(14) Therefore.--This word does not make God's gentle treatment a consequence of the sin of Israel. Some prefer to render by nevertheless, but the Hebrew word lakh?n is sometimes used in making strong transitions, linked, it is true, with what precedes, but not as an inference. (Comp. Isaiah 10:24.) Grace transforms her suffering into discipline. The exile in Babylon shall be a repetition of the experiences of the wilderness in which she was first espoused to Jehovah. There will I speak to her heart; i.e., comfortingly, lovingly.
Verse 14. - Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. As in vers. 2-5 we have an exposure of Israel's sin, and in vers. 6-13 an enumeration of her sufferings by penal inflictions; so vers. 14-23 contain a touching exhibition of Divine succor and support. The transition is abrupt. Vers. 14-17 exhibit the gradual change wrought in Israel through the progressive means of improvement employed by Jehovah. Israel's future is here reflected in the mirror of her past history. The events of that history are elegantly employed to represent as by type or symbol the mercies in store for Israel, wayward and rebellious though she had proved herself to be. Laken (from le causal, and ken, so, equivalent to "because it is so") at the beginning of this verse (14) is rendered by some,
(1) "but" or "yet;" but its natural signification is
(2) "therefore."
It is like the Greek οϋν (from ω΅ν, Ionic ἔων, neuter ἐόν, contracted οϋν); it being so, therefore, and similar to the Latin phrase, quae cum ita slut, "therefore" implies because Israel can only be turned from her foolish idolatry by the penal measures named. Aben Ezra also understands it here, as elsewhere, in its literal sense; thus: "After she [the unchaste wife representative of Israel] shall know that all this evil has come upon her because that she had forgotten me, and had not known at the beginning that I dealt kindly with her; and when she will say, 'Yet will I go and return to my former husband;' then will I allure her with words." פתה is from the root פת cognate with the Arabic in the sense of "dividing," "being open," "standing open;" thence it signifies "to be susceptible of outward impressions," "allow access and entrance;" in Piel, "to make one open.... be susceptible or inclined," "induce by words." The word laken, "therefore," has somewhat puzzled commentators, because the connection between the judgments threatened in the preceding verses and the mercies proffered in what follows is not to a superficial view at once apparent. Yet it is mercy and truth meeting together, righteousness and peace kissing each other. It is
(3) the connecting link between the enormity of our sins and the greatness of the Divine mercy; between the vileness of our iniquities and the riches of Divine grace. In like manner the psalmist prays, "Pardon mine iniquity, for it is great;" and God promises by the prophet, "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and to his mourners." Long previously God had said, "I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth." The secret of such striking contrasts is that where sin abounded grace did much more abound. Egypt having been to Israel the house of bondage, the exodus from that land represents deliverance out of a servile, suffering condition.
(1) The wilderness or Arabian desert into which they were brought on leaving that country was a place of freedom. They were emancipated, and breathed the free air of the wilderness; they were exercised with salutary discipline after their emancipation; as they traversed the wilderness they were trained and tried. The allurement which prefaces their deliverance refers to the persuasion of Moses and Aaron, who found it necessary to persuade and even coax their countrymen to turn their back on their bondage and follow the leaders whom God had sent them. The "comfortable words" mentioned in the clone of the verse were addressed to them at a subsequent period, when, allured out of the strange land where they had sojourned so long, they were led forth into the wilderness. The "comfortable words" comprehended both temporal and spiritual mercies - relief in every time of emergency, deliverance in danger and distress, a plentiful supply of their necessities, with pardon of their sins, assurances of grace, and renewed tokens of God's favor on repentance. A difficulty has been found in the words, "and bring her into the wilderness," being interposed between the alluring and the speaking comfortably. The difficulty is removed
(2) by translating vav, not by "and," but by "after," as if equivalent to acher; thus: "After I shall have brought her into the wilderness I wilt allure and comfort her." Then the meaning would be, "After I have humbled them thoroughly as I did their forefathers in the wilderness, then will I speak comfortably unto them." God humbled their forefathers in Egypt, yet that did not suffice; he humbled them afterwards in the wilderness, and then brought them into Canaan. Many times God sends successive afflictions upon his own people, to break their hearts, to humble them thoroughly, and at last "he speaks comfortably unto them." But
(3) the wilderness may be viewed in another light. Besides the distresses experienced in the wilderness, there were deliverances enjoyed. The reference here may be to the latter, and all the more as this part of the chapter deals with merciful providences. The particle vav and other words of the verse then retain their natural sense; and, instead of a denunciation of further afflictions, God declares to Israel that he will perform on their behalf such works of power, wisdom, and goodness, at once great and glorious, merciful and wonderful, as he had wrought for their forefathers in the wilderness after their deliverance from Egypt. Thus the Chaldee: "I will work miracles and great works of wonder for them, such as I wrought in the desert;" as though he said, "Whatever the condition may be into which you shall be brought, vet you shall have me working in as glorious a way for your good and comfort as ever I did for your forefathers when they were in the wilderness." The explanation of "wilderness" under number
(1) above, combining, as it does, deliverance yet discipline, care yet chastisement, deserves the preference; it is neither to be explained with Keil exclusively in the sense of promise, nor, on the other hand, exclusively in the sense of punishment with Rashi, who comments as follows: "I will lead her into the wilderness, which for her is like a wilderness and a dry parched land; and there she shall lay it to heart that it was better with her when she did my will than when she rebelled against me."
2:14-23 After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or My lord and master, alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.
Therefore, behold, I will allure her,.... Since these rough ways will not do, I will take another, a more mild and gentle way; instead of threatening, terrifying, and punishing, I will allure, persuade, and entice, giving loving words and winning language: or "nevertheless", or "notwithstanding" (m): so Noldius and others render the particle; though they have thus behaved themselves, and such methods have been taken with them to no purpose, yet I will do as follows: the words may be understood of the call and conversion of the people of God, the spiritual Israel of God, both Jews and Gentiles, in the first times of the Gospel, as Hosea 2:23 is quoted and applied by the Apostle Paul, Romans 9:24 and be understood also of the call of the believing Jews out of Jerusalem, before the destruction of it, Luke 21:21, from whence they removed to Pella, as Eusebius (n) relates: and of the apostles out of the land of Judea into the wilderness of the people, the Gentile world, to preach the Gospel there; where vineyards or churches were planted; the door of faith and hope, were opened to the Gentiles, that had been without hope; and the conversions now made, both among Jews and Gentiles, opened a door of hope, or were a pledge of the conversion of the Jew, and the bringing in of the fulness of the Gentiles in the latter day; to which times also these words may be applied, when the Jews shall be allured and persuaded to seek the Lord their God, and David their King, and join Gospel churches in the wilderness of the people, and shall have abundance of spiritual consolation and joy; and they may also be applied to the conversion of sinners in common, and set forth the methods of God's grace in dealing with them: there is throughout an allusion to Israel's coming out of Egypt, from whence the Lord allured and persuaded them by Moses and Aaron; and then brought them into the wilderness, where he fed and supplied them, and spoke comfort to them, and gave them the lively oracles; and whence, from the borders of it, they had and entered into the vineyards in the land of Canaan; and in the valley of Achor ate of the grain of the land, which was a door of hope to them they should enjoy the whole land; and when they rejoiced exceedingly, particularly at the Red sea, at their first coming out. The word rendered "allure" signifies to persuade (o), as in Genesis 9:27 and in conversion the Lord persuades men, not merely by moral persuasion, or the outward ministry of the word, but by powerful and efficacious grace; opening the heart to attend to things spoken, and the eyes of the understanding to behold wondrous things in the word of God; working upon the heart, and removing the hardness and impenitence of it; quickening the soul, drawing it with the cords of love, and sweetly operating upon the will: and on a sudden and unawares making the soul like the chariots of Amminadib, or a willing people; persuading it to true repentance for sin, to part with sins and sinful companions, and with its own righteousness, and to come to Christ, and to look to him, and lay hold on him as the Saviour, and to submit to his ordinances: moreover, the Lord persuades men at conversion of his love to them, and of their interest in Christ, and all the blessings of grace in him. Kimchi's note is,
"I will put into her heart to return by repentance;''
And bring her into the wilderness: so in conversion the Lord calls and separates his people from the world, as the Israelites were from the Egyptians, when brought into the wilderness; and when they are solitary and alone, as they were, and so in a fit circumstance to be spoken unto, and to hear comfortable words, as follows; and when the Lord feeds them with the grain of heaven, with hidden manna, the food of the wilderness; and when they come into trouble and affliction for the sake of Christ and his Gospel. Some understand this of the church into which they are brought, because separate from the world, and attended with trouble; but this is rather a garden than a wilderness. Some, as Noldius and others, render it, "when" or "after I have brought her into the wilderness" (p); so after the Lord has shown men their sin and danger, their wilderness, desolate, state and condition, and stripped them of all help elsewhere; or has brought them under afflictive dispensations of Providence; then he does what he said before, and follows after.
And speak comfortably unto her; or, "speak to her heart" (q), as in Isaiah 40:2 as he does when he tells them their sins are forgiven; that he has loved them with an everlasting love; what exceeding great and precious promises he has made unto them; and when he speaks to them by the Spirit and Comforter, who takes his and the things of Christ, and shows them unto them; and in his word, written for their consolation; and by his ministers, who are "Barnabases", sons of comfort; and in the ordinances, those breasts of consolation. The Targum is,
"and I will do for her wonders and great things, as I did for her in the wilderness; and by the hand of my servants the prophets I will speak comforts to her heart.''
The Jewish writers (r) interpret this of the Messiah's leading people into a wilderness in a literal sense; they ask where will he (the Messiah) lead them? the answer of some is, to the wilderness of Judea, Matthew 3:1; and of others is, to the wilderness of Sihon and Og (the wilderness the Israelites passed through when they came out of Egypt): they, who are on the side of the first answer, urge in favour of it Hosea 12:9 and they who are for the latter produce this passage.
(1) "but" or "yet;" but its natural signification is
(2) "therefore."
It is like the Greek οϋν (from ω΅ν, Ionic ἔων, neuter ἐόν, contracted οϋν); it being so, therefore, and similar to the Latin phrase, quae cum ita slut, "therefore" implies because Israel can only be turned from her foolish idolatry by the penal measures named. Aben Ezra also understands it here, as elsewhere, in its literal sense; thus: "After she [the unchaste wife representative of Israel] shall know that all this evil has come upon her because that she had forgotten me, and had not known at the beginning that I dealt kindly with her; and when she will say, 'Yet will I go and return to my former husband;' then will I allure her with words." פתה is from the root פת cognate with the Arabic in the sense of "dividing," "being open," "standing open;" thence it signifies "to be susceptible of outward impressions," "allow access and entrance;" in Piel, "to make one open.... be susceptible or inclined," "induce by words." The word laken, "therefore," has somewhat puzzled commentators, because the connection between the judgments threatened in the preceding verses and the mercies proffered in what follows is not to a superficial view at once apparent. Yet it is mercy and truth meeting together, righteousness and peace kissing each other. It is
(3) the connecting link between the enormity of our sins and the greatness of the Divine mercy; between the vileness of our iniquities and the riches of Divine grace. In like manner the psalmist prays, "Pardon mine iniquity, for it is great;" and God promises by the prophet, "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and to his mourners." Long previously God had said, "I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth." The secret of such striking contrasts is that where sin abounded grace did much more abound. Egypt having been to Israel the house of bondage, the exodus from that land represents deliverance out of a servile, suffering condition.
(1) The wilderness or Arabian desert into which they were brought on leaving that country was a place of freedom. They were emancipated, and breathed the free air of the wilderness; they were exercised with salutary discipline after their emancipation; as they traversed the wilderness they were trained and tried. The allurement which prefaces their deliverance refers to the persuasion of Moses and Aaron, who found it necessary to persuade and even coax their countrymen to turn their back on their bondage and follow the leaders whom God had sent them. The "comfortable words" mentioned in the clone of the verse were addressed to them at a subsequent period, when, allured out of the strange land where they had sojourned so long, they were led forth into the wilderness. The "comfortable words" comprehended both temporal and spiritual mercies - relief in every time of emergency, deliverance in danger and distress, a plentiful supply of their necessities, with pardon of their sins, assurances of grace, and renewed tokens of God's favor on repentance. A difficulty has been found in the words, "and bring her into the wilderness," being interposed between the alluring and the speaking comfortably. The difficulty is removed
(2) by translating vav, not by "and," but by "after," as if equivalent to acher; thus: "After I shall have brought her into the wilderness I wilt allure and comfort her." Then the meaning would be, "After I have humbled them thoroughly as I did their forefathers in the wilderness, then will I speak comfortably unto them." God humbled their forefathers in Egypt, yet that did not suffice; he humbled them afterwards in the wilderness, and then brought them into Canaan. Many times God sends successive afflictions upon his own people, to break their hearts, to humble them thoroughly, and at last "he speaks comfortably unto them." But
(3) the wilderness may be viewed in another light. Besides the distresses experienced in the wilderness, there were deliverances enjoyed. The reference here may be to the latter, and all the more as this part of the chapter deals with merciful providences. The particle vav and other words of the verse then retain their natural sense; and, instead of a denunciation of further afflictions, God declares to Israel that he will perform on their behalf such works of power, wisdom, and goodness, at once great and glorious, merciful and wonderful, as he had wrought for their forefathers in the wilderness after their deliverance from Egypt. Thus the Chaldee: "I will work miracles and great works of wonder for them, such as I wrought in the desert;" as though he said, "Whatever the condition may be into which you shall be brought, vet you shall have me working in as glorious a way for your good and comfort as ever I did for your forefathers when they were in the wilderness." The explanation of "wilderness" under number
(1) above, combining, as it does, deliverance yet discipline, care yet chastisement, deserves the preference; it is neither to be explained with Keil exclusively in the sense of promise, nor, on the other hand, exclusively in the sense of punishment with Rashi, who comments as follows: "I will lead her into the wilderness, which for her is like a wilderness and a dry parched land; and there she shall lay it to heart that it was better with her when she did my will than when she rebelled against me."
"I will put into her heart to return by repentance;''
and compares with it Ezekiel 36:26. The Targum is,
"I will subject her to the law.''
And bring her into the wilderness: so in conversion the Lord calls and separates his people from the world, as the Israelites were from the Egyptians, when brought into the wilderness; and when they are solitary and alone, as they were, and so in a fit circumstance to be spoken unto, and to hear comfortable words, as follows; and when the Lord feeds them with the grain of heaven, with hidden manna, the food of the wilderness; and when they come into trouble and affliction for the sake of Christ and his Gospel. Some understand this of the church into which they are brought, because separate from the world, and attended with trouble; but this is rather a garden than a wilderness. Some, as Noldius and others, render it, "when" or "after I have brought her into the wilderness" (p); so after the Lord has shown men their sin and danger, their wilderness, desolate, state and condition, and stripped them of all help elsewhere; or has brought them under afflictive dispensations of Providence; then he does what he said before, and follows after.
And speak comfortably unto her; or, "speak to her heart" (q), as in Isaiah 40:2 as he does when he tells them their sins are forgiven; that he has loved them with an everlasting love; what exceeding great and precious promises he has made unto them; and when he speaks to them by the Spirit and Comforter, who takes his and the things of Christ, and shows them unto them; and in his word, written for their consolation; and by his ministers, who are "Barnabases", sons of comfort; and in the ordinances, those breasts of consolation. The Targum is,
"and I will do for her wonders and great things, as I did for her in the wilderness; and by the hand of my servants the prophets I will speak comforts to her heart.''
The Jewish writers (r) interpret this of the Messiah's leading people into a wilderness in a literal sense; they ask where will he (the Messiah) lead them? the answer of some is, to the wilderness of Judea, Matthew 3:1; and of others is, to the wilderness of Sihon and Og (the wilderness the Israelites passed through when they came out of Egypt): they, who are on the side of the first answer, urge in favour of it Hosea 12:9 and they who are for the latter produce this passage.
(m) "atqui, vel attamen", Glassius. (n) Hist. Eccles. l. 3. c. 5. (o) "persuadendo inducam eam", Munster; "persuadebo illi", Calvin; "persuadens, vel persuadebo illi", Schmidt. (p) "postquam duxero eam in desertum", Calvin, Drusius, "quum deduxero", Junius & Tremellius, Piscator. (q) "ad cor ejus", Pagniaus, Cocceius; "super cor ejus", Munster, Montanus, Schmidt. (r) Shirhashhirim Rabba, fol. 11. 2. Midrash Ruth, fol. 33. 2.