13<\/strong>. I will visit upon her the days of Baalim<\/em> ] To ‘visit’ is to examine or take notice of, whether in a favourable sense or the reverse. ‘Baalim’ should rather be the Baalim<\/strong> (the various local Baals). Hosea has referred to the holydays of Jehovah ( Hos 2:11<\/em><\/span>); now he complains of the holydays of the Baalim, which, there is reason to think, are, in name at least, the same holydays as those of the more spiritual worshippers of Jehovah (new moons, sabbaths, and festal assemblies), but differing from these in the total absence of a spiritual element. They are in fact nothing better than sensual merry-makings and displays of finery such as the heathen loved at the turning-points of the agricultural year. But what does Hosea mean by ‘the Baalim’? Certainly not, as some have supposed, statues of a god distinct from Jehovah called Baal a view which is opposed by Hos 2:19<\/em><\/span>, ‘I will take away the names<\/em> (not, the name) of the Baalim out of thy mouth’. The comparison of another Semitic religious vocabulary will here, as so often, facilitate our exegesis. With the Phnicians the word Baal, ‘lord’, was an appellative term for a god, and was used as well for any local as for the national deity. It occurs in the phrase ‘Melkart, Baal of Tyre’ in the bilingual inscription on two candelabra known as Melitensis prima; and if we only had Canaanitish and Israelitish inscriptions we should doubtless find that the Canaanitish and popular Israelitish usage was identical with that of the Phnicians. What Hosea does mean by ‘the Baalim’ is the varieties of the one national deity specially worshipped in different Israelitish localities, such as Baal-Hamon, Baal-Hazor, Baal-Shalisha, Baal-Tamar, &c. In spite of the name Baal (see on Hos 2:16<\/em><\/span>) it was Jehovah who was worshipped at the ‘high places,’ just as in Mohammedan Syria it is Allah who, in name at least, receives the adoration of the fellhn<\/em>. But the worship was, from Hosea’s point of view, a purely nominal one, just as the worship of Allah by the fellhn<\/em> is mixed up with many most un-Mohammedan elements. The Israelites of the north looked upon the Baalim as the givers of their bread and their water, their oil and their ‘drinks’; in short, as in no essential respect different from the heathen Baalim of the Canaanites. This was, no doubt, a backsliding from the spiritual truths which seem to be involved in the revelation of Sinai. But it was a backsliding which can be accounted for; it is not to be traced, as the older writers on the Old Testament navely traced it, to a peculiar wickedness in the primitive Israelites. A fusion of the religion brought by the Israelites from Sinai with the religion found by them in Canaan, was, humanly speaking, inevitable; partly because from prehistoric times the Hebrews, equally with the Canaanites had used the term Baal, ‘lord’, as an appellative for a deity, and partly because, like the Cuthan colonists of the cities of Samaria, they thought it essential to learn ‘the manner (rather, religion) of the god of the land’ (2Ki 17:26<\/span>), since the national prosperity seemed to depend on the favour of the territorial deities.<\/p>\n burned incense<\/em> ] The word will also cover the burning of sacrifices upon the altar, as Lev 1:9<\/span>; Lev 1:17<\/span>, &c. Comp. Psa 66:15<\/span> ‘incense [or, the sweet smoke] of rams.’<\/p>\n her earrings and her jewels<\/em> ] Rather, her nose-ring<\/strong> (as only one ring is mentioned, and there is no evidence that Hebrew ladies had a store of these articles), as Gen 24:47<\/span>, and her necklace<\/strong> (as Pro 25:12<\/span>). Popular religious ideas required such ornaments for holy days. See Exo 3:21-22<\/span> (comp. Hos 2:18<\/em><\/span>), and Korn<\/em>, Sura xx. 61 ‘on the day of ornament’ ( i.e<\/em>. at the festival).<\/p>\n I will visit upon her the days of Baalim, or Baals – <\/B>When men leave the one true God, they make to themselves many idols. They act, as if they could make up a god piece-meal out of the many attributes of the One God, and create their Creator. His power of production becomes one God; His power of destroying, another; His providence, a third; and so on, down to the very least acts. So they had many Baals or Lords; a Baal-berith Jdg 8:33<\/span>, Lord of covenants, who was to guard the sanctity of oaths; Baal-zebub 2Ki 1:2<\/span>, Lord of flies, who was to keep off the plague of flies, and Baal-Peor Num 25:3<\/span>, who presided over sin. All these their various idolatries, and all the time of their idolatries, God threatens to visit upon them at once. The days of punishment shall equal the days of the wanderings, in which she burnt incense to Baal. God spares long. But when persevering impenitence draws down His anger, He punishes not for the last sin only, but for all. Even to the penitent, God mostly makes the chastisement bear some proportion to the length and greatness of the sin.<\/P> Wherein she burnt incence unto them – <\/B>Incense was that part of sacrifice, which especially denoted thanksgiving and prayer ascending to God.<\/P> And she decked herself with her earrings and her jewels – <\/B>Christ says to the bride, Thy cheeks are comely with rows of jewels, thy neck with chains of gold Son 1:10<\/span>. But what He gave her, she threw away upon another, and cast her pearls before swine. She decked herself, i. e., made Gods ornaments her own, used them not as He gave them, but artificially as an adulteress. And what else is it, to use wit or beauty or any gift of God, for any end out of God? : The ornament of souls which choose to serve idols, is to fulfill those things which seem good to the unclean spirits. Very beautiful to devils must be the sin-loving soul, which chooses to think and to do whatsoever is sweet to, and loved by them. Sins of the flesh being a part of the worship of Baal, this garish trickery and pains to attract had an immediate offensiveness, besides its belonging to idols. He still pictures her as seeking, not sought by her lovers. She went after her lovers, and forgat Me. The original has great emphasis. She went after her lovers, and Me she fogat, saith the Lord. She went after vanities, and God, her All, she forgat. Such is the character of all engrossing passion, such is the course of sin, to which the soul gives way, in avarice, ambition, worldliness, sensual sin, godless science. The soul, at last, does not rebel against God; it forgets Him. It is taken up with other things, with itself, with the objects of its thoughts, the objects of its affections, and it has no time for God, because it has no love for Him. So God complains of Judah by Jeremiah, their fathers have forgotten My name for Baal (Jer 23:27<\/span>; add Jdg 3:7<\/span>; 1Sa 12:9-10<\/span>; Jer 2:32<\/span>; Jer 3:20<\/span>; Jer 13:25<\/span>; Jer 18:15<\/span>; Eze 22:12<\/span>; Eze 23:35<\/span>; Isa 17:10<\/span>; Psa 9:17<\/span>; Psa 50:22<\/span>; Psa 78:11<\/span>; Psa 106:13<\/span>, Psa 106:21<\/span>).<\/P> <\/p>\n Verse 13<\/span>. Days of Baalim<\/B><\/I>] To visit<\/I> signifies to inflict<\/I> punishment; the days<\/I> are taken for the acts<\/I> of idolatrous worship committed on them; and Baalim<\/I> means the multitude<\/I> of false gods worshipped by them. Baal<\/I> was a general name for a male<\/I> idol, as Astarte<\/I> was for a female<\/I>. Baalim<\/I> includes all the male idols<\/I>, as Ashtaroth<\/I> all those that were female<\/I>. But the species of idol was often designated by some adjunct; as Baal<\/I>-Zebub, Baal<\/I>-Peor, Baal<\/I>-Zephon, Baal<\/I>-Berith, &c.<\/P> <\/P> Her earrings<\/B><\/I>] nizmah<\/I>, signifies rather a nose jewel<\/I>. These are worn by females in the East to the present day, in great abundance.<\/P> <\/P> And her jewels<\/B><\/I>] vechelyatah<\/I>, rings, armlets, bracelets, ankle-rings, and ornaments of this kind.<\/P> <\/p>\n I will visit; <\/B>punish, for the prophet threatens them with this visitation, by which it evidently appears to be a visiting in wrath. <\/P> Upon her; <\/B>the kingdom of Israel. <\/P> The days; <\/B>the sins of those days past. <\/P> Of Baalim:<\/B> Baal was the great idol of the ten tribes, the chief of their idols, their lord (as the word signifieth) and patron; here it is plural, Baalim, either to denote the multitude of idols which they worshipped, all called by this one name, or perhaps because of the multitude of his statues or images, and of his altars and temples, erected to Baal in all places of the land. <\/P> Burnt incense to them; <\/B>sacrificed and worshipped, for this one kind of religious observance is put for all the rest. <\/P> She decked herself with her earrings and her jewels; <\/B>to put the greater honour upon the idol, they put on their richest and best attire, or it may be they blindly thought this rich habit would make them the more acceptable to their senseless idol. <\/P> And she went after her lovers; <\/B>decked thus, strumpet like, she went on by her spiritual adultery to provoke me. <\/P> And forgat me; <\/B>and slighted me, if she did at all think of me, adulteress like. <\/P> <\/p>\n 13. days of Baalim<\/B>the daysconsecrated to the Baals, or various images of Baal in differentcities, whence the names Baal-gad, Baal-hermon,<\/I> c. <\/P> decked herself with . . .earrings<\/B>rather, “nose-rings” (Isa 3:21<\/span>Eze 16:12<\/span>, Margin<\/I>), withwhich harlots decked themselves to attract admirers: answering to theornaments in which the Israelites decked themselves on the idols’feasts. <\/P> forgat me<\/B>worse thanthe nations which had never known God. Israel wilfully apostatized<\/I>from Jehovah, whom she had known.<\/P><\/p>\n And, I will visit upon her the days of Baalim<\/strong>,…. That is, punish them for all the idolatries committed by their forefathers, in the days that the several Baals, as Baalpeor, and Baalberith, and others, were worshipped by them; they their children, though not worshipping these Baalim, yet other lords, lusts and idols, they set up of themselves, and in their own hearts; see Mt 23:32<\/span>:<\/p>\n wherein she burnt incense to them<\/strong>; to the Baalim; this one species of idolatrous worship being put for the rest:<\/p>\n and she decked herself with her earrings and her jewels<\/strong>; with her best and richest attire; the latter word signifying in the Arabic language, as Jarchi observes, the ornaments of women; this was done to grace the idolatrous worship, and for the honour of the idols:<\/p>\n and she went after her lovers<\/strong>; the traditions of the elders; the weak and beggarly elements of the ceremonial law now abolished, and their own legal righteousness:<\/p>\n and forgot me, saith the Lord<\/strong>: or, “left my worship”, as the Targum; forgot and rejected the true Messiah, his word and ordinances.<\/p>\n In this way will the Lord take away from the people their festivals of joy. Hos 2:13<\/span>. “And I visit upon her the days of the Baals, to which she burned incense, and adorned herself with her ring and her jewels, and went after her lovers; and she hath forgotten me, is the word of Jehovah.” <\/em> The days of the Baals are the sacred days and festive seasons mentioned in Hos 2:13<\/span>, which Israel ought to have sanctified and kept to the Lord its God, but which it celebrated in honour of the Baals, through its fall into idolatry. There is no ground for thinking of special feast-days dedicated to Baal, in addition to the feasts of Jehovah prescribed by the law. Just as Israel had changed Jehovah into Baal, so had it also turned the feast-days of Jehovah into festive days of the Baals, and on those days had burned incense, i.e., offered sacrifice to the Baals (cf. Hos 4:13<\/span>; 2Ki 17:11<\/span>). In Hos 2:8<\/span> we find only mentioned, but here in the plural, because Baal was worshipped under different modifications, from which B e alm <\/em> came to be used in the general sense of the various idols of the Canaanites (cf. Jdg 2:11<\/span>; 1Ki 18:18<\/span>, etc.). In the second hemistich this spiritual coquetry with the idols is depicted under the figure of the outward coquetry of a woman, who resorts to all kinds of outward ornaments in order to excite the admiration of her lovers (as in Jer 4:30<\/span> and Ezek. 22:40ff.). There is no ground for thinking of the wearing of nose-rings and ornaments in honour of the idols. The antithesis to this adorning of themselves is “forgetting Jehovah,” in which the sin is brought out in its true shape. On , see Delitzsch on Isa 1:24<\/span>.<\/p>\n He confirms what he taught last. We have said before, that this admonition is very necessary, that whenever God deals severely with men, he thus visits their sins, and inflicts a just punishment. For though men may consider themselves to be chastised by the Lord, they yet do not thoroughly search and examine themselves as they ought. Hence the Prophet repeats what we have before met with, and that is, that this chastisement would be just; and at the same time, he shows us as by the finger what chiefly displeased God in the Israelites, which was, that religion was corrupted by them: for there is nothing more necessary to be known than that in order that men may ever habituate themselves to worship God in a pure manner, this should be testified to them, that all superstitions are such an abomination to God that he cannot bear them. <\/p>\n He therefore says, I will visit upon her the days of Baalim; that is, when the Israelites shall find themselves to be without a temple, deprived of sacrifices and new-moons, and having no more any external form of worship, let them know that they are thus punished, because they worshipped Baalim instead of the only true God. The Prophet, at the same time, alludes again to harlots, who more finely adorn themselves and with greater care, when they look for their lovers, that they may captivate them with their charms. She decked herself, he says, with her ear-ring and her jewel This the superstitious usually do, when they celebrate their fast-days; for they think that a great part of holiness consists in the splendour of vestments; and we see that this stupidity prevails at this day among those under the Papacy: for they would think themselves to be doing great dishonour to God, or rather to their idols, were they not to adorn themselves when going to perform sacred duties. This, no doubt, was then a common error and custom. But in order to show more clearly that God abominated each gross superstitions, the Prophet says that they were like harlots. For as a strumpet, in order to allure men, paints herself, and also dresses splendidly, puts on her ornaments, and decks herself with jewels and gold; even so, he says, the Israelites did; they played the wanton, and bore the tokens of their lewdness. This then is the allusion, when the Prophet says, that she decked herself with jewels and an ear-ring, and went after her lovers. <\/p>\n But most grievous is what he adds at the end of the verse, Me, he says, has she forgotten God here complains that the fellowship of marriage availed nothing: though he had lived with the people a long time, and treated them bountifully and kindly, yet the memory of this was buried, Me, he says, has she forgotten. There is then here an implied comparison between the Israelites whom God had joined to himself, and other nations who had known nothing of true religion, nor understood who the true God was. It was indeed no wonder for the Gentiles to be deceived by the impostures of Satan: but it was a monstrous ingratitude for the Israelites, who had been rightly taught and long habituated to the pure worship of God, to cast away the recollection of him. It was like the bestial depravity of a wife, who, having for a time lived with her husband, and having been kindly treated by him, afterwards prostitutes herself to adulterers, and no more cherishes or retains in her heart any love for her husband. We now see for what end it was added, that the Israelites had forgotten God. It was indeed a grave and severe reproof to say, that they, after having long worshipped the true God, had been led away into such madness as to worship false gods, the figments of their own brains: for they had before learnt who the true and the only God was. <\/p>\n The Prophet, in a word, confirms in this verse (as I have before reminded you) the truth, that the punishment which God was about to inflict on this ungodly people would not only be just, but also necessary; and he proves at the same time, how basely they had violated their marriage-vow, since the recollection of God did not prevail among them, after they had become the followers of idols, and of the figments of their own hearts. Let us now go on — <\/p>\n (13) The days of Baalim.<\/strong>The plural Baalim refers to the worship of the same deity in different places, with distinguishing local characteristics. Thus there was a Baal-Zephon, a Baal-Hermon, a Baal-Gad, &c. (See W. R. Smith, Old Testament in the Jewish Church,<\/em> p. 229.) The days of Baalim mean the whole period during which Baal has been worshipped by the faithless Israel.<\/p>\n 13<\/strong>. <\/strong> The conclusion of this section of the prophecy. All the judgments threatened are the result of Israel’s faithlessness. <\/p>\n I will visit <\/strong> As frequently in the Old Testament, equivalent to punish. <\/em> Days of <\/strong> [“the”] Baalim <\/strong> Not special religious feast days celebrated in honor of the Baalim, but the feast days enumerated in Hos 2:11<\/span>. Nominally the Israelites continued to worship Jehovah; in reality he had been displaced from his pre-eminence and placed on a level with the Canaanitish deities. A worship permeated with Canaanitish elements could not be acceptable to Jehovah; therefore the feast days were not sacred to Jehovah, but to the Baalim, and might properly be called days of the Baalim. <\/p>\n <\/em><\/p>\n Wherein <\/strong> [“unto which”] she burned incense <\/strong> A.V. is to be preferred; the days on which she burned incense to them. The verb is used in the later period in the narrower sense of burn incense; <\/em> here, as in Hos 4:13<\/span>; Hos 11:2<\/span>; Amo 4:5<\/span>, it means offer sacrifice <\/em> in general. <\/p>\n Earrings <\/strong> Or, nose <\/em> ring; since the noun is in the singular, preferably the latter. <\/p>\n Jewels <\/strong> The reference is not to special decorations to attract the paramours, but to the common custom of attiring one’s self in the best garments and decorating one’s self with all kinds of ornaments on holy days. Compare the expression in the Koran, “In the day of ornament,” that is, the festival, and the Arabic saying, “When the feast with its noise is past everyone puts on his own rags again.” <\/p>\n She forgat me <\/strong> The Baalim alone were in her mind (Hos 2:8<\/span>). Had the Israelites thought of Jehovah at all they would have seen the absurdity of attempting to harmonize the worship of Jehovah with that of the Baalim.<\/p>\n “And I will visit on her the days of the Baalim, to which she burned incense, when she decked herself with her earrings and her jewels, and went after her lovers, and forgot me,” says YHWH.’<\/p>\n And Israel will have visited on her (in judgment) all the times when she had decked herself up in her splendour for the Baals, on ‘the days of the Baalim’ (the days of religious celebration), and had burned incense to them and had gone after them and had forgotten YHWH. Note the contrast between ‘the days of the Baalim’ here and the ‘day of Jezreel’ in Hos 1:11<\/span>. Both were days of celebration, but in what a different context.<\/p>\n So the message of judgment on Israel is laid on without mercy. Because of her past behaviour Israel is doomed. She has no way of escape. Her only hope can be that once her punishment has been full meted out God may yet show compassion on her. But that would not be for a long time. Sin once it has matured brings forth death.<\/p>\n Hos 2:13<\/span><\/em><\/strong>. <\/strong>I will visit, <\/em><\/strong>&c.<\/strong> “I will punish her for all the idolatries that she hath committed, from the days of Jeroboam, who set up the worship of false gods.” Days <\/em>being taken for the sins, <\/em>or so as to include the sins committed in them, and Baalim <\/em>being the plural number of Baal, <\/em>denotes either a variety of false gods, called by that name, or a variety of images dedicated to Baal. <\/p>\n Hos 2:13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.<\/p>\n Ver. 13. And I will visit upon her the days of Baalim<\/strong> ] That is, I will punish the sins committed in those days wherein they went after those multitudes of heathenish gods: 30,000 of them Hesiod reckons up in his days. And Servius upon Virgil tells us, that for fear of offending any of them they used to close up their petitions with Diique Deaeque omnes,<\/em> All ye gods and goddesses. Some of the Hebrews by Baalim understand Dominos domuum,<\/em> the lords of the houses: for the planets are said to have their houses. Oecolampadius understands it to be those idols which they worshipped under the name of the stars, called elsewhere the queen of heaven, or the heavenly constellations. Others by Baal conceive to be meant their chief god; called also by them Baal-samen, or the lord of heaven: by Baalim their undergods, medioxuma numina inter mortales caelicolasque vectores.<\/em> This was Plato’s Demonology. (See the note above, upon Hos 2:8 of this chapter.) St Paul is thought to have been well read in Plato’s writings (his , 2Ti 1:6<\/span> , is verbum Platonicum<\/em> ), and to have alluded to him in that passage, 1Co 8:5-6<\/span> : “Though there be that are called gods” (Baalim signifieth lords), “whether in heaven or in earth (as there be gods many and lords many), but to us there is but one God, the Father, and one Lord Jesus Christ,” that is, but one Mediator between God and man, the man Christ Jesus, who indeed in regard of his human nature is inferior to the Father, but yet such a Lord by whom are all things, and we by him. The Papists acknowledge but one God, but they have many Baalims, many lords and mediators, both of intercession and of redemption too. But this is a heathenish opinion, as indeed many of theirs are: whence they are called Gentiles, in opposition to the holy city, the Church, Rev 11:2<\/span> . <\/p>\n <\/p>\n Wherein she burnt incense to them<\/strong> ] Which typified prayer, both in the sweet savour and ascending property; elationibus fumi,<\/em> with pillars of smoke, Son 3:6<\/span> . This should have been done to God alone, He is the proper object of prayer, as being omnipresent, omniscient, and omnipotent; and besides in covenant with his people: he never said to the seed of Jacob, “Seek ye me in vain.” No: he scorns that, and leaves that to the heathen idols to do, Isa 45:18-19<\/span> . “Our Rock is not as their rock, our enemies themselves being judges,” Deu 32:31<\/span> . He is not like Baal, that, pursuing his enemies, could not hear his friends. Nor like Jupiter of Crete, that was carved without ears, and could not be at leisure to attend small matters, no, nor greater neither, unless it were at certain times when he was pleased to look down through certain chinks in heaven, as Lucian feigneth. He is not as Diana, who, being present at Alexander’s birth, could not at the same time preserve her Ephesian temple from the fire. “O thou that hearest prayer” (saith David: that is one of his titles of honour, Psa 65:2 ), “unto thee shall all flesh come.” Whither else should I go? Basil makes prayer a chain tied to God’s ear and man’s mouth. Jamblichus saith it is copula qua homines cum Deo coniunguntur,<\/em> a tie wherewith men are knit unto God. Damascen saith it is an ascent of the heart to heaven, . The Church is said to ascend out of the world by these pillars of incense, Son 3:6<\/span> . And as the angel that appeared to Manoah, by ascending up in the flame of the altar, is said to do wondrously, Jdg 13:19-20<\/span> , so do the saints by their daily devotions coming up (as Cornelius’s prayers and alms did) for a memorial before God, Act 10:4<\/span> , and being a precious incense, Psa 141:2<\/span> , far beyond that of Baal priests or chimney chaplains, who were called Chemarims, or black ones, ab incensione thuris,<\/em> from their much offering up of incense, with the smoke whereof they were blacked and sooted, as some hold, Zep 1:4<\/span> . <\/p>\n <\/p>\n And she decked herself with her earrings and her jewels<\/strong> ] Harlot-like: matrons adorn not themselves so pompously. Whence Cicero compares the Latin tongue to a grave matron; the Greek to a sumptuous harlot in all her bravery. This draws the senses, and is therefore much in use among adulterers and idolaters: as Papists, for instance, with their excessive gaiety in God’s service; their palls, copes, and other mass vestments of as great price, some of them, as Demetrius’, king of Macedon, robe was: which none of his successors would wear, propter invidiosam impendii magnificentiam,<\/em> for the richness thereof. God likes no such doings today in his service. The high priest indeed of old was sumptuously attired from head to foot. Os humerosque Deo similis,<\/em> as representing the person of God, that he might dazzle the eyes of the beholders, and breed reverence in them by such an appearance. But now it is far otherwise. Cor aureum requirit Deus, non vestem.<\/em> God looks not for gorgeous array, but gracious hearts: faith and love within, modesty and humility without: these are things of great price in the sight of God, 1Pe 3:4<\/span> ; these beautify the soul better than Isaac’s jewels did Rebecca’s body. It was therefore excellent counsel that Tertullian gave the young women of his time, and may be useful to us all: Vestite vos serico pietatis, byssino sanctitatis.<\/em> Clothe yourselves, saith he, with the silk of piety, with the satin of sanctity, with the purple of modesty (Lib. de Cult. Femin.), so shall you have God himself to be your suitor: Christ will make love to you, and greatly desire your beauty, Psa 45:11<\/span> . “The king’s daughter is all glorious within: her clothing is of wrought gold,” Hos 2:13<\/span> . She is like that Spartan woman mentioned by Plutarch, who, when her neighbours were showing their apparel and jewels, she brought out her children, virtuous and well taught, and said, These are my ornaments and jewels. <\/p>\n <\/p>\n And she went after her lovers<\/strong> ] This is oft objected to her as a foul business indeed: this was the sin that disjointed God’s soul from her, to the making of her desolate, a land not inhabited, Jer 6:8<\/span> . We must take special care that no creature creep into the bridal bed between Christ and the soul: or if any do, complain to him betime, and he will play Phineas’s part, as Master Bradford phraseth it. <\/p>\n <\/p>\n And forget me, saith the Lord<\/strong> ] This is reserved to the last, as the foot and root of all the forementioned evils, both of sin and punishment. See the lack of God’s holy fear: Rom 3:18<\/span> , “There is no fear of God before their eyes.” And thence it is, that their throat is a gaping grave, their mouth full of gall and guile, that destruction and misery are in their ways. Fearlessness and forgetfulness of God go always together, Jer 5:22-23<\/span> ; these that remember him and his presence cannot but bear an awful respect to him. It is a problem in Aristotle, why are men credited more than other creatures. His answer is, Y , , because they believe a deity. Man alone remembereth, and therefore reverenceth God. Those therefore that so forget him, after long experience, especially of his gracious care to protect them and to provide for them, as a husband doth for the wife of his bosom, these are strange creatures, and must look to be visited and reminded of him from whom they have so deeply revolted: for of all things God cannot abide to be forgotten. See Isa 17:10<\/span> Deu 8:11<\/span> .<\/p>\n I will visit, &c. Reference to Pentateuch (Exo 32:34). App-92. <\/p>\n the days: i.e. the feast days. <\/p>\n Baalim. (Plural) including Baal-gad, Baal-Hermon, Baal-zephon, Baalberith, &c. <\/p>\n decked herself. Compare Eze 23:40, Eze 23:42. <\/p>\n saith the LORD = [is] Jehovah’s oracle. <\/p>\n I will visit: Hos 9:7, Hos 9:9, Exo 32:34, Jer 23:2 <\/p>\n the days: Hos 9:10, Hos 13:1, Jdg 2:11-13, Jdg 3:7, Jdg 10:6, 1Ki 16:31, 1Ki 16:32, 1Ki 18:18-40, 2Ki 1:2, 2Ki 10:28, 2Ki 21:3 <\/p>\n she burned: Hos 11:2, Jer 7:9, Jer 11:13, Jer 18:15 <\/p>\n she decked: Eze 23:40-42 <\/p>\n she went: Hos 2:5, Hos 2:7, Jer 2:23-25 <\/p>\n forgat: Deu 6:12, Deu 8:11-14, Deu 32:18, Jdg 3:7, 1Sa 12:9, Job 8:13, Psa 78:11, Psa 106:13, Psa 106:21, Isa 17:10, Jer 2:32, Eze 22:12, Eze 23:35 <\/p>\n Reciprocal: Gen 35:4 – earrings Lev 18:25 – therefore Lev 20:5 – whoring 2Ki 23:7 – where 2Ch 24:7 – did they bestow 2Ch 28:2 – Baalim Psa 9:17 – forget Isa 3:20 – the earrings Jer 2:33 – Why Jer 5:9 – I not visit Eze 16:11 – General Eze 16:17 – hast also Hos 1:4 – avenge Hos 12:2 – punish Amo 3:2 – punish<\/p>\n Hos 2:13. Baalim is the plural form of Baal, the invisible god of many of the Idolaters in ancient times, and Israel took up with that abominable practice. Visit upon her the days of Baalim means to punish her for the days she spent in serving the idols of Baal. The louers were the people of the idolatrous nations with whom Israel associated in her false worship.<\/p>\n 2:13 And I will visit upon her the days of {n} Baalim, wherein she burned incense to them, and she decked herself with her {o} earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.<\/p>\n (n) I will punish her for her idolatry.<\/p>\n (o) By showing how harlots trim themselves to please others, he declares how superstitious idolaters set a great part of their religion in adorning themselves on their holy days.<\/p>\n Yahweh would also punish Israel for observing sacred days in honor of the Baals and offering sacrifices to them. "Baal" means "lord." The Canaanites considered that there were many local representations (Baals) of the one deity (Baal). The Israelites had worshipped at many different shrines to Baal-they had pursued the Baals-as a harlot pursues many lovers. Israel had gotten dressed up to impress her idols and to celebrate these occasions, but she had forgotten Yahweh, in the sense that she had refused to acknowledge Him (cf. Deu 4:9; Deu 8:11; Jdg 3:7; 1Sa 12:9-10; Psa 78:9-11; Jer 23:27).<\/p>\n And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot me, saith the LORD. 13. I will visit upon her the days of Baalim ] To ‘visit’ is to examine or … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 2:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22129","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22129","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22129"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22129\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22129"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22129"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22129"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"