Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Hosea · Chapter 2
CHAP. II.
SAy to your brethren Ammi, and to your sisters Ruhamah; that is, saith Lyra, ye V. 1. Lyra.Apostles and other Preachers of the Gospell comfort all the faithfull, that by your preaching are brought to Christ by Faith and repentance, telling them, if they be of the Jewish Nations, that although they were rejected, as no people a long time, yet now they are the people of God, for the word foreign signifieth my people, and your sisterhood of the Gentiles, being converted, ye have now obtained mercy, as the word foreign signifieth. Calvin will have Calvin.it an exhortation in generall made by one Christian to another, that they might cheerfully praise God together for his great grace in Christ Jesus.
Plead with your mother, for shee is not my wife, neither am I her husband. Having in the former words comforted the faithfull, of whom the most eminent were V. 2.Jewes; now hee returneth againe to the wicked, who were the far greater part of them, bidding the faithfull to reprove and sharpely to deale with them, as they were well worthy. And hee setteth them forth by the name of their mother, because they from whom they descended according to the flesh remained still in sinne and infidelity for the most part, as is intimated in that saying of Christ, when the Jews objected unto him, that he cast out devils by Belzebub, if I by Belzebub cast out devils, by whom doe your children cast them out? For hereby hee sheweth that the Apostles and 70 whom he sent out giving them power to cast out devils, were the children of unbeleevers, that persecuted Christ as well as others. Calvin understands it of the people then going on still in their idolatries, notwithstanding all his threatnings. For Calvin.as hee began with threatning, but turned to consolations in respect of the faithfull amongst them, so now againe hee reneweth his first theame of threatning against them that were nothing moved by all that was said, but went on obstinately still in their idolatries and other abominations. But for so much as it is here prophesied what should be done in time of the Gospell; I think it best to refer this to the same time also, as Lyra doth. Let the Jews, that are Preachers of the Gospell, plead with the Lyra.Synagogue, of which they were, and say in the Lords name, thou art not my wife, neither am I thy husband. For thus Christ did, Matth. 23. 23. and Paul, Rom. 11. and Rom. 9. and Act. 28. yet because it is whoredome about which they are bidden to plead, that is idolatry, which is commonly called spirituall whoredome, and to this the Synagogue was not addicted in the time of the Gospell nor before, since their return out of Babylon, that of Calvin may well stand, the faithfull then living, who were moved at Gods threatnings by the Prophet, are bidden thus to plead with their mother, the idolatrous Church that then was. But the former exposition holdeth good also, sith the Synagogue in the time of the Gospell hardening herselfe by unbeleife might well have the whoredome of idolatry laid to her charge, for that which was done of old, the childrens children that live in sinne, being in the same guilt in the sight of God, that their forefathers were in, as may be gathered from that saying of our Lord. All the righteous bloud from Abel to Zechariah, shall be brought upon this generation, therefore that generation was guilty of bloudshed many hundred yeares before, and if of bloud, of other soul sins also for which the Prophets being stirred up to inveigh against them were murthered by them and therefore of idolatry, which was the greatest.
Let her put away her whoredomes, &c. Lest I strip her naked, &c. and I will not have mercy upon her children, &c. As before he threatned the ten Tribes as is V. 3, 4.commonly held, so now he threatneth Jerusalem and the Tribe of Judah, bidding her put away her whoredomes, that is, idolatries whereby shee became like unto a whore, laying open her breasts to allure lovers unto her. Otherwise he threatneth to strip her naked, as Lyra saith, by the Caldees, and Lyra.leave her as in the day of her birth, that is, in her filthinesse of sin, as Ezek. 31. and make her as a wildernesse, her wals and buildings being pulled down, and slay her with thirst, for want of water in time of the strait siege, wherewith the Caldeans besieged them. And for her children, that is, her young men, who were fit for warre, he threatneth, that they should sinde no mercy, but be cruelly destroyed, all which came to passe accordingly. Thus for that which was done then, but Jerome applyeth it to Jerusalem being otherwise adulterous by being sectaries of divers sorts, and hereticks amongst Christians, for Hieron.there be more sorts of adulterers and adulteresses, as we may see Jam. 4. 1. Such whoredomes if shee put not away, he threatned the same to bee done by the Romans that was done by the Caldeans, as it was aboundantly sulfilled in the destruction of their City. Calvin, by leaving her as in the day of her nativity, Calvin.understandeth the time of her coming out of Egypt, when full of feare they fled in the night out of Egypt and came into the Wildernesse, where they wanted both bread and water. The Lord here threatens the Jewes, as a King that hath raised a base person to honour, but seeing him abuse it to pride, sai…h, Thou proud begger, whom I have so set up, dost thou make this use of my kindnesse, despising me to follow other Lords? I will pull thee down again, and make thee as low, as …ver thou wert, according to the condition, wherein thou wert born. Yet it is to be noted, that he doth not put them out of all hope, for he doth not absolutely threaten them, but saith, Lest I strip thee naked, &c. giving hope yet, if Judah had any grace to turn from her whoredomes, that she should find mercy. And likewise there is hope for any Note. sinner, whilest hee liveth, how greatly soever hee hath offended, hee is but in danger in case that he goeth on obstinately, but who so turneth shall escape.
For shee said, I will sgoe after my lovers that give me my bread, &c. By Lover sometimes are understood Assyrians and Egyptians, whom Judah counted her V. 5.friends to help her in distresse against other enemies, as Ier. 2. and Ezek. 16. sometimes idols, as Ier. 3. Ezek. 23. The Caldee renders it, peoples thy lovers, and Cald. Hieron. Calvin.so Ierome understands, but it appears that idols are rather here meant, as Calvin hath it, because they say, which give me my bread, &c. for such was the sottishnesse of the Jews turning idolaters, that they ascribed all the good that they injoyed to the idols, whom they served, as we may see Ier. 44. and Exod. 22. where they most grossely say of the golden calfe, These are thy gods that brought thee out of the land of Egypt, when as they were made but yesterday of their golden earrings. They ascribe to their idols their bread, and water, wool, and flax, oyl and drinke, where by bread and water are meant things most necessary to satisfie hunger and thirst, by drink wine or strong drink, the word is foreign shikui, coming of foreign aboundantly to water, implyeth liberality in their drink. For men in a prosperous estate have not onelyonly necessaries, but things more excellent and comfortable, by oil is meant that wherewith anciently the rich anointed their bodies, which made the face to shine, that is, the countenance more pleasant and chearfull, wool and flax were for Psal. 104. Matth. 6.cloathing both woollen and linnen.
Therefore I will hedge up her way with thorns, and make a wall, that she shall not find V. 6. Lyra.her paths, that is, the Caldeans, who were both as an hedge of thorns about Ierusalem, and if they should think, that the hedge might bee burnt, hee saith they should be a wall also, and she should not finde her paths, that is, to the Egyptians her lovers, as it followeth, vers. 7. Shee shall seek after her lovers and V. 7.not finde them, for they were the Egyptians from whom they expected help against the Caldeans, but in vain as the history sheweth, Ier. 37. 7. where it is said, that Pharaoh, who came out to help them, should return home againe, and the Caldeans should take the City. And Iosephus saith, that the King of Joseph. Antiq. 10. c. 10.Egypt, to whom Zedekiah had revolted from the King of Babylon, came out with a strong Army to help him against the Caldees, but Nebuchadnezzar leaving the siege went and beat him back and returned again, which well agreeth with that which is said by Ieremiah. But how could Ierusalem go to seek her lovers, when her way was stopped up, as is aforesaid? Answ. It is not meant with her bodily feet, but affection, and expectation upon a former agreement, and by her lovers also understanding her idols, shee went to seek Note. help of them in vain, by praying to them, for which he saith, she shall seek but not finde them, that is, any help by them, she being destroyed notwithstanding. Then shee shall say, I will return to my former husband. After sufferings repentance followeth, but grievous things are first suffered, for which it followeth, ver. 9. I will take away my corn, &c.
For shee did not know, that I gave her corne, and wine, and oile, &c. The V. 8.ground of idolatry, and likewise of living in any other grosse sinnes is ignorance, or continuance in sinne causeth ignorance, which was not so grosse at the first, but now there is no knowledge or conscience of it, for which the wicked are commonly spoken of as fooles; wherefore wouldst thou be wise and knowing? flee sin, which puts out the eyes of the understanding. And it is to be noted here, that corn and wine are named, for bread and water, and drink before spoken of, to shew, that by drink, the best drink was meant, and for wool and flax gold and silver, to shew that riches were meant thereby, one or two kinds being put for all others, of all which gold and silver is the price, and therefore they that have store of them can soon thereby fill themselves with gold and silver. Which thou hast prepared for Baal, that is, to make and beautifie the idol so called, for this was the common name of any idol almost, they being called together Baalim, in the plural number, of Gualter.which see before in my Exposition upon Judg. 2. 13. They were, saith Gualter, held to be Gods inferiour to the Lord, as the Papists at this day hold the Saints departed to be, yet such as ought to be called upon, and have pretious shrines and gifts of silver and gold offered unto them. But because Judah did thus abuse the gifts of God bestowed upon them shee was before threatned, that she should be stript and made naked, and become a poor despicable V. 9.people, as at the first, vers. 3. and vers. 9. the same is threatned more at large, I will take away my corn in the time thereof, and my wine, &c. that is, when harvest time cometh and the time to gather grapes, there shall be neither corn nor grapes, for the land shall be as a wildernesse, wherein nothing groweth, v. 3. and if vines or figtrees grow, the land being as a Forrest for beasts to live in, they shall eat them, vers. 12. And this doth not a little aggravate the judgement to be deprived of necessaries for this life at the very time, when wee hoped, Note. that now we should reap and injoy them. For this is the husbandmans comfort in the midst of all his toil, making him patiently to wait, that harvest time will come, which will pay him for all. And it is just with God, if we bring not forth fruits of righteousnesse to him in his time, which is the time of his harvest, as it were, to take from us our corn in our harvest time, bringing us in hope even to the entrance of this time: but then by forreign enemies breaking in, or by unseasonable weather destroying all, as Esa. 5. Luk. 13. 6. if therefore thou wouldst be blessed doe like the righteous man, who brings forth fruit in due season.
And here mention is made of wool and flax again, to cover her nakednesse, the one for linnen, the other for woollen garments, which sheweth the use of apparell to be not for pride and ostentation, but to cover our nakednesse, as in Adam and Eve at the first. And because he saith, my corn, and my wine, Note, that our goods are not our own, but the Lords, and wee are only stewards, in danger to have them taken away if we use them ill, and to be called to an V. 11.account.
And I will cause all her mirth to cease, her feast dayes, new Moons and Sabbaths. There are three parts of Gods judgment threatned against Judah for her abominations. 1. Poverty in stead of riches, wherewith she abounded before, v. 9. 2. Desolation of the City and Temple, they being destroyed no more festivals shall be kept, and so mirth should cease, because those were the times of their meeting together at Jerusalem and making merry, the Pasch, Pentecost and the feast of Tabernacses, besides New Moons, of which Numb. 28. 3. Desolation of the whole countrey, v. 12. I will destroy her Vines and Fig-trees, &c.
Thus they that have the goods of this world, but know not how to use them aright but abuse them, shall be made poor enough, and they that have Note. had by reason of their prosperity dayes of mirth and joy, for the like reason shall have dayes of sorrow, all joy ceasing, and their fruitfull country shall be turned into a wildernesse, because they abuse the fruits thereof to gluttony and drunkennesse, whereby Baal a lord, as the word signifieth, is served again, sith such are censured as making their belly their God or Lord, as Philip. 3. 21.
But what is that v. 10. I will discover her lewdnesse in the sight of her lovers, Hebr. her foolishnesse, that she was so ignorant as was before said; for when by my judgment she shall be stript of all in the sight of the Egyptians her lovers, that would have holpen her, but could not, even they shall take notice of it, that she was a fool for thus detracting from her God, and ascribing all her good to other Gods: neither indeed were they such Lovers, but that seeing her brought so low they despised her more then ever they loved her, as is intimated Esay 19. 17. at the least, they would when the dayes of her prosperity was at an end and she was now in misery, do according to the proverb,
Dum fueris foelix multos numerabis amicos,
Nullus ad amissas ibit amicus opes.
Therefore I will allure her, and bring her into the wildernesse, &c. R. Solomon, saith V. 14. R. Solomon. Lyra.Lyra, understandeth this of the Kingdom of Judah brought back from Babylon, when the Jews enjoyed again the like prosperity to that which they injoyed before; but this cannot stand, because Rom. 9. the last words are applyed by the Apostle to the Gentiles, I will call them my people that were not my people, as was touched before. He therefore understands it of the faithfull Gentiles, and the Church consisting of them, for to her when comfort was spoken by Christ, some that they might the more freely intend the service of God, went into the wildernesse leading an eremiticall life; then her vineyards were restored unto her, because Christ is a vine, from whom the Christian hath the wine of spiritual consolation, and the valley of Achor for the dore of hope, that is, trouble, as the V. 15.word Achor signifieth, for from in ward trouble and sorrow for sin, he ariseth up to hope towards God. At that day thou shalt call me Ishi and not Baali, Ishi signifieth my husband, Baali, my Lord, so that hereby is intimated conjugall love, wherewith they should be affected, and not slavish fear, to which they are subject that are out of Christ, v. 17. And I will take away the names of Baalim out of her mouth; that is, in detestation of her former Idolatries, to which all the V. 17.heathen were formerly addicted, now Idols shall no more be once named. v. 18. And I will make a covenant with them for the beasts of the field, that V. 18.is, men of might, who before were persecutors, but now professours of the Gospel, and creeping things, that is, under-officers, so that none shall molest them, but they shall be safe and quiet, as it was in Constantines time. v. 19. And V. 19.I will betroth thee unto me for ever, this my favour shall not be for a time only, and then have an end, but for ever, for the Church of the Gentiles shall stand firm against all persecutions afterwards again arising by Antichrist to the worlds end. v. 21. And I will hear the heavens: that is, the Angels of heaven V. 21.praying for the Christian Countries over which they are set as Guardians, and the heavens shall hear the earth: that is, the inhabitants of the earth, the gifts and graces of the Spirit coming from heaven, being multiplyed upon them, set forth by corn and wine and oil: Or I wil hear the heavens, making them by their influences a blessing in temporal things upon earth, corn and wine being brought forth in abundance for the comfort of Jezreel, that is, this my seed▪ v. 22. And I will sow her upon earth; that is, multiply her children, as corn sown multiplyeth upon the ground, and then she that had no mercy, called therefore Loruchamah, shall have mercy, and he that was rejected as no people, called therefore Loammi, shall be called the people of God. And understanding all thus, he maketh the first words, v. 14. to cohere with those at the beginning of the 10. chapter, Say to your brethren, Anmi, &c. Hitherto Lyra, Theophylact, Theodoret, and Ruffin follow R. Sol. but Jerom and Cyril are for the exposition Hieron. Cyril.hitherto made. And if the former part of the chapter be a prophesie of grace shewed under the Gospel both to Jews and Gentiles, that beleeve as it is, that which is here spoken to the same effect, must needs be understood accordingly. For as v. 1. comfort is spoken both to brethren and sisters by the name of Anmi and Ruchamah, so here I will speak comfortably to her, and as v. 7. I will return to my former husband, so v. 16. thou shalt call me Ishi my husband, and v. 23. I will have mercy upon her that had no mercy, and call them which were not my people, my people, that is, Ammi and Ruchamah, as v. 1. and the same also was said before ch. 1. 10. when the Lord then saith, Therefore I will allure her, he meaneth the Church under the Gospel, before called Ammi and Ruchamah, but now set forth only in one word her, but v. 22. by Jezreel again, as she had been before, ch. 1. 11. But how doth the word (Therefore) cohere with the premises, shal they therefore be spoken comfortably to, because they have foolishly ascribed to Idols that which God gave them, and therefore were stript of all again? It may, as one sheweth, have a good sense thus, because I have afflicted her, as she was well worthy, but she being afflicted repented, and thought of turning to me, as v. 7. therefore I that love not to chide continually, but after judgment to shew mercy again to all penitent persons, will do so by her. But what meaneth he by saying, I will bring her into the wildernesse: is there any thing in a wildernesse whereby one might be allured? Answ. Calvin saith, that Calvin.the meaning is, after I have brought her into a wildernesse of trouble and misery. But because alluring goeth before this bringing, it is not probable that this bringing is meant of an act done before, but after it. Therefore I subscribe rather to them that hereby understand it to be spoken in allusion to that which was done to the children of Israel brought out of Egypt to goe through the wilderness into the land of Canaan. For with this Message was Moses sent to Pharaoh to require him to let Gods people goe 3 dayes into the wildernesse.
The meaning then is, I will by setting before her the land of promise, heaven and happinesse, perswade her so, that she shall not be unwilling to goe into the wildernesse of misery, that she may finally attain everlasting felicity. For even then his speaking is to her heart, as in the next words. And whereas it V. 15.is added v 15. the valley of Achor, a dore of hope, the same is further expressed, as hath been before shewed. As the children of Israel coming thither had much trouble by reason of Achan, who gave the name to the place, but presently after began great comfort at the subduing of Ai, so they that are troubled for Josh. 7.their sins, enter by Ai, as it were, into their rest for ever, as by a dore into a spatious and pleasant place. Calvin in expounding this goeth from all others, Calvin.by Achor understanding the plain and fruitfull place called Achor, giving this for the sense, bringing her into a part of the fruitfull land promised; whereby she should have hope of a full possession shortly after. For thus the Lord begins to fulfill indeed what he speaks to the heart, restoring the wine of spirituall joy to the faithfull, which before they could not have, but were deprived of for their sins, according to the former words, I will restore to her, her vineyards, and because another comfort lyeth in fruitfull places abounding with cattell, he speaks of the valley of Achor, which is described by cattell lying there, Esay 65. 10. which maketh much for this exposition, and therefore according to it I conclude, that it is meant she should have vineyards, and fruitfull pastures, spirituall joyes and riches: and she shall there as in the day when she came up out of the land of Egypt: that is, the Egyptians being drowned in the red Sea, Exod. 15. for so the faithfull in bearing the Gospel were full of joy, Act. 2. Act. 4. Act. 8. and to expresse this joy we are bidden to sing Eph. 5. 19.Psalms and hymns.
Touching v. 18. I will make a covenant, Calvin understands it literally, as for sin all creatures are ready armed against man, as against the Egyptians, Assyrians, 2 King. 17.and the children of Bethel, and it is threatned Deut. 28. so sin being forgiven, as it is, to the faithfull, they shall no more be indangered by them, but God in his providence will take care over his, that they shall be safe from them. For those that are not thus protected, see in what dangers they are every where, Amos 3. 19. And all this he applyeth so to the Jewes returning out of Babylon, that he extends it to the faithfull under the Gospel also. But because after beasts he speaketh of the bow and the sword, which should cease; I rather think with Lyra, that men, enemies to the Gospel, are to be understood, either when God over-ruled them, to cease from persecuting, or converted them, as Constantine.
And I will betroth thee to my self in judgment and justice: that is, in judgment being on thy side and against thine enemies; and in justice, justifying thee by V. 19.saith from thy sins; for which faithfulnesse is also expressed v. 20. in loving kindnesse and mercy, not for any merit of thine, but for my meer mercies sake.
And I will hear the heavens: this is spoken with a gemination for the certainty of his hearing; and the meaning is, whereas the heavens being full of watery V. 21.clouds, desire to empty and disburthon themselves by distilling them, so I will hear and grant this their desire; and whereas the earth being dry, desireth irrigation by showrs from heaven, so the heavens by raining shall hear this her desire; and whereas the corn desires to grow plentifully, and so doth the Vine and Olive tree to bear fruit, the earth being watered from heaven shall hear them, so that they shall abound in fruitfulnesse, and hear Jezreel, or the faithful hitherto comforted, who are the seed of God. So Euripides, cum est sicca tell us imbrem amat: cum turget aether imbre, cum caelum tumet: affectat ut in telluris Euripides.sinus cadat. So Aristotle citeth him Ethic. l. 8. c. 1. The meaning of the Prophet, is not only that the faithfull be blessed with all manner of increase of heaven and earth, but with riches of grace. And I will sow her in the earth, that V. 22.is, the Church set forth by the name of Jezreel, Gods seed, all over the world by my sowers the preachers of the Gospel, as Mat. 13.
From all which we may gather, that God is not reconciled or in a way of Note. mercy, when in any kingdome men rage like wild beasts one against another, and wast and destroy one another in war, and the weather is unseasonable and the fruits of the earth scarce. For when a people professing his faith executeth his judgments and righteousnesse, faith given is duly kept and mercy and loving kindnesse is exercised, they are as a wife betrothed to the Lord, and all manner of blessings shall certainly follow, otherwise God will not be as Isbi but as Baal unto them to their ruine.