For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, [which] they prepared for Baal.
Ver. 8. For she did not know] i.e. She would not be known or affected, of this she was willingly ignorant, 2 Peter 3:5. Ut liberius peccet libenter ignorat, as Bernard. Her ignorance was not a mere nescience, or an invincible ignorance, such as she could not help; but it was wilful, affected, acquired: they not only desired not the knowledge of God's ways, but hated it, spurned and scorned at it, shutting the windows lest the light should come in: and being blinded by the god of this world, lest the light of the glorious gospel of Christ should shine unto them 2 Corinthians 4:4, lest they should see and say that which nature and Scripture do both teach them, viz. that all their accommodations and comforts come from me alone. Had this their ignorance been merely negative, yet had they not been wholly excused (Tu aedepol, si sapis quod scis nescies. Terent.). The apostle noteth, that our Saviour laid down his precious life even for the not-knowings of the people which were such as they could not help, Hebrews 9:7 (υπερ των του λαου αγνοηματων), but their ignorance being affected, it was a high degree of ingratitude and impudence, and a very great aggravation of their sin: it made it to be sin with an accent, wickedness with a witness. Israel was herein worse than the ox and the ass (that "knows his owner and his master's crib," Isa 1:3), they fell below the stirrup of reason, nay, of sense. Hence God so stomacheth the matter both there and here. Non semel hoc peccatum carpit, saith Mercer: he cannot satisfy himself in saying how much it troubled him to be thus unkindly, ungratefully, and unreasonably dealt withal: it runneth in his thoughts, his heart is grieved at it, and he must vent himself. And when he hath told his grief, and aggravated his wrong, yet he hath not done with it: but is upon it again and again; still convincing, upbraiding; charging Israel for their foul and inexcusable unfaithfulness and unthankfulness. Eandem sententiam quia sancta et necessaria est, repetit, saith Oecolampadius here; he repeats over the same he had said before, out of the trouble of his spirit, and that they might once lay it to heart and be humbled.
That I gave her corn and wine and oil, &c.] A great deal more than she reckons upon, Hosea 2:5, and yet pays her rent there to a wrong landlord too. God is well content that we have the benefit and comfort of his creatures, so he may have the praise: this is all the rent he looks for; and this he indents with us for, Psalms 50:15; the saints also, knowing his mind, promise it him, and bind themselves to it, as did Jacob, Genesis 28:20,21; David, Psalms 51:15. For they know that ingratitude forfeits all (as in this text. She would not know, but I will make her know: ut qui ex copia datorero non senserunt, sentiant ex penuria, for she shall fast another while, and go naked), like as the merchant's non-payment of customs may prove the utter loss of all his commodities. Hence their first care to see God in all, as Moses often urgeth this people in Deuteronomy, to taste the superabundant sweetness of God in the sweetness of the creatures; to look upon all as swimming towards them in the blood of Christ, as being a piece of his purchase; and this exceedingly sweeteneth all their comforts. "God give thee the dew of heaven," saith Isaac to his son Jacob, Genesis 27:28. Profane Esau, likewise, had the like, but not with a God give thee, neither cared he how he had it, so he had it any way; but it is otherwise with the saints. See but the difference in these two brethren long after this, Genesis 33:9; Genesis 33:11, Esau, as a mere natural man, contenting himself (like a brute beast made and taken to be destroyed) with a natural use of the creature, cries out, "I have enough, my brother: keep that thou hast to thyself." But mark how Jacob delivers himself in another manner: "Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough." See a like difference between the rich fool's Habes multa, "Thou hast much goods laid up for many years," Luke 12:19, and David's doxology, 1 Chronicles 29:13; 1 Chronicles 29:16, "O Lord our God, all this store cometh of thine hand, and is all thine own." And to the same purpose speaks Eliezer, Genesis 24:35, "The Lord hath given my master flocks, herds, silver, gold"; and Job, Job 1:21. The neglect of this observing of God and ascribing all to him is the source of much sin in the world, and the mother of much mischief. Jeremiah 2:5, God chargeth his people that they were gone far from him, and had made his heritage an abomination, Hosea 2:7, and why? but because they did not say, "Where is the Lord that brought us up out of the land of Egypt?" &c., Hosea 2:6. Were men but sensible of what God doth for them every day and hour, they could not in equity and common ingenuity serve him as they do. He preserveth and provideth for us all; lays us down and takes us up, gives us all things richly to enjoy, commanding the best of his creatures to cater for us, Hosea 2:21, and to bring us in the best of the best for our subsistence, Psalms 8:1,9. Every good gift temporal, and perfect giving spiritual and eternal, cometh from the Father of lights, James 1:17, as naturally and as constantly as light doth from the sun, or water from the sea. Let us therefore imitate those lights of heaven and rivers of the earth, do all the good we can with those good things God hath given us, grain, wine, silver, gold, &c., and then reflect back toward, and return all the glory and praise unto the sun of our righteousness and sea of our salvation. The beams of the moon and stars return as far back to glorify the face of the sun which gave them their beauty, as they can possibly. Let us likewise ever send back to God's own glorious self the honour of all his gifts, by a fruitful improvement of them, and fresh songs of praise. Let the streams of God's daily bounty lead us (as the water course doth, either upward to the spring, or downward to the main ocean) to the source and fountain whence they flow. Let the returns we make be from God, of God, to God; from him as the efficient, of him as the material, and to him as the final cause. David joineth these three together, Psalms 86:4,5; and Paul, Romans 11:36. In fine, let us labour to be like the full ears of grain that hang down the head toward the earth, their original. Or if any be so graciously exalted, so freely favoured above his fellows, that his stalk is so stiff that it beareth him up above the rest of his ridge, let him look up to heaven; not in thoughts of pride, but humble vows of thankfulness. Be not as horse and mule, that drink of the brook, but never think of the spring; or as swine, that haunch up the mast, but never look up to the tree; or as the barren earth, that swallows the seed, but returns nothing to the sower.
Which they have prepared for Baal] Or, wherewith they have made Baal: lavishing gold out of the bag, and weighing silver in the balance, they hired a goldsmith, and he made it a god: they fall down, yea, they worship, Isaiah 46:6. This Baal was a special idol of the Zidonians, but first of the Chaldees, who called him Bel; the Carthaginians, Bal, whence those compositions Hannibal, Hasdrubal; as among the Babylonians Belteshazzar, Mehelabel, &c. Varro (though a heathen) inveighs much against idols and images, and saith, that they that first brought them increased error, and took away fear, errorem auxerunt, metum dempserunt. Plutarch saith, it is a sacrilege to worship by images, &c. It is thought they came first from Babylon. For Ninus having made an image of his father, Belus (this Baal in the text), all that came to see it were pardoned for all their offences; whence, in time, that image came to be worshipped. A great promoter of this kind of idolatry in Israel was Ahab, in favour of his wife, Jezebel, and to ingratiate with her kindred, 1 Kings 16:31, and this was the ruin of his house. This Baal was by the Zidonians called Jupiter Thalassius, or their sea Jupiter, and is thought to be their chief god. They had their Dii minorum gentium, petty gods (called in Scripture the host of heaven, the queen of heaven, and a little farther in this chapter Baalim); the Greeks called them Dαιμονες : which, saith Plato, are certain middle powers or messengers between God and man, to carry up prayers, and bring down blessings, &c. Quam autem haec daemonum theologia conveniat cum sanctorum et angelorum cultu apud pseudochristianos, res ipsa loquitur, saith learned Master Mede. How this doctrine of devils or heathen deities agreeth with saint worship and angel worship among Papists is easy to be discerned. A great stumbling it is to both Jews and Turks, who know it to be contrary to the first commandment, and image worship to the second (Melch. Ad. de Germ. Theol.). Whence the Turks will not endure any images, no, not upon their coins. And Paulus Jovius tells us, when Sultan Solyman had taken Buda, in Hungary, he would not enter into the chief temple of that city, to give praise to Almighty God for the victory, till all the images were first down, and thrust out of the place. We read also of a certain Turkish ambassador who, being demanded why the Turks did not turn Christians? he answered, Because the Christian religion is against sense and reason; for they worship those things that are of less power than themselves, and the works of their own hands: as these in the text, that made them Baal, yea (as if God had hired them to be wicked), they made it of the very gold and silver which he had given them, though for a better purpose. And this was horrible wickedness, hateful ingratitude. This was to sue God with his own money, to fight against him with his own weapons, as David did against Goliath, as Jehu did against Jehoram, and as Benhadad did against Ahab with that life that he had lately given him. I read of a monster who, that very night that his prince pardoned and preferred him, slew him, and reigned in his stead. This was Michael Balbus, and he is and shall be infamous for it to all posterity (Zonarus in Annal.). Ingratitude is a monster in nature. Lycurgus made no law against it, quod prodigiosa res esset beneficium non rependere. To render good for evil is divine, good for good is human, evil for evil is brutish; but evil for good is devilish. And yet, alas! how ordinary an evil is this among us, to abuse, to God's great dishonour, our health, wealth, wit, prosperity, plenty, peace, friends, means, day, night, grain, wine, silver, gold, all comforts and creatures, our times, our talents, yea, the Holy Scriptures, the gospel of grace, and our golden opportunities, the offers of mercy, and motions of the Spirit, turning our backs upon those blessed and bleeding embracements, and pursuing our lusts (those idols of our hearts), those Baals, that is, lords and husbands that have us at their beck and check? But is this fair dealing? Do we thus requite the Lord, foolish and unwise as we are? Deuteronomy 32:5. Holy Ezra thinks there is so much unthankfulness and disingenuity in such an entertainment of mercy, that heaven and earth would be ashamed of it, Ezra 9:13. Should we do so? saith he, oh, God forbid us any such wickedness. Others render it, which they have sacrificed, or dedicated to Baal, for idolaters spare for no cost, dum Deum alienum dotant, as some render that text, Psalms 16:4, while they give their goods not to the saints (as David) that are on the earth, but to another god. They lavish gold out of the bag: as we read of a certain king of this land, who laid out as much as the whole crown revenues came to in a year upon one costly crucifix: and of another, that left by a will a very great sum of money for the transporting of his heart, to be buried in the Holy Land, as they called it. How profuse Papists are in decking their images and monuments of idolatry, is better known than that it needeth here to be spoken of. Their lady of Loretto, that queen of heaven, as they call her, stilo veteri, pillar of antiquity, hath her churches so stuffed with vowed presents and memories, as they are fain to hang their cloisters and churchyards with them.