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Text -- Hosea 2:9 (NET)

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Context
2:9 Therefore, I will take back my grain during the harvest time and my new wine when it ripens; I will take away my wool and my flax which I had provided in order to clothe her.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | WOOL | TRADE | RECOVER | Nakedness | Marriage | Linen | Israel | Ingratitude | HOSEA | Flax | Condescension of God | Church | Backsliders | Baal | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 2:9 - -- I will resume all I gave.

I will resume all I gave.

Wesley: Hos 2:9 - -- When they should gather it in, as being ripe.

When they should gather it in, as being ripe.

JFB: Hos 2:9 - -- In contrast to "my bread . . . my wool . . . my flax," (Hos 2:5). Compare also Hos 2:21-23, on God as the great First Cause giving these through secon...

In contrast to "my bread . . . my wool . . . my flax," (Hos 2:5). Compare also Hos 2:21-23, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.

JFB: Hos 2:9 - -- In the harvest-time.

In the harvest-time.

Clarke: Hos 2:9 - -- Therefore will I return, and take away - In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous ...

Therefore will I return, and take away - In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.

Calvin: Hos 2:9 - -- It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that ...

It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that God was, by extreme necessity, constrained to take vengeance on an ungodly and irreclaimable people. He makes known how great was the hardness of the people, and then adds, “What now remains, but to deprive those who have been so ungrateful to me of all their blessings?” It is, indeed, more than base for men to enjoy the gifts of God and to despise the giver; yea, to exalt his creatures to his place, and to reduce, as it were, all his authority to nothing. This the superstitious indeed do, for they thrust God from his pre-eminence, and insult his glory. Will God, in the meantime, so throw away his blessings as to suffer them to be profaned by the ungodly, and himself to be thus mocked with impunity? We now then see the object of the Prophet; for God here shows that there was no other remedy, but to deprive the Israelites of all their gifts: he had indeed enriched them, but they had abused all their abundance. It was therefore necessary to reduce them to extreme want, that they might no longer pollute God’s gifts which ought to be held sacred by us.

And he uses a very suitable word; for נצל natsal means properly, to pluck away, to set free. I will by force take away, he says, my wool and my flax. It seems, indeed, to denote an unjust possession, as when one takes away by force from the hand of a robber what he unjustly possesses, or as when any one rescues wretched men from the power of a tyrant. So God now speaks, ‘I will pluck away my gifts from these men who basely and unjustly pollute them.’

And he adds, to cover her nakedness ערוה , orue, properly, though not simply, means nakedness: it is the nakedness of the uncomely parts. Moses calls any indecorous part of the body ערוה , orue, and so it means what is uncomely. This word we ought carefully to notice; for God here shows, that except he denudes idolaters, they will ever continue obstinate. How so? Because they use coverings for their baseness. While the ungodly enjoy their triumphs in the world, they regard them as veils drawn over them, so that nothing base or disgraceful can be seen in them. The same is the case with great kings and monarchs; they think that the eyes of all are dazzled by their splendour; and hence it is, that they are so audaciously dissolute. They think their own filth to be fine odour: such is the arrogance of the world. It is even so with the superstitious; when God is indulgent to them, they think that they have coverings. When, therefore, they abandon themselves to any kind of wickedness, they regard it as if it were a holy thing. How so? Because, whatever obscene thing is in them, it is covered by prosperity. When God observes such madness as this in men, can he do otherwise than pluck away his blessings, that such a pollution may not continually prevail? For it is an abuse extremely gross, that when God’s blessings are so many images of his glory, and when his paternal goodness shines forth even towards the ungodly, the world should convert them to a purpose wholly contrary, and make them as coverings for themselves, that they may conceal their own baseness, and more freely sin and carry on war against God himself. Hence he says, “That they may no longer cover their baseness, I will pluck away whatever I have bestowed on them.”

When he says, I will take away the corn and wine in its time, and in its stated time, he alludes, I have no doubt, to the time of harvest and vintage; as though he said, “The harvest will come, the vintage will come: there has been hitherto great fruitfulness; but I will show that the earth and all its fruits are subject to my will. Though, then, the Israelites are now full, and have their storehouses well furnished, they shall know that I rule over the harvest and the vintage, when the stated time shall come.” Now, the Spirit of God denounced this punishment early, that the Israelites, if reclaimable, might return to a right course. But as their blindness was so great that they despised all that had been said to them, no excuse remained for them. It now follows —

TSK: Hos 2:9 - -- will I : Dan 11:13; Joe 2:14; Mal 1:4, Mal 3:18 take : Hos 2:3; Isa 3:18-26, Isa 17:10,Isa 17:11; Eze 16:27, Eze 16:39, Eze 23:26; Zep 1:13; Hag 1:6-1...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 2:9 - -- Therefore I will return - God is, as it were, absent from men, when He lets them go on in their abuse of His gifts. "His judgments are far abov...

Therefore I will return - God is, as it were, absent from men, when He lets them go on in their abuse of His gifts. "His judgments are far above out of their sight."He returns to them, and His presence is felt in chastisements, as it might have been in mercies. He is not out of sight or out of mind, then. Others render it, "I will turn, i. e. I will do other than before; I will turn"from love to displeasure, from pouring out benefits to the infliction of chastisements, from giving abundance of all things to punishing them with the want of all things.

I will take away My corn in the time thereof - God shows us that His gifts come from Him, either by giving them when we almost despair of them, or taking them away, when they are all but our’ s. It can seem no chance, when He so doeth. The chastisement is severer also, when the good things, long looked-for, are, at the last, taken out of our very hands, and that, when there is no remedy. If in harvest-time there be dearth, what afterward! "God taketh away all, that they who knew not the Giver through abundance, might know Him through want."

And will recover My wool - God "recovers,"and, as it were, "delivers"the works of His Hands from serving the ungodly. While He leaves His creatures in the possession of the wicked, they are holden, as it were, in captivity, being kept back from their proper uses, and made the handmaidens and instruments and tempters to sin. God made His creatures on earth to serve man, that man, on occasion of them, might glorify Him. It is against the order of nature, to use God’ s gifts to any other end, short of God’ s glory much more, to turn God’ s gifts against Himself, and make them serve to pride or luxury or sensual sin. It is a bondage, as it were, to them. Whence of them also Paul saith, "The creature was made subject to vanity, not willingly; and, all creation groaneth and travaileth in pain together until now"Rom 8:20, Rom 8:22. Penitents have felt this. They have felt that they deserve no more that the sun should shine on them, or the earth sustain them, or the air support them, or wine refresh them, or food nourish them, since all these are the creatures and servants of the God whom themselves have offended, and they themselves deserve no more to be served by God’ s servants, since they have rebelled against their common Master, or to use even rightly what they have abused against the will of their Creator.

My flax - Given "to cover her nakedness, i. e. which God had given to that end. Shame was it, that, covered with the raiment which God had given her to hide her shame, she did deeds of shame. The white linen garments of her priests also were symbols of that purity, which the Great high priest should have and give. Now, withdrawing those gifts, He gave them up to the greatest visible shame, such as insolent conquerors, in leading a people into captivity, often inflicted upon them. Thereby, in act, was figured that loss of the robe of righteousness, heavenly grace, wherewith God beautifies the soul, whereof when it is stripped, it is indeed foul.

Poole: Hos 2:9 - -- Therefore because I was not acknowledged nor served as the giver, will I return: much after the manner of man doth God speak; he had left large ble...

Therefore because I was not acknowledged nor served as the giver,

will I return: much after the manner of man doth God speak; he had left large blessings behind him among this people, but their sottish ingratitude provokes him to resolutions of returning and seizing of all.

Take away take into my hands, or resume all I give, for all given was mine still; God never gives away his right.

My corn it was hers while thankfully received and rightly used, but want of these forfeit that right, and the propriety reverts to God. See Hos 2:8 .

In the time thereof either when they should gather it in, as being ripe, or when they need it, and should use it. All they enjoy is mine, but since they so use me as to serve Baal by it, I will either take all away from them, or make all useless to them. When I take away my wool and my flax, she shall appear shamefully naked, not having one rag of her own.

Haydock: Hos 2:9 - -- Season. When the harvest is ripe, the loss is more afflicting. God withdraws what proves an occasion of sin. --- Liberty. The creature serves un...

Season. When the harvest is ripe, the loss is more afflicting. God withdraws what proves an occasion of sin. ---

Liberty. The creature serves unwillingly, Romans viii. 21.

Gill: Hos 2:9 - -- Therefore will I return, and take away,.... Or, "take away again" k; an usual Hebraism: my corn in the time thereof, and my wine in the season ther...

Therefore will I return, and take away,.... Or, "take away again" k; an usual Hebraism:

my corn in the time thereof, and my wine in the season thereof; for though these are the gifts of God to men for their use, and to dispose of for the good of others; yet he retains his property in them, and can and will call them to an account for their stewardship; and, when he pleases, take away both their office, and the good things they were intrusted with, not making a right use of them; and this he does in his own appointed time and season, or at such a time when these are at the best, and the greatest good is expected from them, and which therefore is the more afflictive; as in the time of harvest and vintage, so Kimchi, when corn and grapes are fully ripe; or, as the Targum, in the time of the corn being on the floor, and of the pressure of the wine:

and will recover my wool, and my flax, given "to cover her nakedness"; or, "I will take away"; by force and violence, as out of the hands of thieves, and robbers, and usurpers, who have no right to them, being forfeited; these were given to cover her nakedness, but not to deck herself with for the honour of her idols, or to cherish pride and superstition; see Mat 23:5 these were all taken away when the Romans came and took away their place and nation, Joh 11:48. The Septuagint and Arabic versions give the sense as if these were taken,

that they might not cover her nakedness, or "shame"; but that it might be exposed, as follows:

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Commentary -- Verse Notes / Footnotes

NET Notes: Hos 2:9 This announcement of judgment is extremely ironic and forcefully communicates poetic justice: The punishment will fit the crime. The Israelites were l...

Geneva Bible: Hos 2:9 Therefore will I return, and take away ( l ) my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax [giv...

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Commentary -- Verse Range Notes

TSK Synopsis: Hos 2:1-23 - --1 The idolatry of the people.6 God's judgments against them.14 His promises of reconciliation with them.

MHCC: Hos 2:6-13 - --God threatens what he would do with this treacherous, idolatrous people. They did not turn, therefore all this came upon them; and it is written for a...

Matthew Henry: Hos 2:6-13 - -- God here goes on to threaten what he would do with this treacherous idolatrous people; and he warns that he may not wound, he threatens that he may ...

Keil-Delitzsch: Hos 2:9 - -- "Therefore will I take back my corn at its time, and my must at its season, and tear away my wool and my flax for the covering of her nakedness." B...

Constable: Hos 2:2--4:1 - --III. The second series of messages of judgment and restoration: marital unfaithfulness 2:2--3:5 These messages d...

Constable: Hos 2:3-14 - --A. Oracles of judgment 2:2-13 Two judgment oracles follow. In the first one, Hosea and Gomer's relations...

Constable: Hos 2:9-14 - --2. Judgment on Israel 2:8-13 In the section that follows, the relationship between Israel and Yahweh becomes even clearer. The mention of Baals and Is...

Guzik: Hos 2:1-23 - --Hosea 2 - Sin, Judgment, and Restoration A. Israel's sin. 1. (2-3) Charges against Israel. "Bring charges against your mother, bring charges;...

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Introduction / Outline

JFB: Hosea (Book Introduction) THE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of s...

JFB: Hosea (Outline) INSCRIPTION. (Hos 1:1-11) Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and ...

TSK: Hosea 2 (Chapter Introduction) Overview Hos 2:1, The idolatry of the people; Hos 2:6, God’s judgments against them; Hos 2:14, His promises of reconciliation with them.

Poole: Hosea (Book Introduction) THE ARGUMENT Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and ...

Poole: Hosea 2 (Chapter Introduction) CHAPTER 2 The people are exhorted to forsake idolatry, which is threatened with severe judgments, Hos 2:1-13 . God allureth them with promises of r...

MHCC: Hosea (Book Introduction) Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to ...

MHCC: Hosea 2 (Chapter Introduction) (Hos 2:1-5) The idolatry of the people. (Hos 2:6-13) God's judgments against them. (Hos 2:14-23) His promises of reconciliation.

Matthew Henry: Hosea (Book Introduction) An Exposition, with Practical Observations, of The Book of the Prophet Hosea I. We have now before us the twelve minor prophets, which some of the anc...

Matthew Henry: Hosea 2 (Chapter Introduction) The scope of this chapter seems to be much the same with that of the foregoing chapter, and to point at the same events, and the causes of them. As...

Constable: Hosea (Book Introduction) Introduction Title and Writer The prophet's name is the title of the book. The book cl...

Constable: Hosea (Outline) Outline I. Introduction 1:1 II. The first series of messages of judgment and restoration: Ho...

Constable: Hosea Hosea Bibliography Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Co...

Haydock: Hosea (Book Introduction) THE PROPHECY OF OSEE. INTRODUCTION. Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are ...

Gill: Hosea (Book Introduction) INTRODUCTION TO HOSEA This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate La...

Gill: Hosea 2 (Chapter Introduction) INTRODUCTION TO HOSEA 2 This chapter is an explanation of the former, proceeding upon the same argument in more express words. The godly Israelites...

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