulminated against the kingdom of Israel.

Now, if it be asked, why was God so greatly displeased? why did he not first recall the wretched men to himself, since the usual method seems to have been, that the Prophet tried, by a kind and paternal address, to restore those to a sound mind who had departed from the pure worship of God, — why, then, did not God adopt this ordinary course? But we hence gather that the diseases of the people were incurable. The Prophet, no doubt, intimates here distinctly, that he was sent by God, when the state of things was almost past recovery. We indeed know that God is not wont to deal so severely with men, but when he has tried all other remedies; and this may doubtless be easily learned from the records of Scripture. The ten tribes, immediately after their revolt from the family of David, having renounced the worship of God, embraced idolatry and ungodly superstitions. They ought to have retained in their minds the recollection of this oracle,

And this prediction, we know, had not been once or ten times repeated, but a hundred times, that it might be more firmly fixed in the hearts of men. Since, then, they ought to have had this truth fully impressed on their hearts, that the Lord would have himself worshipped nowhere except on mount Zion, it was monstrous stupidity in them to erect a new temple and to make the calves. That the people, then, had so quickly fallen away from God was an instance of the most perverse madness. But, as I have said, they had reached the highest point of impiety. When God punished so great sins by Jehu, the people ought then to have returned to the pure worship of God, and there was some reformation in the land; but they ever reverted to their own nature, yea, the event proved that they only dissembled for a short time; so blinded they were by a diabolical perverseness, that they ever continued in their superstitions. It is not, then, to be wondered at, that the Lord made this beginning by Hosea, “Ye are all born of fornication, your kingdom is the filthiest brothel; ye are not my people, ye are not beloved.” Who, then, will not allow, that God, by fulminating in so dreadful a manner against this people, dealt justly with them, and for the best reason? The contumacy of the people was so indomitable that it could be overcome in no other way. We now understand why the Prophet used this expression, The beginning of speaking which God made.

Then it follows, in Hosea. He had said in the first verse, The word of Jehovah which was to Hosea; he now says, [çwhn, beusho, in Hosea; and he adds God spake and said to Hosea, repeating the preposition used in the first verse. The word of the Lord is said to have been to Hosea, not simply because God addressed the Prophet, but because he sent him forth with certain commissions, for in this sense is the word of God said to have been to the Prophets. God addresses his word also indiscriminately to others whomsoever he is pleased to teach by his word, but he speaks to and addresses his Prophets in a peculiar way, for he makes them the ministers and heralds of his word, and puts, as it were, into their mouth what they afterwards bring forth to the people. So Christ says, that the word of God came to kings, because he constitutes and appoints them to govern mankind. “If he calls them gods,” he says, “to whom the word of God came;” and that psalm, we know, was written with a special reference to kings. We now perceive what this sentence in the first verse contains. The word of God came to Hosea; for the Lord did not simply address the Prophet in a common way, but furnished him with instructions, that he might afterwards teach the people, as it were, in the person of God himself.

It is now added in the second verse, The beginning of speaking, such as the Lord made by Hosea. They who give this rendering, “with Hosea,” seem to explain the Prophet’s meaning frigidly. The letter b, beth, I know, has this sense often in Scripture; but the Prophet, no doubt, in this place represents himself as the instrument of the Holy Spirit. God then spake in Hosea, or by Hosea, for he brought forth nothing from his own brain, but God spake by him; this is a form of speaking with which we shall often meet. On this, indeed, depends the whole authority of God’s servants that they give not themselves loose reins, but faithfully deliver, as it were, from hand to hand, what the Lord has commanded them, without adding any thing whatever of their own. God then spake in Hosea. It afterwards follows, The Lord said to Hosea” Now this, which is said the third time, or three times repeated, is nothing else than the commission in different forms. He first said in general, “The word of the Lord which was to Hosea;” now he says, The Lord spake thus, and he expresses distinctly what the word was which he referred to in the first verse.

Here interpreters labour much, because it seems very strange that the Prophet should take a harlot for a wife. Some say that this was an extraordinary case. ^fa1 Certainly such a license could not have been borne in a teacher. We see what Paul requires in a bishop, and no doubt the same was required formerly in the Prophets, that their families should be chaste and free from every stain and reproach. It would have then exposed the Prophet to the scorn of all, if he had entered a brothel and taken to himself a harlot; for he speaks not here of an unchaste woman only, but of a woman of wantonness, which means a common harlot, for a woman of wantonness is she called, who has long habituated herself to wantonness, who has exposed herself to all, to gratify the wish of all, who has prostituted herself, not once nor twice, nor to few men, but to all. That this was done by the Prophet seems very improbable. But some reply as I have said, that this ought not to be regarded as a common rule, for it was an extraordinary command of God. And yet it seems not consistent with reason, that the Lord should thus gratuitously render his Prophet contemptible; for how could he expect to be received on coming abroad before the public, after having brought on himself such a disgrace? If he had married a wife such as is here described, he ought to have concealed himself for life rather than to undertake the Prophetic office. Their opinion, therefore, is not probable, who think that the Prophet had taken such a wife as is here described.

Then another reason, utterly unresolvable, militates against them; for the Prophet is not only bidden to take a wife of wantonness, but also children of wantonness, begotten by whoredom. It is, therefore, the same as if he himself had committed whoredom. ^fa2 For if we say that he married a wife who had previously conducted herself with some indecency and want of chastity, (as Jerome at length argues in order to excuse the Prophet,) the excuse is frivolous, for he speaks not only of the wife, but also of the children, inasmuch as God would have the whole offspring to be adulterous, and this could not be the case in a lawful marriage. Hence almost all the Hebrews agree in this opinion, that the Prophet did not actually marry a wife, but that he was bidden to do this in a vision. And we shall see in the third chapter (^<280301>Hosea 3:1) almost the same thing described; and yet what is narrated there could not have been actually done, for the Prophet is bidden to marry a wife who had violated her conjugal fidelity, and after having bought her, to retain her at home for a time. This, we know, was not done. It then follows that this was a representation exhibited to the people.

Some object and say, that the whole passage, as given by the Prophet, cannot be understood as relating a vision. Why not? For the vision, they say, was given to him alone, and God had a regard to the whole people rather than to the Prophet. But it may be, and it is probable, that no vision was presented to the Prophet, but that God only ordered him to proclaim what had been given him in charge. When, therefore, the Prophet began to teach, he commenced somewhat in this way: “The Lord places me here as on a stage, to make known to you that I have married a wife, a wife habituated to adulteries and whoredoms, and that I have begotten children by her.” The whole people knew that he had done no such thing; but the Prophet spake thus in order to set before their eyes a vivid representation. Such then, was the vision, a figurative exhibition, not that the Prophet knew this by a vision, but the Lord had bidden him to relate this parable, (so to speak,) or this similitude, that the people might see, as in a living portraiture, their turpitude and perfidiousness. It is, in short, an exhibition, in which the thing itself is not only set forth in words, but is also placed, as it were, before their eyes in a visible form. The reason is added, for by wantoning has the land grown wanton.

We now then see how the words of the Prophet ought to be understood; for he assumed a character, when going forth before the public, and in this character he said to the people, that God had bidden him to take a harlot for his wife, and to beget adulterous children by her. His ministry was not on this account made contemptible, for they all knew that he had ever lived virtuously and temperately; they all knew that his household was exempt from every reproach; but here he exhibited in his assumed character, as it were, a living image of the baseness of the people. This is the meaning, and I see nothing strained in this explanation; and we, at the same time, see the meaning of this clause, By wantoning has the land grown wanton. Hosea might have said this in one word, but he had to address the deaf, and we know how great and how stupid is the madness of those who delight themselves in their own superstitions, they cannot bear any reproof. The Prophet then would not have been attended to, unless he had exhibited, as in a mirror before their eyes, what he wished to be understood by them, as though he had said, “If none of you can so know himself as to own his public baseness, if ye are all so obstinate against God, at least know now by my assumed character, that you are all adulterous, and derive your origin from a filthy brothel, for God declares thus concerning you; and as you are not willing to receive such a declaration, it is now set before you in my assumed character.”

That it should not follow Jehovah, literally, From after Jehovah, yrjam, meachri. We here see what is the spiritual chastity of God’s people, and what also is the signification of the word wantoning. Then the spiritual chastity of God’s people is to follow the Lord; and what else is this to follow, but to suffer ourselves to be ruled by his word, and willingly to obey him, to be ready and prepared for any work to which he may call us? When then the Lord goes before us with his instruction and shows the way, and we become teachable and obedient, and look up to him, and turn not aside, either to the right or to the left hand, but bring our whole life to the obedience of faith, — this is really to follow the Lord; and it is a most beautiful definition of the spiritual chastity of God’s people.

And we may also, from the opposite of this, learn what it is to grow wanton; we do so when we depart from the word of the Lord, when we give ear to false doctrines, when we abandon ourselves to superstitions; when we, in short, wander after our own devices, and keep not our thoughts under the authority of the word of the Lord. But as to the word wantoning, more will be said in chapter 2; but I only wished now briefly to touch on what the Prophet means when he chides the Israelites for having all become wanton. Now follows —

Grant, Almighty God, that as thou hast once adopted us, and continues to confirm this thy favour by calling us unceasingly to thyself, and dost not only severely chastise us, but also gently and paternally invite us to thyself, and exhort us at the same time to repentance, — O grant that we may not be so hardened as to resist thy goodness, nor abuse this thine incredible forbearance, but submit ourselves in obedience to thee; that whenever thou mayest severely chastise us, we may bear thy corrections with genuine submission of faith, and not continue untameable and obstinate to the last, but return to thee the only fountain of life and salvation, that as thou has once begun in us a good work, so thou mayest perfect it to the day of our Lord. Amen.

HOSEA 1:3, 4
3. So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.	3. Et profectus est et accepit Gomer, filiam Diablaim: et concepit et peperit ei filium.
4. And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.	4. Et dixit Jehova ad eum, Voca nomen Jizreel, quia adhuc pauxillum, et visitabo sanguines Jizreel super domum Jehu, et cessare faciam (hoc est, abolebo) regnum domus Israel.

WE said in yesterday’s Lecture, that God ordered his Prophet to take a wife of whoredoms, but that this was not actually done; for what other effect could it have had, but to render the Prophet contemptible to all? and thus his authority would have been reduced to nothing. But God only meant to show to the Israelites by such a representation, that they vaunted themselves without reason; for they had nothing worthy of praise, but were in every way ignominious. It is then said, Hosea went and took to himself Gomer, the daughter of Diblaim. rmg, Gomer, means in Hebrew, to fail; and sometimes it signifies actively, to consume; and hence Gomer means consumption. But Diblaim are masses of figs, or dry figs reduced to a mass. The Greeks call them palaqav. The Cabalists say here that the wife of Hosea was called by this name, because they who are much given to wantonness at length fall into death and corruption. So consumption is the daughter of figs, for by figs they understand the sweetness of lusts. But it will be more simple to say, that this representation was exhibited to the people, that the Prophet set before them, instead of a wife, consumption, the daughter of figs; that is, that he laid before them masses of figs or palaqav, representing Gomer, which means consumption and that he adopted a similar manner with mathematicians, when they describe their figures, — “If this be so much, then that is so much.” We may then thus understand the passage, that the Prophet here named for his wife the corrupt masses of figs; so that she was consumption or putrefaction, born of figs, reduced into such masses. For I still persist in the opinion I expressed yesterday, that the Prophet did not enter a brothel to take a wife to himself: for otherwise he must have begotten bastards, and not legitimate children; for, as it was said yesterday, the case with the wife and the children was the same.

It now follows, the wife conceived, — the imaginary one, the wife as represented and exhibited. She conceived, he says, and bare a son: then said Jehovah to him, Call his name Jezreel. Many render la[rzy, Izroal, dispersions and follow the Chaldean paraphraser. They also think that this ambiguous term contains some allusion; for as [rz, zaro is seed, they suppose that the Prophet indirectly glances at the vain boasting of the people; for they called themselves the chosen seed, because they had been planted by the Lord; hence the name Jezreel. But the Prophet here, according to these interpreters, exposes this folly to contempt; as though he said, “Ye are Israel; but in another respect, ye are dispersion: for as the seed is cast in various directions so the Lord will scatter you, and thus destroy and cast you away. You think yourselves to have been planted in this land, and to have a standing from which you can never be shaken or torn away; but the Lord will, with his own hand, lay hold on you to cast you away to the remotest regions of the world.” This sense is what many interpreters give; nor do I deny but that the Prophet alludes to the words sowing and seed; with this I disagree not: only it seems to me that the Prophet looks farther, and intimates that they were wholly degenerate, not the true nor the genuine offspring of Abraham.

There is, as we see, much affinity between the names Jezreel and Israel. How honourable is the name, Israel, it is evident from its etymology; and we also know that it was given from above to the holy father Jacob. God, then, the bestower of this name, procured by his own authority, that those called Israelites should be superior to others: and then we must remember the reason why Jacob was called Israel; for he had a contest with God, and overcame in the struggle, (^<013228>Genesis 32:28.) Hence the posterity of Abraham gloried that they were Israelites. And the prophet Isaiah also glances at this arrogance, when he says,

Let us now return to our Hosea. Call, he says his name Jezreel; ^fa3 as though he said, “They call themselves Israelites; but I will show, by a little change in the word, that they are degenerate and spurious, for they are Jezreelites rather than Israelites.” And it appears that Jezreel wag the metropolis of the kingdom in the time of Ahab, and where also that great slaughter was made by Jehu, which is related in 2 Kings:10. We now perceive the meaning of the Prophet to be, that the whole kingdom had degenerated from its first beginning, and could no longer be deemed as including the race of Abraham; for the people had, by their own perfidy, fallen from that honour, and lost their first name. God then, by way of contempt, calls them Jezreelites, and not Israelites.

A reason afterwards follows which confines this view, For yet a little while, and I will visit the slaughters of Jezreel upon the house of Jehu. Here interpreters labour not a little, because it seems strange that God should visit the slaughter made by Jehu, which yet he had approved; nay, Jehu did nothing thoughtlessly, but knew that he was commanded to execute that vengeance. He was, therefore, God’s legitimate minister; and why is what God commanded imputed to him now as a crime? This reasoning has driven some interpreters to take “bloods” here for wicked deeds in general: ‘I will avenge the sins of Jezreel upon the house of Jehu.’ Some say, “I will avenge the slaughter of Naboth:” but this is wholly absurd, nor can it suit the place, for, “upon the house of Jehu,” is distinctly expressed; and God did not visit the slaughter on the house of Jehu, but on the house of Ahab. But they who are thus embarrassed do not consider what the Prophet has in view. For God, when he wished Jehu with his drawn sword to destroy the whole house of Ahab, had this end as his object, — that Jehu should restore pure worship, and cleanse the land from all defilements. Jehu then was stirred up by the Spirit of God, that he might re-establish God’s pure worship. When a defender of religion, how did he act? He became contented with his prey. After having seized on the kingdom for himself, he confirmed idolatry and every abomination. He did not then spend his labour for God. Hence that slaughter with regard to Jehu was robbery; with regard to God it was a just revenge. this view ought to satisfy us as to the explanation of this passage; and I bring nothing but what the Holy Scripture contains. For after Jehu seemed to burn with zeal for God, he soon proved that there was nothing sincere in his heart; for he embraced all the superstitions which previously prevailed in the kingdom of Israel. In short, the reformation under Jehu was like that under Henry King of England; who, when he saw that he could not otherwise shake off the yoke of the Roman Antichrist than by some disguise, pretended great zeal for a time: he afterwards raged cruelly against all the godly, and doubled (duplicavit — duplicated) the tyranny of the Roman Pontiff: and such was Jehu.

When we duly consider what was done by Henry, it was indeed an heroic velour to deliver his kingdom from the hardest of tyrannies: but yet, with regard to him, he was certainly worse than all the other vassals of the Roman Antichrist; for they who continue under that bondage, retain at least some kind of religion; but he was restrained by no shame from men, and proved himself wholly void of every fear towards God. He was a monster, (homo belluinus — a beastly man)and such was Jehu.

Now, when the Prophet says, I will avenge the slaughters of Jezreel upon the house of Jehu, it is no matter of wonder. How so? For it was the highest honour to him, that God anointed him king, that he, who was of a low family, was chosen a king by the Lord. He ought then to have stretched every nerve to restore God’s pure worship, and to destroy all superstitions. This he did not; on the contrary, he confirmed them. He was then a robber, and as to himself, no minister of God.

The meaning of the whole then is this: “Ye are not Israelites, (there is here only an ambiguity as to the pronunciation of one letter,) but Jezreelites;” which means, “Ye are not the descendants of Jacob, but Jezreelites;” that is, “Ye are a degenerate people, and differ nothing from king Ahab. He was accursed, and under him the kingdom became accursed. Are ye changed? Is there any reformation? Since then ye are obstinate in your wickedness, though ye proudly claim the name of Jacob, ye are yet unworthy of such an honour. I therefore call you Jezreelites.”

And the reason is added, For yet a little while, and I will visit the slaughters upon the house of Jehu. God now shows that the people were destitute of all glory. But they thought that the memory of all sins had been buried since the time that the house of Ahab had been cut off. “Why? I will avenge these slaughters,” saith the Lord. It is customary, we know, with hypocrites, after having punished one sin, to think that all things are lawful to them, and to wish to be thus discharged before God. A thief will punish a murder, but he himself will commit many murders. He thinks himself redeemed, because he has paid God the price in punishing one man; but he lets go others, who have been his accomplices, and he himself hesitates not to commit many unjust murders. Since, then, hypocrites thus mock God, the Prophet now justly shakes off such senselessness, and says, I will avenge these slaughters. “Do ye think it a deed worthy of praise in Jehu, to destroy and root out the house of Ahab? I indeed commanded it to be done but he turned the vengeance enjoined on him to another end.” How so? Because he became a robber; for he did not punish the sins of Ahab, because he did the same himself to the end of life, and continued to do the same in his posterity, for Jeroboam was the fourth from him in the kingdom. “Since, then, Jehu did not change the condition of the country, and ye have ever been obstinate in your wickedness, I will avenge these slaughters.”

This is a remarkable passage; for it shows that it is not enough, nay, that it is of no moment, that a man should conduct himself honourably before men, except he possesses also an upright and sincere heart. He then who punishes evil deeds in others, ought himself to abstain from them, and to measure the same justice to himself as he does to others; for he who takes to himself a liberty to sin, and yet punishes others, provokes against himself the wrath of God.

We now then perceive the true sense of this sentence, I will avenge the slaughters of Jezreel, to be this, that he would avenge the slaughters made in the valley of Jezreel on the house of Jehu. It is added and I will abolish the kingdom of the house of Israel. The house of Israel he calls that which had separated from the family of David, as though he said, “This is a separated house.” God had indeed joined the whole people together, and they became one body. It was torn asunder under Jeroboam. This was God’s dreadful judgement; for it was the same as if the people, like a torn body, had been cut into two parts. But God, however, had hitherto preserved these two parts, as though they were but one body, and would have become the Redeemer of both people, had not a base defection followed. And the Israelites having become, as it were, putrified, so as now to be no part of his chosen people, our Prophet, by way of contempt and reproach, rightly calls them the house of Israel. It now follows —

This verse was intentionally added; for the Israelites were so inflated with their present good fortune, that they laughed at the judgement denounced. They indeed knew that they were well furnished with arms, and men, and money; in short, they thought themselves in every way unassailable. Hence the Prophet declares, that all this could not prevent God from punishing them. “Ye are,” he says, “inflated with pride; ye set up your velour against God, thinking yourselves strong in arms and in power; and because ye are military men, ye think that God can do nothing; and yet your bows cannot restrain his hand from destroying you. But when he says, I will break the bow, he mentions a part for the whole; for under one sort he comprehends every kind of arms. But as to what the Prophet had in view, we see that his only object was to break down their false confidence; for the Israelites thought that they should not be exposed to the destruction which Hosea had predicted; for they were dazzled with their own power, and thought themselves beyond the reach of any danger, while they were so well fortified on every side. Hence the Prophet says, that all their fortresses would be nothing against God; for in that day, when the ripe time for vengeance shall come, the Lord will break all their bows, he will tear in pieces all their arms, and reduce to nothing their power.

We are here warned ever to take heed, lest any thing should lead us to a torpid state when God threatens us. Though we may have strength, though fortune (so to speak) may smile on us, though, in a word, the whole world should combine to secure our safety, yet there is no reason why we should felicitate ourselves, when God declares himself opposed to and angry with us. Why so? Because, as he can preserve us when unarmed whenever he pleases, so he can spoil us of all our arms, and reduce our power to nothing. Let this verse then come to our minds whenever God terrifies us by his threatening; and what it teaches us is, that he can take away all the defences in which we vainly trust.

Now, as Jezreel was the metropolis of the kingdom, the Prophet distinctly mentions the place, I will break in pieces the bow of Israel in the valley of Jezreel; that is, the Lord sees what sort of fortress there is in Samaria, in Jezreel; but he will make an end of you there, in the very midst of the land. Ye think that you have there a place of safety and a firm position; but the Lord will bring you to nothing even in the valley of Jezreel. It follows —

HOSEA 1:6
6. And she conceived again— and bare a daughter. And God said unto him— Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.	6. Et concepit adhuc (concepit rursum) et peperit filiam: et dixit ei— Voca nomen ejus Loruchama— (hoc est— non adepta misericordiam— vel— non dilecta: sic enim Graeci verterunt— et Paulus sequutus est illam receptam versionem capite— ad Rom.) quia non adjiciam amplius ut misericordia persequar (vel— ut diligam) domum Israel— quia tollendo tollam eos.

The Prophet shows in this verse that things were become worse and worse in the kingdom of Israel, that they sinned, keeping within no limits, that they rushed headlong into the extremes of impiety. He has already told us, by calling them Jezreelites, that they were from the beginning rejected and degenerate; as though he said, “Your origin has nothing commendable in it; ye think yourselves to be very eminent, because ye derive your descent from holy Jacob; but ye are spurious children, born of a harlot: a brothel is not the house of Abraham, nor is the house of Abraham a brothel. Ye are then the offspring of debauchery.” But he now goes farther and says, that as time advanced, they had ever been falling into a worse state; for this word, Loruchamah, is a more disgraceful name than Jezreel: and the Lord also denounces here his vengeance more openly, when he says,

I will no more add to pursue with mercy the house of Israel. µjr, rechem, means to pity, and also to love: but this second meaning is derived from the other; for µjr, rechem, is not simply to love, but to show gratuitous favour. By calling the daughter, then, Lo-ruchamah, God intimates that his favour was now taken away from the people. We know, indeed, that the people had been freely chosen; for if the cause of adoption be inquired for, it must be said to have been the mere mercy and goodness of God. Now then God, in repudiating the people, says, “Ye are like a daughter whom her father casts away and disowns, because he deems her unworthy of his favour.” We now, then, comprehend the design of the Prophet; for, after having shown the Israelites to have been from the beginning spurious, and not the true children of Abraham, he now adds, that, in course of time, they had become so corrupt, that God would now utterly disown them, and would no longer deem them as his house. He, therefore, charges them with something more grievous than before, by saying, ‘Call this daughter Lo-ruchamah;’ for she was born after Jezreel. Here he describes by degrees the state of the people, that it continually degenerated. Though they were at the beginning depraved; but they were now, after the lapse of some time, utterly unworthy of God’s favour.

I will no more add, he says, to pursue with favour the house of Israel. God here shows what constant forbearance he had exercised towards this people. I will no more add, he says; as though the Lord had said, “I do not now sally forth at the first heat of wrath to take vengeance on you, as passionate men are wont to do, who seize the sword as soon as any affront is given; I become not so suddenly hot with anger. I have, therefore, hitherto borne with you; but now your obstinacy is intolerable; I will not then bear with you any more.” The Prophet, as we see, evidently intimates that the Israelites had very long abused the Lord’s mercy, while he spared them, so that now the ripe time of vengeance had come; for the Lord had, for many years showed his favour to them, though they never ceased at any time to seek destruction to themselves. Hence we learn, as stated yesterday, that the Prophet’s vehemence was not hasty: for God had before given warnings, more than sufficient, to the Israelites; he had also forgiven them many sins; he had borne with them until the state of things proved that they were altogether incurable. Since, then, the forbearance of God produced no effect on them, it was necessary to come to this last remedy, that the Lord should, as it were, with a drawn sword, appear as a judge to take vengeance.

He afterwards says, µhl aça awçn yk, ki neshua asha lem. This sentence is variously explained. Some think that the verb is derived from the root hçn, nesche, with a final h, he; which means “to forget”, as though it was said “By forgetting, I will forget them;” and the sense is not unsuitable. The Chaldean paraphraser wholly departs from this meaning, for he renders the clause, “By sparing, I will spare them.” There is no reason for this; for God, as the context clearly shows, does not yet promise pardon to them; this meaning, then, cannot stand. They come nearer to the design of the Prophet who thus translate, “I will bring to them,” that is, the enemy; for açn, nesha, signifies to take, and also to bring into the middle. But I prefer embracing their opinion who consider that µhl, lem, is placed here for µtwa, autem; for the servile letter l, lamed, has often the same meaning with the particle ta, at, which is prefixed to an objective case. Then the rendering is, literally given, “For, by taking away, I will take them away:” and the Hebrews often use this mode of speaking, and the sense is plainer, “By taking away, I will take them away.” Some render the passage, “I will burn them;” but this explanation is rather harsh. I am satisfied with the meaning, to take, but I understand it in the sense of taking away. Then it is, “By taking away, I will take them away.” ^fa4

We may then learn by the context what he meant by these words, and that is, that Israel had hitherto stood through the Lord’s mercy; as though he said, “How has it happened that ye continue as yet alive? Do you think yourselves to be safe through your own valour? Nay, my mercy has hitherto preserved you. Now, then, when I shall withdraw my favour from you, your ruin will be inevitable; you must necessarily perish, and be brought to nothing: for as I have hitherto preserved you, so I will utterly tear you away and destroy you.” A profitable lesson may be farther gathered from this passage, and that is, that hypocrites deceive themselves when they boast of the present favour of God, and, at the same time, exult without any fear against him; for as God for a time spares and tolerates them, so he can justly destroy and reduce them to nothing. But the next verse must be also joined.

This verse sufficiently proves what I said yesterday, that the Prophet was specifically appointed to the kingdom of Israel; for he seems here to speak favourably of the Jews, who yet, we know, had been severely and deservedly reproved by their own teachers. For what does Isaiah say, after having spoken of the dreadful corruptions which then prevailed in the kingdom of Israel? ‘Come,’ he says, ‘into the house of Judah, they at least continue as yet pure: there,’ he says, ‘all the tables are full of vomiting; they are drunken; there reigns also the contempt of God and all impiety,’ (^<232808>Isaiah 28:8.) We see then that the Jews were not a virtuous people, of whom the Prophet has spoken so honourably. For though the exterior worship of God continued at Jerusalem, and the temple, at least under Uzziah and Jotham, was free from every superstition, and also under king Hezekiah; yet the morals of the people, we know, were very corrupt. Avarice, and cruelty, and every kind of fraud, reigned there, and also filthy lusts. The conduct, then, of that people was nothing better than that of the Israelites. Why, then, does the Prophet dignify them with so great an honour as to exempt them from God’s vengeance? Because he had an eye to the people to whom he was appointed a Prophet. He therefore institutes a comparison. He interferes not with the Jews, for he knew that they had faithful pastors who reproved their sins; but he continued among his own hearers. But this comparison served, in an especial manner, to touch the hearts of the people of Israel; for the Prophet, we know, made this reference particularly for this end, to condemn fictitious worship. He now sets the worship at Jerusalem in opposition to all those superstitions which Jeroboam first introduced, which Ahab increased, and all their posterity followed. Hence he says, “I will show favour” to the house of Judas.

That we may better understand the mind of the Prophet, it may be well to repeat what we said yesterday: — The kingdom of Judah was then miserably wasted. The kingdom of Israel had ten tribes, the kingdom of Judah only one and a half, and it was also diminished by many slaughters; yea, the Israelites had spoiled the temple of the Lord, and had taken all the gold and silver they found there. The Jews, then, had been reduced to a very low state, they hardly dared to mutter; but the Israelites, as our Prophet will hereafter tell us, were like beasts well fed. Since, then, they despised the Jews, who seemed despicable in the eyes of the world, the Prophet beats down this vain confidence, and says, With mercy will I follow the house of Judah. “The house of Judah seems now to be almost nothing, for they are few in number, nor are they very strong, and wealth abounds not among them as among you; but with them shall dwell my favour, and I will take it away from you.”

It afterwards follows, And I will save them by Jehovah their God. Salvation is here set in opposition to the destruction which the Prophet mentioned in the last verse. But Hosea shows that salvation depends not in the least either on arms or on any of the intervenients ^fa5, as they say, of this world; but has its foundation only on God’s favour. I will save them, he says — why? because my favour will I show them. This connection ought to be carefully noticed. Where the Lord’s favour is, there is life. ‘Thou art our God, then we shall never perish,’ as it is written in the first chapter of Habakkuk. Hence the Prophet here connects salvation with God’s gratuitous favour; for we cannot continue safe, but as long as God is propitious to us. He has, on the other hand, declared that it would be all over with the Israelites as soon as God would take away from them his favour.

But he says, By Jehovah their God. An antithesis is to be understood here between the false gods and Jehovah, who was the God of the house of Judah. It is the same as though the Prophet said, “Ye indeed profess the name of God, but ye worship the devil and not God: for ye have nothing to do with Jehovah, with the God who is the creator and maker of heaven and earth; for he dwells in his own temple; he pledged his faith to David, when he commanded him to build a temple for him on mount Zion; he dwells there between the cherubim, as the Prophets invariably declare: but the true God is become exiled from you.” We hence see how he condemns here all the worship which the Israelites then so highly valued. Why did he do so? Because it was not acceptable to God.

And this passage deserves to be noticed, for we see how stupid men are in this respect. When once they are persuaded that they worship God, they are seized by some fascination of Satan so as to become delighted with all their own dotages, as we see to be the case at this day with the Papists, who are not only insane, but doubly frantic. If any one reproves them and says, that they worship not the true God, they are instantly on fire — “What! does not God accept our worship?” But the Prophet here shows by one word that Jehovah is not in any place, except where he is rightly worshipped according to the rule of his word. I will save them, he says — How? By Jehovah their God; and God himself speaks: He might have said, “I will save them by myself;” but it was not without reason that he used this circuitous mode of speaking; it was to show the Israelites that they had no reason to think that God would be propitious to them. How so? Because God had chosen an habitation for himself on mount Zion and in Jerusalem. A fuller declaration afterwards follows, I will save them neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen. But this clause, by God’s favour, I will explain tomorrow.

Grant, Almighty God, that as we were from our beginning lost, when thou wert pleased to extend to us thy hand, and to restore us to salvation for the sake of thy Son; and that as we continue even daily to run headlong to our own ruin, — O grant that we may not, by sinning so often, so provoke at length thy displeasure as to cause thee to take away from us the mercy which thou hast hitherto exercised towards us, and through which thou hast adopted us: but by thy Spirit destroy the wickedness of our heart, and restore us to a sound mind, that we may ever cleave to thee with a true and sincere heart, that being fortified by thy defence, we may continue safe even amidst all kinds of danger, until at length thou gatherest us into that blessed rest, which has been prepared for us in heaven by our Lord Jesus Christ. Amen.

We have to explain first this clause, I will save the house of Judah neither by the bow, nor by the sword, nor by war, nor by horses, nor by horsemen. What the Prophet had touched upon before is here more clearly expressed, and that is, that God has no need of foreign aids, for he is content with his own power. But Hosea continues his contrast; for the people of Israel, as they possessed much carnal power, thought themselves, as they say, beyond the reach of darts: but the kingdom of Judah was exposed to all dangers, as it was not powerful in forces and arms. This folly the Prophet exposes to contempt, and says, that safety is dependent on God alone, that men in vain trust in their own velour, and that there is no reason why the needy and destitute should despair of their safety, as God alone is abundantly sufficient to preserve the faithful. The meaning then is, that though the destitute condition of the kingdom of Judah was an object of contempt to all, yet this would be no obstacle, that it should not be preserved through God’s favour, though it obtained no aid from men. And let us learn from this place, that we are not so preserved by the Lord, that he never employs any natural means; and further, that when he has no recourse to them, he is abundantly sufficient to secure our safety. We ought then so to ascribe our safety to the Lord as not to think that any thing comes to us through ourselves, or through angels, or through men. Let us now proceed —

The weaning the Prophet mentions here is by some understood allegorically; as though he said, that the people would for a time be deprived of prophecies, and of the priesthood, and of other spiritual gifts: but this is frigid. The Prophet here, I have no doubt, sets forth the patience of God towards that people. The Lord then, before he had utterly cast away the Israelites, waited patiently for their repentance, if, indeed, there was any hope for it; but when he found them be ever like themselves, he then at length proceeded to the last punishment. Hence Hosea says, that the daughter, who was the second child, was weaned; as though he said, that the people of Israel had not been suddenly cast away, for God had with long patience borne with them, and thus suspended heavier judgement, until, having found their wickedness to be unhealable, he at length commenced what follows, Call the third child Lo-ammi.

The reason is added For ye are not my people, and I will not hereafter be yours. This, as I have said, is the final disowning of them. They had been before called Jezreelites, and then by the name of the daughter God testified that he was alienated from them; but now the third name is still more grievous, Ye are not my people; for God here abolishes, in a manner, the covenant he made with the holy fathers, so that the people would cease to have any pre- eminence over other nations. So then the Israelites were reduced to a condition in which they differed nothing from the profane Gentiles; and thus God wholly disinherited them. The Prophet, doubtless, was not well received, when he denied them to be God’s people, who had yet descended from Abraham according to the flesh, who had ever been so accounted, and who continued proudly to boast of their election.

But let us hence learn, that those awfully mistake who are blind to their own vices, because God spares and indulges them. For we must ever remember what I have said before, that the kingdom of Israel was then opulent; and yet the Prophet denies them, who flourished in strength, and power, and riches, to be God’s people. There is then no reason for hypocrites to felicitate themselves in prosperity; but they ought, on the contrary, to have regard to God’s judgement. But though these, as we see to be the case, heedlessly despise God, yet this passage reminds us carefully to beware lest we abuse the present favours of God. It follows —

HOSEA 1:10
10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.	10. Et erit numerus filiorum Israel tanquam arena maris, quae non mensuratur et non numeratur, (non mensurabitur nec numeratur, ad verbum sed significant haec verba actum continuum, et est indefinita etiam locutio;) et erit in loco ubi dicetur, (hoc est, ubi dictum fuerit eis,) Non populus meus vos; et dicetur (hoc est, illic dicetur) Filii Dei vivi.

Now follows consolation, yet not unmixed. God seems here to meet the objections which we know hypocrites had in readiness, whenever the Prophets denounced destruction on them; for they accused God of being unfaithful if he did not save them. Arrogating to themselves the title of Church, they concluded that it would be impossible for them to perish for God would not be untrue in his promises. “Why! God has promised that his Church shall be for ever: we are his Church; then we are safe, for God cannot deny himself.” In what they took as granted they were deceived; for though they usurped the title of Church, they

HOSEA 1:8-9
8. Now when she had weaned Lo-ruhamah, she conceived, and bare a son.	8. Et ablactavit Lo-ruchama, et concepit et peperit filiam.
9. Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.	9. Et dixit, Voca nomen ejus, Non populus meus, (Lo-ammi:) quia vos non populus meus, et ego non ero vobis (hoc est, non ero vester.)

HOSEA 1:1
1. The word of the LORD that came unto Hosea— the son of Beeri— in the days of Uzziah— Jotham— Ahaz— and Hezekiah— kings of Judah— and in the days of Jeroboam the son of Joash— king of Israel.	1. Sermo Jehovae— qui fuit ad Hoseam filium Beri— diebus Uzia— Jotham— Achaz— Ezechiae— regum Jehuda— et diebus Jarobeam filii Joas regis Israel.

HOSEA 1:5
5. And it shall come to pass at that day— that I will break the bow of Israel in the valley of Jezreel.	5. Et erit in die illa et conteram arcum (vel— confringum) Israel in valle Jizreel.

HOSEA 1:7
7. But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.	7. Et domum Jehudah misericordia prosequar, (vel, favore; vel, diligam: diximus enim jam de hoc verbo,) et servabo eos in Jehova Deo ipsorum, et non servabo eos in arcu, neque in gladio, neque in prelio, neque in equis, neque in equitibus.