Hosea 2:12
Verse
Context
Israel’s Adultery Rebuked
11I will put an end to all her exultation: her feasts, New Moons, and Sabbaths— all her appointed feasts. 12I will destroy her vines and fig trees, which she thinks are the wages paid by her lovers. So I will make them into a thicket, and the beasts of the field will devour them. 13I will punish her for the days of the Baals when she burned incense to them, when she decked herself with rings and jewelry, and went after her lovers. But Me she forgot,” declares the LORD.
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
These are my rewards - They attributed all the blessings of Providence as rewards received from the idols which they worshipped.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Lord will put an end to the festive rejoicing, by taking away the fruits of the land, which rejoice man's heart. Hos 2:12. "And I lay waste her vine and her fig-tree, of which she said, They are lovers' wages to me, which my lovers gave me; and I make them a forest, and the beasts of the field devour them." Vine and fig-tree, the choicest productions of the land of Canaan, are mentioned as the representatives of the rich means of sustenance with which the Lord had blessed His people (cf. Kg1 5:5; Joe 2:22, etc.). The devastation of both of these denotes the withdrawal of the possessions and enjoyments of life (cf. Jer 5:17; Joe 1:7, Joe 1:12), because Israel regarded them as a present from its idols. עתנה, softened down from אתנן (Hos 9:1), like שׁריה, in Job 41:18, from שׁרין (Kg1 22:34; cf. Ewald, 163, h), signifies the wages of prostitution (Deu 23:19). The derivation is disputed and uncertain, since the verb תּנה cannot be shown to have been used either in Hebrew or the other Semitic dialects in the sense of dedit, dona porrexit (Ges.), and the word cannot be traced to תּנן, to extend; whilst, on the other hand, the תּנה, התנה (Hos 8:9-10) is most probably a denominative of אתנה. Consequently, Hengstenberg supposes it to be a bad word formed out of the question put by the prostitute, מה תתּן לי, and the answer given by the man, אתן לך (Gen 38:16, Gen 38:18), and used in the language of the brothel in connection with an evil deed. The vineyards and fig-orchards, so carefully hedged about and cultivated, are to be turned into a forest, i.e., to be deprived of their hedges and cultivation, so that the wild beasts may be able to devour them. The suffixes attached to שׂמתּים and אכלתם refer to גּפן וּתאנה (the vine and fig-tree), and not merely to the fruit. Comp. Isa 7:23. and Mic 3:12, where a similar figure is used to denote the complete devastation of the land.
Jamieson-Fausset-Brown Bible Commentary
my rewards--my hire as a harlot (Isa 23:17-18). lovers--idols. destroy . . . vines . . . make . . . forest-- (Isa 5:6; Isa 7:23-24). Fulfilled in the overthrow of Israel by Assyria (Hos 9:4-5).
John Gill Bible Commentary
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" (m): 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 Hos 2:23 is quoted and applied by the Apostle Paul, Rom 9:24 and be understood also of the call of the believing Jews out of Jerusalem, before the destruction of it, Luk 21:21, from whence they removed to Pella, as Eusebius (n) 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 persuade (o), as in Gen 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 Eze 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" (p); 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" (q), as in Isa 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 writers (r) 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, Mat 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 Hos 12:9 and they who are for the latter produce this passage. (m) "atqui, vel attamen", Glassius. (n) Hist. Eccles. l. 3. c. 5. (o) "persuadendo inducam eam", Munster; "persuadebo illi", Calvin; "persuadens, vel persuadebo illi", Schmidt. (p) "postquam duxero eam in desertum", Calvin, Drusius, "quum deduxero", Junius & Tremellius, Piscator. (q) "ad cor ejus", Pagniaus, Cocceius; "super cor ejus", Munster, Montanus, Schmidt. (r) Shirhashhirim Rabba, fol. 11. 2. Midrash Ruth, fol. 33. 2.
Hosea 2:12
Israel’s Adultery Rebuked
11I will put an end to all her exultation: her feasts, New Moons, and Sabbaths— all her appointed feasts. 12I will destroy her vines and fig trees, which she thinks are the wages paid by her lovers. So I will make them into a thicket, and the beasts of the field will devour them. 13I will punish her for the days of the Baals when she burned incense to them, when she decked herself with rings and jewelry, and went after her lovers. But Me she forgot,” declares the LORD.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
These are my rewards - They attributed all the blessings of Providence as rewards received from the idols which they worshipped.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Lord will put an end to the festive rejoicing, by taking away the fruits of the land, which rejoice man's heart. Hos 2:12. "And I lay waste her vine and her fig-tree, of which she said, They are lovers' wages to me, which my lovers gave me; and I make them a forest, and the beasts of the field devour them." Vine and fig-tree, the choicest productions of the land of Canaan, are mentioned as the representatives of the rich means of sustenance with which the Lord had blessed His people (cf. Kg1 5:5; Joe 2:22, etc.). The devastation of both of these denotes the withdrawal of the possessions and enjoyments of life (cf. Jer 5:17; Joe 1:7, Joe 1:12), because Israel regarded them as a present from its idols. עתנה, softened down from אתנן (Hos 9:1), like שׁריה, in Job 41:18, from שׁרין (Kg1 22:34; cf. Ewald, 163, h), signifies the wages of prostitution (Deu 23:19). The derivation is disputed and uncertain, since the verb תּנה cannot be shown to have been used either in Hebrew or the other Semitic dialects in the sense of dedit, dona porrexit (Ges.), and the word cannot be traced to תּנן, to extend; whilst, on the other hand, the תּנה, התנה (Hos 8:9-10) is most probably a denominative of אתנה. Consequently, Hengstenberg supposes it to be a bad word formed out of the question put by the prostitute, מה תתּן לי, and the answer given by the man, אתן לך (Gen 38:16, Gen 38:18), and used in the language of the brothel in connection with an evil deed. The vineyards and fig-orchards, so carefully hedged about and cultivated, are to be turned into a forest, i.e., to be deprived of their hedges and cultivation, so that the wild beasts may be able to devour them. The suffixes attached to שׂמתּים and אכלתם refer to גּפן וּתאנה (the vine and fig-tree), and not merely to the fruit. Comp. Isa 7:23. and Mic 3:12, where a similar figure is used to denote the complete devastation of the land.
Jamieson-Fausset-Brown Bible Commentary
my rewards--my hire as a harlot (Isa 23:17-18). lovers--idols. destroy . . . vines . . . make . . . forest-- (Isa 5:6; Isa 7:23-24). Fulfilled in the overthrow of Israel by Assyria (Hos 9:4-5).
John Gill Bible Commentary
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" (m): 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 Hos 2:23 is quoted and applied by the Apostle Paul, Rom 9:24 and be understood also of the call of the believing Jews out of Jerusalem, before the destruction of it, Luk 21:21, from whence they removed to Pella, as Eusebius (n) 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 persuade (o), as in Gen 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 Eze 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" (p); 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" (q), as in Isa 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 writers (r) 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, Mat 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 Hos 12:9 and they who are for the latter produce this passage. (m) "atqui, vel attamen", Glassius. (n) Hist. Eccles. l. 3. c. 5. (o) "persuadendo inducam eam", Munster; "persuadebo illi", Calvin; "persuadens, vel persuadebo illi", Schmidt. (p) "postquam duxero eam in desertum", Calvin, Drusius, "quum deduxero", Junius & Tremellius, Piscator. (q) "ad cor ejus", Pagniaus, Cocceius; "super cor ejus", Munster, Montanus, Schmidt. (r) Shirhashhirim Rabba, fol. 11. 2. Midrash Ruth, fol. 33. 2.