10 Now I will uncover her lewdness in the sight of her lovers, and no one will deliver her out of my hand.
*Minor differences ignored. Grouped by changes, with first version listed as example.
He pursues the same subject; and the Prophet explains at large, and even divides what he had briefly said before, into many clauses or particulars. He says firsts I will uncover her baseness. How was this done? By God, when he took away the coverings by which the Israelites kept themselves hid: for, as we have said hypocrites felicitate themselves on account of God's gifts, and thus hide themselves as thieves do in caverns; and they think that they can mock God with impunity; for, through the fatness of their eyes, as it is said in Psalm 73:7, they have but a very dim sight. Now then God declares, that the filthiness of the people would be made to appear, when he deprived them of those gifts with which he had for a time enriched them. Now, he says, will I uncover her baseness before the eyes of her lovers By this sentence he intimates a change, of which the people were not apprehensive; for, as long as the wicked feel not the strokes, they laugh at all threatening. Hence God, that he might rouse them from such an indifference, says, Now will I uncover her before the eyes of her lovers. The Prophet, no doubt, speaks of false gods, and of all those devices by which the Israelites corrupted the pure worship of God: for I cannot be persuaded to explain this either of the Assyrians or of the Egyptians. I indeed know, as I mentioned briefly yesterday, that the treaties into which the Jews, as well as the Israelites, entered with idolaters, were the tenter-hooks of Satan: this I allow; but at the same time, I look on what the Prophet especially treats of; for he directly inveighs here against absurd and vicious modes of worship. What then does he mean by saying, that God will uncover the baseness of the people before their lovers? He alludes to shameless women, who dare, by terror, to check their husbands, that they may not exercise their own right. "What! do you treat me ill? there is one who will resent this conduct." Even when husbands indignantly bear their own reproach, they often attempt not to assert their own right, because they see that fear is in the way. But God says, "Nothing will hinder me from chastising thee as thou deserves (for he addresses the people under the character of a wife;) before thy lovers then will I uncover thy baseness." And no man shall rescue thee from my hand. The word man is put here for idols; for it is a word of general import among the Hebrews. Sometimes when brute animals are spoken of, this word, man, is used; and it is also applied to the fragments of a carcass. For when Moses describes the sacrifice made by Abraham, Man,' he says, was laid to his fellow;' that is, Abraham joined together the different parts of the sacrifice, as we say in French, Il n'y a piece God then speaks here of idols: No one, he says, shall rescue them from my hand. We now comprehend the meaning of the Prophet. We must, at the same time, see what he had in view. The Israelites indeed thought, that as long as their corrupt modes of worship prevailed, they were safe and secure: it seemed impossible to them that any adversity should happen to them while idolatry continued. As, then, they imagined their false gods to be to them like an invincible rampart, "Thy idols," he says, "shall remain, and yet thou shalt fall: for I will before thy lovers uncover thy baseness, and not one of them shall deliver thee from my hand." The Prophet now descends to particulars; and, in the first place, he says, that the people would be deprived of their sacrifices and feast-days, and of that whole external pomp, which was with them the guise of religion. He then adds, that they would be spoiled of their food, and all their abundance. He has hitherto been speaking of their nakedness; but he now describes what this nakedness would be: and he specially mentions, that sacrifices would cease, that feast days, new-moons, and whatever belonged to external worship, would cease. I will make to cease, he says, all her joy. He speaks doubtless, of sacred joys; and this may be easily collected from the context. He adds, her every festal-day As they were wont to dance on their festal-days, this word may be referred to that practice. He afterwards adds, "her sabbath", and all feast-days. Then the first kind of nakedness was, that God would take away from the Israelites that fallacious and empty form of religion in which they foolishly delighted. The second kind of nakedness was, that they were to be stripped of all earthly riches, and be reduced to misery and extreme want. But I cannot finish to-day.
Her lewdness - The word originally means "folly," and so "foulness." For sin is the only real folly, as holiness is the only true wisdom. But the folly of sin is veiled amid outward prosperity, and people think themselves, and are thought, wise and honorable and in good repute, and are centers of attraction and leaders of society, so long as they prosper; as it is said, "so long as thou doest well unto thyself, men will speak of thee" Psalm 49:18. But as soon as God withdraws those outward gifts, the mask drops off, and people, being no longer dazzled, despise the sinner, while they go on to hug the sin. God says, "I will discover," as just before He had said, that His gifts had been given to "cover her." He would then lay her bare outwardly and inwardly; her folly, foulness, wickedness, and her outward shame; and that, "in the sight of her lovers," i. e. of those whom she had chosen instead of God, her idols, the heavenly bodies, the false gods, and real devils. Satan must jeer at the wretched folly of the souls whom he deceives.
And none shall deliver her out of My hand - Neither rebel spirits nor rebel people. The evil spirits would prolong the prosperity of the wicked, that so they might sin the more deeply, and might not repent, (which they see people to do amid God's chastisements,) and so might incur the deeper danmation.
In the sight of her lovers - Her idols, and her faithful or faithless allies.
And now will I discover her (m) lewdness in the sight of her lovers, and none shall deliver her out of mine hand.
(m) That is, all her service, ceremonies, and inventions by which she worshipped her idols.
And now will I discover her lewdness in the lovers,.... The people, her lovers, as the Targum; which is by many understood of the Egyptians and Assyrians; but rather means the Romans, whom the Jews courted as their friends: though it seems best to interpret it in a more general way, that the sin and folly of the Jews in rejecting Christ, and adhering to their beloved tenets, should be discovered and made manifest to all in the most public manner by their punishment; by being scattered among the nations, and becoming a taunt, reproach, and a curse everywhere: and none shall deliver her out of my hand; none of her lovers, as Kimchi, nor any other: it denotes the utter, total, and final destruction of the Jews, wrath being come upon them to the uttermost; and which is irrecoverable by human help, has continued for many hundred years, and will until the times of the Gentiles are fulfilled, or till the fulness of the Gentiles be come in, Luke 21:24.
lewdness--rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
"And now will I uncover her shame before her lovers, and no one shall tear her out of my hand." The ἅπ. λεγ. נבלוּה, lit., a withered state, from נבל, to be withered or faded, probably denotes, as Hengstenberg says, corpus multa stupra passum, and is rendered freely in the lxx by ἀκαθαρσία. "Before the eyes of the lovers," i.e., not so that they shall be obliged to look at it, without being able to avoid it, but so that the woman shall become even to them an object of abhorrence, from which they will turn away (comp. Nahum 3:5; Jeremiah 13:26). In this concrete form the general truth is expressed, that "whoever forsakes God for the world, will be put to shame by God before the world itself; and that all the more, the nearer it stood to Him before" (Hengstenberg). By the addition of the words "no one," etc., all hope is cut off that the threatened punishment can be averted (cf. Hosea 5:14).
This punishment is more minutely defined in Hosea 2:11-13, in which the figurative drapery is thrown into the background by the actual fact. Hosea 2:11. "And I make all her joy keep holiday (i.e., cease), her feast, and her new moon, and her sabbath, and all her festive time." The feast days and festive times were days of joy, in which Israel was to rejoice before the Lord its God. To bring into prominence this character of the feasts, כּל־משׂושׂהּ, "all her joy," is placed first, and the different festivals are mentioned afterwards. Châg stands for the three principal festivals of the year, the Passover, Pentecost, and the feast of Tabernacles, which had the character of châg, i.e., of feasts of joy par excellence, as being days of commemoration of the great acts of mercy which the Lord performed on behalf of His people. Then came the day of the new moon every month, and the Sabbath every week. Finally, these feasts are all summed up in כּל־מועדהּ; for מועד, מועדים is the general expression for all festive seasons and festive days (Leviticus 23:2, Leviticus 23:4). As a parallel, so far as the facts are concerned, comp. Amos 8:10; Jeremiah 7:34, and Lamentations 1:4; Lamentations 5:15.
Her lewdness - Folly and wickedness.
*More commentary available at chapter level.