For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name.
Parallel Translations
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For I will take away the names of the Baals out of her mouth, and they will no longer be mentioned by name.
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For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
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(2-19) For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.
Cross-references (5)
Passages linked to Hosea 2:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 23:13 “Be careful to do all things that I have said to you; and don’t invoke the name of other gods or even let them be heard out of your mouth.
- Joshua 23:7 that you not come among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow down yourselves to them;
- Psalms 16:4 Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips.
- Zechariah 13:2 It will come to pass in that day, says Yahweh of Armies, that I will cut off the names of the idols out of the land, and they will be remembered no more. I will also cause the prophets and the spirit of impurity to pass out of the land.
- Jeremiah 10:11 “You shall say this to them: ‘The gods that have not made the heavens and the earth will perish from the earth, and from under the heavens.’ ”
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain In this verse the Prophet more clearly unfolds what…
In this verse the Prophet more clearly unfolds what he said before, that there would be a new mind in the people, so that they would worship God purely, though they were before entangled in their superstitions. The meaning then is, that religion will then return to its true state, for the names of Baalim shall cease. We have already stated whence this name had arisen. Not even the heathens wished to thrust the only true God from his celestial throne, by forming for themselves many gods: but while they allowed some Supreme Being, they wished to have patrons, whom they employed in conciliating his favour and good-will. That this was for the most part the common doctrine, may be easily learnt from Plato: and the Jews also, no doubt, thought of becoming wise by following the common judgement of others; they hence had their Baalim. But though they called their patrons Baalim, they yet gave this name to God: “Let us worship Baalim.” The Papists do the same; when they enter their temples, they immediately turn to the image of Mary or of some saint, and dare not come to God. At the same time they worship God, that is, pretend to worship God, and they call superstition God’s worship. So it was among the Israelites; though the majesty of the Supreme God was not denied, yet that happened which the Papists also say, “That Christ is not distinguished from his Apostles;” all things were with them mixed together and confused. He therefore says, I will take away Baalim from her mouth, and she will no more remember the name of Baalim; which means, “They will be content with the profession of pure faith, and will celebrate the name of the only true God; they will no more mix their own glosses with the doctrine of the law, and thus vitiate the pure and holy worship of God;” We now understand the meaning of the Prophet.
Now we learn from this place, that the Church cannot be rightly reformed except it be trained to obedience by the frequent scourges of God; for the Lord thereby creates a new people for himself. We see at this day what great stupidity possesses their minds, who have not been well prepared for the worship of God. They indeed laugh at the superstitions of the Papacy; but, at the same time, they are a sort of Cyclops: we see that there is nothing but barbarous ignorance in their hearts. The Prophet then says, not in vain, that the state of religion would then be right, when the Lord had wholly subdued his people. Hence “in that day”, which refers to the heavy punishment which God would inflict on the Israelites — In that day, then, saith the Lord, thou wilt no more call me, Baal; but thou wilt call me, Husband How so? Because “I will take away” the names of Baalim from thy mouth; that is, I will make the people to cast away their own devices, and to be content with the pure doctrine of my law.
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We ought also to remember that a confession of faith is here commended by the Prophet. It is no doubt the fruit of true penitence, when we testify by the mouth and tongue that the only true God is our God, and when we are not ashamed to confess his name before the world, though it may rage madly against us.
We are further reminded by these words, that too much diligence and care cannot be taken to cleanse ourselves wholly from all sorts of pollutions; for as long as any relics of superstition continue among us, they will ever entangle us, and thus we shall stumble, or, at least not run so briskly as we ought. Since, then whatever men retain of their own corrupt devices is a hindrance to them in obtaining a direct access to God, it is meet for us to labour that the names of Baalim should cease, and be abolished among us; and for this end, that nothing may hinder and retard us in the true worship of God. Now follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain No idolatry shall once come into their mouth, but…
No idolatry shall once come into their mouth, but they shall serve me purely according to my word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 2:17 For I will take away the names…
Hos 2:17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
Ver. 17. For I will take away the names of Baalim out of her mouth] So precise she shall be, so circumspect, according to Exo 23:13, that she should spit out of her mouth those dunghill deities with utmost contempt, as David had done before her, Psa 16:4. If bodily filthiness may not be once named among Christians, Eph 5:3, why should spiritual? The primitive Christians would not call their days of the week by the heathenish names of Dies Martis, Dies Mercurii, &c. (as Mercurius Trismegist had superstitiously named them), but the first, second, third, &c., day of the week: as not willing to have the names of those idols mentioned among God’s people. Mentioned they may be (no doubt), recitative without sin, as Baal is, Rom 11:4, and Castor and Pollux, Act 28:11, but not honoris gratia, for honour’ sake, or without some expression of detestation of them; such as was that of Cyril, who, speaking of paganish idolatries, breaks out thus, Bορβορουμεθα ταυτα λεγοντες, we rake a dunghill in a discourse of dunghill gods. What a pathetic speech or rather shriek is that of Almighty God, Jer 44:4, "Oh! do not this abominable thing": do not honour idols in the least. Shall I bow my knee to yonder jackanapes? said that martyr, pointing to the Rood in Paul’s. Should I kiss Baal? as, they did 1Ki 19:18; or so much as kiss my hand in honour to him? as Job 31:27 were not this to deny the God that is above Job 31:28. And how can those be excused that have so often in their mouths Iupiter omnipotens Mehurcule, Mecastor, et caetera magis portenta quam numina, saith Jerome? and those that think their verses nothing so neat, unless there be often naming, and sometimes invocating too, of Apollo Minerva, Venus, &c.? Doth a fountain send forth at the same place sweet water and bitter? Jas 3:11. Those that say they think no hurt in all this are no more excused thereby than he, that said (Ovid),
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“ Lasciva est nobis pagina, vita proba. ”
Those who thus borrow garnish from the Egyptians may therewith get their botches and boils. Howsoever, they may fear to have Bellarmine himself (who was no precisian) to rise up in judgment against them and condemn them; who would not have Paul called Divus Paulus, Divine Paul, but Beatus, blessed, because Divus and Diva were the words of the heathens for their gods and goddesses.
And they shall no more be remembered] so without indignation and detestation, without: "What have I to do any more with idols?" "Get you hence," Hos 14:1 Isa 30:22 Abite hinc, abite longe, Away from here, be far gone, as Charles V said of all his worldly pomp and achievements at the last as Amnon thrust Tamar out of doors when he had had his will of her, when he had moiled himself in that filthy guzzle, and sullied his conscience. "She multiplied her whoredoms" (saith the prophet) "in calling to remembrance the days of her youth wherein she had played the harlot in the land of Egypt," Eze 23:21 Hos 2:8. Not the new scent of meat, but the remembrance of their old flesh pots moved Israel they found sweetness in a lust twice sod, they had still the "broth of those abominable things in their vessels," as the prophet Isaiah hath phrased it, Isa 65:4. To remember with delight sins past is to recommit them; and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not insnared, and drawn to commit them afresh by being tickled in the thought of them.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For I will take away the names of Baalim;…
For I will take away the names of Baalim; it is my purpose to abolish the memory of Baalim. This great idol for all others; God will cut off all the remains of idolatry from his church.
Out of her mouth; so God required, of old, Exo 23:13.
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They shall no more be remembered by their name; these false gods and provoking idols shall be quite forgotten, their names perishing with them. When God shall so cut off all idolatry from his church in gospel days, it will be the final and fullest accomplishment of this prediction.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And I will betroth thee unto me for ever,....…
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 Rev 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, Jer 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 Isa 61:10,
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For - I will abolish the memory of Baalim.…
For - I will abolish the memory of Baalim. Baalim - This great idol for all others. And they - These false gods. By their name - Their names perishing with them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain For I will take array the names of Baalim…
For I will take array the names of Baalim out of her mouth - It is, then, of grace. He does not only promise the ceasing of idolatry, but that it shall be the fruit of His converting grace, the gift of Him from whom “is both to will and to do. I will take away, as God saith elsewhere, “I will cut off the names of the idols out of the land, and they shall be no more remembered Zec 13:1-9; and, “the idols He shall utterly abolish” Isa 2:18. In like way God foretells of Judah that the fruit of her captivity should be, that her idols should cease, that He would cleanse them from their idols, and renew them by His grace. “In all your dwelling places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished” Eze 6:6. And, “Then I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you. Neither shall they defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions” Eze 36:25-26; Eze 37:23.
And they shall be no more remembered, or, made mention of - The names of Baal and the idols, through which Israel sinned, are remembered now, only in the history of their sin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Baalim. It is the plural number of Baal; for…
Baalim. It is the plural number of Baal; for there were divers idols of Baal. (Challoner) --- The Jews hence styled Esbaal, Isboseth; as boseth means "confusion," 1 Paralipomenon viii. 33.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Baalim--plural, expressing the various images of Baal, which, according…
Baalim--plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17. I will take away the names of the…
17. I will take away the names of the Baalim] Tenacious as the popular memory is, the unholy names shall be expunged from it. ‘Remembered’ should be mentioned; comp. Jos_23:7; Psa_16:4, and especially the reminiscence of our passage in Zec_13:2 (where ‘the idols’ has taken the place of ‘the Baalim’). ‘Out of her mouth’, a change of person for the sake of variety.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Hos_2:18. Beasts] Lit. (Job_5:23; Eze_34:25); or figurative of peace,…
CRITICAL NOTES.—
Hos_2:18. Beasts] Lit. (Job_5:23; Eze_34:25); or figurative of peace, safety, and gospel times; the re-established Jews at friends with the heathen nations. Bow] War extinguished, and its instruments destroyed (Psa_46:9; Eze_39:9-10).
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Hos_2:19. Betroth] Make a new covenant with Jew and Gentile; three times repeated. God not only forgives, but espouses afresh and for ever. In right] In justice to himself and his law; by purifying from sin (Isa_1:27). In judgment] Vindicating his cause, and showing right from wrong.
Hos_2:20. In faithfulness] (Psa_111:9; Joh_13:1.) Shalt know] experimentally and be saved; the consequence of the union, not mere acknowledgment of God, but a taste of his love.
HOMILETICS
THE GOOD TIME COMING.—Hos_2:17-20
When the cry of trouble is turned into the song of joy, and nations cease to worship idols and serve the true God, then God restores them to his favour, and renews to them his covenant. Idolatry shall cease, and perfect peace—peace with God, peace among men, and peace with the beasts of the field—shall follow. God predicts a memorable time to be enjoyed by men.
I. Abolition of idolatry. “In that day, saith the Lord of hosts, I will cut off the names of the idols out of the land, and they shall no more be remembered.” God abhors idolatry, and warns his people against its evils (Exo_23:13; Deu_12:3). God’s name must be remembered, and his worship be upheld by his word and grace. People must not devote themselves to any false god. The non-existence of other gods must be recognized—they are nonentities. “Thou shalt have no other gods.” The Church shall be purified from error and false worship. Heathen nations shall abandon their gods many and lords many—shall neglect their offerings, and close their pagodas and temples. At the present time, at home and abroad, the signs are cheering; but “in that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats.”
1. This abolition is by Divine agency. “I will take away the names of Baalim.” Atheism, Polytheism, and superstitions of every kind can only be abolished by Divine power. Education, civilization, and commerce cannot renew the heart and reform the habits of people. Our hearts are sinful, prejudices and heathen customs are deeply rooted, and the Gospel alone can renew and deliver.
2. This abolition is seen in the purity of language. The names shall be taken “out of her mouth, and they shall no more be remembered by their name.” The names detested and disowned shall be disused. There must be no mixture in life or lip of idolatry and true religion. God’s name must not be desecrated and Baal’s name be reverenced. “Call me no more Baali.” God’s grace in the heart purifies the language of the lip. “I will turn to the people a pure language.” The liar speaks the truth, the swearer forsakes his oaths, and the penitent separates himself from every pollution of word and deed. A Christian spirit governs the tongue, selects the holiest themes in conversation, and clothes the fittest words with impressive forms. “No corrupt speech “proceeds out of the mouth of a true believer. His conversation in neither corrupt nor insipid, but hallowed with pungency to excite interest; and preserved with flavour to influence for good. A man’s tongue is an index to his life; a test of his godliness. “The mouth of the righteous speaketh wisdom.”
II. Cessation of war. “I will break the bow and the sword, and the battle out of the earth.” Warriors and warlike statesmen have been too long the idols and too much the gods of mankind. Alexander and Napoleon have been extolled: but military fame is delusive and false; war is inhuman and criminal. Science and philosophy, legislation and commercial treaties, may mitigate, but cannot prevent or abolish it. Nations often defy these, and armies are not checked by paper or parchment. This is to act like the Xerxes of morality, and throw our idle chains into the tempestuous ocean of strife. Morality and religion forbid war. Christianity, in its principles and obligations, produces peace. Christ the Prince of Peace shall break the bow and the sword; establish the government of peace and good will towards men—spiritual foes are already despoiled of their power to hurt and destroy. The goodness of the cause is certain, though its success for a time be doubtful. God has spoken the word, and it shall come to pass. “They shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” In this belief the Christian may rejoice. Many are asking, “Shall the sword devour for ever?” and others, whatever be their differences in opinion, cry in practice, “I am for peace.”
III. Security from wild beasts. “In that day will I make a covenant for them with the beasts of the field.” When man was subject and loyal to his Maker, all creatures were subject to him. When he rebelled, the harmony of creation was broken, and peace with inferior creatures destroyed. Man is still lord of creation; but nature is an unwilling servant, and must be restrained and subjugated by force. Man’s fear over beasts of the earth has gradually diminished, and the enmity between the tame and wild, between the friendly innocence and the hostile dread of the species has gradually increased. This lost dominion will be regained in Christ. Though no longer ruling by the sympathy of a spiritual power, yet he is legally authorized to exercise forcible dominion over three classes most injurious to him (Gen_9:2). Though nothing in the sight of the starry universe, and “a little lower than the angels,” yet all things will be put under his feet. In the mean time God protects the dwellings and the fields of man. Savage beasts are under his control, linked into Divine covenant, and made man’s servants. Prowling creatures of the field, ravenous fowls of the air, and creeping scorpions of the earth, are prevented from touching men. “Thou shalt tread upon the lion and the adder,” not accidentally, but intentionally, in power and conquest. “I have an impression,” says Dr Thomas, “that were man to possess and manifest the moral majesty of goodness, the wildest and most savage creatures would stand in awe of him.” God shall replace the sceptre in man’s hand. The promise to Israel was, “I will cause the evil beast to cease out of the land”—the promise to us is, ‘The beasts of the field shall be at peace with thee.”
IV. Perfect peace and tranquillity. “And will make them to lie safely.” Man is not secure, is not at peace with all creation, yet. Beasts may devour and war destroy him. Dangers threaten, above, below, and all around him. God only can protect him and make him dwell securely. But outward peace can neither give nor destroy inward confidence and rest. God keeps from fear and alarms by night and by day, and makes us “take our rest in safety” (Job_11:18). Short-lived is the rest, insecure is the safety, of the wicked; but the righteous “lie down safely,” in confidence and calm repose. He is fearless and courageous, for only “perfect love casteth out fear.” He is often at peace with his neighbours, and always at peace with his conscience and God. As a loving parent puts to rest and watches over her darling babe, so God sends to sleep and keeps in rest his own children. This rest is only a foretaste of everlasting rest, unfading peace in Christ. Tenures differ, but nothing can equal the safety which the believer has in his covenant God. By special promise his security is fixed, and by special presence his safety is secured. What would some men give for a good night’s rest! They are tossed about by troublous thoughts, waking at every stir, and unsettled in every place. “When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.”
V. Covenant blessings renewed. “And I will betroth thee unto me for ever.” God promises to restore Israel and treat her as a spotless virgin. In a threefold repetition he declares his love to the unfaithful and unworthy. He forgets the past, forgives sin, and espouses afresh, and that for ever. There is no divorce for adultery. He only is unchangeable, and his mercy, grace, and goodness abound to the chief of sinners. It is mercy to bring back, but love beyond degree to betroth and endow with bridal gifts. Notice—
1. The method of the engagement. “God betroths his Church to himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which he undertook at the conclusion of the covenant, but by purifying her, through the medium of just judgment, from all the uncleanness and ungodliness that adhere to her still (Isa_1:27), that he may wipe out everything that can injure the covenant on the part of the Church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But even the love and compassion of God have their limits; the Lord still further adds, “in faithfulness or constancy,” and thereby gives the promise that he will no more withdraw his mercy from her” [Keil]. The covenant is founded upon a firm basis—“in righteousness, and in judgment, and in loving-kindness, and in mercies.” In the faithfulness of God the pledge is sure; God will keep his covenant for ever (Psa_111:9).
2. The result of the engagement. “Thou shalt know the Lord.” The complaint was that Israel did not know God, nor recognize his providence in the blessings of life (Hos_2:8). The consequence of this union would be a real and experimental knowledge of God; not intellectually merely, but living, personal relation to him. Many acknowledge God, but do not know him. True knowledge includes love and life. “And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” When restored to God, we know him not merely as God, as revealed in his word, but what he is to us, as our God in Christ. We discover more of his grace and love, enjoy more of his favour, and we love God because he first loved us.
HOMILETIC HINTS AND OUTLINES
Hos_2:17. That which is very innocent in itself should, when it has been abused in idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation.
To remember with delight sins past is to re-commit them; and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not insnared and drawn to commit them afresh by being tickled in the thought of them [Trapp].
Hos_2:18. The blessings of God do not correspond only, they go beyond the punishment. The protection is complete. Every kind of animal, beast, bird, and reptile is named. Together the words express that God would withhold the power from all enemies, visible or invisible; worldly or spiritual. Each also may denote some separate form of the enemy [Pusey].
God foretells much more the greatness of what he would do for man, than the little which man receives. The gospel brings peace within, and since wars and fightings come from evil passions and lust, it brings peace as far as it prevails without also; peace, as the borders of the Church (Psa_147:14); peace in the world, so far as it is won to Christ by the Church; peace to the soul of the believer, so far as he loves God and obeys the gospel [Pusey].
Hos_2:19-20. In the covenant of grace, there is God’s part and there is our part. But God undertakes for the latter as well as the former—engages to do all that is necessary for his people and in them Here is the nature of the connection he will establish with them. “I will betroth thee unto me.” And the manner of it. In righteousness, &c.
1. In righteousness. He is holy in all his ways, and righteous in all his works. The soul that sinneth shall die. Righteousness, then, seems to require the punishment of the sinner. The awakened soul wants to see how God can be just and the justifier. He has provided for this in the gospel. Though sin is pardoned, yet it is condemned. The transgressor escapes, but the curse falls upon another. The law is magnified and honoured in Christ. In the destruction of sinners justice would have been displayed passively, but now actively—would have been hated, but now loved by them. For righteousness means not only the way in which the guilty are made just, but the depraved holy. This is from the same gracious agency, and equally necessary with the former; for God could not admit men into communion with himself in a state of sin. “How can two walk together except they be agreed?”
2. In judgment. The heathens placed Mercury, the god of wisdom, by the side of Venus, the goddess of marriage; and for good reason, for there is nothing in which judgment is so needful. Hence the wretched consequences of hasty matches. But God knows what he does and why he does it—has reasons which justify the measure of his infinite understanding, and salvation is called his counsel. This is true in contriving, procuring, and applying it. The place, time, and manner of conversion known to him. We know but little now, yet there are openings which carry the mind in contemplation and surprise, and which assure us more remains for our discovery and rapture in the world of light. This applies also to God’s people as well as to God himself. In their choice of him and love to him wisdom is seen. The world may censure, but they can give a reason of the hope within them. The spiritual judgeth all things, though he himself is judged of no man.
3. In loving-kindness. Without this persons had better never come together—it is daily and mutually needed. The law of kindness should rule in looks, words, and actions. This seldom wanting in the female, often in the male side. Hence men commanded to love their wives. God says to his Church, “You shall find me full of tenderness and compassion,” &c. Strange to apply the exercise of this quality to them as well as to him, yet he has sanctioned it. “I remember thee, the kindness of thy youth,” &c. He takes at their hand everything they do for him; their disposition makes them afraid to grieve his Holy Spirit, and anxious to walk “worthy of him unto all pleasing.”
4. In mercies. This is distinguishable from the former. That was the effect, this shows the cause, and mentioned in addition to loving-kindness, to remind us that all we possess, or expect, springs from the free, undeserved grace of God, and to meet discouragement from a sense of unworthiness and ill-deservings. God will not cast away his people, but have mercy upon them according to the multitude of his tender mercies. The more cheerful and vigorous will they be, the more they remember this truth. Fruits that grow in the sun are richer and riper than those which grow in the shade. The best frame we can be in is to be upheld by a free spirit, and act under a full sense of our Divine privileges. Let us therefore sing of God’s mercy for ever, and if he seems to have forgotten to be gracious, plead and say, “Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies toward me?” Here again is imported, not only that we receive, but exercise mercy, not towards him personally, but towards his creatures that need it. What is done to them he considers as done to himself. What so just and proper as that they who are forgiven should forgive? And they which live by mercy should be merciful? [Jay].
I will betroth thee unto me for ever. Christians are not only pardoned, but employed in God’s service—not only reconciled, but admitted into friendship and intimacy. Yea, they are not only friends and favourites, but his bride. Observe the permanency of the relation. “Permanency adds bliss to bliss.” Every enjoyment and possession is impaired in value without it. The more important any acquisition, the more necessary to our happiness, the more alive we are to keep it; the more averse to its absence, the more painful the loss. Yet whatever we are attached to here, we set our hearts on that which is not. Jews are said always to throw a glass on the ground in their nuptial ceremony, to indicate that the union formed was brittle as glass. The apostle reminds us that time is short, and that they who have wives will be as though they had none. We take each other “till death do us part”—the relation is terminated by the death of either. But Christians can never be in a widowed state—never lose their defence, glory, and joy. Nothing is precarious in the transactions of God with his people. “I know that whatsoever God doeth it shall be for ever,” &c. How delightful in a world of changes to know that he changeth not, and therefore we shall not be consumed. Many a persuasion fails, for the confidence may be strong and the foundation weak. But here the full assurance of faith can never do justice to the certainty of the event. “I am persuaded that neither death nor life,” &c. [Jay].
The Harmony of the Divine Attributes in Salvation. Mercy founded on righteousness, and truth vindicating mercy. Justice honoured in mercy. Loving-kindness which is faithful. “Eternal love and immutable faithfulness are the body-guards of Jesus’ throne, and they are both the providers and the preservers of all those who in him are made kings and priests unto God. We cannot keep ourselves, and nothing short of Divine mercy and truth can do it; but these both can and will, nor shall the least of God’s people be suffered to perish” [Spurgeon].
ILLUSTRATIONS TO CHAPTER 2
Hos_2:18. Covenant with beasts. To men who dwell in God the most evil forces become harmless; they wear a charmed life, and defy the deadliest ills. Their feet come into contact with the worst of foes; even Satan himself nibbles at their heel, but in Christ Jesus they have the assured hope of bruising Satan under their feet shortly. The people of God are the real “George and the Dragon,” the true lion-kings and serpent-tamers. Their dominion over the powers of darkness makes them cry, “Lord, even the devils are subject unto us through thy word” [Spurgeon].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:17 To avoid any possible syncretism between the Lord…
2:17 To avoid any possible syncretism between the Lord and Baal, God would wipe the many names of Baal from Israel’s lips.
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