Hosea 2:14

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. THEREFORE - rather, Nevertheless (Henderson). The English version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (Hosea 2:9) expresses Israel's punishment as the consequence of Israel's guilt; so "therefore" here, as in Hosea 2:6, expresses that when that punishment: has effected its designed end, the hedging up her way with thorns, so that she returns to God, her first love, the consequence, in God's wondrous grace, is, He "speaks comfortably unto her" - literally, speaks to (or ON - i:e., so as to...

Here the Lord more clearly expresses, that after having long, and in various ways, afflicted the people, he would at length be propitious to them; and not only so, but that he would also make all their punishments to be conducive to their salvation, and to be medicines to heal their diseases. But there is an inversion in the words, _Behold, I will incline her, and I will make her to go into the wilderness; _and so they ought to be explained thus, “Behold, I will incline her, or, persuade her, after I shall have drawn her into the desert; then, _I will speak to her heart.” _ פתה, _pete _is often taken in a bad sense, to deceive, or, to persuade by falsehoods or, to use a vulgar word, to wheedle: but it means in this place, to speak kindly; so that God persuades a rebellious and obstinate people as to what is right: and then he declares that this would take place, when he led the people in...

14-23 After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or "My lord and master," alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife...

Verse Hosea 2:14. _I WILL ALLURE HER, AND BRING HER INTO THE WILDERNESS,_ _AND SPEAK COMFORTABLY UNTO HER._] After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a _public example_, he takes her in private, talks to and reasons with her; puts her on her good behaviour; promises to pass by all, and forgive all, if she will now amend her ways. In the meantime he provides what is necessary for her wants and comfortable support, and thus opening a _door of hope_ for her, she may be fully reconciled; _rejoice_ as at the beginning, when he first took her by the hand, and she became his bride. This is most probably the simple meaning of the above _metaphorical_ expressions. The _valley of Achor_ was very fruitful; it lay to the north o...

THEREFORE - The inference is not what we should have expected. Sin and forgetfulness of God are not the natural causes of, and inducements to mercy. But God deals not with us, as we act one to another. Extreme misery and degradation revolt man; man’s miseries invite God’s mercies. God therefore has mercy, not because we deserve it, but because we need it. He therefore draws us, because we are so deeply sunken. He prepareth the soul by those harder means, and then the depths of her misery cry to the depths of His compassion, and because chastisement alone would stupify her, not melt her, He changes His wrath into mercy, and speaks to the heart which, for her salvation, He has broken. I WILL ALLURE HER - The original word is used of one readily enticed, as a simple one, whether to good or ill. God uses, as it were, Satan’s weapons against himself. As Satan had enticed the soul to sin, so w...

EXPOSITION HOSEA 2:2 PLEAD WITH YOUR MOTHER, PLEAD: FOR SHE IS NOT THY WIFE, NEITHER AM I HER HUSBAND. In this second chapter the same cycle of events recurs as in the first, with this difference, that what is expressed by symbol in the one is simply narrated in the other. The cycle is the common one of sin: its usual consequences of suffering and sorrow; then succor and sympathy in case of repentance. The persons addressed in the verse before us are those individuals in Israel who had still retained their integrity, and who, notwithstanding surrounding defection and abounding ungodliness, had continued steadfast in their loyalty and love to the Lord. They might be few in number, widely scattered, perhaps unknown to each other, and of comparatively little note; yet they are here called on to raise their voice in solemn warning and earnest prote

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 Hosea 2:23 is quoted and applied by the Apostle Paul, Romans 9:24 and be understood also of the call of the believing Jews out of Jerusalem, before the destruction of it,...

In this chapter God compares Israel to a woman who had been unfaithful to her husband in the very worst and most wicked manner. 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._ She attributed to false gods the gifts which God had given to her. This was great ingratitude to God, and a high insult to his holy majesty. Hosea 2:6. _Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths._ That is what God does to sinners whom he means to save. He will not let them take their own course. He gives them thorny trials which hedge up their way. He puts an obs

CHAPTER 2 Appeal and Punishment for Unfaithfulness The Resumed Relationship _ 1. The appeal and complaint (Hosea 2:1) _ 2. The punishment for Unfaithfulness (Hosea 2:6) 3. The resumed relationship and its great blessing (Hosea 2:14) Hosea 2:1. Who is addressed in the first verse of this chapter? Some think the children of the prophet are meant. The godly in Israel, those who obtained mercy, are addressed, for the Lord acknowledges such still as “Ammi”-my people. The godly are to plead with the rest of Israel their mother, but who is disowned by Jehovah as the wife, on account of her adulterous conduct. Then the Lord th

HOSEA 2:2 (Hebrews 2:4). In this discourse, which seems to be based upon and imply the narrative in Hosea 1, 3, the prophet sets forth the unfaithfulness of the people and land of Israel to her Divine husband, Yahweh. Israel had played the harlot in going after other lovers (the local Baalim) for gifts (the fertility of land, flocks, etc.); the consequent punishment will end in her return to her first husband. The section sub-divides at Hosea 2:13; the first part (Hosea 2:2) predicts severe punishment, and the second (Hosea 2:14) contains a promise of restoration followin