17<\/strong>. I will take away the names of the Baalim<\/em> ] Tenacious as the popular memory is, the unholy names shall be expunged from it. ‘Remembered’ should be mentioned;<\/strong> comp. Jos 23:7<\/span>; Psa 16:4<\/span>, and especially the reminiscence of our passage in Zec 13:2<\/span> (where ‘the idols’ has taken the place of ‘the Baalim’). ‘Out of her mouth’, a change of person for the sake of variety.<\/p>\n For I will take array the names of Baalim out of her mouth – <\/B>It is, then, of grace. He does not only promise the ceasing of idolatry, but that it shall be the fruit of His converting grace, the gift of Him from whom is both to will and to do. I will take away, as God saith elsewhere, I will cut off the names of the idols out of the land, and they shall be no more remembered Zec 13:1-9<\/span>; and, the idols He shall utterly abolish Isa 2:18<\/span>. In like way God foretells of Judah that the fruit of her captivity should be, that her idols should cease, that He would cleanse them from their idols, and renew them by His grace. In all your dwelling places the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished Eze 6:6<\/span>. And, Then I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you. Neither shall they defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions Eze 36:25-26<\/span>; Eze 37:23<\/span>.<\/P> And they shall be no more remembered, or, made mention of – <\/B>The names of Baal and the idols, through which Israel sinned, are remembered now, only in the history of their sin.<\/P> <\/p>\n For I will take away the names of Baalim; it is my purpose to abolish the memory of Baalim. This great idol for all others; God will cut off all the remains of idolatry from his church. <\/P> Out of her mouth; so God required, of old, Exo 23:13<\/span>. <\/P> They shall no more be remembered by their name; these false gods and provoking idols shall be quite forgotten, their names perishing with them. When God shall so cut off all idolatry from his church in gospel days, it will be the final and fullest accomplishment of this prediction. <\/P> <\/p>\n 17. Baalim<\/B>plural,<\/I>expressing the various images of Baal, which, according to the placesof their erection, received various names, Baal-gad, Baal-ammon, &c.<\/P><\/p>\n For I will take away the names of Baalim out of her mouth<\/strong>,…. Out of the mouth of Israel, as Saadiah; out of the mouth of the converted Jews, and even out of the mouth of the Gentiles, as Kimchi owns; the several Baals, as Baalpeor, Baalberith, and Baalzebub, and others: the names of them should be no more used, should not be spoken of, unless with detestation and abhorrence; not with honour and respect, with love and affection, or so as to yield worship and homage to them; or otherwise their names may be lawfully mentioned, as in<\/p>\n Ro 11:4<\/span>, there seems to be some reference to the law in<\/p>\n Ex 23:13<\/span>, the sense is, that idolatry shall be utterly abolished, even of every kind; not the worship of Baalim only, but of all other idols: and so the Targum is,<\/p>\n “and I will take away the name of the idols of the people out of their mouth;”<\/p>\n and may design the idolatry of the church of Rome; their worship of images of gold and silver, wood, brass, and stone in whose communion are many of the Jews at this time; but when the time of their conversion comes, all this will be abolished among them, and among the Gentiles also:<\/p>\n and they shall no more be remembered by their name<\/strong>; or made mention of by name; the same thing as before, in other words, repeated for the confirmation of it.<\/p>\n “And I put away the names of the Baals out of her mouth, and they are no more remembered by their name.” <\/em> As soon as the nation ceases to call Jehovah Baal, the custom of taking the names of the Baals into its mouth ceases of itself. And when this also is mentioned here as the work of God, the thought is thereby expressed, that the abolition of polytheism and mixed religion is a work of that divine grace which renews the heart, and fills with such abhorrence of the coarser or more refined forms of idolatry, that men no longer dare to take the names of the idols into their lips. This divine promise rests upon the command in Exo 23:13<\/span>, “Ye shall make no mention of the names of other gods,” and is repeated almost word for word in Zec 13:2<\/span>.<\/p>\n In this verse the Prophet more clearly unfolds what he said before, that there would be a new mind in the people, so that they would worship God purely, though they were before entangled in their superstitions. The meaning then is, that religion will then return to its true state, for the names of Baalim shall cease. We have already stated whence this name had arisen. Not even the heathens wished to thrust the only true God from his celestial throne, by forming for themselves many gods: but while they allowed some Supreme Being, they wished to have patrons, whom they employed in conciliating his favour and good-will. That this was for the most part the common doctrine, may be easily learnt from Plato: and the Jews also, no doubt, thought of becoming wise by following the common judgement of others; they hence had their Baalim. But though they called their patrons Baalim, they yet gave this name to God: “Let us worship Baalim.” The Papists do the same; when they enter their temples, they immediately turn to the image of Mary or of some saint, and dare not come to God. At the same time they worship God, that is, pretend to worship God, and they call superstition God’s worship. So it was among the Israelites; though the majesty of the Supreme God was not denied, yet that happened which the Papists also say, “That Christ is not distinguished from his Apostles;” all things were with them mixed together and confused. He therefore says, I will take away Baalim from her mouth, and she will no more remember the name of Baalim; which means, “They will be content with the profession of pure faith, and will celebrate the name of the only true God; they will no more mix their own glosses with the doctrine of the law, and thus vitiate the pure and holy worship of God;” We now understand the meaning of the Prophet. <\/p>\n Now we learn from this place, that the Church cannot be rightly reformed except it be trained to obedience by the frequent scourges of God; for the Lord thereby creates a new people for himself. We see at this day what great stupidity possesses their minds, who have not been well prepared for the worship of God. They indeed laugh at the superstitions of the Papacy; but, at the same time, they are a sort of Cyclops: (10) we see that there is nothing but barbarous ignorance in their hearts. The Prophet then says, not in vain, that the state of religion would then be right, when the Lord had wholly subdued his people. Hence “in that day”, which refers to the heavy punishment which God would inflict on the Israelites — In that day, then, saith the Lord, thou wilt no more call me, Baal; but thou wilt call me, Husband How so? Because “I will take away” the names of Baalim from thy mouth; that is, I will make the people to cast away their own devices, and to be content with the pure doctrine of my law. <\/p>\n We ought also to remember that a confession of faith is here commended by the Prophet. It is no doubt the fruit of true penitence, when we testify by the mouth and tongue that the only true God is our God, and when we are not ashamed to confess his name before the world, though it may rage madly against us. <\/p>\n We are further reminded by these words, that too much diligence and care cannot be taken to cleanse ourselves wholly from all sorts of pollutions; for as long as any relics of superstition continue among us, they will ever entangle us, and thus we shall stumble, or, at least not run so briskly as we ought. Since, then whatever men retain of their own corrupt devices is a hindrance to them in obtaining a direct access to God, it is meet for us to labour that the names of Baalim should cease, and be abolished among us; and for this end, that nothing may hinder and retard us in the true worship of God. Now follows — <\/p>\n (10) Fabled giants with one eye. These referred to had an eye to see the absurdities of Popery; but they had no eye to see the beauty and glory of the Gospel. — Ed. <\/p>\n CRITICAL NOTES<\/strong>.<\/p>\n Hos. 2:18<\/span><\/strong>. Beasts<\/strong>] Lit. (Job. 5:23<\/span>; Eze. 34:25<\/span>); or figurative of peace, safety, and gospel times; the re-established Jews at friends with the heathen nations. Bow<\/strong>] War extinguished, and its instruments destroyed (Psa. 46:9<\/span>; Eze. 39:9-10<\/span>). <\/p>\n Hos. 2:19<\/span><\/strong>. Betroth<\/strong>] Make a new covenant with Jew and Gentile; three times repeated. God not only forgives, but espouses afresh and for ever. In right<\/strong>] In justice to himself and his law; by purifying from sin (Isa. 1:27<\/span>). In judgment<\/strong>] Vindicating his cause, and showing right from wrong. <\/p>\n Hos. 2:20<\/span><\/strong>. In faithfulness<\/strong>] (Psa. 111:9<\/span>; Joh. 13:1<\/span>.) Shalt know<\/strong>] experimentally and be saved; the consequence of the union, not mere acknowledgment of God, but a taste of his love. <\/p>\n HOMILETICS<\/em><\/p>\n THE GOOD TIME COMING.Hos. 2:17-20<\/span><\/em><\/p>\n When the cry of trouble is turned into the song of joy, and nations cease to worship idols and serve the true God, then God restores them to his favour, and renews to them his covenant. Idolatry shall cease, and perfect peacepeace with God, peace among men, and peace with the beasts of the fieldshall follow. God predicts a memorable time to be enjoyed by men.<\/p>\n I. Abolition of idolatry<\/strong>. In that day, saith the Lord of hosts, I will cut off the names of the idols out of the land, and they shall no more be remembered. God abhors idolatry, and warns his people against its evils (Exo. 23:13<\/span>; Deu. 12:3<\/span>). Gods name must be remembered, and his worship be upheld by his word and grace. People must not devote themselves to any false god. The non-existence of other gods must be recognizedthey are nonentities. Thou shalt have no other gods. The Church shall be purified from error and false worship. Heathen nations shall abandon their gods many and lords manyshall neglect their offerings, and close their pagodas and temples. At the present time, at home and abroad, the signs are cheering; but in that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats. <\/p>\n 1. This abolition is by Divine agency<\/em>. I<\/em> will take away the names of Baalim. Atheism, Polytheism, and superstitions of every kind can only be abolished by Divine power. Education, civilization, and commerce cannot renew the heart and reform the habits of people. Our hearts are sinful, prejudices and heathen customs are deeply rooted, and the Gospel alone can renew and deliver. <\/p>\n 2. This abolition is seen in the purity of language<\/em>. The names shall be taken out of her mouth, and they shall no more be remembered by their name. The names detested and disowned shall be disused. There must be no mixture in life or lip of idolatry and true religion. Gods name must not be desecrated and Baals name be reverenced. Call me no more Baali. Gods grace in the heart purifies the language of the lip. I will turn to the people a pure language. The liar speaks the truth, the swearer forsakes his oaths, and the penitent separates himself from every pollution of word and deed. A Christian spirit governs the tongue, selects the holiest themes in conversation, and clothes the fittest words with impressive forms. No corrupt speech proceeds out of the mouth of a true believer. His conversation in neither corrupt nor insipid, but hallowed with pungency to excite interest; and preserved with flavour to influence for good. A mans tongue is an index to his life; a test of his godliness. The mouth of the righteous speaketh wisdom. <\/p>\n II. Cessation of war<\/strong>. I will break the bow and the sword, and the battle out of the earth. Warriors and warlike statesmen have been too long the idols and too much the gods of mankind. Alexander and Napoleon have been extolled: but military fame is delusive and false; war is inhuman and criminal. Science and philosophy, legislation and commercial treaties, may mitigate, but cannot prevent or abolish it. Nations often defy these, and armies are not checked by paper or parchment. This is to act like the Xerxes of morality, and throw our idle chains into the tempestuous ocean of strife. Morality and religion forbid war. Christianity, in its principles and obligations, produces peace. Christ the Prince of Peace shall break the bow and the sword; establish the government of peace and good will towards menspiritual foes are already despoiled of their power to hurt and destroy. The goodness of the cause is certain, though its success for a time be doubtful. God has spoken the word, and it shall come to pass. They shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more. In this belief the Christian may rejoice. Many are asking, Shall the sword devour for ever? and others, whatever be their differences in opinion, cry in practice, I am for peace. <\/p>\n III. Security from wild beasts<\/strong>. In that day will I make a covenant for them with the beasts of the field. When man was subject and loyal to his Maker, all creatures were subject to him. When he rebelled, the harmony of creation was broken, and peace with inferior creatures destroyed. Man is still lord of creation; but nature is an unwilling servant, and must be restrained and subjugated by force. Mans fear over beasts of the earth has gradually diminished, and the enmity between the tame and wild, between the friendly innocence and the hostile dread of the species has gradually increased. This lost dominion will be regained in Christ. Though no longer ruling by the sympathy of a spiritual power, yet he is legally authorized to exercise forcible dominion over three classes most injurious to him (Gen. 9:2<\/span>). Though nothing in the sight of the starry universe, and a little lower than the angels, yet all things will be put under his feet. In the mean time God protects the dwellings and the fields of man. Savage beasts are under his control, linked into Divine covenant, and made mans servants. Prowling creatures of the field, ravenous fowls of the air, and creeping scorpions of the earth, are prevented from touching men. Thou shalt tread upon the lion and the adder, not accidentally, but intentionally, in power and conquest. I have an impression, says Dr Thomas, that were man to possess and manifest the moral majesty of goodness, the wildest and most savage creatures would stand in awe of him. God shall replace the sceptre in mans hand. The promise to Israel was, I will cause the evil beast to cease out of the landthe promise to us is, The beasts of the field shall be at peace with thee. <\/p>\n IV. Perfect peace and tranquillity<\/strong>. And will make them to lie safely. Man is not secure, is not at peace with all creation, yet. Beasts may devour and war destroy him. Dangers threaten, above, below, and all around him. God only can protect him and make him dwell securely. But outward peace can neither give nor destroy inward confidence and rest. God keeps from fear and alarms by night and by day, and makes us take our rest in safety (Job. 11:18<\/span>). Short-lived is the rest, insecure is the safety, of the wicked; but the righteous lie down safely, in confidence and calm repose. He is fearless and courageous, for only perfect love casteth out fear. He is often at peace with his neighbours, and always at peace with his conscience and God. As a loving parent puts to rest and watches over her darling babe, so God sends to sleep and keeps in rest his own children. This rest is only a foretaste of everlasting rest, unfading peace in Christ. Tenures differ, but nothing can equal the safety which the believer has in his covenant God. By special promise his security is fixed, and by special presence his safety is secured. What would some men give for a good nights rest! They are tossed about by troublous thoughts, waking at every stir, and unsettled in every place. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet. <\/p>\n V. Covenant blessings renewed.<\/strong> And I will betroth thee unto me for ever. God promises to restore Israel and treat her as a spotless virgin. In a threefold repetition he declares his love to the unfaithful and unworthy. He forgets the past, forgives sin, and espouses afresh, and that for ever. There is no divorce for adultery. He only is unchangeable, and his mercy, grace, and goodness abound to the chief of sinners. It is mercy to bring back, but love beyond degree to betroth and endow with bridal gifts. Notice<\/p>\n 1. The method of the engagement<\/em>. God betroths his Church to himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which he undertook at the conclusion of the covenant, but by purifying her, through the medium of just judgment, from all the uncleanness and ungodliness that adhere to her still (Isa. 1:27<\/span>), that he may wipe out everything that can injure the covenant on the part of the Church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But even the love and compassion of God have their limits; the Lord still further adds, in faithfulness or constancy, and thereby gives the promise that he will no more withdraw his mercy from her [Keil<\/em>]. The covenant is founded upon a firm basisin righteousness, and in judgment, and in loving-kindness, and in mercies. In the faithfulness of God the pledge is sure; God will keep his covenant for ever (Psa. 111:9<\/span>). <\/p>\n 2. The result of the engagement<\/em>. Thou shalt know the Lord. The complaint was that Israel did not know God, nor recognize his providence in the blessings of life (Hos. 2:8<\/span>). The consequence of this union would be a real and experimental knowledge of God; not intellectually merely, but living, personal relation to him. Many acknowledge<\/em> God, but do not know him. True knowledge includes love and life. And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. When restored to God, we know him not merely as God, as revealed in his word, but what he is to us, as our God in Christ. We discover more of his grace and love, enjoy more of his favour, and we love God because he first loved us.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Hos. 2:17<\/span>. That which is very innocent in itself should, when it has been abused in idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation.<\/p>\n To remember with delight sins past is to re-commit them; and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not insnared and drawn to commit them afresh by being tickled in the thought of them [Trapp<\/em>].<\/p>\n Hos. 2:18<\/span>. The blessings of God do not correspond only, they go beyond the punishment. The protection is complete. Every kind of animal, beast, bird, and reptile is named. Together the words express that God would withhold the power from all enemies, visible or invisible; worldly or spiritual. Each also may denote some separate form of the enemy [Pusey<\/em>].<\/p>\n 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 evil passions and lust, it brings peace as far as it prevails without also; peace, as the borders of the Church (Psa. 147:14<\/span>); peace in the world, so 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 [Pusey<\/em>].<\/p>\n Hos. 2:19-20<\/span>. In the covenant of grace, there is Gods part and there is our part. But God undertakes for the latter as well as the formerengages to do all that is necessary for<\/em> his people and in<\/em> them Here is the nature<\/em> of the connection he will establish with them. I will betroth<\/em> thee unto me. And the manner<\/em> of it. In righteousness<\/em>, &c. <\/p>\n 1. In righteousness<\/em>. He is holy in all his ways, and righteous in all his works. The soul that sinneth shall die. Righteousness, then, seems to require the punishment of the sinner. The awakened soul wants to see how God can be just and the justifier. He has provided for this in the gospel. Though sin is pardoned, yet it is condemned. The transgressor escapes, but the curse falls upon another. The law is magnified and honoured in Christ. In the destruction of sinners justice would have been displayed passively, but now activelywould have been hated, but now loved by them. For righteousness means not only the way in which the guilty are made just, but the depraved holy. This is from the same gracious agency, and equally necessary with the former; for God could not admit men into communion with himself in a state of sin. How can two walk together except they be agreed? <\/p>\n 2. In judgment<\/em>. The heathens placed Mercury, the god of wisdom, by the side of Venus, the goddess of marriage; and for good reason, for there is nothing in which judgment is so needful. Hence the wretched consequences of hasty matches. But God knows what he does and why he does ithas reasons which justify the measure of his infinite understanding, and salvation is called his counsel. This is true in contriving, procuring, and applying it. The place, time, and manner of conversion known to him. We know but little now, yet there are openings which carry the mind in contemplation and surprise, and which assure us more remains for our discovery and rapture in the world of light. This applies also to Gods people as well as to God himself. In their choice of him and love to him wisdom is seen. The world may censure, but they can give a reason of the hope within them. The spiritual judgeth all things, though he himself is judged of no man. <\/p>\n 3. In loving-kindness<\/em>. Without this persons had better never come togetherit is daily and mutually needed. The law of kindness should rule in looks, words, and actions. This seldom wanting in the female, often in the male side. Hence men commanded to love their wives. God says to his Church, You shall find me full of tenderness and compassion, &c. Strange to apply the exercise of this quality to them<\/em> as well as to him, yet he has sanctioned it. I remember thee, the kindness of thy youth, &c. He takes at their hand everything they do for him; their disposition makes them afraid to grieve his Holy Spirit, and anxious to walk worthy of him unto all pleasing. <\/p>\n 4. In mercies<\/em>. This is distinguishable from the former. That<\/em> was the effect, this<\/em> shows the cause, and mentioned in addition to loving-kindness, to remind us that all we possess, or expect, springs from the free, undeserved grace of God, and to meet discouragement from a sense of unworthiness and ill-deservings. God will not cast away his people, but have mercy upon them according to the multitude<\/em> of his tender<\/em> mercies. The more cheerful and vigorous will they be, the more they remember this truth. Fruits that grow in the sun are richer and riper than those which grow in the shade. The best frame we can be in is to be upheld by a free spirit, and act under a full sense of our Divine privileges. Let us therefore sing of Gods mercy for ever, and if he seems<\/em> to have forgotten to be gracious, plead and say, Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies toward me? Here again is imported, not only that we receive, but exercise mercy, not towards him personally, but towards his creatures that need it. What is done to them he considers as done to himself. What so just and proper as that they who are forgiven should forgive? And they which live by mercy should be merciful? [Jay<\/em>].<\/p>\n I will betroth thee unto me for ever<\/em>. Christians are not only pardoned, but employed in Gods servicenot only reconciled, but admitted into friendship and intimacy. Yea, they are not only friends and favourites, but his bride. Observe the permanency of the relation<\/em>. Permanency adds bliss to bliss. Every enjoyment and possession is impaired in value without it. The more important any acquisition, the more necessary to our happiness, the more alive we are to keep it; the more averse to its absence, the more painful the loss. Yet whatever we are attached to here, we set our hearts on that which is not. Jews are said always to throw a glass on the ground in their nuptial ceremony, to indicate that the union formed was brittle as glass. The apostle reminds us that time is short, and that they who have wives will be as though they had none. We take each other till death do us partthe relation is<\/em> terminated by the death of either<\/em>. But Christians can never be in a widowed statenever lose their defence, glory, and joy. Nothing is precarious in the transactions of God with his people. I know that whatsoever God doeth it shall be for ever, &c. How delightful in a world of changes to know that he<\/em> changeth not, and therefore we shall not be consumed. Many a persuasion fails, for the confidence may be strong and the foundation weak. But here the full assurance of faith can never do justice to the certainty of the event. I am persuaded that neither death nor life, &c. [Jay<\/em>].<\/p>\n The Harmony of the Divine Attributes in Salvation<\/em>. Mercy founded on righteousness, and truth vindicating mercy. Justice honoured in mercy. Loving-kindness which is faithful. Eternal love and immutable faithfulness are the body-guards of Jesus throne, and they are both the providers and the preservers of all those who in him are made kings and priests unto God. We cannot keep ourselves, and nothing short of Divine mercy and truth can do it; but these both can and will, nor shall the least of Gods people be suffered to perish [Spurgeon<\/em>].<\/p>\n ILLUSTRATIONS TO CHAPTER 2<\/em><\/p>\n Hos. 2:18<\/span>. Covenant with beasts<\/em>. To men who dwell in God the most evil forces become harmless; they wear a charmed life, and defy the deadliest ills. Their feet come into contact with the worst of foes; even Satan himself nibbles at their heel, but in Christ Jesus they have the assured hope of bruising Satan under their feet shortly. The people of God are the real George and the Dragon, the true lion-kings and serpent-tamers. Their dominion over the powers of darkness makes them cry, Lord, even the devils are subject unto us through thy word [Spurgeon<\/em>].<\/p>\n “For I will take away the names of the Baalim out of her mouth, and they will no more be mentioned by their name.”<\/p>\n The point behind all this is that, as a consequence, the name of Baal will be eradicated from their thinking, so that his name will, as it were, be ‘taken out of their mouths’. They will no longer want to mention him, for they will see him as a thing of shame. This was precisely what happened as a result of the Exile, and was also true for all who became Christians while under the influence of idolatry, for they ‘turned to God from idols, to serve the living and true God, and to wait for His Son from Heaven’ (1Th 1:9<\/span>).<\/p>\n Hos 2:17<\/span><\/em><\/strong>. <\/strong>They shall no more be remembered by their name<\/em><\/strong><\/strong> It is in vain to look for a purity of religious worship, answerable to this prophecy, among the Jews returned from the Babylonian captivity. This part of the prophesy, 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. <\/p>\n Hos 2:17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.<\/p>\n Ver. 17. For I will take away the names of Baalim out of her mouth<\/strong> ] So precise she shall be, so circumspect, according to Exo 23:13<\/span> , that she should spit out of her mouth those dunghill deities with utmost contempt, as David had done before her, Psa 16:4<\/span> . If bodily filthiness may not be once named among Christians, Eph 5:3<\/span> , why should spiritual? The primitive Christians would not call their days of the week by the heathenish names of Dies Martis, Dies Mercurii, &c.<\/em> (as Mercurius Trismegist had superstitiously named them), but the first, second, third, &c., day of the week: as not willing to have the names of those idols mentioned among God’s people. Mentioned they may be (no doubt), recitative without sin, as Baal is, Rom 11:4<\/span> , and Castor and Pollux, Act 28:11<\/span> , but not honoris gratia,<\/em> for honour’ sake, or without some expression of detestation of them; such as was that of Cyril, who, speaking of paganish idolatries, breaks out thus, B , we rake a dunghill in a discourse of dunghill gods. What a pathetic speech or rather shriek is that of Almighty God, Jer 44:4<\/span> , “Oh! do not this abominable thing”: do not honour idols in the least. Shall I bow my knee to yonder jackanapes? said that martyr, pointing to the Rood in Paul’s. Should I kiss Baal? as, they did 1Ki 19:18<\/span> ; or so much as kiss my hand in honour to him? as Job 31:27 were not this to deny the God that is above Job 31:28<\/span> . And how can those be excused that have so often in their mouths Iupiter omnipotens Mehurcule, Mecastor, et caetera magis portenta quam numina,<\/em> saith Jerome? and those that think their verses nothing so neat, unless there be often naming, and sometimes invocating too, of Apollo Minerva, Venus, &c.? Doth a fountain send forth at the same place sweet water and bitter? Jas 3:11<\/span> . Those that say they think no hurt in all this are no more excused thereby than he, that said (Ovid), <\/p>\n “ Lasciva est nobis pagina, vita proba.<\/em> ”<\/p>\n<\/p>\n Those who thus borrow garnish from the Egyptians may therewith get their botches and boils. Howsoever, they may fear to have Bellarmine himself (who was no precisian) to rise up in judgment against them and condemn them; who would not have Paul called Divus Paulus,<\/em> Divine Paul, but Beatus,<\/em> blessed, because Divus<\/em> and Diva<\/em> were the words of the heathens for their gods and goddesses. <\/p>\n <\/p>\n And they shall no more be remembered<\/strong> ] so without indignation and detestation, without: “What have I to do any more with idols?” “Get you hence,” Hos 14:1 Isa 30:22<\/span> Abite hinc, abite longe,<\/em> Away from here, be far gone, as Charles V said of all his worldly pomp and achievements at the last as Amnon thrust Tamar out of doors when he had had his will of her, when he had moiled himself in that filthy guzzle, and sullied his conscience. “She multiplied her whoredoms” (saith the prophet) “in calling to remembrance the days of her youth wherein she had played the harlot in the land of Egypt,” Eze 23:21 Hos 2:8<\/span> . Not the new scent of meat, but the remembrance of their old flesh pots moved Israel they found sweetness in a lust twice sod, they had still the “broth of those abominable things in their vessels,” as the prophet Isaiah hath phrased it, Isa 65:4<\/span> . To remember with delight sins past is to recommit them; and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not insnared, and drawn to commit them afresh by being tickled in the thought of them.<\/p>\n I will take away, &c. Reference to Pentateuch (Exo 23:13). Compare Jos 23:7. Psa 16:4. Isa 2:18. Eze 6:6; Eze 36:25, Eze 36:26; Eze 37:23. Zec 13:2. <\/p>\n I will: Exo 23:13, Jos 23:7, Psa 16:4, Zec 13:2 <\/p>\n and they: Jer 10:11 <\/p>\n Reciprocal: Gen 26:18 – and he Deu 12:3 – and destroy 2Ch 28:2 – Baalim Hos 14:3 – neither Mic 5:13 – graven Zep 2:11 – for<\/p>\n 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 the.ir 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, volume 3 of this COMMENTARY.<\/p>\n 2:17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their {u} name.<\/p>\n (u) No idolatry will come into their mouth at all, but they will fear me purely according to my word.<\/p>\n For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 17. I will take away the names of the Baalim ] Tenacious as the popular memory is, the unholy names shall be expunged from it. ‘Remembered’ should be mentioned; comp. Jos 23:7; … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 2:17”<\/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-22133","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22133","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=22133"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22133\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22133"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22133"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22133"}],"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: 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: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/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","protected":false},"excerpt":{"rendered":"