(12) Destroy.--For this read, with margin, make desolate. The vine and fig tree are employed as the symbol of possession and peace (1Kings 4:25; Isaiah 36:16, &c.). The desolation may be by fire or drought.

Make them a forest.--The LXX. render make them a testimony, reading in the Hebrew text l''ed instead of l'ya'ar. The latter certainly yields a more vivid sense. The rest of the verse in the LXX. is amplified: "And the wild beasts of the field, and the birds of the heaven, and the creeping things of the earth shall devour them." While no candid critic will deny the possibility that such words may have originally stood in the text, it is a priori more probable that it is a gloss from Hosea 2:18 (Hosea 2:20 in LXX.). Even so late as in Hadrian's days wild beasts rushed in upon the blood-stained ruins of Jerusalem.

Verse 12. - And I will destroy (make desolate) her vines and her fig trees, whereof she said, These are my rewards that my lovers have given me. God had already threatened to deprive Israel of the means of support - the corn, wine, wool, and flax; he now threatens the removal of the very sources whence that support was derived. The vine and fig tree are usually conjoined, and by a common synecdoche convey the idea of all those sources that combine to support life and supply its luxuries. When the united kingdom of Judah and Israel, before the disruption, had obtained the zenith of prosperity in the reign of Solomon, it is thus expressed: Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon." Yet Israel knew not the time of her merciful visitation, and not only turned aside to idols, but most stupidly and most inexcusably attributed the many mercies she enjoyed to the idols which she worshipped. Like a foul adulteress despising the tokens of her husband's affection and delighting in the rewards of lewdness received from licentious paramours, Israel forfeited all her privileges, and forced the Lord to withdraw his bounties and destroy their very source. גֶפֶן rad. גפן, equivalent to תאן, to be bent, from the arch made by its drooping boughs, תְאֵנָה, rad. תאן, equivalent to תנן, to extend from its length. And I will make them a forest, and the beasts of the field shall eat them. The places where fig trees flourished and vines abounded shall be stripped of those trees, with their pleasant fruits - shall become a forest. The vineyards being no longer hedged or fenced, no longer cultivated or cared for, the beasts of the field shall, in consequence, find free ingress and roam there at large, devouring and devastating at pleasure. The Septuagint translates the first part of the above sentence by καὶ θήσομαι αὐτὰ εἰς μαρτύριον, "and I will make them a testimony," thus reading, according to Jerome, עֵד, instead of יעַרַ; while Cyril comments on the words so read as follows: "For these things being taken away shall testify as it were against Israel's depravity, and render their punishment more signal, and make the wrath conspicuous." The context, however, militates against the reading in question, for in time of war or general devastation places, through neglect, grow trees and brushwood, where wild beasts lair and lay waste. The explanation of the verse is well given by Kimchi in his commentary: "Because she said, 'These are the hire of my harlotry;' because she said that from the hand of her lovers came the corn and must and oil and all good things; - I will make them a desolation, that she may know whether she had those good things from me or from them. אתנה, because he has compared her to a harlot, he calls those good things אתנה, equivalent to אחנן וינה; while their signification is identical with חנאי, and their root, תנה [extend, reach, give], the aleph being prosthetic. But Jonathan renders אתנה by יְקַר, precious things. And he mentions the vine and the fig tree because grapes and figs are the best part of the food of man after the produce of the earth (i.e. corn); and already he had said, 'I will also take away my corn in its season.'"

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 admonition to us. If lesser difficulties be got over, God will raise greater. The most resolute in sinful pursuits, are commonly most crossed in them. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. Crosses and obstacles in an evil course are great blessings, and are to be so accounted; they are God's hedges, to keep us from transgressing, to make the way of sin difficult, and to keep us from it. We have reason to bless God for restraining grace, and for restraining providences; and even for sore pain, sickness, or calamity, if it keeps us from sin. The disappointments we meet with in seeking for satisfaction from the creature, should, if nothing else will do it, drive us to the Creator. When men forget, or consider not that their comforts come from God, he will often in mercy take them away, to bring them to think upon their folly and danger. Sin and mirth can never hold long together; but if men will not take away sin from their mirth, God will take away mirth from their sin. And if men destroy God's word and ordinances, it is just with him to destroy their vines and fig-trees. This shall be the ruin of their mirth. Taking away the solemn seasons and the sabbaths will not do it, they will readily part with them, and think it no loss; but He will take away their sensual pleasures. Days of sinful mirth must be visited with days of mourning.And I will destroy her vines and her fig trees,.... Which are mentioned for the rest, being the most fruitful and beneficial: this was done when Judea was invaded, overrun and wasted, by the Roman army; and when many were cut down, as Josephus observes, to build forts, and cast up mounts against Jerusalem; so that, he, says (l), the appearance of the earth was miserable, for what before was adorned with trees and gardens, looked now like a wilderness:

whereof she hath said, these are my rewards that my lovers have given me; alluding to the hire of harlots, given them by their gallants; these she ascribed, as she did before her bread, water, wool, flax; and oil, Hosea 2:5, not to God, the author and giver of them, but to the people her lovers, as the Targum; or to her idols, or to her beloved tenets, and doing according to them; and which is here mentioned as a reason of the divine resentment, and why he destroyed these fruitful trees:

and I will make them a forest, and the beasts of the field shall eat them; make the vines and fig trees like forest trees, barren and unfruitful; the fruitful land of Judea should be turned into a forest, or become like a desert or wilderness, and all the fruits of it should be eaten up by wild beasts; by their enemies, compared to the beasts of the field, particularly the Romans, the fourth beast; see Isaiah 56:9.

(l) De Bello Jud. l. 6. c. 1. sect. 1.