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2. Israel Punished and Restored

¹ In Hebrew texts 2:1-23 is numbered 2:3-25.“Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’

Israel Punished and Restored

    ² “Rebuke your mother, rebuke her,
   for she is not my wife,
   and I am not her husband.
Let her remove the adulterous look from her face
   and the unfaithfulness from between her breasts.
³ Otherwise I will strip her naked
   and make her as bare as on the day she was born;
I will make her like a desert,
   turn her into a parched land,
   and slay her with thirst.
⁴ I will not show my love to her children,
   because they are the children of adultery.
⁵ Their mother has been unfaithful
   and has conceived them in disgrace.
She said, ‘I will go after my lovers,
   who give me my food and my water,
   my wool and my linen, my olive oil and my drink.’
⁶ Therefore I will block her path with thornbushes;
   I will wall her in so that she cannot find her way.
⁷ She will chase after her lovers but not catch them;
   she will look for them but not find them.
Then she will say,
   ‘I will go back to my husband as at first,
   for then I was better off than now.’
⁸ She has not acknowledged that I was the one
   who gave her the grain, the new wine and oil,
who lavished on her the silver and gold—
   which they used for Baal.

    ⁹ “Therefore I will take away my grain when it ripens,
   and my new wine when it is ready.
I will take back my wool and my linen,
   intended to cover her naked body.
¹⁰ So now I will expose her lewdness
   before the eyes of her lovers;
   no one will take her out of my hands.
¹¹ I will stop all her celebrations:
   her yearly festivals, her New Moons,
   her Sabbath days—all her appointed festivals.
¹² I will ruin her vines and her fig trees,
   which she said were her pay from her lovers;
I will make them a thicket,
   and wild animals will devour them.
¹³ I will punish her for the days
   she burned incense to the Baals;
she decked herself with rings and jewelry,
   and went after her lovers,
   but me she forgot,” declares the LORD.

    ¹⁴ “Therefore I am now going to allure her;
   I will lead her into the wilderness
   and speak tenderly to her.
¹⁵ There I will give her back her vineyards,
   and will make the Valley of Achor Achor means trouble. a door of hope.
There she will respond Or sing as in the days of her youth,
   as in the day she came up out of Egypt.

    ¹⁶ “In that day,” declares the LORD,
   “you will call me ‘my husband’;
   you will no longer call me ‘my master. Hebrew baal’
¹⁷ I will remove the names of the Baals from her lips;
   no longer will their names be invoked.
¹⁸ In that day I will make a covenant for them
   with the beasts of the field, the birds in the sky
   and the creatures that move along the ground.
Bow and sword and battle
   I will abolish from the land,
   so that all may lie down in safety.
¹⁹ I will betroth you to me forever;
   I will betroth you in Or with righteousness and justice,
   in Or with love and compassion.
²⁰ I will betroth you in Or with faithfulness,
   and you will acknowledge the LORD.

    ²¹ “In that day I will respond,”
   declares the LORD—
“I will respond to the skies,
   and they will respond to the earth;
²² and the earth will respond to the grain,
   the new wine and the olive oil,
   and they will respond to Jezreel. Jezreel means God plants.
²³ I will plant her for myself in the land;
   I will show my love to the one I called ‘Not my loved one. Hebrew Lo-Ruhamah (see 1:6)’
I will say to those called ‘Not my people, Hebrew Lo-Ammi (see 1:9)’ ‘You are my people’;
   and they will say, ‘You are my God.’”

The Prophet here again makes known the manner in which God would receive into favor his people. As though the people had not violated the marriage vow, God promises to be to them like a bridegroom, who marries a virgin, young and pure. We have before spoken of the people’s defection; but as God had repudiated them, it was no common favor for the people to be received again by God, and received with pardon. When a woman returns to her husband, it is a great thing in the husband to forgive her, and not to upbraid her with her former base conduct: but God goes farther than this; for he espouses to himself a people infamous through many disgraceful acts; and having abolished their sins, he contracts, as it were, a new marriage, and joins them again to himself. Hence he says, I will espouse thee to me. We now perceive the import of the word, espouse: for God thereby means, that he would not remember the unfaithfulness for which he had before cast away his people, but would blot out all their infamy. It was indeed an honorable reception into favor, when God offered a new marriage, as though the people had not been like an adulterous woman.

And he says, I will espouse thee to me for ever. There is here an implied contrast between the marriage of which the Prophet had hitherto spoken, and this which God now contracts. For God, having redeemed the people, had before entered, as we have said, into marriage with them: but the people had departed from their vow; hence followed alienation and divorce. That marriage was then not only temporary, but also weak and soon broken; for the people did not continue long in obedience: but of this new marriage the Prophet declares, that it will continue fast and for ever; and thus he sets its durable state in contrast with the falling away which had soon alienated the people from God. Hence he says, I will espouse thee to me for ever.

He then declares by what means he would do this, even in righteousness and judgment, and then in kindness and mercies, and thirdly, in faithfulness. God had indeed from the beginning covenanted with the Israelites in righteousness and judgment; there was nothing disguised or false in his covenant: as then God had in sincerity adopted the people, to what vices does he oppose righteousness and judgment? I answer, These words must be applied to both the contracting parties: then, by righteousness God means not only his own, but that also which is, as they say, mutual and reciprocal; and by righteousness and judgment is meant rectitude, in which nothing is wanting. We now then perceive what the Prophet had in view.

But he adds, secondly, In kindness and mercies: by which words he intimates, that though the people were unworthy, yet, this would be no impediment in their way, to prevent them to return into favor with God; for in this reconciliation God would regard his own goodness, rather than the merits of his people.