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Hosea Chapter
Two
New King James Version (NKJV)
INTRODUCTION TO HOSEA 2
This
chapter is an explanation of the former
proceeding upon the same argument in
more express words. The godly Israelites are here called upon to lay before the
body of the people their idolatry
ingratitude
obstinacy
and ignorance of the
God of their mercies; and to exhort them to repentance
lest they should be
stripped of all their good things
and be brought into great distress and
difficulties; all their joy and comfort cease
and be exposed to shame and contempt
Hosea 2:1
yet
notwithstanding
many gracious promises are made unto them
of their having the
alluring and comfortable word of the Gospel; of a door of hope; of salvation
being opened to them; of faith in the Lord
and affection to him as their
husband; of the removal of all idolatry from them; of safety from all enemies;
of their open espousal to Christ; of his hearing of their prayers
and giving
them plenty of all good things; and of their multiplication
conversion
and
covenant relation to God
Hosea 2:14.
Hosea 2:1 Say to your
brethren
‘My people
’[a] And to
your sisters
‘Mercy[b] is
shown.’
YLT 1`Say ye to your brethren --
Ammi
And to your sisters -- Ruhamah.
Say ye unto your brethren
Ammi; and to your sisters
Ruhamah. These words
are to be considered either in connection with the latter part of the preceding
chapter
and as directed to the sons of the living God
who had not been
but
now were
"Ammi"
the Lord's people; and who had not
but now have
"Ruhamah"
obtained mercy; which grace and mercy shown them
it
became them to speak of one to another
to affect their hearts mutually with
it
and to glorify God for it
Malachi 3:16 as
also to speak of it to their carnal relations
that so
if it was the will of
God
it might be of use to them
to show them the state they were in
the
danger of it
their need of the grace and mercy of God
and the hope there was
by their own instance and example of obtaining it; see Romans 9:1
or as
directed to the converted Jews that appointed Christ their Head
and believed
in him; exhorting them to own the believing Gentiles as their brethren and
sisters
since they were the spiritual seed of Abraham their father
and walked
in the steps of his faith; and to call them Ammi and Ruhamah
since they
who
were not the people of God
now were
and who had not obtained mercy
now have
obtained mercy
1 Peter 2:10
or
else they may be considered as in connection with the following words
plead with your mother; and that either as
spoken to the two tribes of Judah and Benjamin
who were the people of God
retained
the pure worship of God
and obtained mercy of the Lord
Hosea 1:7
"O
ye Ammi and Ruhamah
that are the Lord's people
and he has had mercy on; stir
up and exhort your brethren and sisters of the ten tribes
for so they were
notwithstanding their separation
1 Kings 12:4
to
contend with their mother
the body of the nation
about idolatry and departure
from God;'
or
as spoken to the godly among the ten tribes
who were the real people of God
and sharers in his grace and mercy; the remnant he reserved for himself
who
had not bowed their knees to idols; or as the command of God by the prophet
to
the people of Israel
to exhort one another to contend with their mother
who
were
as yet
the Lord's people
had mercy shown them
when this prophecy was
delivered out; though
in case of obstinacy and impenitence
they were
threatened with a "Loammi" and "Loruhamah"; so Schmidt
who
thinks that "ammi" and "ruhamah" are put by way of
"apposition to your brethren and sisters"
in which he
seems to be right. Aben Ezra thinks the words are spoken ironically
like those
in Ecclesiastes 11:9
and others
but without reason. The Targum is
"O
ye prophets
say to your brethren
and my people
and I will have mercy on your
congregation;'
but
whether the words are spoken to the Jewish converts who first believed in
Christ
were his people
received grace and mercy from him
and stood in the
relation of brethren and sisters to one another
both in a natural and
spiritual sense
to stir up one another to reprove their mother
the Jewish
church
for rejecting Christ
saying
as follows:
Hosea 2:2 2 “Bring
charges against your mother
bring charges; For she is not My wife
nor am
I her Husband! Let her put away her harlotries from her sight
And her
adulteries from between her breasts;
YLT 2Plead ye with your mother
-- plead
(For she [is] not My wife
and I [am] not her husband
) And she
turneth her whoredoms from before her
And her adulteries from between her
breasts
Plead with your mother
plead
.... The congregation of
Israel
as the Targum; the body of the Jewish nation
which
with respect to
individuals
was as a mother to her children; see Matthew 21:37
that
is
lay before her
her sin in rejecting the Messiah
the Head and Husband of
his true church and people; endeavour to convince her of it; reprove her for
it; expostulate with her about it; argue the case with her
and show her the
danger of persisting in such an evil
as the apostles did
Acts 2:23
for she is not my wife
neither am I her husband; for though
there had been such a relation between them
yet it was now dissolved; she had
broken the marriage covenant and contract
and God had given her a bill of
divorce
Jeremiah 31:32 or
however
as she behaved not as a wife towards him
showing love and affection
honour
and reverence
and performing duty
and yielding obedience; so he would not
carry it as a husband towards her
nourishing and cherishing her
providing for
her
and protecting and defending her; but leave her to shift for herself
and
to the insults and abuses of others; having been guilty of idolatry
which is
spiritual adultery
as the Israelites before the captivity were; and as the
Jews in Christ's time were guilty of rejecting the word of God
and preferring
their own traditions to it: hence it follows
let her therefore put away her whoredoms out of her sight
or "from
her face"F5מפניה "a facie
sua"
Calvin
Pagninus
Piscator
Cocceius; "a faciebus suis"
Montanus
Schmidt.
and her adulteries from between her breasts; alluding to
the custom of harlots
who used to paint their faces
and to allure with their
looks
words
and actions
and to make bare their breasts
or adorn them
or
carry in them what were enticing and alluring. These adulteries and whoredoms
which are the same thing
may signify the many idolatries of the people of
Israel before their captivity
and which were the cause of it; or the sins of
the Jews before their dispersion; or their evil works
as the Targum
by which
they departed from God and the true Messiah
and went a whoring after other
lovers: thus they rejected
transgressed
and made of none effect the
commandments of God by their traditions; paid tithe of mint
anise
and cummin
and neglected the weighty matters of the law; sought not the honour of God
but
that which comes from men; and therefore confessed not the true Messiah
though
under convictions of him
and went about to establish their own righteousness
and submitted not to his; these were the idols of their hearts
and the
whoredoms and adulteries the Jewish converts
that truly believed in Christ
are ordered to exhort them to put away. The Septuagint and Arabic versions are
"I will take away her whoredoms &c."
Hosea 2:3 3 Lest
I strip her naked And expose her
as in the day she was born
And make her like
a wilderness
And set her like a dry land
And slay her with thirst.
YLT 3Lest I strip her naked. And
have set her up as [in] the day of her birth
And have made her as a
wilderness
And have set her as a dry land
And have put her to death with
thirst.
Lest I strip her naked
and set her as in the day that she was
born
.... Alluding to the case of an infant when born
which comes
naked into the world; and referring to the state and condition of the
Israelites in Egypt
which was the time of their nativity
as a people and
church; see Ezekiel 16:4
and
when they were in a state of servitude and bondage
and had no wealth and
substance
and without possessions and lands
and had no country of their own
to inhabit; and signifying that this should be their case again
if they
persisted in their idolatry
impenitence
and unbelief; as has been the case of
the ten tribes upon their captivity
when they were stripped of all their
wealth and riches
carried away out of their own land
and scattered among the
nations
and have never returned since; and as was the case of the Jews in
their last destruction
for the rejection of Christ
they were stripped of
their civil and religious privileges
of their temporal and spiritual mercies
as a nation and church; what they feared is come upon them
that the Romans
would come and take away their place and nation
John 11:48
and make her as a wilderness
and set her like a dry land; having some
respect to her former condition in the wilderness
where they had no food nor
drink but what they had from God
as Abarbinel thinks; or else to the
destruction and consumption of them in the wilderness
their carcasses falling
there
who sinned against the Lord
as the Targum and Jarchi; and denoting the
utter destruction of their commonwealth and church
when their land was laid
waste
their city destroyed
their house and temple left desolate and burnt
and they deprived of all the necessaries of life
which was their case at their
last destruction by the Romans; and to this day they are as they are described
Hosea 3:4
and slay her with thirst; after their vainly
expected Messiah
which has brought them to desperation; or with a thirst
not
for water
but of hearing the word of the Lord
Amos 8:11
the
Gospel
and the ordinances of it
being taken away from them
and the clouds
ordered to drop down no rain upon them; that is
the ministers of the word not
to preach the Gospel to them; and so are left destitute of the means of grace
and of spiritual life
and of escaping eternal death
Matthew 21:43. The
Targum of the whole is
"lest
I remove my Shechinah from her
and take away her glory
and set her forsaken
as in the days of old
before she came to my worship; and my fury shall remain
upon her
as it remained upon the people of that generation that transgressed
my law in the wilderness; and I will set the land desolate
and kill her with
thirst.'
Hosea 2:4 4 “I
will not have mercy on her children
For they are the children of
harlotry.
YLT 4And her sons I do not pity
For sons of whoredoms [are] they
And I will not have mercy upon her children
.... The
posterity of the Jews in succeeding ages
until the time of their conversion
comes; they persisting in the sins of their forefathers
filling up the measure
of their iniquities; remaining in their obstinate rejection of the Messiah
and
in the same impenitence and unbelief
and having his blood imprecated upon
them:
for they be the children of whoredoms; begotten and
born in whoredom
spurious and illegitimate; or that commit whoredoms; imitate
their parents; are guilty of the same vices; a generation of vipers. So the
Targum
"for
they are children that commit idolatry;'
retain
the traditions of the elders; go about to establish their own righteousness
and reject the Messiah.
Hosea 2:5 5 For
their mother has played the harlot; She who conceived them has behaved
shamefully. For she said
‘I will go after my lovers
Who give me my
bread and my water
My wool and my linen
My oil and my drink.’
YLT 5For gone a-whoring hath
their mother
Acted shamefully hath their conceiver
For she hath said
I go
after my lovers
Those giving my bread and my water
My wool and my flax
my
oil and my drink.
For their mother hath played the harlot
.... Or
committed idolatry; which is the reason why she is to be pleaded with
and why
the Lord will not own her as his wife
or be a husband to her; and why she is to
be exhorted to put away her whoredoms from her; and was in danger of all the
above evils coming upon her
continuing in the same practice; and why her
children were children of whoredoms. Though the connection may be with the
verse following
"for" or "because their mother hath played the
harlot"
&c. "therefore I will hedge up her way"
&c.
She that conceived them hath done shamefully; all sin is
shameful and scandalous
especially adultery; it brings a reproach and a blot
upon a person
that will not be wiped off; and so idolatry
worshipping stocks
and stones instead of the living God; and particularly the sin of the Jewish
church
in rejecting the true Messiah and his righteousness
and setting up
their own
and tenaciously adhering to the traditions of the elders; and so
departing from the true God
and his word and worship
which is no other than
spiritual adultery or idolatry. The Targum is
"because
their congregation hath erred after the false prophets
their teachers are
confounded;'
and
which Jarchi interprets of the wise men that teach doctrines
who are ashamed
because of the people of the earth; to whom they say
ye shall not steal
and
yet they steal themselves; see Romans 2:21. Or
"she hath made ashamed"F6הובישה
"pudefecit"
Junius apud Rivet. ; her husband
and her children: or
"she is confounded"F7"Confusa
vel
pudefacta"
Pagninus
Montanus; "pudore suffusa est"
Gussetius.
and "ashamed" herself
for what she has done.
For she said
I will go after my lovers; her idols
as
the ten tribes did after the calves at Dan and Bethel. So Kimchi's father
interprets it of the sun
moon
and stars
they worshipped: though he himself
understands it of the Assyrians and Egyptians they were in alliance with
and
trusted in. Some join together the Gentile nations and their gods. Or else it
may be understood of the Jews seeking to the Romans
and courting their favour
and friendship; desiring to be governed not by their own kings
but by the
RomansF8Joseph. Antiqu. l. 17. c. 13
sect. 2. ; declaring they had
no king but Caesar
and rejecting Christ as such
John 19:12 or
rather of their beloved tenets
concerning traditions
the rites and ceremonies
of the law
self-righteousness
&c.: the words are expressive of impudence
obstinacy
and self-will; resolving to pursue their own fancies and have their
own wills
be it as it would.
That give me my bread and any water
my wool and my flax
mine oil
and my drink; "or drinks"F9שקויי
"potationes meas"
Montanus
"potiones meas"
Junius &
Tremellius
Piscator; "potus meos"
Cocceius
Schmidt. ; wine and
other liquors
as Kimchi; these take in everything belonging to food and
raiment
and all the necessaries
and even delights and pleasures
of life:
bread and water; all sorts of food: wool and flax; all sorts of clothing
both
woollen and linen
for outward or inward covering: and oil
and drinks
or
liquors; everything for pleasure and delight; all which she ascribed not to
God
from whence all good things come; but
which was an aggravation of her
sin
to her lovers
her allies
or her idols; as the Jews did their plenty of
victuals to the queen of heaven
and their worship of her
Jeremiah 44:17 and
as
in the times of Christ
they ascribed not only their enjoyment of temporal
good things
but their righteousness
life
and salvation
to their observance
of traditions
rites
and ceremonies
and the externals of religion.
Hosea 2:6 6 “Therefore
behold
I will hedge up your way with thorns
And wall her in
So that she
cannot find her paths.
YLT 6Therefore
lo
I am hedging
up thy way with thorns
And I have made for her a wall
And her paths she doth
not find.
Therefore
behold
I will hedge up thy way with thorns
.... As fields
and vineyards are fenced with thorn hedges to keep out beasts; or rather as
closes and fields are fenced to keep cattle in
from going out and straying
elsewhere; which may be expressive of afflictions
aud particularly wars among
them
that they could not stir out and go from place to place: and make a wall
that she shall not find her paths: to go to Dan and Bethel
and worship the
calves there
as some; or to go to the Egyptians and Assyrians for help
as
Jarchi and Kimchi; though it was by the latter that they were hedged in
and
walled and cooped up
when the city of Samaria was besieged three years: rather
this respects the straits and difficulties the Jews have been reduced to by the
destruction of Jerusalem
and the continuance of them ever since; so that they
are not able to offer their daily sacrifice
kill and eat their passover lamb
and perform other rites and ceremonies they used in their own land; which they
would fain perform
though abolished by Christ
but are restrained by this
hedge and wall
the destruction of their temple and altar
and not being
suffered to possess their land; hence they are said to be without a sacrifice
and an ephod. Hosea 3:4.
Hosea 2:7 7 She
will chase her lovers
But not overtake them; Yes
she will seek them
but not
find them. Then she will say
‘I will go and return to my first husband
For then it was better for me than now.’
YLT 7And she hath pursued her
lovers
And she doth not overtake them
And hath sought them
and doth not
find
And she hath said: I go
and I turn back unto My first husband
For --
better to me then than now.
And she shall follow after her lovers
.... Before
mentioned; that is
in her affections and desires
with great eagerness and
earnestness
as men pursue what they are bent upon; otherwise
being hedged in
and walled up
she could not go after them in a proper sense:
but she shall not overtake them; they fleeing from her
and she pent up:
she shall seek them
but shall not find them; shall not be
able to enjoy them
or act according to her wishes and desires
with respect to
the performance of sacrifices
rites
and ceremonies
as before observed:
then shall she say; in her heart
finding all endeavours
fruitless
and that the things sought after were never to be had; the hedges
and wall
the obstructions in the way
were never to be removed
while in such
a pursuit; wherefore after a long time
many hundreds of years
even in the
latter day
being convinced of her sin and folly in rejecting Christ
and
pursuing after other objects
she will take up the following resolution:
I will go and return to my first husband; either the
God of Israel
whom the ten tribes departed from by worshipping the calves
Jeroboam set up; but in the latter day will seek the Lord their God again
who
was a husband to them
and shall cleave to him again
and all Israel shall be
saved: so the Targum
"I
will go and return to the service of my first master
for it was well with me
when I served him; henceforth I will not serve idols:'
or
Christ
who was promised and prophesied of as a husband to the Jewish church
Isaiah 54:5 and
whom they believed in
and expected as such
but when he came rejected him; but
now being convinced of their error shall seek David their King
appoint
themselves one head
and embrace Christ as their husband
and adhere to him;
see Hosea 3:5
for then was it better with me than now; while in the
faith
and hope
and expectation of the true Messiah; having a spiritual
apprehension of him
true faith in him
and comfort from him
as held forth in
the promise; being then possessed of the good land
in the enjoyment of the
word and ordinances
and of all religious and civil privileges
but now
deprived of them. This may be applied to the case of true believers in Christ
having partially departed from him
and being restored. Christ is a husband to
them
who has betrothed them to himself
and they have given themselves to him
and have been loved
nourished
cherished
and provided for by him
and for a
while had much nearness
familiarity
and communion with him; but unbelief
prevailing
first love waxing cold
and being got into a carnal and sleepy
frame
neglect both private and public worship
fall into sin
and removed from
church communion
and so may be said to have departed from Christ their
husband; but being recovered by divine grace
and sensible of their sins
resolve to return to him again by repentance and acknowledgment
by doing their
first works
and by attendance on his word and ordinances; instigated hereunto
very much by remembering how it has been with them when they kept close to him
and observing the difference between those times and the present; how they had
then the presence of God and Christ
and communion with them
and the secret
discoveries of the love of God; in what lively exercise the graces of the
Spirit were; what delight and profit they had in ordinances
and what peace
joy
and comfort
in their souls; all which now they want; see Job 29:2.
Hosea 2:8 8 For
she did not know That I gave her grain
new wine
and oil
And multiplied her
silver and gold— Which they prepared for Baal.
YLT 8And she knew not that I had
given to her
The corn
and the new wine
and the oil. Yea
silver I did
multiply to her
And the gold they prepared for Baal.
For she did not know that I gave her corn
and wine
and oil
.... This is a
reason
not of her resolution to return to her first husband
but to go after
lovers
and of her ascribing these things to them
Hosea 2:5
and why
the Lord would behave towards her as he determined to do
Hosea 2:6
this
ignorance was wilful and affected
and therefore blameable; she might have
known
but she would not; she did not set her mind to know; she did not
consider who gave her these things
nor behave as if she knew
as Jarchi: or
she did not own and acknowledge God to be the author and giver of them
as she
should have done; which was ingratitude rather than ignorance
and is a heinous
sin
and to be resented; since all good things
temporal and spiritual
as
daily bread
all the necessaries of life
signified by these things
so the
word
and ordinances
and spiritual gifts
which they may be emblems of
come
from God
and should be acknowledged; but the Jews
as in the times of Isaiah
did not know him
and acknowledge his benefits
Isaiah 1:2
so
in
the times of Christ
they did not know him to be the God of Israel
God over
all
blessed for ever; from whom
and for whose sake
who was to be
and was
born of them
they enjoyed the privileges they did
John 1:10.
And multiplied her silver and gold
which they prepared for Baal; the relative
"which" may refer to all that goes before; and the sense be
that
these gifts of God
and which should have been owned as such
and employed in
his service
and to his glory; some were made use of in meat and drink
offerings to Baal; and others in decking themselves to appear in his worship to
his honour; or in ornamenting the idol therewith
or in making it thereof
so
the Targum and Syriac version: and all this may be said to be done
when these
things are spent in the service of other lords than the Lord himself; when they
are abused to sinful purposes
and consumed on the lusts of men
to gratify
their sensuality
pride
and vanity
which the Jews did.
Hosea 2:9 9 “Therefore
I will return and take away My grain in its time And My new wine in its season
And will take back My wool and My linen
Given to cover her nakedness.
YLT 9Therefore do I turn back
And I have taken My corn in its season
And My new wine in its appointed time
And I have taken away My wool and My flax
covering her nakedness.
Therefore will I return
and take away
.... Or
"take away again"F11אשוב ולקחתי "iterum capiam"
Drusius;
"recipiam"
Liveleus. ; an usual Hebraism:
my corn in the time thereof
and my wine in the season thereof; for though
these are the gifts of God to men for their use
and to dispose of for the good
of others; yet he retains his property in them
and can and will call them to
an account for their stewardship; and
when he pleases
take away both their
office
and the good things they were intrusted with
not making a right use of
them; and this he does in his own appointed time and season
or at such a time
when these are at the best
and the greatest good is expected from them
and
which therefore is the more afflictive; as in the time of harvest and vintage
so Kimchi
when corn and grapes are fully ripe; or
as the Targum
in the time
of the corn being on the floor
and of the pressure of the wine:
and will recover my wool
and my flax
given
"to cover her nakedness"; or
"I will take away"; by force
and violence
as out of the hands of thieves
and robbers
and usurpers
who
have no right to them
being forfeited; these were given to cover her
nakedness
but not to deck herself with for the honour of her idols
or to
cherish pride and superstition; see Matthew 23:5 these
were all taken away when the Romans came and took away their place and nation
John 11:48. The
Septuagint and Arabic versions give the sense as if these were taken
that they might not cover her nakedness
or
"shame"; but that it might be exposed
as follows:
Hosea 2:10 10 Now
I will uncover her lewdness in the sight of her lovers
And no one shall
deliver her from My hand.
YLT 10And now do I reveal her
dishonour before the eyes of her lovers
And none doth deliver her out of My
hand.
And now will I discover her lewdness in the lovers
.... The
people
her lovers
as the Targum; which is by many understood of the Egyptians
and Assyrians; but rather means the Romans
whom the Jews courted as their
friends: though it seems best to interpret it in a more general way
that the
sin and folly of the Jews in rejecting Christ
and adhering to their beloved
tenets
should be discovered and made manifest to all in the most public manner
by their punishment; by being scattered among the nations
and becoming a
taunt
reproach
and a curse everywhere: and none shall deliver her out of my
hand; none of her lovers
as Kimchi
nor any other: it denotes the utter
total
and final destruction of the Jews
wrath being come upon them to the
uttermost; and which is irrecoverable by human help
has continued for many
hundred years
and will until the times of the Gentiles are fulfilled
or till
the fulness of the Gentiles be come in
Luke 21:24.
Hosea 2:11 11 I
will also cause all her mirth to cease
Her feast days
Her New Moons
Her
Sabbaths— All her appointed feasts.
YLT 11And I have caused to cease
all her joy
Her festival
her new moon
and her sabbath
Even all her
appointed times
I will also cause all her mirth to cease
.... As it
must in course
this being her case
as before described
whether considered in
individuals
or as a body politic
or in their church state
as follows:
her feast days; which the Jews understand of the three
feasts of tabernacles
passover
and pentecost; typical of Christ's
tabernacling in human nature; of his being the passover sacrificed for us; and
of the firstfruits of the Spirit; which being come
the shadows are gone and
vanished
and these feasts are no more: her new moons
and her sabbaths; the
first day of every month
and the seventh day of every week
observed for
religious exercises; typical of the light the church receives from Christ
and
the rest it has in him; and he
the body and substance of them
being come
these are no more
Colossians 2:16
and all her solemn feasts; all others
whether of
God's appointment or their own; all are made to cease of right
if not in fact;
the law of commandments
contained in ordinances
being abolished by Christ
and the Jews without a priest
sacrifice
and ephod
Ephesians 2:14.
Hosea 2:12 12 “And
I will destroy her vines and her fig trees
Of which she has said
‘These are
my wages that my lovers have given me.’ So I will make them a forest
And the
beasts of the field shall eat them.
YLT 12And made desolate her vine
and her fig-tree
Of which she said
A gift they [are] to me
That my lovers
have given to me
And I have made them for a forest
And consumed them hath a
beast of the field.
And I will destroy her
vines and her fig trees
.... Which are mentioned for the rest
being the most fruitful
and beneficial: this was done when Judea was invaded
overrun and wasted
by
the Roman army; and when many were cut down
as Josephus observes
to build
forts
and cast up mounts against Jerusalem; so that
he
saysF12De
Bello Jud. l. 6. c. 1. sect. 1.
the appearance of the earth was miserable
for what before was adorned with trees and gardens
looked now like a
wilderness:
whereof she hath said
these are my rewards that my lovers have
given me; alluding to the hire of harlots
given them by their gallants;
these she ascribed
as she did before her bread
water
wool
flax; and oil
Hosea 2:5
not to
God
the author and giver of them
but to the people her lovers
as the Targum;
or to her idols
or to her beloved tenets
and doing according to them; and
which is here mentioned as a reason of the divine resentment
and why he
destroyed these fruitful trees:
and I will make them a forest
and the beasts of the field shall
eat them; make the vines and fig trees like forest trees
barren and
unfruitful; the fruitful land of Judea should be turned into a forest
or
become like a desert or wilderness
and all the fruits of it should be eaten up
by wild beasts; by their enemies
compared to the beasts of the field
particularly the Romans
the fourth beast; see Isaiah 56:9.
Hosea 2:13 13 I
will punish her For the days of the Baals to which she burned incense. She
decked herself with her earrings and jewelry
And went after her lovers; But Me
she forgot
” says the Lord.
YLT 13And I have charged on her
the days of the Baalim
To whom she maketh perfume
And putteth on her ring and
her ornament
And goeth after her lovers
And Me forgat -- an affirmation of
Jehovah.
And
I will visit upon her
the days of Baalim
.... That is
punish them for all the idolatries committed by
their forefathers
in the days that the several Baals
as Baalpeor
and
Baalberith
and others
were worshipped by them; they their children
though
not worshipping these Baalim
yet other lords
lusts and idols
they set up of
themselves
and in their own hearts; see Matthew 23:32
wherein she burnt incense to them; to the Baalim; this one
species of idolatrous worship being put for the rest:
and she decked herself with her earrings and her jewels; with her best
and richest attire; the latter word signifying in the Arabic language
as
Jarchi observes
the ornaments of women; this was done to grace the idolatrous
worship
and for the honour of the idols:
and she went after her lovers; the traditions of the
elders; the weak and beggarly elements of the ceremonial law now abolished
and
their own legal righteousness:
and forgot me
saith the Lord: or
"left my
worship"
as the Targum; forgot and rejected the true Messiah
his word
and ordinances.
Hosea 2:14 14 “Therefore
behold
I will allure her
Will bring her into the wilderness
And speak
comfort to her.
YLT 14Therefore
lo
I am
enticing her
And have caused her to go to the wilderness
And I have spoken
unto her heart
Therefore
behold
I will
allure her
.... Since these rough ways will not do
I will take another
a
more mild and gentle way; instead of threatening
terrifying
and punishing
I
will allure
persuade
and entice
giving loving words and winning language: or
"nevertheless"
or "notwithstanding"F13לכן "atqui
vel attamen"
Glassius. : so
Noldius and others render the particle; though they have thus behaved
themselves
and such methods have been taken with them to no purpose
yet I
will do as follows: the words may be understood of the call and conversion of
the people of God
the spiritual Israel of God
both Jews and Gentiles
in the
first times of the Gospel
as Hosea 2:23 is
quoted and applied by the Apostle Paul
Romans 9:24 and be
understood also of the call of the believing Jews out of Jerusalem
before the
destruction of it
Luke 21:21
from
whence they removed to Pella
as EusebiusF14Hist. Eccles. l. 3. c.
5. relates: and of the apostles out of the land of Judea into the wilderness of
the people
the Gentile world
to preach the Gospel there; where vineyards or
churches were planted; the door of faith and hope
were opened to the Gentiles
that had been without hope; and the conversions now made
both among Jews and
Gentiles
opened a door of hope
or were a pledge of the conversion of the Jew
and the bringing in of the fulness of the Gentiles in the latter day; to which
times also these words may be applied
when the Jews shall be allured and
persuaded to seek the Lord their God
and David their King
and join Gospel
churches in the wilderness of the people
and shall have abundance of spiritual
consolation and joy; and they may also be applied to the conversion of sinners
in common
and set forth the methods of God's grace in dealing with them: there
is throughout an allusion to Israel's coming out of Egypt
from whence the Lord
allured and persuaded them by Moses and Aaron; and then brought them into the
wilderness
where he fed and supplied them
and spoke comfort to them
and gave
them the lively oracles; and whence
from the borders of it
they had and
entered into the vineyards in the land of Canaan; and in the valley of Achor
ate of the grain of the land
which was a door of hope to them they should
enjoy the whole land; and when they rejoiced exceedingly
particularly at the
Red sea
at their first coming out. The word rendered "allure"
signifies to persuadeF15מפתיה
"persuadendo inducam eam"
Munster; "persuadebo illi"
Calvin; "persuadens
vel persuadebo illi"
Schmidt.
as in Genesis 9:27 and in
conversion the Lord persuades men
not merely by moral persuasion
or the
outward ministry of the word
but by powerful and efficacious grace; opening
the heart to attend to things spoken
and the eyes of the understanding to
behold wondrous things in the word of God; working upon the heart
and removing
the hardness and impenitence of it; quickening the soul
drawing it with the
cords of love
and sweetly operating upon the will: and on a sudden and
unawares making the soul like the chariots of Amminadib
or a willing people;
persuading it to true repentance for sin
to part with sins and sinful
companions
and with its own righteousness
and to come to Christ
and to look
to him
and lay hold on him as the Saviour
and to submit to his ordinances:
moreover
the Lord persuades men at conversion of his love to them
and of
their interest in Christ
and all the blessings of grace in him. Kimchi's note
is
"I
will put into her heart to return by repentance;'
and
compares with it Ezekiel 36:26. The
Targum is
"I
will subject her to the law.'
And bring her into the wilderness: so in conversion the
Lord calls and separates his people from the world
as the Israelites were from
the Egyptians
when brought into the wilderness; and when they are solitary and
alone
as they were
and so in a fit circumstance to be spoken unto
and to
hear comfortable words
as follows; and when the Lord feeds them with the grain
of heaven
with hidden manna
the food of the wilderness; and when they come
into trouble and affliction for the sake of Christ and his Gospel. Some
understand this of the church into which they are brought
because separate
from the world
and attended with trouble; but this is rather a garden than a
wilderness. Some
as Noldius and others
render it
"when" or
"after I have brought her into the wilderness"F16והלכתיה המדבר "postquam
duxero eam in desertum"
Calvin
Drusius
"quum deduxero"
Junius & Tremellius
Piscator. ; so after the Lord has shown men their sin
and danger
their wilderness
desolate
state and condition
and stripped them
of all help elsewhere; or has brought them under afflictive dispensations of
Providence; then he does what he said before
and follows after.
And speak comfortably unto her; or
"speak to her
heart"F17על לבה
"ad cor ejus"
Pagniaus
Cocceius; "super cor ejus"
Munster
Montanus
Schmidt.
as in Isaiah 40:2 as he
does when he tells them their sins are forgiven; that he has loved them with an
everlasting love; what exceeding great and precious promises he has made unto
them; and when he speaks to them by the Spirit and Comforter
who takes his and
the things of Christ
and shows them unto them; and in his word
written for
their consolation; and by his ministers
who are "Barnabases"
sons
of comfort; and in the ordinances
those breasts of consolation. The Targum is
"and
I will do for her wonders and great things
as I did for her in the wilderness;
and by the hand of my servants the prophets I will speak comforts to her
heart.'
The
Jewish writersF18Shirhashhirim Rabba
fol. 11. 2. Midrash Ruth
fol.
33. 2. interpret this of the Messiah's leading people into a wilderness in a
literal sense; they ask where will he (the Messiah) lead them? the answer of
some is
to the wilderness of Judea
Matthew 3:1; and of
others is
to the wilderness of Sihon and Og (the wilderness the Israelites
passed through when they came out of Egypt): they
who are on the side of the
first answer
urge in favour of it Hosea 12:9 and they
who are for the latter produce this passage.
Hosea 2:15 15 I
will give her her vineyards from there
And the Valley of Achor as a door of
hope; She shall sing there
As in the days of her youth
As in the day when she
came up from the land of Egypt.
YLT 15And given to her her
vineyards from thence
And the valley of Achor for an opening of hope
And she
hath responded there as in the days of her youth
And as in the day of her
coming up out of the land of Egypt.
And I will give her
vineyards from thence
.... Either from the wilderness into which she is brought; or
from the time of her being brought there
allured and spoke comfortably to;
which are put for all temporal blessings
and as emblems of spiritual ones: and
so from the time that the Lord deals thus graciously
as before expressed
he
gives more grace
larger measures
and continual supplies of it
and withholds
nothing good
comfortable
and useful to them: the Vulgate Latin version
renders it
"her vinedressers"; and the Targum
her governors:
and the valley of Achor for a door of hope; this valley
was so named from Achan
who was stoned in it in the days of Joshua; who is by
JosephusF19Antiqu. l. 5. c. 1. sect. 10
14.
TheodoretF20Comment.
in loc.
and others
called Achar
and so in 1 Chronicles 2:7
and the signification of its name is the valley of trouble
because that he
both troubled Israel by his evil actions
which brought them into distress; and
because he was here troubled himself
being here punished for his sin
Joshua 7:24. JeromeF21De
locis Hebr. fol. 88. B. tom. 3. says it lies to the north of Jericho
and is
still called by its old name by the inhabitants of it. Some take it to be the
same with the valley of Engedi
which it is certain was near Jericho. Now as
the valley of Achor was at the entrance of the Israelites into the land of
Canaan
and gave them hope of possessing the whole land; so what the people of
God enjoy at first conversion lays a foundation for hope of eternal glory and
happiness; as the Lord's being given them as their portion
Christ as their
Saviour
and all things freely with him; the Spirit and his grace as the
earnest and pledge of the eternal inheritance: grace and glory are so strictly
connected
that the one is a door of hope to the other.
And she shall sing there; either in the
wilderness
where the Lord speaks comfortably to her; or in the vineyards she
has from thence; alluding to the songs of joy at the time of vintage
or
pressing of the grapes: or in the valley of Achor
there rejoicing in hope of
the glory of God
singing the songs of electing
redeeming
pardoning
and
justifying grace:
as in the days of her youth
as in the day when she came up out of
the land of Egypt: as when the people of Israel were first brought into their civil
and ecclesiastic state
which were the days of their youth as a people; and
that was when they came out of Egypt
and had passed the Red sea
at the shore
of which they sung; and to which is the allusion here; see Exodus 15:1 this
passage is applied to the times of the Messiah in the TalmudF23T.
Bab. Sanhedrin
fol. 111. 1. .
Hosea 2:16 16 “And
it shall be
in that day
” Says the Lord
“That you will
call Me ‘My Husband
’[c] And no
longer call Me ‘My Master
’[d]
YLT 16And it hath come to pass
in that day
An affirmation of Jehovah
Thou dost call Me -- My husband
And
dost not call Me any more -- My lord.
And it shall be at that
day
saith the Lord
.... The Gospel day
the times of the Gospel dispensation
the
latter part of them; at the time of the conversion of the Jews
and the
bringing in of the fulness of the Gentiles; at the time when God will allure
and persuade them to seek the Messiah
and they shall turn to him; when he
shall speak comfortably to them
and give them a door of hope
and all
spiritual blessings
and cause them to sing as when they came out of Egypt:
that thou shalt call me Ishi; or
"my
husband"F24אישי "maritus
meus"
Vatablus
Pagninus
Montanus
"marite mi"
Schmidt. ;
returning to Christ their first husband
and being received by him
shall have
faith and interest in him
and full assurance of it; and shall not only be
allowed to call him their husband
but in the strength of faith
and with great
freedom of soul
shall call him so
and say as the church did
"my beloved
is mine
and I am his"
Song of Solomon 20:16
or
"my man"F25"Vir meus"
V. L. "mi
vir"
Junius & Tremellius
Piscator
Liveleus. ; the man the Lord
the
man Jehovah's fellow
Immanuel God with us
God in human nature; and so more
manifestly points at Christ
who
most properly speaking
stands in the
relation of a husband to his people: or
"my strength"
as some
interpret it; the husband being the strength
protection
and defence of the
wife
the weaker vessel; so Christ is the strength of his saints
in whom they
have righteousness and strength
and through whose strength they can do all
things:
and shalt call me no more Baali; which signifies my
husband too
and is used of God and Christ; he is called Baal
and the church
is called Beulah
because married together
Isaiah 45:5 but it
signifies a lordly and imperious husband; and the other word
"Ishi"
a loving one: so Jarchi observes that the sense is
that they should serve the
Lord from love
and not fear; "Ishi" being a word expressive of
marriage and love
and "Baali" of lordship and fear: hence some have
thought this to be the reason why the one should be used
and the other not
under the Gospel dispensation; because saints now have not the spirit of
bondage to fear
but the spirit of adoption
whereby they call God their
Father
and Christ their husband: though rather the reason is
because the word
"Baal"
as R. Marinns observes
is of doubtful signification
an
ambiguous word
used for the idol Baal
as well as signifies lord and husband;
and therefore to be laid aside
lest
when they mentioned it
it should be
thought they spoke of Baal
and not of the Lord; or should be led to think of
that idol
and remember him.
Hosea 2:17 17 For
I will take from her mouth the names of the Baals
And they shall be remembered
by their name no more.
YLT 17And I have turned aside the
names of the lords from her mouth
And they are not remembered any more by
their name.
For I will take away the
names of Baalim out of her mouth
.... Out of the mouth of
Israel
as Saadiah; out of the mouth of the converted Jews
and even out of the
mouth of the Gentiles
as Kimchi owns; the several Baals
as Baalpeor
Baalberith
and Baalzebub
and others: the names of them should be no more
used
should not be spoken of
unless with detestation and abhorrence; not with
honour and respect
with love and affection
or so as to yield worship and
homage to them; or otherwise their names may be lawfully mentioned
as in Romans 11:4
there
seems to be some reference to the law in Exodus 23:13
the
sense is
that idolatry shall be utterly abolished
even of every kind; not the
worship of Baalim only
but of all other idols: and so the Targum is
"and
I will take away the name of the idols of the people out of their mouth;'
and
may design the idolatry of the church of Rome; their worship of images of gold
and silver
wood
brass
and stone in whose communion are many of the Jews at
this time; but when the time of their conversion comes
all this will be
abolished among them
and among the Gentiles also:
and they shall no more be remembered by their name; or made
mention of by name; the same thing as before
in other words
repeated for the
confirmation of it.
Hosea 2:18 18 In
that day I will make a covenant for them With the beasts of the field
With the
birds of the air
And with the creeping things of the ground. Bow and
sword of battle I will shatter from the earth
To make them lie down safely.
YLT 18And I have made to them a
covenant in that day
with the beast of the field
And with the fowl of the
heavens
And the creeping thing of the ground
And bow
and sword
and war I
break from off the land
And have caused them to lie down confidently.
And in that day will I
make a covenant for them with the beasts of the field
.... That is
so as to be at peace with them
as the Targum is; see Job 5:23
the sense
is
the Lord here promises this unto them
and that it shall be as sure and
firm
and to be as much depended upon
as if it was established and settled by
covenant
and should be enjoyed as a covenant mercy and blessing; and the
creatures should as strictly observe it
and answer to it
as if bound by
covenant: and this should reach not only to the beasts of the field
the wild
beasts of prey
"but the fowls of heaven"; as the locusts and others
as Kimchi observes
which should not eat up the fruits and increase of the
earth: "and the creeping things of the ground": as serpents and
scorpions
as the same writer suggests. Some think this was fulfilled in the
first times of the Gospel
when the apostles took up serpents
and trod on
scorpions
without any hurt; but then nothing was more common than for the
Christians to be thrown to the lions
and devoured by beasts of prey. Others
refer it to the last days
the times of the restitution of all things
when
they suppose all creatures will be restored to their paradisiacal estate
and
be in entire subjection to men. Rather the sense is
that whereas noisome
beasts
and other things
were one of God's sore judgments
with which he
threatened his people
when they sinned against him
now they should no more be
hurt by them in a way of judgment; and
indeed
should cease from being among them
so that they should be in no fear of them any more; see Leviticus 26:22.
Though the words may be understood figuratively and mystically
either of deliverance
from all spiritual enemies by Christ
as sin
Satan
and the world
and all
others; or of freedom from all wicked men
cruel and crafty ones
open and
secret persecutors of the saints: persecution will cease at the time of the
Jews' conversion; antichrist
and all the antichristian states
will be
destroyed; the beast and false prophet will be taken and cast into the furnace
of fire; the old serpent
the devil
will be bound
during the Millennium; and
there will be none to hurt in God's holy mountain
neither in the spiritual nor
personal reign of Christ.
And I will break the bow and the sword and the battle out of the
earth; all the instruments of war shall be no more
these mentioned
being put for all the rest; and there shall be no more battles fought after
that at Armageddon; swords shall be beat into ploughshares
and spears into
pruning hooks; there shall be no more wars
nor rumours of wars
but perfect
external peace from all enemies on all sides
as well as spiritual and internal
peace in the breast of the saints; and of both there shall be abundance
and
without end
Psalm 72:7
and will make them to lie down safely; under the
protection of the King Messiah
David their Prince
who shall be over them
and
whom they shall own
acknowledge
and serve
and so dwell in the utmost safety
and security
not fearing any enemy whatever; they may lie down on their
couches at meals
or on their beds at night for rest
or as flocks of sheep in
their folds and pastures
and none make them afraid; see Jeremiah 23:5.
Hosea 2:19 19 “I
will betroth you to Me forever; Yes
I will betroth you to Me In righteousness
and justice
In lovingkindness and mercy;
YLT 19And I have betrothed thee
to Me to the age
And betrothed thee to Me in righteousness
And in judgment
and kindness
and mercies
And I will betroth thee
unto me for ever
.... Which is taking them into a marriage relation with himself;
and is to be understood not of the whole body of God's elect
who were secretly
betrothed to in the everlasting covenant from eternity; for is respects what is
yet to come; but of the people the Jews
when converted in the latter day
when
will be the marriage of the Lamb with them
and with the fullness of the
Gentiles then brought in; of which see Revelation 19:7
who will then return to their first husband; and though the Jews have been
divorced
they will be received again
and be afresh betrothed; a new covenant
or contract will be made with them
and which shall last for ever
Jeremiah 31:31 and
this may be applied to every particular soul at conversion
which is the day of
their open espousals to Christ; and they are visibly brought into a marriage
relation with him
than which nothing is more near; they become flesh of his
flesh
bone of his bone
yea
one spirit with him
and are indulged with near
communion with him; and hence is that sympathy he has with them in all their
afflictions
temptations
and exercises
and takes that as done to him which is
done to them
whether good or ill; hence all their debts or sins become his
and he satisfies for them
and his righteousness becomes theirs: this is a very
endearing relation; there is a mutual delight and complacency they take in each
other; and a most able one it is; hence they are called by his name
Christians
and partake of his honour; he is King
and they queen; and a very
beneficial relation it is
for all that Christ is
and has
are theirs; and a
most marvellous and wondrous thing it is that he should betroth them to
himself
when he is the Son of the living God
himself the true God
God over
all blessed for ever
the Maker and Governor of the world
and heir of all
things; and though they in their secret betrothment were considered as sinless
creatures
yet in their open espousals at conversion are fallen sinners
in a
very low estate indeed; under sentence of condemnation and death; devoid of the
image of God; depraved
polluted
and guilty creatures; in deep debt
and
extreme poverty; it is as if a prince
heir apparent to the throne
should take
a convict or condemned malefactor out of her cell
or a common strumpet out of
the stews
or a bankrupt and beggar from the dunghill
and marry her: and this
relation will continue "for ever": the marriage covenant or contract
is an everlasting one; the bond of union
which is everlasting and unchangeable
love
is indissoluble; death cannot take place in either party; both shall live
forever; and this is a strong proof of the final perseverance of the saints.
Yea
I will betroth thee unto me in righteousness; either in
truth
in sincerity
heartily
and without any hypocrisy or dissimulation; or
consistent with righteousness
with his love of righteousness and holiness
and
hatred of sin: or rather in his own justifying righteousness; not in their own
righteousness
which is as rags; for though he finds them in such rags
he
strips them of them
and puts on the wedding garment
the robe of his own
righteousness
and garment of salvation; when they become as a bride
adorned
with ornaments
and so made ready for the nuptials
and in this he betroths
them; see Isaiah 61:10
and in judgment: in sanctification
according to some
the
work being now begun by the Spirit of God
as a spirit of judgment; or in a
judicious way
not rashly and precipitantly
but with mature deliberation
and
of choice arising from judgment; or rather absolving them from the sentence of
condemnation and death by his righteousness
and protecting and defending them
from their enemies
for the sake of which
and other things
he takes them into
this relation;
and in lovingkindness
and in mercies: denoting both
the love
which is the spring and source of this relation
and not any merits
of theirs; and the kind and tender manner in which he betroths them; as well as
the numerous favours he bestows upon them; as pardon of sin; justification of
life; spiritual peace; supplies of all grace
and eternal life; all the effects
of free grace
unmerited love
and sovereign mercy.
Hosea 2:20 20 I
will betroth you to Me in faithfulness
And you shall know the Lord.
YLT 20And betrothed thee to Me in
faithfulness
And thou hast known Jehovah.
I will even betroth thee
unto me in faithfulness
.... Which lies in keeping the marriage contract inviolable;
Christ will never suffer his faithfulness to fail
nor break his covenant; as
he is faithful to his Father that appointed him
so he is
and will be
to his
church and people
and to every believer
to whom he is espoused; and it is he
that makes them faithful unto him
and gives them faith to believe in him
receive
embrace
own
and acknowledge him as their husband: and in this sense
some understand it
rendering it
"in faith"F26באמונה "in fide"
V. L. &c. ; so the Targum
and others. This is the third time the word "betroth" is used
or
this promise made; which
according to Jerome
refers to them espousing of the
Jews in Abraham
at Mount Sinai
and in the times of Christ; and
according to
Kimchi
to the three captivities of the Jews
in Egypt
in Babylon
and that in
which they now are: and some Christian writers think the mystery of the Trinity
is here pointed at; and the sense to be
that all the three divine Persons
Father
Son
and Spirit
would espouse them: but rather it is so often repeated
to confirm it
and express the certainty of it
which might
on many accounts
seem a thing incredible.
And thou shall know the Lord; that the Messiah is
Jehovah
and that he is their husband; they shall all know him
from the least
to the greatest; they shall have a saving knowledge of him
which will issue in
eternal life; they shall own him
and acknowledge him
serve and obey him
as
their Lord
Head
and Husband
as well as love him
and believe in him. The
Targum is
"and
ye shall know to fear before the Lord;'
see
Jeremiah 31:34. Let
it be observed
here are no conditions throughout
it is only "I
will"
and "thou shalt".
Hosea 2:21 21 “It
shall come to pass in that day That I will answer
” says the Lord; “I will
answer the heavens
And they shall answer the earth.
YLT 21And it hath come to pass in
that day
I answer -- an affirmation of Jehovah
I answer the heavens
and they
answer the earth.
And it shall come to pass
in that day
.... When these espousals shall be made
when the marriage of the
Lamb will be come
and his bride will be betrothed to him; then the whole
creation
the heavens and the earth
shall contribute of their riches and
plenty to make a marriage feast for them; or then shall the spouse of Christ
in a very visible and plentiful manner
by virtue of the marriage union between
them
partake of all his good things
both temporal and spiritual; and
especially the latter
as signified by the former; but yet in the use of means
and as the effect of prayer
as follows:
I will hear
saith the Lord; the petitions of his new
married bride
which he cannot deny her:or
"I will answer"F1אענה "respondebo"
Calvin
Drusius
Tarnovius
Cocceius. ; men oftentimes hear
and answer not; but when the Lord hears his
people
he answers them
and grants them their requests; he is a God hearing
and answering prayer. So the Targum
"I
will receive your prayer
saith the Lord.'
I will hear the heavens
and they shall hear the earth; in these and
the following words is an elegant personification
a figure by which inanimate
creatures are represented as persons speaking
praying
asking
and being heard
and answered; and a beautiful climax
or a chain of second causes linked
together
and as depending upon the first cause
the Lord himself; the heavens
are represented as desiring the Lord of nature
the Maker and Supporter of
them
having been like brass
and shut up
that they might have leave to let
down their refreshing dews
and gentle showers of rain
upon the earth; and the
earth as being dry and thirsty
as gaping
opening its mouth
and imploring
these benign influences of the heavens; and both as answered: for so it may be
rendered
"I will answer the heavens
and they shall answer the
earth"F2אענה את
שמים "respondebo coelo
et illud respondebit
terrae"
Cocceius
Drusius. ; the Lord promises to answer the desires of
the heavens
and allow them to drop their dew
and distil their rain; and so
they shall answer the cravings of the earth. The spiritual sense may be
according to Schmidt
Christ is he on whom all blessings depend;
"heaven" may signify the Holy Spirit Christ gives
who intercedes
with him for the saints; the "earth" the ministration of the word and
ordinances
by which the Spirit is given
invoked by the ministers of them. Or
as Cocceius
the "heavens" may design the ministers of the church
who govern in it
and who pray and plead for help
assistance
and success; and
the "earth" the audience
the common people
who also pray
and are
heard and answered
when ministers let down the dew and rain of evangelical
doctrine upon them
and water them
and refresh them with it; and such precious
seasons as these
as the fruit of prayer
will the saints have in the latter
day.
Hosea 2:22 22 The
earth shall answer With grain
With new wine
And with oil; They shall answer
Jezreel.[e]
YLT 22And the earth doth answer
the corn
And the new wine
and the oil
And they answer Jezreel.
And the earth shall hear
the corn
and the wine
and the oil
.... Or
"answer" here the corn
and vines
and olive trees
are represented
as requesting the earth to be let into it
and receive moisture from it
that
they may grow and increase
and bring forth fruit; by which may be meant the
fruits and graces of the Spirit
and all spiritual gifts
communicated by means
of the word and ordinances; or the fruits brought forth by the church
under
the ministry of the word; which serves like "corn" to nourish and
strengthen; like "wine" to comfort
cheer
and revive; and like
"oil" to heal and soften
as well as make glad
And they shall hear Jezreel; or "answer";
that is
these trees and fruits shall answer to the requests and desires of
Jezreel
who shall be abundantly blessed with them. By "Jezreel" is
not meant the name of a place
as Aben Ezra; but the people of Israel
who had
before been signified by a son of the prophet of this name
Hosea 1:4
and
which name is here continued
to show how unworthy they were of such favours in
themselves
and the riches of God's grace in bestowing them on them: or else
the word here has a different signification; whereas before it signified their
being scattered and dispersed
here their being the seed of God; and which is
confirmed by the following words
I will sow her unto me
&c.: the sum of the
whole is
that at the prayers of the Lord's people abundance of spiritual
blessings shall be bestowed upon them from Christ by the Spirit
under the
ministration of the word and ordinances. The Targum of both verses is
"I
will command the heavens
and they shall let down rain upon the earth; and the
earth shall produce corn
and wine
and oil
and they shall be sufficient for
the captivity of the people.'
Kimchi
says this belongs to the time of salvation; and Aben Ezra to time to come.
Hosea 2:23 23 Then
I will sow her for Myself in the earth
And I will have mercy on her who had
not obtained mercy;[f] Then I
will say to those who were not My people
[g] ‘You are
My people!’ And they shall say
‘You are my God!’”
YLT 23And I have sowed her to Me
in the land
And I have pitied Lo-Ruhamah
And I have said to Lo-Ammi
My
people thou [art]
and it saith
My God!'
And I will sow her unto me
in the earth
.... That is
Jezreel
or the people of God
the church
betrothed; this is another blessing following upon the marriage relation between
Christ and his people
both Jews and Gentiles
in the latter day
a
multiplication of a spiritual seed and offspring. So Kimchi and Aben Ezra
observe
that the words signify that the people of Israel shall increase and be
fruitful as the seed of the earth. These now are good seed which the Lord sows;
such as are born not of corruptible but incorruptible seed; are quickened by
the Spirit of God; have a good work of grace begun in them; and though they may
lie for some time under the clods in darkness and obscurity
yet shall rise up
in the green blade of a lively profession
and bring forth the fruits of
righteousness. Seed for sowing is the choicest and most precious
and of
greatest esteem and value
and is separated from the rest for that use
though
but little and small in quantity in comparison of it; all which is applicable
to the people of God. This is said to be sown "in the earth or land";
either in their own land
the land of Israel
into which they shall now be
brought
Ezekiel 21:22 or in
the field of the world
the nations and people of the earth
according to Zechariah 10:9 or
rather in the churches of Christ on earth
the churches in the Gentile world
into which the Jews
when converted
shall be brought
and increase and
multiply; and this will be all the Lord's doing.
I will sow her: he will quicken and convert them
and place
and plant them in Gospel churches
though ministers may be instruments in his
hands; and all their fruitfulness and increase will be "unto him"
for his service
the promotion of his interest
and for his honour and glory.
The Targum is
"I
will establish you before me in the land of my Shechinah or majesty.'
And I will have mercy on her that had not obtained mercy; upon
Loruhamah
or the people of Israel
signified by her
Hosea 1:6 and also
the Gentiles
for to both Jews and Gentiles the apostle applies the words in Romans 9:24 and
they were fulfilled in part in his time
by the conversion of some of the Jews
and by the calling of the Gentiles; but will have a larger accomplishment in
the latter day
when all Israel shall obtain mercy
and be saved; see Romans 11:26 and
are applicable to the people of God at all times
when called by grace; for
though before conversion there is mercy for them in the heart of God
which is
from everlasting; and in his purpose and resolution to bestow; and which is
displayed in his choice of them
considered in the decree of the means as
fallen creatures
and so vessels of mercy; and which is laid up in covenant for
them
which is full of the sure mercies of David; and appears in the mission of
Christ
and their redemption by him; and in sparing and saving them before
calling; as well as in their regeneration
which is the fruit of abundant mercy;
yet is not manifested to them till converted
when they openly obtain it: the
Lord has mercy on them
and brings them out of the horrible pit of the state of
nature; plucks them as brands out of the burning; opens the prison doors
knocks off their fetters
and sets them free; feeds their hungry and clothes
their naked souls; heals their diseases
and pardons their iniquities
and
saves them with an everlasting salvation.
And I will say to them which were not my people
thou art my
people; or to "Loammi"
the people of Israel
signified by the
prophet's child of that name
Hosea 1:9
who
should no more be called so
but "Ammi"
my people
Hosea 2:1
which
as before observed
was in part fulfilled in the first times of the Gospel; but
will be more fully accomplished at the conversion of the Jews
and the bringing
in the fulness of the Gentiles; who though chosen to be the people of God
and
are so federally
and were given in covenant to Christ as such
and so redeemed
and saved by him from their sins; yet are not till conversion laid hold on by
the Lord
and formed as his people for himself
and are without knowledge of
him
and communion with him: nor are they called his people by themselves or
others; but
when converted
they have the characters
and enjoy the
privileges
of God's people; they have the witness of the relation to
themselves by the Spirit of God
and are known and acknowledged by others; the
Lord says this unto them
and avouches them for his people:
and they shall say
thou art my God; in the strength of
faith
under the testimony of the Spirit of God
they shall claim their
interest in God
as their covenant God in Christ; which is made known in
effectual calling by the work of grace on their hearts; by the blessings of
grace bestowed on them; and by the Lord's dwelling among them
and his
protection of them.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)