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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 takes the occasion to speak of the increase of the people. He had promised a fruitful and large increase of corn, and wine, and oil; but for what end would this be, except the land had numerous inhabitants? It was hence needful to make this addition. Besides, the Prophet had said before, ‘Though ye be immense in number, yet a remnant only shall be preserved.’ He now sets God’s new favor in opposition to his vengeance, and says, that God will again sow the people.

From this sentence we learn that the allusion in the word, Jezreel, has not been improperly noticed by some, that is, that they, who had been before a degenerate people and not true Israelites shall then be the seed of God: yet the words admit of two senses; for זרע saro, applies to the earth as well as to seed. The Hebrews say, ‘The earth is sown,’ and also, ‘The wheat is sown,’ or any other grain. If then the Prophet compares the people to the earth, the sense will be, I will sow the people as I do the earth; that is, I will make them fruitful as the earth when it is productive. It must then be thus rendered, I will sow her for me as the earth, that is, as though she were my earth. Or it may be rendered thus, I will sow her for myself in the earth, and for this end, that the earth, which was for a time waste and desolate, might have many inhabitants, as we know was the case. But the relative pronoun in the feminine gender ought not to embarrass us, for the Prophet ever speaks as of a woman: the people, we know, have been as yet described to us under the person of a woman.

And he afterwards adds, לא-רוחמה, La-ruchamae. He speaks here either of La-ruchamae, an adulterous daughter, or an adulterous woman, whom a husband takes to himself. As to the matter itself, it is easy to learn what the Prophet means, which is, that God would diffuse an offspring far and wide, when the people had been brought not only to a small number, but almost to nothing: for how little short of entire ruin was the desolation of the people when scattered into banishment? They were then, as it has been stated, like a body torn asunder: the land in the meantime enjoyed its Sabbaths; God had disburdened it of its inhabitants.

We then understand the meaning of the Prophet to be, that God would multiply the people, that the small remnant would increase to a great and almost innumerable offspring. I will then sow her in the earth, that is, throughout the whole land; and I will have mercy on La-ruchamae, that is, I will in mercy embrace her, who had not obtained mercy; and I will say to the no-people, Ye are now my people We see that the Prophet insists on this, — That the people would not only seek the outward advantages of the present life, but would make a beginning at the very fountain, by regaining the favor of God, and knowing him as their propitious Father: for this is the meaning of the Prophet, of which something more will be said to-morrow.