Commentary on Hosea John Calvin
HOSEA
them freely, that is gratuitously. But they who render the words ``I will love them of mine own accord,'' that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy.
We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy.
Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots.
When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases.
It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them.
is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?'' Hence the Prophet seals his testimony respecting God's love, when he says, that his wrath has now ceased. Turned away then is my fury ``Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away It follows ---
Hosea 14:5
5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
5. Ego quasi ros Israeli; florebit quasi lilium (alii vertunt, rosam:) figet radices suas quasi Libanus (vel, quasi Libani.)
The Prophet now again repeats what he had said, that God, after restoring the people to favour, would be so beneficent, as to render apparent the fruit of reconciliation. Seeing that the Israelites had been afÒicted, they ought to have imputed this to their own sins, they ought to have perceived by such proofs, the wrath of God.