A terra atenderá ao trigo, ao mosto e ao óleo, e estes atenderão a Jezrael.
Oséias 2:22
Comentário de Adam Clarke
Ouvirá o milho e o vinho – Quando eles parecem expressar um desejo de suprir as necessidades do homem.
E eles ouvirão Jezreel – As pessoas carentes que estão necessitadas das necessidades da vida.
Esta graduação mais elegante no exercício das influências da natureza, para suprir as necessidades do homem, pode ser considerada assim:
- Existe uma concórdia, harmonia e influência mútua, que Deus estabeleceu nas partes da natureza criada, em referência ao apoio e preservação da raça humana.
Assim então: –
- Deus trabalha nos céus.
Leve tudo isso em menos palavras: –
Como Jezreel ou os israelitas são aqui considerados perecíveis por falta de comida, toda a natureza inanimada é representada como invocando Deus em seu favor.
- Os céus oraram para que fossem armazenados em nuvens, para que derrubassem gordura sobre a terra.
Tudo isso depende um do outro, pois os elos constituem uma cadeia; e Deus tem o governo do todo; e ele administra tudo para o benefício do homem. Quão maravilhosa é esta providência! Quão gracioso é esse Deus!
Aqui está uma série de prosopopéias juntas. Milho, vinho, óleo, terra, nuvens e seu conteúdo, céu, sol, lua etc. são representados como seres inteligentes, falando e influenciando-se mutuamente. Deus está em um extremo da cadeia e o homem no outro; e, por meio dos elos intermediários, o último é mantido em um estado de contínua dependência do primeiro para a vida, a respiração e todas as coisas.
Comentário de E.W. Bullinger
a Terra. Observe a figura de linguagem Anadiplose (App-6), pela qual a palavra no final de Oséias 2:21 é repetida no início de Oséias 2:22 .
Jezreel = a semente de DEUS [que Ele semeará], conforme declarado em Oséias 2:23 .
Comentário de John Calvin
The Prophet used the word, Jezreel , before in a bad sense; for his purpose was to reproach the Israelites with their unfaithfulness: when they boasted of being the seed of Abraham, and always claimed that honorable and noble distinction, the Lord said, ‘Ye are Jezreel, and not Israel.’ It may be that the Prophet wished to show again what they deserved; but he teaches, at the same time, that God would by no means be prevented from showing kindness to the unworthy when reconciled to him. Though, then, they were rather Jezreelites than Israelites, yet their unworthiness would be no impediment, that God should not deal bountifully with them. There may also be an allusion here to a new people; for it follows in the next verse, ??????? , usarotie, and I will sow her; and the word, Jezreel, has an affinity to this verb, it is indeed derived from ??? , saro, which is to sow: and as the Prophet presently adds, that Jezreel is, as it were, the seed of God, I do not disapprove of this supposed allusion. But yet the Prophet seems here to commend the grace of God, when he declares that they were Jezreelites with whom God would deal so kindly as to fructify the earth for their sake.
Let us now again repeat the substance of the whole, The corn, and the wine, and the oil, will hear Jezreel The Israelites were famished, and as it is usual with those in want of food, they cried out, ‘Who will give us bread, and wine, and oil?’ For the stomach, as it is said, has no ears; nor has it reason and judgment: when there is extreme want, men, as if they were distracted, will call for bread, and wine, and oil. God then has regard for these blind instincts of men, which only crave what will gratify them: hence he says, The corn, and wine, and oil, will hear Jezreel, — but when? Even when the earth will supply trees with sap and moisture, and extend to the seed its strength; it is then that the earth will hear the corn, and the wine, and the oil: for these grow not of themselves, but derive supplies from the earth; and hence the earth is said to hear them. But cannot the earth of itself hear the corn, or the wine, or the oil? By no means, except rain descends from heaven. Since, then, the earth itself draws moisture and wetness from heaven, we see that men in vain cry out in famine, except they look up to heaven: and heaven is ruled by the will of God. Let men, therefore, learn to ascend up to God, that they may seek from him their daily bread.
We now, then, see how suitable is this gradation employed by the Prophet, by which God, on account of the rude and weak comprehension of men, leads them up at last to himself. For they turn their thoughts to bread, and wine, and oil; from these they seek food: they are in this matter very stupid. Seja assim; God is indulgent to their simplicity and ignorance; for by degrees he proceeds from corn, and wine, and oil, to the earth, and then from the earth to heaven; and he afterwards shows that heaven cannot pour down rain except at his will. It follows at last —