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Exegetical and Hermeneutical Commentary of Hosea 2:16

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And it shall be at that day, saith the LORD, [that] thou shalt call me Ishi; and shalt call me no more Baali.

16. thou shalt call me Ishi; and shalt call me no more Baali ] The terms Ishi, ‘my husband’, and Baali, ‘my lord’, are properly speaking synonymous, so that, but for the association of Baal with a false religion, Jehovah as the Bridegroom of Israel might quite innocently be addressed as Baali. The occurrence of Baal in the proper names of families of patriots like Saul, David, Jonathan, Joash (the father of Jerubbaal), and indeed merely such a name as Bealiah, ‘Jehovah is Baal’ (1Ch 12:5), shew that Jehovah was actually so addressed in the earlier period of Israelitish history. The danger however to the religious purity of Israel was, as we have seen (on Hos 2:13), very great, and Hosea naturally refused to recognize in Jehovah-Baal the spiritual deity to whom his own allegiance was sworn. Our prophet was therefore the continuator of the work of Elijah. The Phnicized Baal-cultus of Ahab was doubtless more corrupt than that which Hosea had to deal with, but the spiritual perceptions of Hosea were sharpened by a fuller training than that which the older prophet had enjoyed. It is remarkable, as an instance of the freedom with which a later prophet could allowably treat an earlier one (a freedom which reminds us of the treatment of the Law of Moses by our Lord), that Jeremiah actually uses the verb b‘al, ‘to be a lord or husband’, of Jehovah (Jer 31:22).

Fuente: The Cambridge Bible for Schools and Colleges

And it shall be … thou shall call Me Ishi – (my Husband) and shalt call Me no more Baali (my Baal, Lord). Baal, originally Lord, was a title sometimes given to the husband. The lord of the woman, her lord, the heart of her lord, stand for the husband, her husband (Exo 21:22; 2Sa 11:26; Pro 31:11, …). God says, so wholly do I hate the name of idols, that on account of the likeness of the word Baal, my Lord, I will not be so called even in a right meaning, lest, while she utter the one, she should think on the other, and calling Me her Husband, think on the idol. Yet, withal, God says that He will put into her mouth the tenderer name of love, ‘ysh, literally, my man. In Christ, the returning soul, which would give herself wholly to God, however far she had wandered, should not call God so much her Lord, as her Husband. : Every soul, although laden with sins, meshed in vices, snarcd by a captive in exile, imprisoned in the body, sticking fast in the mud, fixed in the mire, affixed to its earthly members, nailed down by cares, distracted by turmoils, narrowed by fears, prostrated by grief, wandering in errors, tossed by anxieties, restless through suspicions, in fine, a captive in the land of the enemy, defiled with the dead, accounted with them who go down in the grave (Baruch 3:10, 11), although she be thus condemned, in state thus desperate, yet she may perceive that in herself, from where she may not only respire to hope of pardon and of mercy, but from where she may dare to aspire to the nuptials of the Word, tremble not to enter into alliance with God, be not abashed to take on her the sweet yoke of love with the Lord of Angels. For what may she not safely dare with Him, with whose image she seeth herself stamped, and glorious with His likeness?

To this end God Himself, the Author of our being, willed that the ensign of our divine nobleness of birth should ever be maintained in the soul, that she may ever have that in herself from the Word, whereby she may ever be admonished, either to stand with the Word, or to return to Him, if she have been moved. Moved, not as though removing in space, or walking on foot, but moved (as a spiritual substance is moved) with its affections, yea, its defections, it goes away from itself, as it were, to a worse state, making itself unlike itself and degenerate from itself, through pravity of life and morals; which unlikeness, however, is the fault, not the destruction, of nature. Contrariwise, the return of the soul is its conversion to the Word, to be re-formed by Him, conformed to Him. Wherein? In love. For He saith, be ye followers of me, as dear children, and walk in love, as Christ also hath loved us. Such conformity marries the soul to the Word, when she, having a likeness to Him by nature, also maketh herself like to Him in will, loving as she is loved. Wherefore, if she loveth perfectly, she is married. What sweeter than this conformity? What more desirable than this love? For by it, not content with human guidance, thou approachest, by thyself, O soul, confidentially to the Word; to the Word thou constantly cleavest; of the Word thou familiarly inquirest, and consultest as to all things, as capacious in understanding as emboldened in longing. This is contract of marriage, truly spiritual and holy. Contract! I have said too little. It is embrace. For embrace it is, when to will the same and nill the same, maketh of twain, one spirit.

Fuente: Albert Barnes’ Notes on the Bible

Hos 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.

Hoseas marriage figure

In looking at the allegory of Jehovahs marriage with mother Israel, or with the mother-land, we must begin by considering the current ideas which served to suggest such a conception. Alike in Israel, and among its heathen neighbours, the word Baal, that is Lord or Owner, was a common appellative of the national deity. Instead of the proper names compounded with Jehovah, which are common from the time of Elijah, we frequently find in Old Israel forms compounded with Baal which are certainly not heathenish. When we meet with a son of Saul named Ish-Baal, a grandson Meri-Baal, both names meaning Baals man, while David in like manner gives to one of his sons the name of Beeliada, Baal knoweth, we may be sure that Baal is here a title of the God of Israel. In Hoseas time the worshipping people still addressed Jehovah as Baali, my Lord, and the Baalim of whom he often speaks (Hos 2:13; Hos 13:1-2) are no other than the golden calves, the recognised symbols of Jehovah. Now, among the Semites, the husband is regarded as the lord or owner of his wife (1Pe 2:6), whom, in fact, according to early law, he purchases from her father for a price (Exo 21:8; Exo 22:17). The address Baali is used by the wife to her husband, as well as by the nation to its God, and so in an early stage of thought, when similarities of expression constantly form the basis of identifications of idea, it lay very near to think of the God as the husband of the worshipping nationality, or of the mother-land. It is not at all likely that this conception was in form original to Hosea, or even peculiar to Israel; such developed religious analogy as that which makes the national God not only father of the people, but husband of the land, their mother, has its familiar home in natural religions. In these religions we find similar conceptions, in which, however, as in the case of the fatherhood of the Deity, the idea is taken in a crass physical sense. Marriage of female worshippers with the godhead was a common notion among the Phenicians and Babylonians, and in the latter case was connected with immoral practices akin to those that defiled the sanctuaries of Israel in Hoseas days. It even seems possible to find some trace in Semitic heathenism of the idea of marriage of Baal with the land which he fertilises by sunshine and rain. Semitic deities are conceived as productive powers, and so form pairs of male and female principles. Heaven and earth are such a pair, as is well known from Greek mythology; and though Baal and Ashtoreth are more often represented as astral powers (Sun and Moon, Jupiter and Venus), it is certain that fertitising showers were one manifestation of Baals life-giving power. Even the Mohammedan Arabs retained the name of Baal (bal) for land watered by the rains of heaven. The land that brings forth fruit under these influences could not fail to be thought of as his spouse; and, in fact, we have an Arabic word (athary) which seems to show that the fertility produced by the rains of Baal was associated with the name of his wife Ashtoreth. If this is so, it follows that in point of form the marriage of Jehovah with Israel corresponded to a common Semitic conception, and we may well suppose that the corrupt mass of Israel interpreted it in reference to the fertility of the goodly land, watered by the dews of heaven (Deu 11:11), on principles that suggested no higher thoughts of God than were entertained by their heathen neighbours. (W. Robertson Smith, LL. D.)

Husband or lord: God translated by love or by fear

Albeit the names Baali and Ishi both signify my husband, though the first chiefly a husband under the notion of authority, and the second of love; and albeit Baali may be said of God, yet since it had been abused, and given to idols, He will have it no more used. Doctrine–

1. When the Lord delivereth, and is kind to His people, it is their duty to prove their thankfulness by embracing of Christ, and cleaving to Him and His pure service.

2. The Lord will be unto His people what a faithful husband is to his wife, and they are allowed to expect it, and in the faith thereof, to profess and avow Him, in the exercise of true religion. Thou shalt call Me Ishi, or avow Me for thy husband, as thou art warranted to do.

3. The Lord is so tender of the matter of His worship and service, that He will allow no mixture in it, nor halting between it and idolatry. (George Hutcheson.)

Our name for God

When the relations of husband and wife are simply outward and formal, and maintained only upon necessity of law, words of endearment do not come into use, and can only be insincere when they are used. The formal my lord suits the conditions. And the same thing is true when sin has broken off relations. The fear that separates makes such a name as Baali suffice. But when love keeps up gracious relations, words of endearment come naturally into use. Love in loving, and in using loving names, finds employ. Our relation to God is revealed by our name for Him. (R. Tuck, B. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. Thou shalt call me Ishi] That is, my man, or my husband; a title of love and affection; and not BAALI, my master, a title exciting fear and apprehension; which, howsoever good in itself, was now rendered improper to be applied to Jehovah, having been prostituted to false gods. This intimated that they should scrupulously avoid idolatry; and they had such a full proof of the inefficacy of their idolatrous worship that, after their captivity, they never more served idols.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

At that day; when through deep distresses I have prepared her to return, and she who was an adulteress repents, and renews her covenant of love and obedience, and in the day of my blessings on her.

Saith the Lord: this confirmeth and insureth the thing.

Thou, my repenting Israel,

shalt call me Ishi; both by words, affections, and obedience shall own me as thy loving, tender Husband, and delight to call me so.

And shalt call me no more Baali; though the word hath no ill in itself, yet it is so near to the name of the abominable idols, that I will no more be called Baali.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. Ishi . . . no more Baali“myHusband . . . no more my Lord.” Affectionis the prominent idea in “Husband”; rule, in “Lord.”The chief reason for the substitution of Husband for Lordappears in Ho 2:17; namely,Baali, the Hebrew for my Lord, had beenperverted to express the images of Baal, whose name ought not to betaken on their lips (Exo 23:13;Zec 13:2).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And it shall be at that day, saith the Lord,…. The Gospel day, the times of the Gospel dispensation, the latter part of them; at the time of the conversion of the Jews, and the bringing in of the fulness of the Gentiles; at the time when God will allure and persuade them to seek the Messiah, and they shall turn to him; when he shall speak comfortably to them, and give them a door of hope, and all spiritual blessings, and cause them to sing as when they came out of Egypt:

that thou shalt call me Ishi; or, “my husband” x; returning to Christ their first husband, and being received by him, shall have faith and interest in him, and full assurance of it; and shall not only be allowed to call him their husband, but in the strength of faith, and with great freedom of soul, shall call him so, and say as the church did, “my beloved is mine, and I am his”, So 20:16: or, “my man” y; the man the Lord, the man Jehovah’s fellow, Immanuel God with us, God in human nature; and so more manifestly points at Christ, who, most properly speaking, stands in the relation of a husband to his people: or, “my strength”, as some interpret it; the husband being the strength, protection, and defence of the wife, the weaker vessel; so Christ is the strength of his saints, in whom they have righteousness and strength, and through whose strength they can do all things:

and shalt call me no more Baali; which signifies my husband too, and is used of God and Christ; he is called Baal, and the church is called Beulah, because married together, Isa 45:5 but it signifies a lordly and imperious husband; and the other word, “Ishi”, a loving one: so Jarchi observes that the sense is, that they should serve the Lord from love, and not fear; “Ishi” being a word expressive of marriage and love, and “Baali” of lordship and fear: hence some have thought this to be the reason why the one should be used, and the other not, under the Gospel dispensation; because saints now have not the spirit of bondage to fear, but the spirit of adoption, whereby they call God their Father, and Christ their husband: though rather the reason is, because the word “Baal”, as R. Marinns observes, is of doubtful signification, an ambiguous word, used for the idol Baal, as well as signifies lord and husband; and therefore to be laid aside, lest, when they mentioned it, it should be thought they spoke of Baal, and not of the Lord; or should be led to think of that idol, and remember him.

x “maritus meus”, Vatablus, Pagninus, Montanus, “marite mi”, Schmidt. y “Vir meus”, V. L. “mi vir”, Junius & Tremellius, Piscator, Liveleus.

Fuente: John Gill’s Exposition of the Entire Bible

“And it comes to pass in that day, is the saying of Jehovah, thou wilt call, My husband; and thou wilt no more call to me, My Baal.” The church will then enter once more into the right relation to its God. This thought is expressed thus, that the wife will no more call her husband Baal, but husband. Baal is not to be taken as an appellative in the sense of master, as distinguished from ‘sh , man, i.e., husband, for ba’al does not mean master or lord, but owner, possessor; and whenever it is applied to a husband in an appellative sense, it is used quite promiscuously with ‘iish (e.g., 2Sa 11:26; Gen 20:3). Moreover, the context in this instance, especially the B e alm in Hos 2:19, decidedly requires that Baal should be taken as a proper name. Calling or naming is a designation of the nature or the true relation of a person or thing. The church calls God her husband, when she stands in the right relation to Him; when she acknowledges, reveres, and loves Him, as He has revealed Himself, i.e., as the only true God. On the other hand, she calls Him Baal, when she places the true God on the level of the Baals, either by worshipping other gods along with Jehovah, or by obliterating the essential distinction between Jehovah and the Baals, confounding together the worship of God and idolatrous worship, the Jehovah-religion and heathenism.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Prophet now expands his subject, and shows that when the people repented, the fruits of repentance would openly appear. One fruit he records, and that is, that they would then begin to worship God purely, all superstitions being abolished. It shall be, he says, in that day that thou shalt call me, My husband; and he mentions the word, husband, to show to the people, that after having been corrected, they would be mindful of the covenant which God had made with them; and in that covenant, as stated before, there was the condition of a mutual engagement.

We hence see what the Prophet means: he tells us that the people would then be no more given to superstitions as before, but on the contrary would be mindful of God’s covenant, and would continue sincere and true to their conjugal vow. Hence, thou shalt call me, My husband; that is, “Thou shalt know what I am to thee, that I am joined to thee by a sacred and inviolable marriage.” And thou shalt not call me, My Baal; that is, “Thou shalt not give me a false and heathenish name:” for the word, Baal, as I have said before, was everywhere in every one’s mouth. But the next verse must be added —

Fuente: Calvin’s Complete Commentary

LOVE RECONCILINGISRAEL IS LAVED

TEXT: Hos. 2:16-20

And it shall be at that day, saith Jehovah, that thou shalt call me Ishi (That is, My husband), and shalt call me no more Baali (that is, My master).

For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.

And in that day will I 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.

And I will betroth thee unto me for ever; yea, I will bethoth thee unto me in righteousness, and in justice, and in lovingkindness, and in mercies.

I will even betroth thee unto me in faithfulness; and thou shalt know Jehovah.

QUERIES

What day is Hosea speaking of in Hos. 2:16?

Why make a covenant for Israel with the beasts?

When did Jehovah betroth Israel to Himself in righteousness?

PARAPHRASE

And when that day comes, the day when Achor becomes a door of hope, you, Israel, will have become a chastened wife and you will return to Me and dwell with Me and I shall become your Husband, saith Jehovah. You shall no longer be in bondage to your idol-masters, because I will have delivered you from all association with the Baalim. And when this is accomplished, I will remove the curse I put upon all creation in the beginning because of mans sin; I will conquer all the enemies of My people and they shall have peace and safety. At this time I will make a, new marriage covenant with a new people. The character of this new relationship will be righteousness, justice, loving-kindness and abundant mercy. I will display My everlasting faithfulness in this new relationship, and My new people will know Me, each one, personally, and in a new, tender, experiential way!

SUMMARY

This is the shortened perspective again. From the allurement in the former section which refers to the captivity and return, we come in this section to the new relationship established by the Messiah.

COMMENT

Hos. 2:16-17 . . . THOU SHALT CALL ME ISHI . . . I WILL TAKE AWAY THE NAMES OF THE BAALIM . . . The phrase, at that day, refers back to the former sectionthe day when the valley of Achor would become a door of hope. When the Suffering Servant of Jehovah came and was punished for our transgressions, His troubling became the door of hope for all mankind; that day refers to the coming of the Messiah. At that time the Israel which has been purged of idolatry by its captivities and allured through all its testing and blessing (culminating in the One in whom we have been blessed with all spiritual blessings in the heavenly places) will turn to Jehovah-God in a new relationship of Husband. The church calls God Husband when she stands in right relation to Him. On the other hand people call God Baal when they place the true God on the level of the Baals and worship other gods along with Jehovah, or obliterate the absolute distinction between Jehovah and the Baals. The new life in righteousness which is to belong to this new Israel (cf. Hos. 2:19-20 and Zec. 13:2 ff) is depicted as the extermination of idols because idolatry was the principle form in which ungodliness manifested itself in Israel.

Hos. 2:18 AND IN THAT DAY WILL I MAKE A COVENANT FOR THEM WITH THE BEASTS OF THE FIELD . . . AND WILL MAKE THEM TO LIE DOWN SAFELY. That day refers again to the day when God will climax His redemptive labors in Christthe day when He will fulfill the covenant made with Abraham, Isaac and Jacob (Israel), swearing, in thy seed shall all the nations of the earth be blessed. That covenant of redemption for fallen man was uttered first in the garden of Eden (Gen. 3:15), just prior to the pronunciation of Gods curse upon man and upon the earth for mans sake. In his innocence man was given dominion over all the earth and over all the creatures of Gods creation. But that dominion was taken from man when he fell in sin. Jesus removed the curse that was pronounced upon man (Gal. 3:10-14) and has potentially (though not yet in reality) restored man to his God-given dominion (Heb. 2:5-18). Jesus did this by becoming Man and living a sinless life in the flesh, condemning sin in the flesh, winning for man the victory and dominion man had previously lost by surrendering to sin in the flesh. God, through Christ, made peace between Himself and man. Man is no longer at enmity against God or the law of God if he is in Christ. Man need no longer fear any enemy if he is in Christ. He is more than conqueror through Christ who loved him. Christ has despoiled the principalities and powers triumphing over them. He has delivered man from the bondage of the devil. What glory it will be when it is all consummated in the new heavens and the new earth wherein dwelleth righteousness.

This figure of speech (taming of the wild beasts and causing war to cease) is a favorite way of the prophets in describing the peace, security and harmony of the coming Messianic kingdom (cf. Isa. 2:1-4; Isa. 9:1-7; Isa. 11:1-10; Isa. 35:8-10; Eze. 34:20-31; Mic. 4:1-4; Zec. 9:9-10). The Christian now enjoys a peace, security and harmony with God and His purposes which is incomprehensible to the sinner (the peace which passeth understanding) and will, in the future, realize it in all its realness and eternality.

Hos. 2:19-20 AND I WILL BETROTH THEE UNTO ME FOR EVER . . . IN RIGHTEOUSNESS . . . IN JUSTICE . . . IN LOVINGKINDNESS . . . IN MERCIES . . . IN FAITHFULNESS . . . AND THOU SHALT KNOW JEHOVAH. This describes the work of God as He redeems His wife (the covenant people) and changes her into a new woman! Indeed, Ezekiel speaks of the fact that the covenant nation will be given a new heart and a new spirit and resurrected, as it were, from the dead, a new people (Eze. 11:19; Eze. 18:31; Eze. 36:25-26; Eze. 37:1 ff). The new covenant people would be cleansed from all impurity (cf. Zec. 13:1). The mercy of the Lord will be so all-encompassing it will not only forgive, it will forget (cf. Mic. 7:18-20; Isa. 1:18-20) our transgressions. When God performs this work of regeneration in those who will permit Him to do so, those who are betrothed to Him know Him in the fullest sense of the word! Righteousness, justice, lovingkindness and mercy describe the results of Gods transforming work in the new Israel; faithfulness of God is the method of bringing it about. God will demonstrate His faithfulness in sending Christ, the Messiah. He will demonstrate His trustworthiness in the life, death and resurrection of Jesus Christ and in the establishment of the church through sending the Holy Spirit. So, through the preaching of the gospel (the good news) of Gods faithfulness demonstrated in history through Christ, men will be bethrothed to God forever. Men will know God and be known of Him. Men will know that God is love; that God is truth; that God is above all and in all. Men will know God as Father and Divine Friend. Read the writings of John, the apostle, for a glorious revelation on the knowledge of God, It is through this renewed knowledge of God that we are able to fellowship (share) in His divine nature (cf. 2Pe. 1:3-11; 1Jn. 1:1-4),

QUIZ

What day is Hosea referring to here in this section?

How did God make a covenant with the beasts? Cite other scriptures.

What did God promise to do for His new Israel? How did He do it?

To what extent is the knowledge of God promised here?

Fuente: College Press Bible Study Textbook Series

(16) Baali.The husband of the bride was frequently called her lord (Isa. 54:5; Exo. 21:22; 2Sa. 11:25; and Joe. 1:8, in the Heb.). But such a name, as applied to Jehovah, was henceforth to be strictly avoided, on account of its idolatrous associations.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

“And it will be at that day,” says YHWH, “that you will call me Ishi, and will call me no more Baali.”

And YHWH promises that ‘at that day’ (the day when His promises were fulfilled) they will call Him Ishi (my husband) and will no longer call Him Baali (my lord). There is an indication here of just how distorted Yahwism had become. YHWH was being hailed by the name of Baal. It was so easy to take a word that meant ‘my lord’ and apply it to YHWH. But the problem was that YHWH and Baal then became mixed up in their thinking, with the result that YHWH was being reduced to a nature god.

However, in the future all that will be reversed, and any connection with the word Baal removed, as Israel come back to YHWH and see Him as their ‘husband’, and a tender relationship is renewed between them. This again was partially fulfilled in the inter-Testamental period, for Israel did return to YHWH for a time, turning their backs on idolatry which was never again a major problem for the Jews. And they very much sought to remove the name of Baal from their history by altering the names of those who in earlier days had been connected with the word ‘baal’, at a time when it was still being used to indicate YHWH. Consider how Eshbaal (1Ch 8:33) was altered to Ishbosheth (2Sa 2:8), and Meribbaal (1Ch 8:34) was altered to Mephibosheth (2Sa 9:6), ‘bosheth’ signifying ‘shame’.

And in the New Testament we see a similar picture of husband and wife applied to the relationship between the Lord Jesus Christ and His own (Mar 2:19-20; Joh 3:29; Eph 5:25-27; Rev 19:7-8), so that, through what He has done for us, those who are members of His true church (all who have truly believed in Him) can call Him ‘my husband’, while in that final Day all who are His will be presented to Christ as His bride (Eph 5:25-27; Rev 19:7-8; Rev 21:2), to share eternity with Him.

We should note here that in the eyes of Jesus (when He says ‘My congregation/church’ – Mat 16:18, compare Joh 15:1-6; Mat 21:43), and in the eyes of the early church (Gal 6:16; Rom 11:17-28; Eph 2:11-22; 1Pe 2:9-10), those who believed in Jesus Christ became the true Israel. They carried on in the train of all believers from the time of Abraham, and the Gentiles who were converted were engrafted in, while unbelieving Israel was cut off. Thus it was as true Israel (made up of believing Israel and the Gentile proselytes who united with them) that they responded to Jesus Christ as their husband, not just as spiritual Israel.

Fuente: Commentary Series on the Bible by Peter Pett

Hos 2:16. Thou shalt call me Ishi Houbigant renders this, Thou shalt call me, My husband: Thou shalt no more call me, My lord or master. “Because thou shalt love me, and shalt serve me through affection, and not through fear.”

Fuente: Commentary on the Holy Bible by Thomas Coke

I can never say enough on the blessedness contained in these words of the Lord Jesus. I say the Lord Jesus; for evidently they are his words. It was neither the person of the Father, nor of the Holy Ghost, that married our nature, by taking a portion of it into union with the Godhead; but it was Jesus: Hence he is emphatically called, the Husband of his people. And there is an uncommon degree of tenderness in the expression Ishi. And thankful I desire to be to the Lord, not only for his unparalleled condescension in calling himself by that name; but also for watching over the Church when the translators of our English Bible were mercifully raised up, and commissioned to translate the scriptures from the original Hebrew into our mother tongue, that they preserved the sweet word of Hebrew Ishi, in its own state, and gave it to us as it is in our Bibles. It is indeed a blessed word, when graciously spoken by the Lord Jesus Christ of himself, and hath a most sweet and loving signification. The word Ishi, and the word Baali, both may be translated Husband: and so the word Baali is rendered in Isaiah. Isa 54:5 . Thy Maker is thine husband. But there is in Baali somewhat of a lordship, or authority, more than in Ishi. And we cannot with propriety say, Baali, my man; but rather it is my Lord. Whereas Ishi more particularly means, my man. As if Jesus would be known to his Church by that endeared name. And I venture to believe, that this injunction of our Lord Jesus to call him Ishi, had respect to the days of Christ’s flesh, when he would in a yet more eminent and endeared manner be known unto his Church and people as the Ishi, that is, the man Christ Jesus. The Reader will forgive me, I hope, if I add one observation more upon this sweet word Ishi. It is well known, that the word of itself contains one of the letters of Jehovah. And this is the highest honor that can be given to any name; so much so, that when at any time (as in the case of Jeconiah, afterwards called Coniah) if the letter be withdrawn it became a decided evidence of divine displeasure. See Jer 22:24 . His name had been Jeconiah, but now he hath lost the first and distinguishing letter Jah, he is now only Coniah. So that Ishi, being formed with one of the letters which belongs to the incommunicable name of Jehovah, carried with it great dignity, and implied man’s relation to Christ. It is no less certain that the feminine of the Woman in the original hath the same honor, and is a symbol of God’s grace in her. So that when, as in the Lord’s original appointment, the Man and Woman are united to each other in the Lord; both then having this character in their names, and both being by grace as well as nature united to Him and in Him, they are blessed in Him, and have all blessings from Him, to their mutual joy and comfort. But if their union be only in nature, and not in grace; not formed in Christ; and not from Christ; thus they lose this distinguishing letter in their name, and the word is no longer in the man or woman Ishi, but Esh, that is fire; consuming and destroying one another.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Hos 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.

Ver. 16. And it shall be in that day ] A sweet promise of a thorough reformation, much like that Zec 13:2 . God will turn to his people a pure language, that they may all call upon the name of the Lord to serve him with one shoulder, Zep 3:9 , for which end he forms their speech for them, and tutors them here how to term him. Ishi they must call him, but not Baali, my husband, but not my lord: not that there was any hurt in the word, my Baal or Lord; but because it had been abused and given to idols, God would have none of it (so Tyrannus, fur sophista ); or because it was grown among the better sort a name of contempt: like as for the same reason the word burden is rejected, Jer 23:36 . Or lastly, lest the people, while they spoke of one thing, should think of another; and naming Baal, should be put in mind of an idol. This is Jerome’s reason. Some distinguish thus between the two words, that Ish is a name of love, Baal of fear (Lyra). Others observe that Ish signifieth an excellent man, and is therefore made choice of as every way better than Baal, or Lord (Oecolamp.). Augustus forbade men to call him Lord; and desired rather that more amiable name of Father of his country. It is wisdom, when we call upon God, to make choice of fit titles, not only such as he in his word hath warranted, but also such as may be suitable to our requests, and helpful to our faith in prayer; such as wherein we may see the thing prayed for coming towards us, as it were. This will notably excite devotion. Instances of it, see Psa 80:1 Act 1:24 ; Act 4:24-30 Note there and in the next verse, that there is no small danger in words and names. What a deal of mischief hath the word Huguenot done in France, and Puritan here. In 1572, Cardinal Allen at Rheims instructed his emissary seducers, sent over hither, to divide the people under the names of Protestant and Puritan: provoking them thereby to real and mutual both hate and contempt. His Rheimists in their annotations on 1Ti 1:20 warn their readers of using the words of heretics (so they call us), though they have no great hurt in them, and hold to their old terms of mass, penance, priest, &c. They call us innovators, but we may call them so bettor. The truth is, we may not teach nova, new truths nor yet nove novelties. Castalion cannot be excused in his Iana Genius Respublica for ecclesia and other affected novelties. Melancthon’s wish was that men would not only teach the same things, but in iisdem verbis, in iisdem syllabis, in the same words, yea, in the same syllables; for he that feigneth new words brings in new doctrines (it may be thought), as did Arminius. And yet it is not many years since here, among us, that he that would not be an Arminian was held no better than a practical Puritan. But let us keep our old words (said those veterans), and we shall easily keep our old faith. The devil doth sometimes speak the truth for his own ends. But was Winchester well advised when he made the Lord, and not to say our Lord, to be symbolum haereticorum, a note of a heretic. Or Dr Story, whose rule to know a heretic was this, they will say the Lord, and we praise God, and the living God. This was not Novum nomen, new name but Novum crimen, new fault, Gaius Caesar. Much like that of Pope Paul II, who pronounced them heretics that did not name the name academy either in earnest or in jest; and another pope made it heresy to hold that there were any in direct opposition to.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Ishi = My husband.

Baali = My lord.

Fuente: Companion Bible Notes, Appendices and Graphics

Hos 2:16-20

LOVE RECONCILING-ISRAEL IS LOVED

TEXT: Hos 2:16-20

Hos 2:16 And it shall beH1961 at thatH1931 day,H3117 saithH5002 the LORD,H3068 that thou shalt callH7121 me Ishi;H376 and shalt callH7121 me noH3808 moreH5750 Baali.H1180

Hos 2:17 For I will take awayH5493 (H853) the namesH8034 of BaalimH1168 out of her mouth,H4480 H6310 and they shall noH3808 moreH5750 be rememberedH2142 by their name.H8034

Hos 2:16-17 . . . THOU SHALT CALL ME ISHI . . . I WILL TAKE AWAY THE NAMES OF THE BAALIM . . . The phrase, at that day, refers back to the former section-the day when the valley of Achor would become a door of hope. When the Suffering Servant of Jehovah came and was punished for our transgressions, His troubling became the door of hope for all mankind; that day refers to the coming of the Messiah. At that time the Israel which has been purged of idolatry by its captivities and allured through all its testing and blessing (culminating in the One in whom we have been blessed with all spiritual blessings in the heavenly places) will turn to Jehovah-God in a new relationship of Husband. The church calls God Husband when she stands in right relation to Him. On the other hand people call God Baal when they place the true God on the level of the Baals and worship other gods along with Jehovah, or obliterate the absolute distinction between Jehovah and the Baals. The new life in righteousness which is to belong to this new Israel (cf. Hos 2:19-20 and Zec 13:2 ff) is depicted as the extermination of idols because idolatry was the principle form in which ungodliness manifested itself in Israel.

Zerr: Hos 2:16. Strong says that Baali is from BAALIS, an Ammonlle king, and Ishi Is from TTSH, which he defines, A man as an individual or a male person.” Since the whole figurative setup along here la based on the marriage relationship, we can understand why the first of the words is preferable. A wayward wife who is eager for an agreeable home life would prize a man (husband) above all other relationships. Hence the term is used to indicate the joy to be experienced by Israel when she is again taken into the bosom of her loving and faithful Husband. Hos 2:17. The one great thing to be accomplished by the captivity was the cure of idolatry. This verse predicts that accomplishment, for it does not merely state that Israel wili cease the practice of that abomination, but the very terms of the institution shall no more be remembered by their name. This indicates a complete purge of the whole system. The historical quotation that shows the fulfillment of this prediction may be seen in comments on Isa 3:25.

Hos 2:18 And in thatH1931 dayH3117 will I makeH3772 a covenantH1285 for them withH5973 the beastsH2416 of the field,H7704 and withH5973 the fowlsH5775 of heaven,H8064 and with the creeping thingsH7431 of the ground:H127 and I will breakH7665 the bowH7198 and the swordH2719 and the battleH4421 out ofH4480 the earth,H776 and will make them to lie downH7901 safely.H983

Hos 2:18 AND IN THAT DAY WILL I MAKE A COVENANT FOR THEM WITH THE BEASTS OF THE FIELD . . . AND WILL MAKE THEM TO LIE DOWN SAFELY. That day refers again to the day when God will climax His redemptive labors in Christ-the day when He will fulfill the covenant made with Abraham, Isaac and Jacob (Israel), swearing, in thy seed shall all the nations of the earth be blessed. That covenant of redemption for fallen man was uttered first in the garden of Eden (Gen 3:15), just prior to the pronunciation of Gods curse upon man and upon the earth for mans sake. In his innocence man was given dominion over all the earth and over all the creatures of Gods creation. But that dominion was taken from man when he fell in sin. Jesus removed the curse that was pronounced upon man (Gal 3:10-14) and has potentially (though not yet in reality) restored man to his God-given dominion (Heb 2:5-18). Jesus did this by becoming Man and living a sinless life in the flesh, condemning sin in the flesh, winning for man the victory and dominion man had previously lost by surrendering to sin in the flesh. God, through Christ, made peace between Himself and man. Man is no longer at enmity against God or the law of God if he is in Christ. Man need no longer fear any enemy if he is in Christ. He is more than conqueror through Christ who loved him. Christ has despoiled the principalities and powers triumphing over them. He has delivered man from the bondage of the devil. What glory it will be when it is all consummated in the new heavens and the new earth wherein dwelleth righteousness.

Zerr: 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.

This figure of speech (taming of the wild beasts and causing war to cease) is a favorite way of the prophets in describing the peace, security and harmony of the coming Messianic kingdom (cf. Isa 2:1-4; Isa 9:1-7; Isa 11:1-10; Isa 35:8-10; Eze 34:20-31; Mic 4:1-4; Zec 9:9-10). The Christian now enjoys a peace, security and harmony with God and His purposes which is incomprehensible to the sinner (the peace which passeth understanding) and will, in the future, realize it in all its realness and eternality.

Hos 2:19 And I will betrothH781 thee unto me for ever;H5769 yea, I will betrothH781 thee unto me in righteousness,H6664 and in judgment,H4941 and in lovingkindness,H2617 and in mercies.H7356

Hos 2:20 I will even betrothH781 thee unto me in faithfulness:H530 and thou shalt knowH3045 (H853) the LORD.H3068

Hos 2:19-20 AND I WILL BETROTH THEE UNTO ME FOR EVER . . . IN RIGHTEOUSNESS . . . IN JUSTICE . . . IN LOVINGKINDNESS . . . IN MERCIES . . . IN FAITHFULNESS . . . AND THOU SHALT KNOW JEHOVAH. This describes the work of God as He redeems His wife (the covenant people) and changes her into a new woman! Indeed, Ezekiel speaks of the fact that the covenant nation will be given a new heart and a new spirit and resurrected, as it were, from the dead, a new people (Eze 11:19; Eze 18:31; Eze 36:25-26; Eze 37:1 ff). The new covenant people would be cleansed from all impurity (cf. Zec 13:1). The mercy of the Lord will be so all-encompassing it will not only forgive, it will forget (cf. Mic 7:18-20; Isa 1:18-20) our transgressions. When God performs this work of regeneration in those who will permit Him to do so, those who are betrothed to Him know Him in the fullest sense of the word! Righteousness, justice, lovingkindness and mercy describe the results of Gods transforming work in the new Israel; faithfulness of God is the method of bringing it about. God will demonstrate His faithfulness in sending Christ, the Messiah. He will demonstrate His trustworthiness in the life, death and resurrection of Jesus Christ and in the establishment of the church through sending the Holy Spirit. So, through the preaching of the gospel (the good news) of Gods faithfulness demonstrated in history through Christ, men will be bethrothed to God forever. Men will know God and be known of Him. Men will know that God is love; that God is truth; that God is above all and in all. Men will know God as Father and Divine Friend. Read the writings of John, the apostle, for a glorious revelation on the knowledge of God, It is through this renewed knowledge of God that we are able to fellowship (share) in His divine nature (cf. 2Pe 1:3-11; 1Jn 1:1-4).

Zerr: Hos 2:19. Betroth thee unto me forever is a phrase that belongs to tbe marriage relation, and that is tbe comparison that has been used all along concerning God and his people. Forever indicates that, the marriage will never be broken again, and that has specific reference to the truth that the Jewish nation was never again to be sent away bodily into exile as it was in this ease. Hos 2:20. Betroth . . . in faithfulness means that God will always be a constant and faithful husband to His people.

Questions

1. What day is Hosea referring to here in this section?

2. How did God make a covenant with the beasts? Cite other scriptures.

3. What did God promise to do for His new Israel? How did He do it?

4. To what extent is the knowledge of God promised here?

Fuente: Old and New Testaments Restoration Commentary

Ishi: that is, My husband, Hos 2:7, Isa 54:5, Jer 3:14, Joh 3:29, 2Co 11:2, Eph 5:25-27, Rev 19:7

Baali: that is, My lord

Reciprocal: Psa 16:4 – take Isa 2:11 – in that day Mic 5:13 – graven

Fuente: The Treasury of Scripture Knowledge

Hos 2:16. Strong says that Baali is from BAALIS, an Ammonlle king, and Ishl Is from TTSH, which he defines, A man as an individual or a male person.” Since the whole figurative setup along here la based on the marriage relationship, we can understand why the first of the words is preferable. A wayward wife who is eager for an agreeable home life would prize a man (husband) above all other relationships. Hence the term Is used to indicate the joy to be experienced by Israel when she is again taken into the bosom of her loving and faithful Husband.

Fuente: Combined Bible Commentary

Hos 2:16-17. And at that day thou shalt call me Ishi, &c. Ishi, my husband, is an appellation of love; Baali, my lord, of subjection and fear. God hath not given his people, whom he justifies, accepts, and betroths to himself in righteousness, the spirit of fear, but of power, and of love, and of a sound mind, 2Ti 1:7. As the words , ishi, and , baali, in this verse, (both applicable to a husband, although in different views, the former signifying a husband simply, the latter a husband under the idea of a lord, or master,) are manifestly appellatives, and not proper names, they certainly ought to have been translated as appellatives; that is, the clause should have been rendered, Thou shalt call me my husband, thou shalt no more call me my lord, or master. Thus Houbigant, who adds, by way of explication, because thou shalt love me, and serve me through affection, and not through fear. For I will take away the names of Baalim That is, Baals; out of her mouth The Jews were forbidden to mention the names of the heathen idols, Exo 23:13; Jos 23:7; and therefore the name Baal, though capable of a good sense, as it signifies husband, or lord, must be avoided by them, because it was also the name of false gods, lest by using it they should be led into idolatry. And they shall be no more remembered Or mentioned, as the Hebrew may be translated; by their name It is in vain, says Bishop Horsley, to look for a purity of religious worship, answerable to this prophecy, among the Jews returned from the Babylonian captivity. This part of the prophecy, with all the rest, will receive its accomplishment in the converted race in the latter days. It is said, indeed, that, after the return from Babylon, the Jews scrupulously avoided idolatry, and have continued untainted with it to this day. But, generally, as this is asserted by all commentators, one after another, it is not true. Among the restored Jews there was, indeed, no public idolatry, patronized by the government, as there had been in times before the captivity, particularly in the reign of Ahaz. But from the time of Antiochus Epiphanes to the last moments of the Jewish polity, there was a numerous and powerful faction, which in every thing affected the Greek manners; and this Hellenizing party were idolaters to a man. The Jews of the present times, as far as we are acquainted with them, seem indeed to be free from the charge of idolatry, properly so called. But of the present state of the ten tribes we have no certain knowledge; without which we cannot take upon us either to accuse or to acquit them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2:16 And it shall be at that day, saith the LORD, [that] thou shalt call me {s} Ishi; and shalt call me no more {t} Baali.

(s) That is, my husband, knowing that I am united to you by a covenant which could not be violated.

(t) That is, my master: which name was applied to their idols.

Fuente: Geneva Bible Notes

In that coming day of restoration the Israelites would call Yahweh Ishi, "my husband," and would refer to Him as Baali, "my lord," no longer. "Baali" would recall the Baals of Israel’s past, which the Lord would remove from her heart and mouth. They would not even mention the name of Baal by referring to Yahweh as their Baali.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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