Exegetical and Hermeneutical Commentary of 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.
18. I will make a covenant ] The language reminds us of Zec 11:10, where Jehovah ‘breaks his covenant which he has made with all the peoples’, restraining them from injuring the Israelites, and still more of Eze 34:25 (evidently based on this passage). The ‘covenant’ (Heb. b’rth) is in fact an ordiance imposed by Jehovah; it is not correct to say that it is a ‘treaty’ between Israel and the wild beasts. Probably ‘ordinance’ is the original meaning, which was afterwards widened into ‘covenant’. Co mp. Hos 6:7; Deu 33:9; 2Ki 11:4; Jer 11:6; Job 31:1; Psa 105:10.
and I will break out of the earth ] Comp. Psa 46:9. But the context requires the rendering, out of the land. All the ‘equipment of war’ (see on Hos 1:7) of Israel’s enemies shall be destroyed (comp. Psa 76:3).
Fuente: The Cambridge Bible for Schools and Colleges
And in that day – o: Truly and properly is the time of the Incarnation of the Only-Begotten called the Day, wherein darkness was dispelled in the world, and the mist dispersed, and bright rays shed into the minds of believers, and the Sun of Righteousness shone upon us, pouring in the light of the true knowledge of God, to those who could open wide the eye of the mind.
And I will make a covenant for them with the beasts of the field … – God promises to do away the whole of the former curse. Before, He had said that their vineyards should be laid waste by the beasts of the field; now, He would make an entire and lasting peace with them. He, whose creatures they are, would renew for them in Christ the peace of Paradise, which was broken through Adams rebellion against God, and would command none to hurt them. The blessings of God do not correspond only, they go beyond the punishment. The protection is complete. Every kind of evil animal, beast, bird and reptile, is named. So Peter saw all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. All were to be slain to their former selves, and pass into the Church. Together the words express, that God would withhold the power of all enemies, visible or invisible; worldly or spiritual. Each also may denote some separate form or character of the enemy. Thus wild beasts picture savageness or bloodthirstiness, the ceasing whereof Isaiah prophesies under the same symbols of beasts of prey, as the leopard, lion, wolf, and bear, or of venomous reptiles, as the asp or the basilisk. The fowls of heaven denote stealthy enemies, which, unperceived and unawares, take the word of God out of the heart; creeping things, such as entice to degrading, debasing sins, love of money or pleasure or appetite, whose god is their belly, who mind earthly things Phi 3:19. All shall be subdued to Christ or by Him; as He says, I give you power over serpents and scorpions, and all the power of the enemy: and Thou shalt go upon the lion and the adder; the young lion and the adder shalt thou trample underfoot Luk 10:19; Psa 91:13.
I will break the bow and the sword and the battle out of the earth – God foretells much more the greatness of what He would do for man, than the little which man receives. The Gospel brings peace within, and, since wars and fightings come from Jam 4:1 evil passions and lusts, it brings peace, as far it prevails, without also; peace, as the borders of the Church Psa 147:14; peace in the world, as far as it is won to Christ by the Church; peace to the soul of the believer, so far as he loves God and obeys the Gospel.
And will make them to lie down safely – that is, in confidence. God gives not outward peace only, but fearlessness. Fearless, the Christian lies down during life, at peace with God, his neighbor, and his own conscience; fearless, because perfect love casteth out fear 1Jo 4:18; and fearless in death also, because resting in Jesus, in everlasting, unfailing, unfading peace.
Fuente: Albert Barnes’ Notes on the Bible
Hos 2:18-19
And in that day will I make a covenant for them with the beasts of the field.
The covenant of outward peace
Gods favour and covenant shall secure them from hurt by any of the creatures, and shall give them peace and security from wars. Doctrine–
1. All the creatures of God are justly at enmity with man, and armed against him, so long as he is not reconciled to God their Creator.
2. Reconciliation with God brings peace with all the creatures, so far as is for the reconciled mans good.
3. That which secureth the godly man from trouble from the creatures, is Gods dominion over all of them.
4. As peace and deliverance from war is a great blessing, so it is the Lord only who puts an end to war and giveth peace.
5. When a people study reconciliation with God, and are cordial in following a thorough reformation, they are in Gods way for obtaining outward peace.
6. When the Lord hath given peace, it is He only who must maintain it, and can give quietness of mind to make people enjoy quietness and tranquillity by it. Unless He giveth peace, outward tranquillity will not afford it; and if He give that, we have no cause to complain, though we be in the midst of trouble. (George Hutcheson.)
The restored order of nature
We now perceive the intention of the prophet. He reminds the Israelites that all things were adverse to their safety as long as they were alienated from God; but that, when they returned into favour with Him, this disorder, which had for a time appeared, would be no longer; for the regular order of nature would prevail, and brute animals would suffer themselves to be brought into obedience. (John Calvin.)
The promise of peace
I. Peace with the creatures.
1. Sin has caused enmity between man and the creatures.
2. Peace with God brings peace with the creatures.
3. Covenant mercy is excellent mercy indeed. Two things observable in mercies coming by covenant. They are more sweet. They are more firm.
4. If it is such a blessed thing for God to make a covenant with the beasts for us, what a mercy is it then for God to make a covenant with our souls.
5. Is it a mercy for God to make a covenant with the beasts for His people? then what a mercy it is for Him to make a covenant with His Son for His people.
II. Deliverance from the hostility of adversaries.
1. It is a great mercy to have the bow and the sword broken. It is a part of the covenant that God makes with His people, to take away the instruments of hostility.
2. Peace is a most amiable thing, and lovely in all our eyes, every man desires it, and God promises it to His people in many places as a most special fruit of His love. The shining of Gods face appears in the giving of peace to a nation.
3. Peace is a sweet mercy, therefore it is a pity that it should be abused, and not improved.
4. Peace is sweet, therefore not to be falsified.
5. Peace is a great blessing, therefore it is a pity not to endeavour by every means to attain it. Cursed be that war which has not peace for its end.
6. Peace is a great blessing from God, but we must take heed we buy it not too dear. And you buy peace too dear, if you sell truth for it: if you betray those who have been most active for the public good if, through desire of peace, you subject yourselves to tyranny or slavery.
7. Peace is Gods peculiar work; we may treat about peace, but until God is pleased to permit it, it will not ensue,
8. Thorough reformation is the way to procure peace.
III. The effects of this peace. I will make them to lie down safely.
1. Gods peace alone brings safety.
2. To lie down safely is Gods own gift to His people.
It is an additional blessing to having the sword and bow broken. (Jeremiah Burroughs.)
The sublime privileges of the good
I. Inferior creatures might be divinely restrained from injuring them. Were man to possess and manifest the moral majesty of goodness, the wildest and most savage creatures would probably stand in awe of him.
II. Human enemies might be made to submit to them. Those who trust in the Lord need not be afraid of war. The spirit of the good man is to overcome evil with good.
III. They might enjoy a perfect security. The true safety is not the mere safety of the body. The body is not the man, it is his–not him. Soul-safety is the safety of the man–protection from all that is unholy in thought, impure in feeling, unrighteous in volition.
IV. They might enjoy vital union with the everlasting fountain of goodness. Here is union indeed! Represented by that of husband and wife; a union formed of immutable ties. Righteousness, judgment, loving-kindness, faithfulness–who can break these bonds? Learn the supreme importance of moral goodness to man. (Homilist.)
And I will betroth thee unto Me for ever.
The everlasting espousals
Betrothing or espousing was the bridegrooms taking the bride into a marriage-covenant. It was done publicly before witnesses, under a canopy or tent set up for that purpose. Some competent time intervened betwixt the espousals and the solemnising and consummating of the marriage. Infidelity during espousals was reputed and punished as adultery. Whomsoever Christ espouseth to Himself, He espouseth for ever.
I. Sinners may be espoused to Christ. As to the nature of the espousals. The parties are pleased with one another. As Christ left His Fathers house for her, she gives up her own people and her fathers house for Him. The glorious Bride-grooms consent to be her husband she finds in the word, which the Spirit applies to her, and which she by faith applies to herself. Sinners may be espoused to the Son of God.
1. This match was from eternity projected and concluded in the cabinet-council of the Trinity.
2. The Bridegroom and all His relations are well pleased with the match.
3. The lawful impediments of this match are all removed at the Bridegrooms expenses and pains.
4. The marriage contract is drawn up already and signed by the Bridegroom.
5. The proxies for the Bridegroom are sent forth to make suit for sinners their consent to be espoused to Him.
6. The Bridegroom has already put on His marriage robes.
7. The wedding garment for the bride is ready, being purchased at the expense of the Bridegroom.
8. The tent for the espousals is set up, even the Church.
9. The feast and seal of the espousals, namely, the holy sacrament, is ready, that the espoused bride may feast and rejoice in her Lord and husband.
10. Here are witnesses now. Here are the friends of the Bridegroom to bear witness to the espousals.
II. The perpetuity and everlastingness of this marriage covenant.
1. The espousals are for ever in design. Among men espousals are only for term of life. Christ takes the sinner with a design to be that sinners husband from the moment of the espousals for ever: and His designs are immovable as mountains of brass. He takes her with the fixed purpose never to put her away while she desires to abide with Him: never indeed to part with her, though she should desire to go away. The soul consenting to the espousals takes Christ with a design to be His spouse for ever.
2. The espousals are for ever, in fact.
(1) It is everlasting without interruption. Espousals stand firm in the case of the adversity of either party; in the case of the advancement of either party; in the case of desertion on either side.
(2) It is everlasting without expiring, either at death, or at the worlds ending. (T. Boston, D. D.)
The spirit of the Lords espousals
He declares by what means He would betroth them to Him for ever; even in righteousness and judgment, and then in kindness and mercies, and then in faithfulness.
1. God had indeed from the beginning covenanted with the Israelites in righteousness and judgment; there is 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 righteous ness 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.
2. In kindness and mercies. By these words He intimates that though the people were unworthy, yet this would be no impediment in their way to prevent them to return into favour with God; for in this reconciliation God would regard His own goodness rather than the merits of His people.
3. In faithfulness. This confirms the fixed and unchangeable duration of the marriage. By faithfulness is to be understood that stability of which I have spoken; for what some philosophise on this expression is too refined, who give this explanation, I will espouse thee in faith, that is, by the Gospel. For we embrace Gods free promises, and thus the covenant the Lord makes with us is ratified. I simply interpret the word as denoting stability. (John Calvin.)
The wooing and the wedding
That is a tenderly beautiful figure; surely one of the sweetest and most exquisite in Gods Word! I will betroth thee unto Me for ever! The communion of ideal wedlock is used to express the ideal relationship between the soul and the Lord. We are to be married unto the Lord! Look into the heart of it, and see how much the gracious figure reveals. What do we find in consecrated wedlock even along the planes of common life? Let me lift out some of its contents. There is an affection which is creative of sweet and fruitful repose. There is a perfect trust which is the minister of mutual revelation. There is a sensitive sympathy in which all secrecy is destroyed. There is an intercourse which is like a sea of glass mingled with fire, so crystalline is its purity, so warm and genial is its tone. There is a large companionship, whose commerce consists of the deepest and wealthiest treasures of the life. In ideal wedlock deep calleth unto deep, and the primary springs of the beings are in confluence. All this I find in sanctified marriage: and now the figure is lifted up and sublimed and used to interpret my possible relationship to God: Thy Maker is thine husband. I will betroth thee unto Me for ever. Then there is to be a wedding! There is to be a wedding of the soul and its Saviour, of the nation and its King. That wedding constitutes the summum bonum both of personal and of corporate life. That wedding is the crown and consummation of human blessedness. That wedding enshrines the secret of moral and spiritual growth. To bring that wedding about is the aim and purpose of every kind and type of Christian ministry. What is the kind of wooing that will lead to a wedding? Let me begin here.
I. He is not a far-away Saviour; His home is on earth. I do not think we greatly help the cause of the Lover by proclaiming the remoteness of the Lovers home.
Theres a Friend for little children
Above the bright blue sky.
That is the only line I dont like in that greatly beloved and very beautiful hymn. In my childhood it helped to make my Saviour an absentee, and He was above the bright blue sky when I wanted Him on the near and common earth. Destroying all sense of remoteness, we must labour to bring the children into the immediate presence of the Lover Himself. All the three attributes must be regarded in indissoluble union. The quality of each depends upon the presence of all. Strike out one, and you maim and impoverish the rest. There is an imperfect love in which there is no admiration. There is an imperfect admiration in which there is no love. Perfect love admires; perfect admiration loves; and love and admiration are ever associated with the gracious spirit of hopeful aspiration. These three, I say, constitute the very marrow of life, the deep secret springs of character and conduct. We live by admiration, hope, and love. If the great Lover can win these, the wooing will be followed by the wedding! How can we so represent Him that this triumph shall be won?
1. Present the approachable Jesus. But not only His simplicity must we reveal, but His sympathy too!
2. Present Jesus the Hero. We live by love. By admiration, too! Thou art worthy, O Christ, to receive all honour and glory.
3. Loving! Admiring! These fair dispositions will be assuredly associated with the beautiful genius of hope.
II. Wooing and living must go together. What more shall we say about ourselves? Let this be said: While we are employed in wooing do not let us be heedless as to the manner of our living. Those who woo for the Master must be careful how they live. Let us distinguish between a wedding and a funeral, and in our wooing let it be tire wedding-bells which lend their music to our speech.
III. When shall we begin the wooing? John Ruskin said: When do you suppose the education of a child begins? At six months old it can answer smile with smile, and impatience with impatience. Perhaps we have to begin the wooing even in the speechless years. In the life of the spirit I believe in early wooings because I believe in early weddings! As for the wedding itself, the betrothal to the Lord, I would have it a very decisive act. It must be a conscious, intelligent consecration. The vow must not be made in thoughtlessness; not in any bewildering and sensational transports. In the rapture there must be the moderating presence of serious and illumined thought. (J. H. Jowett, M. A.)
The betrothment of the Church
There is no real or substantial happiness for the soul unless it is really united to Jesus Christ our Lord by faith. Betrothing was considered exceedingly sacred; and parents supposed that what they did on earth God ratified in heaven.
I. The betrothing, or engaging, is for ever. There is no separation of the parties here, from any cause. No offence can possibly arise, be given or be taken, so as to separate the Church from its Head. No other lover can possibly steal away the affections of believers from Jesus Christ. There are many compacts made between man and man, but time breaks them all. Here is a covenant which time cannot break. God has entered into covenant with Jesus Christ on the part of the Church, and Christ has undertaken to preserve them during the existence of time. But is it not possible for sin to separate? No, not as touching eternity.
II. This betrothing is in righteousness. Justice, or righteousness, is that perfection of God, whereby He is disposed to render every man his due. All His proceedings are in perfect equity. There is no part of our eternal salvation which is in opposition to the essential righteousness of God.
III. This betrothing is in judgment. That is, with judgment, not with precipitancy. The Most High will not act in anything rashly, but in a judicious, proper, righteous way: He does not save our souls as a manifestation of His mercy, at the expense of His righteousness. It signifies also the satisfaction of Gods justice, and it includes the exercise of His mercy.
IV. This betrothal is in faithfulness. Look at the faithfulness of Christ, or of God in Christ. Faithfulness to covenant and promises.
V. This betrothal is in loving-kindness and in mercies. Consider a few of them.
1. The revelation of God contained in the Bible.
2. The love of Jesus Christ our Lord.
3. The gift of the Holy Spirit.
4. The hope for the hereafter.
VI. The results. Thou shalt know the Lord. Thou shalt know that God hath from eternity chosen thee as a vessel of mercy. Thou shalt know Him as thy great Creator, thy Preserver, thy Redeemer, etc. (T. Bagnall-Baker, M. A.)
The threefold betrothal
At three times especially did our Lord espouse the Church unto Himself. First, in His Incarnation, when He willed to unite His own Deity with our humanity. He will be for ever the Word and Flesh, that is, God and Man. Secondly, in His Passion, when He washed her with His blood, and bought her for His own by His death. Thirdly, in the day of Pentecost, when He poured out the Holy Spirit upon her, whereby He dwelleth in her and she in Him. Knowing God is to know by experience that God is good; and that God makes known to the soul which He loves, while it meditates on Him, reads of Him, speaks to Him, adores Him, obeys Him. The knowledge cometh from the revelation of the Father, and it is true bliss. (E. B. Pusey, D. D.)
The great betrothal
The Scripture often mentions espousals and marriage to express the great mystery of the grace of God to His people. The Holy Ghost seems to delight much in this allegory: there is none more frequent in Scripture, and it sheds very great honour on the married state. Married people should so live, that all who behold the sweetness, the happiness of their lives, may be reminded thereby of the sweetness and happiness which is in the Churchs communion with Jesus Christ. Now, in a married condition there are these four things most remarkable.
1. There is the nearest possible union. They twain shall be one flesh.
2. In nothing in the world is there so full a communication of one creature to another as in marriage; so in our spiritual marriage with Christ there is a most intimate communion.
3. In a married condition, there is a mutual, entire love. That is, loving the person more than the benefits received from him. True love can be satisfied with nothing else but love. Entire love is a love in all conditions. In love there is unspeakable delight.
There are two soul-staying and soul-satisfying grounds to assure of Christs betrothing Himself for ever.
1. When a soul is taken into Christ, it receives not only pardon for sins past, but there is forgiveness in store for all future transgressions.
2. Another argument for perseverance is, that it is a spiritual mercy purchased by Christ, as well as any other grace. (Jeremiah Burroughs.)
Gods love
Many a heart has been touched by that strange story of love of which Tennyson has written with so much tenderness. The Lord of Burleigh, disguised as a poor landscape painter, was captivated by the beauty of a humble village maiden, and determined to make her his bride. But introduced to a mansion instead of a cottage, borne down by the burden of an honour to which she was never born, the loved one pined away and died. The beauty of the bride explains this story of love; but no such explanation can be found for the choice of Him who says: I will betroth thee unto Me for ever, etc. (Hos 2:19-20). This betrothed one had nothing to commend her to the notice of such a Bridegroom but her helplessness, her deformity, her wretchedness. There was no beauty in her that He should desire her, She was a rebel, an alien, an outcast; yet, marvel of marvels, the Prince of the kings of the earth set His love upon her. He became poor that she might become rich. He bore her sin that she might bear His righteousness. He bore her reproach that she might bear His glory. He gave Himself for her because no less gift would suffice to lift her from sin and place her at His side. We search in vain for a story of love like this. It is unique, and we think of it till, with tear-filled eyes and trembling voice, we sing–
Jesus, Thy boundless love to me
No thought can reach, no tongue declare.
(J. Gregory Mantle.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Will I make a covenant for them] I will make an agreement between them and the birds, beasts, and reptiles, so that they shall not be injured by those; their flocks shall not be destroyed, nor their crops spoiled. I will also prevent every species of war, that they may no more have the calamities that arise from that source. They shall also be safe from robbers and nightly alarms; for I will make them to lie down in safety.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In that day: see Hos 2:16.
Make a covenant; command or enjoin, and these creatures shall as duly observe the command as just ones keep a covenant.
For them; true converts, the Israel of God.
With the beasts of the field, & c.; with all the creatures that might either serve or hurt them; it is a full and gracious promise of abundance of peace, safety, and love among all, through the creation, for the comfort of Gods people.
And I will break the bow, & c: but if brute beasts do not hurt, yet unless more brutish creatures, bloody men, be tamed, there will be little safety to the church; therefore God will put an end to wars, and make men peaceable in their disposition, far more peaceable than heretofore they have been.
And will make them to lie down safely; by a special care of, love for, and presence with them, God will provide for their safety. Now I doubt not but all this in some measure was made good to the Jews returning out of captivity, among whom were also some thousands of the house of Israel, who had their share in this promised peace, safety, and prosperity; but the full accomplishment is to be to the church of Christ, and in spiritual blessings shadowed out by these temporal blessings.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. for themfor theirbenefit.
covenant . . . with thebeastsnot to hurt them (Job5:23). They shall fulfil the original law of their creation bybecoming subject to man, when man fulfils the law of his being bybeing subject to God. To be realized fully in millennial times (Isa11:6-9).
break the bow . . . out ofthe earthrather, “out of the land“; that is,I will break and remove war out of the earth (Ps46:9); and “out of the land” of Israelfirst (Isa 2:4; Eze 39:9;Eze 39:10; Zec 9:9;Zec 9:10).
lie downA recliningposture is the usual one with Orientals when not in action.
safely (Jer23:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in that day will I make a covenant for them with the beasts of the field,…. That is, so as to be at peace with them, as the Targum is; see Job 5:23, the sense is, the Lord here promises this unto them, and that it shall be as sure and firm, and to be as much depended upon, as if it was established and settled by covenant, and should be enjoyed as a covenant mercy and blessing; and the creatures should as strictly observe it, and answer to it, as if bound by covenant: and this should reach not only to the beasts of the field, the wild beasts of prey, “but the fowls of heaven”; as the locusts and others, as Kimchi observes, which should not eat up the fruits and increase of the earth: “and the creeping things of the ground”: as serpents and scorpions, as the same writer suggests. Some think this was fulfilled in the first times of the Gospel, when the apostles took up serpents, and trod on scorpions, without any hurt; but then nothing was more common than for the Christians to be thrown to the lions, and devoured by beasts of prey. Others refer it to the last days, the times of the restitution of all things, when they suppose all creatures will be restored to their paradisiacal estate, and be in entire subjection to men. Rather the sense is, that whereas noisome beasts, and other things, were one of God’s sore judgments, with which he threatened his people, when they sinned against him, now they should no more be hurt by them in a way of judgment; and, indeed, should cease from being among them, so that they should be in no fear of them any more; see
Le 26:22. Though the words may be understood figuratively and mystically, either of deliverance from all spiritual enemies by Christ, as sin, Satan, and the world, and all others; or of freedom from all wicked men, cruel and crafty ones, open and secret persecutors of the saints: persecution will cease at the time of the Jews’ conversion; antichrist, and all the antichristian states, will be destroyed; the beast and false prophet will be taken and cast into the furnace of fire; the old serpent, the devil, will be bound, during the Millennium; and there will be none to hurt in God’s holy mountain, neither in the spiritual nor personal reign of Christ.
And I will break the bow and the sword and the battle out of the earth; all the instruments of war shall be no more, these mentioned being put for all the rest; and there shall be no more battles fought after that at Armageddon; swords shall be beat into ploughshares, and spears into pruning hooks; there shall be no more wars, nor rumours of wars, but perfect external peace from all enemies on all sides, as well as spiritual and internal peace in the breast of the saints; and of both there shall be abundance, and without end, Ps 72:7:
and will make them to lie down safely; under the protection of the King Messiah, David their Prince, who shall be over them, and whom they shall own, acknowledge, and serve, and so dwell in the utmost safety and security, not fearing any enemy whatever; they may lie down on their couches at meals, or on their beds at night for rest, or as flocks of sheep in their folds and pastures, and none make them afraid; see Jer 23:5.
Fuente: John Gill’s Exposition of the Entire Bible
With the complete abolition of idolatry and false religion, the church of the Lord will attain to the enjoyment of undisturbed peace. Hos 2:18. “And I make a covenant for them in that day with the beasts of the field, and the fowls of heaven, and the moving creatures of the earth: and I break in pieces bow, and sword, and battle out of the land, and cause them to dwell securely.” God makes a covenant with the beasts, when He imposes the obligation upon them to hurt men no more. “ For them:” lahem is a dat. comm., for the good of the favoured ones. The three classes of beasts that are dangerous to men, are mentioned here, as in Gen 9:2. “Beasts of the field,” as distinguished from the same domestic animals ( b e hemah ), are beasts that live in freedom in the fields, either wild beasts, or game that devours or injures the fruits of the field. By the “fowls of heaven,” we are to understand chiefly the birds of prey. Remes does not mean reptiles, but that which is active, the smaller animals of the land which move about with velocity. The breaking in pieces of the weapons of war and of battle out of the land, is a pregnant expression for the extinction not only of the instruments of war, but also of war itself, and their extermination from the land. Milchamah , war, is connected with shabhar per zeugma . This promise rests upon Lev 26:3., and is still further expanded in Eze 34:25. (Compare the parallels in Isa 2:4, Isa 2:11; Isa 35:9, and Zec 9:10.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
God’s Covenant Reward, Assured
Verses 18-23 describe how God sends mercy to Israel in the midst of her misery of chastened judgment.
Verse 18 relates three covenants God will make for Israel with 1) The beasts of the field, 2) The fowls of the air, and 3) The creeping things on the ground, followed by a pledge that he will also put down all warring enemies to make them dwell safely with millennial peace; The idea is that Israel’s animal-life-enemies and human enemies will be subdued by her lover who once put her away, until she penitently turned from her idolatrous promiscuity, Job 5:23; Psa 46:9; Eze 34:25.
Verse 19 discloses God’s betrothal, restoration of marital companionship with Israel, forever, on the basis of four Divine attributes:
1. In righteousness, a righteous way.
2. In judgment that is just.
3. In loving kindness, and
4. In mercy.
In righteous judgment God had brought His adulterous wife to purification with loving kindness and mercy, to repentance, without compromise of His holy nature, Isa 1:27.
Verse 20 asserts that God’s betrothal of Israel anew shall be on the basis of His fidelity and faithfulness, not that of Israel, His once disowned, unfaithful wife to whom He gave a temporary “bill of divorcement”, Jer 3:8; Psa 111:9; Joh 13:1. They shall then know Him experimentally and be saved.
Verse 21 declares that the heavens, creatures of heaven, will plead for God to restore fertility to the blighted and polluted earth; and the earth and all her creatures are described as desiring to please God, their creator and sustainer, and God promises to hear and respond to their cries, Rom 8:21-23.
Verse 22 indicates that the earth shall hear or heed (the need of) the corn, the wine, and the oil in Jezreel, the former place of God’s scattering. Chastening accepted brings mercy and restoration and prosperity and joy to the person or nation who accepts the chastening according to God’s Divine purpose, Heb 12:11.
Verse 23 vows two things: 1) First, after sowing or scattering His unfaithful adulterous wife over the earth, He pledges to restore her to himself in mercy, and 2) Second, He pledges to graft in the Gentiles, “who were not His people,” from among whom He called the church, for His name’s sake, in the Gentile dispensation and church age, as a bride for His Son, Act 15:13-14; Joh 3:28-29; Joh 15:16; Joh 15:27; Rev 19:5-9; Rom 9:25-26; 1Pe 2:9-10. And now Lo-ruhamah.
The daughters of Gomer, once unpitied, become pitied Ruhamah, an object of Divine mercy, and Lo-ammi, the “not my people”, son of Hosea and Gomer, became Ammi, “my people”, an heir restored and claimed of the Lord.
This chapter is an expansion of chapter one.
Fuente: Garner-Howes Baptist Commentary
The Prophet shows here that the people would be in every way happy after their return to God’s favour: and, at the same time, he reminds us that the cause of all evils is, that men provoke God’s wrath. Hence, when God is angry, all things must necessarily be adverse to us; for as God has all creatures at his will, and in his hand, he can arm them in vengeance against us whenever he pleases: but when he is propitious to us, he can make all things in heaven and earth to be conducive to our safety. As then he often threatens in the Law, that when he purposed to punish the people, he would make brute animals, and the birds of heaven, and all kinds of reptiles, to execute his judgement, so in this place he declares that there would be peace to men when he received them into favour.
I will make a covenant, he says, in that day with the beast of the field We know what is said in another place,
‘
If thou shuttest thyself up at home, a serpent shall there bite thee; but if thou goest out of thy house, either a bear or a lion shall meet thee in the way,’ (Amo 5:19😉
by which words God shows that we cannot escape his vengeance when he is angry with us; for he will arm against us lions and bears as well as serpents, both at home and abroad. But he says here, ‘I will make a covenant for them with the beasts;’ so that they may perform their duty towards us: for they were all created, we know, for this end, — to be subject to men. Since, then, they were destined for our benefit, they ought, according to their nature, to be in subjection to us: and we know that Adam caused this, — that wild beasts rise up so rebelliously against us; for otherwise they would have willingly and gently obeyed us. Now since there is this horrible disorder, that brute beasts, which ought to own men as their masters, rage against them, the Lord recalls us here to the first order of nature, I will make a covenant for them, he says, with the beast of the field, which means, “I will make brute animals to know for what end they were formed, that is, to be subject to the dominion of men, and to show no rebelliousness any more.”
We now then perceive the intention of the Prophet: he reminds the Israelites that all things were adverse to their safety as long as they were alienated from God; but that when they returned into favour with him, this disorder, which had for a time appeared, would be no longer; for the regular order of nature would prevail, and brute animals would suffer themselves to be brought to obedience. This is the covenant of which the Prophet now speaks when he says, I will make a covenant for them, that is, in their name, with the beast of the field, and with the bird of heaven, and with the reptile of the earth
It follows, I will shatter the bow, and the sword, and the battle, that is, every warlike instrument; for under the word מלחמה “milchamah”, the Prophet includes every thing adapted for war. Hence, “I will shatter” every kind of weapons “in that day, and make them dwell securely”. In the last clause he expresses the end for which the weapons and swords were to be shattered, — that the Israelites before disquieted by various fears, might dwell in peace, and no more fear any danger. This is the meaning.
But it is meet for us to call to mind what we have before said, that the Prophet so speaks of the people’s restoration, that he extends his predictions to the kingdom of Christ, as we may learn from Paul’s testimony already cited. We then see that God’s favor, of which the Prophet now speaks, is not restricted to a short time or to a few years but extends to Christ’s kingdom, and is what we have in common with the ancient people. Let us therefore know, that if we provoke not God against us by our sins, all things will be subservient to the promotion of our safety, and that it is our fault when creatures do not render us obedience: for when we mutiny against God, it is no wonder that brute animals should become ferocious and rage against us; for what peace can there be, when we carry on war against God himself? Hence were men, as they ought, to submit to God’s authority, there would be no rebelliousness in brute animals; nay, all who are turbulent would gently rest under the protection of God. But as we are insolent against God, he justly punishes us by stirring up against us various contentions and various tumults. Hence, then swords, hence bows, are prepared against us, and hence wars are stirred up against us: all this is because we continue to fight against God.
It must, at the same time, be further noticed, that it is a singular benefit for a people to dwell in security; for we know that though we may possess all other things, yet miserable is our condition, unless we live in peace: hence the Prophet mentions this as the summit of a happy life. It now follows —
Fuente: Calvin’s Complete Commentary
(18) Make a covenant . . .There shall be harmony without corresponding to the moral harmony within. The brute creation shall change from hostility to man. (Comp. Hos. 2:12; so also Isa. 11:6-9.) Wars with foreign foes shall not desolate Israels borders.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18-23. Picture of the ideal future to be realized by the restored wife. Hos 2:18 speaks of permanent peace, undisturbed by man and beast.
Covenant Requires two parties, who take upon themselves mutual obligations; here the emphasis is upon the obligation laid by Jehovah upon the beasts to abstain from injuring men.
Beasts of the field These do damage to field and crop, and even to men (Hos 2:12).
For them For their good. Fowls [“birds”] Must refer chiefly to birds of prey.
Creeping things Again especially those hostile to man and his possessions. The conditions enjoyed in the Garden of Eden will be restored. A similar hope is expressed in Isa 11:6-9. Both passages are to be interpreted as poetic presentations of the truth that the regeneration of human society is to be accompanied by a restoration of the harmony of creation (Rom 8:19-22). That this will be fulfilled in a broad sense is certainly to be expected. To what extent a literal fulfillment will take place, or whether the prophet expected a literal fulfillment in every detail, is uncertain. A somewhat different expectation is expressed in Eze 34:25. Why the reference to birds and creeping things should be considered a later insertion is not clear.
Bow sword The war implements of Israel’s enemies will be broken; the result will be a cessation of troublesome wars.
Out of the earth Better, R.V., “land,” that is, of Israel.
Safely Nothing will mar the God-given peace.
Hos 2:19-20 describe the complete restoration of Israel to its former relationship with Jehovah; the new union will be more permanent and spiritual. The picture is that of a pure, inviolable betrothal covenant of love. The initiative throughout is taken by Jehovah.
Betroth thee Repeated three times for emphasis. The former union was completely dissolved by the wife’s adulteries. A second marriage had to be preceded by a new betrothal.
For ever Implies a transformation in the bride, who had broken the former covenant; she will do so no more (Isa 54:8-10; Eze 16:60). The attributes enumerated form a bond of union between Israel and Jehovah. That these attach only to Jehovah’s part in the transaction is not true; they are rather the “future adornment of the bride through which such a complete and lasting union is brought about.” Certainly the manifestation of the same virtues on the part of Jehovah is implied, since in man they are only a reflection of the character of God. It was the lack of these very virtues that brought about the break (Hos 4:1 ff; Hos 5:11; Hos 6:4-5, etc.).
Righteousness Subjective righteousness; the right state of mind and heart. Judgment [“justice”] Frequently connected with the preceding; it marks the objective side of the same; conduct in accord with a right attitude of mind and heart.
Loving-kindness A favorite word with Hosea; is used to express (1) the loving attitude of Jehovah to his people; (2) the loving attitude of the people toward Jehovah; and (3) man’s loving attitude toward his fellows as a reflection of the divine love. The third idea seems most prominent here (Hos 4:1; Hos 6:4; Hos 6:6; Hos 10:12; Hos 12:6; compare Mic 6:8). G.A. Smith renders “leal love,” because the Hebrew words “means always not merely an affection, but a relation loyally observed.”
Mercies Compassion for the helpless and undeserving.
Faithfulness The same word is translated in Hab 2:4,”faith” (see comment there).
Thou shalt know Jehovah In general it may be said that Hosea and the other prophets taught that the real secret of the nation’s sin was an absence of the true knowledge of Jehovah. On the other hand, a moral transformation presupposes a knowledge of Jehovah, not purely intellectual, but based on a living experience. This latter will be the possession of Israel. (Compare Methodist Review, July-August, 1904, pp. 579ff.)
Fuente: Whedon’s Commentary on the Old and New Testaments
“And in that day I will make a covenant for them with the beasts of the field, and with the birds of the heavens, and with the creeping things of the ground, and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely.”
We can contrast here Lev 26:21 ff.. ‘If you walk contrary to Me —I will also send wild beasts among you, — I will bring a sword upon you — and I will make your cities waste and bring your sanctuaries into desolation,’ and Deu 28:15 ff, ‘if you will not listen to the voice of YHWH your God — YHWH shall cause you to be smitten before your enemies — and your carcase shall be meat to all the birds of the air, and to the beast of the earth, — your vineyards — the worms will eat them —all your trees and fruit of your land will the locusts consume.’ In those verses curses were invoked on Israel if they failed to respond to YHWH and His covenant. And Hosea has already warned that those curses would now be fulfilled. But ‘in that day’, the day of God’s future action, those very curses will be reversed, for God will bind the wild creatures, beasts, birds and ‘creeping things’ by a covenant to prevent their harming the land in any way, and will break the weapons of their enemies and remove warfare from the land so that His renewed people can lie down in safety knowing that they are fully secure. In other words He will put a stop to anything that could cause them harm. Compare Act 10:12 where the indication is that through the death of Christ beasts, birds and creeping things have been rendered ‘clean’ and therefore harmless.
Again at certain times this found literal fulfilment during the inter-Testamental period when, with full possession of their land, these dangers were removed from Israel, the beasts no longer roamed, and the sword no longer struck. And it was to be true of the followers of our Lord Jesus Christ, the true remnant of Israel, for He Himself said, ‘behold I give you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing will by any means hurt you’ (Luk 10:19), with the result that they too travelled safely in the land, and in many lands, establishing the true remnant of Israel. In Act 10:12 the beasts, birds and creeping things are symbolical of the Gentiles to whom God was about to offer His covenant so that they could become members of the true Israel. The Gentile ‘beasts’ were no longer to be seen as unclean, and therefore as harmful to God’s people, but were to be brought within the covenant. In Revelation also the power of the Wild Beast who assailed God’s people will be broken (Rev 19:20) so that they can no longer be harmed. In the new Heaven and the new earth, which is its final fulfilment, all such beasts and creeping things will have been rendered harmless (Isa 65:25). Compare Isa 11:1-9 where it will be as a result of the coming of the righteous king. There too there will be war no more (Isa 2:4). The promise therefore has a continuing and growing fulfilment, culminating in the new Heaven and the new earth.
(Of course the Old Testament prophets always saw the fulfilment of God’s promises as coming ‘on earth’ because at that stage there was no conception of Heaven as a place to which men could go (such a concept as Heaven would all too easily have become entangled in men’s minds with idolatry and the home of the gods. It would have destroyed the uniqueness of Israel’s concepts). It was later revelation that brought home the fact of a new Heaven and a new earth, so that fulfilment would be found on a new earth. Compare Heb 11:10-14 where this is made clear. The promises to Abraham of ‘the land’ were to be fulfilled in a new Heaven and a new earth ‘above’).
Fuente: Commentary Series on the Bible by Peter Pett
Hos 2:18. A covenant This covenant with the beasts of the field, the fowls of heaven, and the reptiles of the earth, is the final conversion of the most ignorant and vicious of the Heathen to the true faith. The effect of which must be, that they will all live in peace and friendship with the re-established nation of the Jews.
Fuente: Commentary on the Holy Bible by Thomas Coke
How precious these words! When the Lord is at peace with a redeemed soul in Christ; he maketh the whole creation to be at peace with him: that is, the Lord allows nothing to hurt him. Exercised and tried God’s people may be; but hurt they – shall not be. So runs the charter of grace; No weapon formed against thee shall prosper (saith Jehovah, the Father to Christ Mediator, and to his people in him,) and every tongue that shall rise against thee in judgment thou shalt condemn. Isa 54:17 ; Eph 1:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 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.
Ver. 18. And in that day will I make my covenant for them with the beasts, &c. ] At the first creation all things were subject to man on this condition that he should be subject to his Maker as his master. Rebellis autem facta est quia homo numini, creatura homini (Augustin). But no sooner did man rebel against God but the creature began to rebel against him. Look how a nobleman’s servants wilt draw in defence of their lord, and soldiers fight for their general: so here, God is Lord of hosts. “They continue this day according to thine ordinance” (and fight in their courses, Jdg 5:20 ), “for they are all thy servants,” Psa 119:91 ; ready pressed they are to seize a sinner, and to do execution upon him, as a traitor, and rebel to the highest majesty: as the sword that Hector gave Ajax turned into his own bowels, when once he began to abuse it to the hurt of hurtless creatures. Now here God promiseth to abolish that enmity, to make peace, even pacem omnimodam, peace, peace, as the prophet Isaiah hath it, Isa 26:8 , a multiplied peace, a perfect, sheer, pure peace with God, with themselves, with all creatures; and to restore them in Christ that dominion they once had over the works of his hands, Psa 8:6 Heb 2:7 , yea, power over all nations, Rev 2:26 , with a promise that all shall work together for their good, Rom 8:28 , and they shall be fully freed, if not from the smart, yet from the hurt of every creature. Compare Eze 34:25 Job 5:23 Isa 11:6-7 , where the prophet seemeth to allude to the carriage of the beasts in Noah’s ark, all bloodiness and rapine laid aside. The Jews foolishly argue, from these texts, that Christ is not yet come, because the lion yet rageth, the wolf devoureth, serpents yet sting, and spare not the beast. And some interpreters of ours are of the opinion, that these promises shall be literally fulfilled at the restitution of all things, which they make to be at the time of the call of the Jews. But when I find Nebuchadnezzar and other enemies of the Church to be called lions, leopards, wolves, &c., as Jer 5:6 , and elsewhere, I cannot but think that these might be here meant, in part at least, ponentque ferocia Poeni cords volente Deo (Virg.); according to Peter’s vision, Act 10:10-16 , and that God will so meeken the spirits of his converts, that they shall not hurt nor destroy in all his holy mountain, Isa 11:9 . The literal sense is very good, I grant; but yet it is still to be taken (as all such promises are), 1. with exception of the cross here, 2. with expectation of the full accomplishment hereafter, in the state of perfection.
And I will break the bow, and the sword, and the battle out of the earth
And will make them to lie down safely
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in that day. That yet future day of Israel’s restoration.
make a covenant, &c. Compare Job 5:23. Isa 11:6-9. Eze 34:25.
and. Note the Figure of speech Polysyndeton (App-6) to emphasize each item.
and I will break. Compare Psa 46:9. Isa 2:4. Zec 9:10.
make them to lie down safely. Reference to Pentateuch (Lev 25:18, Lev 25:19; Lev 26:5, Lev 26:6. Deu 12:10; Deu 33:12, Deu 33:28). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
in that day: Isa 2:11, Isa 2:17, Isa 26:1, Zec 2:11, Zec 14:4, Zec 14:9
will I: Job 5:23, Psa 91:1-13, Isa 11:6-9, Isa 65:25, Eze 34:25
I will break: Psa 46:9, Isa 2:4, Eze 39:9, Eze 39:10, Mic 4:3, Zec 9:10
and will: Lev 26:5, Lev 26:6, Psa 23:2, Jer 23:6, Jer 30:10, Jer 33:16, Eze 34:25, Mic 4:4, Zec 3:10
Reciprocal: Gen 9:2 – General 2Sa 7:10 – neither 2Ki 6:22 – thy sword Psa 4:8 – for Psa 37:15 – bows Psa 125:5 – peace Isa 27:5 – and he Isa 28:15 – We have Isa 32:18 – General Isa 35:9 – No lion Isa 54:13 – great Eze 16:8 – I sware Eze 16:62 – I will Eze 28:26 – and they shall dwell Eze 34:15 – General Eze 37:26 – I will make Hos 1:5 – I will
Fuente: The Treasury of Scripture Knowledge
Hos 2:18. During the absence of the Jews from their country, the beasts were given free range over the land and they ravaged It at will. But after the return to it of its proper inhabitants, God was going to protect the country from such damaging conditions. That is what Is meant by a covenant for them, (for Israel) with the beasts of the field. Break the bow and, the sword, means they will not have to go to war in order to reclaim the land after the captivity.
Fuente: Combined Bible Commentary
Hos 2:18. And in that day will I make a covenant for them with the beasts of the field, &c. That is, a covenant of security from the evils which, in the days of my vengeance, arose from beasts, and birds of prey, and venomous creatures. Or the words may be understood figuratively, of the final conversion of the most ignorant and vicious of the heathen to the true faith; the effect of which will be, that they shall live in peace and friendship with the re-established nation of the Jews. In this sense the passage is understood by Bishop Horsley. And I will break the bow, &c. I will cause that there shall be no more wars, either foreign or domestic. A universal peace, and freedom from all enemies, is mentioned by the prophets, as a concomitant of that flourishing state of the church which shall commence at the restoration of the Jews, and the coming in of the Gentiles: see Isa 11:6-7. And will make them to lie down safely Being gathered under the wings of my protection, they shall repose themselves upon my power and providence, committing themselves to my care in well doing. Observe, reader, all true and solid security, all real peace, whether inward or outward, flows from Gods favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:18 And in that day will I make a covenant for them with the {x} 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.
(x) Meaning that he will so bless them that all creatures will favour them.
Fuente: Geneva Bible Notes
In that day the Lord promised also to make all the animals in the Promised Land safe and secure (cf. Hos 2:12; Lev 26:5-6; Lev 26:22). He would make it safe for the animals to live there by removing war from the land. This is a way of saying that the Israelites, and even the animals in Israel, would dwell in peace and security. Attacks from wild animals and destruction from war were prominent motifs employed in the curses threatened in ancient Near Eastern treaties. [Note: Hillers, pp. 54-56.]