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Hosea 2 |
King James Version
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Hosea 2:1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.
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Hosea 2:2 Plead with your mother, plead: for she [is] not my wife, neither [am] I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;
She has not preserved the genuineness of love toward me, but rather she denied the intimacy and underestimated the purity of spiritual communion with me. Nor was she willing to bring forth the fruits of my will.
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Hosea 2:3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.
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Hosea 2:4 And I will not have mercy upon her children; for they [be] the children of whoredoms.
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Hosea 2:5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give [me] my bread and my water, my wool and my flax, mine oil and my drink.
“And she shall follow after her lovers, but she shall not overtake them: and she shall seek them, but she shall not find them. Then shall she say, ‘I will go and return to my first husband; for then it was better with me than now.’ ” Then he adds something, in order that they may not attribute to their seducers what they have that is sound and derived from the doctrine of truth, by which they lead them astray to the falseness of their own dogmas and dissensions. And in order that they may not think that what is sound in them belongs to them, he immediately added, “And she did not know that I gave her corn and wine and oil, and multiplied her money; but she made vessels of gold and silver for Baal.”
Who is that adulterous woman whom the prophet Hosea points out, who said, “I will go after my lovers, that give me my bread and my water, my wool and my flax, and everything that befits me”? Let us grant that we may understand this also of the people of the Jews who went astray. Yet who else are false Christians (such as are all heretics and schismatics) prone to imitate, except false Israelites? On Baptism
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Hosea 2:6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.
Through the prophet Hosea the divine word well expressed God’s concern and providence toward us. He speaks of the image of Jerusalem as a prostitute who is drawn with wicked ardor to the worship of idols. She says, “I will go after my lovers, who give me my bread and my water, my wool and my flax, my oil and my drink.” The divine condescension replies, with a view to her salvation and not to her will, “Behold, I will hedge in her paths with thorns, and I will hedge her in with a wall, and she will not find her ways. And she will pursue her lovers and not lay hold of them, and she will seek them and not find them, and she will say, ‘I will return to my first husband, because then it was better for me than it is now.’ ” .
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Hosea 2:7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find [them]: then shall she say, I will go and return to my first husband; for then [was it] better with me than now.
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Hosea 2:8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, [which] they prepared for Baal.
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Hosea 2:9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [given] to cover her nakedness.
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Hosea 2:10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.
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Hosea 2:11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.
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Hosea 2:12 And I will destroy her vines and her fig trees, whereof she hath said, These [are] my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
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Hosea 2:13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.
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Hosea 2:14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
We who have Christ, the author of necessary things dwelling inside the heart, were at once enriched in every kind of virtue, and in the abundant and inalienable possession of the spiritual gifts…. He promises to speak in her heart. For the synagogue of the Judeans, exactly as the church from the nations, will be called to awareness by taking into mind the divine laws inscribed through the Spirit.
Since she [Israel] is accessible like a wellwatered land to the herds of demons, he [the Lord] promises to treat her as a wilderness…. He will display it to their desires as an austere, untrodden and waterless place, so that finding no resting place they will despise it and depart.
“Behold, I will mislead her” not from what is necessary and useful to life … but from the things that are shameful and harmful to the fulfillment of any enjoyment…. And as her ways are usefully hedged around with thorns so that she may not lay hold of her lovers, in the same manner she believes herself—now running downhill toward ruin and destruction—to be led astray by the mercy of God when she is brought to desire virtue. Having received the light of the knowledge of God in mind and heart, as I said, she is no longer able to find her old path.
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Hosea 2:15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
[Israel] will be humble and obedient just as in the beginning, when she was born to the knowledge of God through the law and gladly received the decree of the divine adoption. Accordingly, he calls the regeneration to the knowledge of God through the law the “days [of her youth].”
Whatever is necessary for life and understanding of God’s knowledge in Christ, through whom and in whom we saw the Father, enriched in unfading hope—as I said, in glory, pride of adoption, of grace and of reigning together with Christ himself—these are the possessions of the saints; this is the heavenly wealth.
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Hosea 2:16 And it shall be at that day, saith the LORD, [that] thou shalt call me Ishi; and shalt call me no more Baali.
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Hosea 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.
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Hosea 2:18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and [with] the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.
Therefore in a way similar to those of old who took harlots for wives, even so God too espoused to himself the nature that had played the harlot. This the prophets from the beginning declare to have taken place with respect to the synagogue. But that spouse was ungrateful toward him who had been a husband to her, whereas the church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom.
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Hosea 2:19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
A betrothed woman was chosen, so that Christ’s church might already be symbolically indicated as bride, according to the words of the prophet Hosea: “I will make you my bride in justice and right; I will make you my bride in mercy and benevolence, and I will espouse you in fidelity.” Thus John says, “He who has a bride is the bridegroom.” And blessed Paul: “I have promised you to one bridegroom, to present you to Christ as a chaste virgin.” She is truly a bride who regenerates the new infancy of Christ by a virginal birth.
The sixth degree of chastity is that he not be deluded by the alluring images of women even when asleep. For although we do not believe that this delusion is sinful, nonetheless it is an indication of a desire that is still deeply ingrained. It is evident that this delusion can occur in a number of ways. For each person is tempted, even while asleep, according to how he behaves and thinks while awake. Those who have known sexual intercourse are led astray in one way, those who have had no part in union with a woman in another way. The latter are usually disturbed by simpler and purer dreams, such that they can be cleansed more easily and with less effort. But the former are deceived by filthier and more explicit images until, gradually and according to the measure of chastity for which each is struggling, even the mind that has fallen asleep learns to hate what it used to find pleasurable, and, through the prophet, the Lord grants it what is promised to brave men as the highest reward for their labors: “I will destroy the bow and the sword and war from your land, and I will make you sleep securely.” –.
First, he [God] betrothed her [Israel] in Abraham (or rather, in Egypt) so that he may have an everlasting spouse. Second, on Mount Sinai in the betrothal, he gave her the equity and judgment of the law and the compassion added to the law, so that whenever she should sin she would be given up into captivity; whenever she should show penitence, she would be brought back to [her] homeland, and she would gain compassion…. By his crucifixion and resurrection from the dead, he [Jesus] betroths [her] not in the equity of the law but rather in faith and the grace of the gospel.
How great is God’s mercy! A prostitute fornicates with many lovers, and because of her offense is handed over to the beasts. After she returns to her husband, she is said not at all to be reconciled to him but rather to be betrothed. Now notice the difference between God’s union and that of men. When a man marries, he turns a virgin into a woman—that is, a nonvirgin. But when God joins with prostitutes, he changes them into virgins.
You have made a wise decision to seek an answer to the question whether there is some difference in God’s love of those who have had faith since childhood and of those who believed in the course of youth or later years. Holy Scripture has not failed to note this problem, nor has it left your matter untouched. Indeed, the Lord our God said meaningfully to the prophet Joel, “Lament with me over my spouse in sackcloth and for the husband of her youth,” while he wept either for the synagogue that formerly, in her virginity, had been espoused to the Word of God, or perhaps for a soul that had fallen from grace. Her offense had led her into serious crimes so that she became hated. And, having been cast aside because of her stain of impurity and the foul marks of wickedness and the stains of unbelief, she became an object of pity and a person despised, far removed from the grace of that spouse who had been worthy to hear the words “I will espouse thee to me in faith and justice and mercy.”
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Hosea 2:20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
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Hosea 2:21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth;
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Hosea 2:22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.
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Hosea 2:23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to [them which were] not my people, Thou [art] my people; and they shall say, [Thou art] my God.
Here to prevent their saying that you are deceiving us here with specious reasoning, he calls Hosea to witness, who cries and says, “I will call them my people, who were not my people.” Who then are the notpeople? Plainly, the Gentiles. And who are the notbeloved? The same again. However, he says, they shall become at once people, and beloved, and children of God. “For even they shall be called,” he says, “the children of the living God.” But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hardhearted and estranged and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to him but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings? Having then done with Hosea, he does not content himself with him only, but also brings Isaiah in after him, sounding in harmony with him.
And the holy people inherited an eternal kingdom; the holy people who were chosen instead of the people. For “he provoked them to jealousy with a people that was not a people. And with a foolish people he angered them.” For even if one has served the heathen, as soon as ever he draws near to the covenant of God, he is set free. The Gentiles are the new people chosen by God to replace the people of the old covenant as foretold by the prophet.
And not only is the operation of the Father, Son and Holy Spirit everywhere one, but also there is one and the same will, calling and giving of commands, which one may see in the great and saving mystery of the church. For as the Father called the Gentiles to the church, saying, “I will call her my people which was Not my people, and her beloved who was not beloved;” and elsewhere, “My house shall be called a house of prayer for all nations,” so too the Lord Jesus to Ananias: “Go, for he is a chosen vessel unto me to bear my name before all nations.” .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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