A pleasant land.—Literally, as in the margin, a land of desire, i.e., desirable.

A goodly heritage of the hosts of nations.—More accurately, a heritage of the beauty of beauties (Hebrew for “chief beauty”) of the nations. The English version rests on the assumption that the word translated “beauties” is the same as that elsewhere rendered “Sabaoth,” or “hosts,” which it closely resembles.

And I said.—Not, as in the English, the answer to a question, but the continuance of the same thought. God will treat repentant Israel as His child: He will lead Israel to trust Him as a father. The days of apostasy (“turning away”) will then be over. The original Hebrew seems, to judge from the LXX. version, to have had the plural “ye shall call,” “ye shall not turn away,” the prophet passing from the collective unity to the individuals that composed it.

How ...? - Rather, How ...! i. e., How gloriously! With what honor will I place thee among the children!

Goodly ... of the hosts ... - Rather, "a heritage of the chief beauty of nations." The general sense is, that Israel "possesses the most beautiful territory of any nation."

And I said - This clause is not the answer to a difficulty, as in the King James Version, but completes the description of God's loving purpose. "I said within myself that I would treat thee as a son, and give thee a glorious inheritance: I also said, that ye would return my love, would call me Father, and be untrue to me no more."

put … among … children—the Greek for adoption means, literally, "putting among the sons."

the children—that is, My children. "How shall I receive thee back into My family, after thou hast so long forsaken Me for idols?" The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (compare Eze 37:3; Calvin makes it, How the race of Abraham can be propagated again, being as it were dead); yet as His purpose has decreed it so, He shows how it shall be effected, namely, they shall receive from Him the spirit of adoption to cry, "My Father" (Joh 1:12; Ga 4:6). The elect are "children" already in God's purpose; this is the ground of the subsequent realization of this relationship (Eph 1:5; Heb 2:13).

pleasant land—(Jer 11:5; Eze 20:6; Da 11:16, Margin).

heritage of … hosts—a heritage the most goodly of all nations [Maurer]; or a "heritage possessed by powerful hosts" (De 4:38; Am 2:9). The rendering "splendors," instead of "hosts," is opposed by the fact that the Hebrew for "splendor" is not found in the plural.

how shall I put thee among the children? among the children of God, who are so by special adopting grace, which is a high and honourable privilege, greater than to be the sons and daughters of the greatest potentate on earth; who as they are high birth, being born of God, so they are brought up, and fed, and clothed as the children of the King of kings; they have great nearness to and freedom with God their Father; they are heirs with God and joint heirs with Christ, and shall ever remain in this relation. There is a secret and an open putting of the sons of men among the children of God. The secret putting of them among the children is by God the Father, when he predestinated them unto the adoption of children by Christ; when he promised in covenant he would be their Father, and they should be his sons and daughters; and as an act of his own will, secretly, in his own breast, adopted them into his family, his will to adopt being the adoption of them; hence they are called the children of God, previous to their redemption and sanctification, Hebrews 2:13. Moreover, our Lord Jesus Christ was concerned in this affair by espousing these persons to himself in covenant, whereby his Father became their Father, and his God their God; and by assuming their nature, whereby they became his brethren, and so the children of God; and by redeeming them, whereby way is made for their actual reception of the adoption of children; when they are openly put among them in the effectual calling, in which the Holy Spirit is concerned, who regenerates them, works faith in them, and witnesses their adoption to them, from whence he is called the Spirit of adoption; regeneration and faith are the evidences of adoption, John 1:12 and the Spirit the witness, Romans 8:15. Now, as all things were seen in one view by the Lord from eternity, as well when he secretly as openly puts them among the children, it may well be thought there were difficulties, at least seeming ones, in the way of it; or, however, such as make it wonderful and marvellous that any of the sons of Adam should be put among the children of God; seeing they that are, sinned in Adam as the rest, fell with him in his transgression into a state of condemnation and death; are corrupt in their first birth, defiled in soul and body, and cast out like the wretched infant, to the loathing of their persons; are as the children of the Ethiopians, black with original and actual sins; are children of disobedience, traitors and rebels against God, and children of wrath, even as others. And though these words may have a principal respect to the Jews, who dealt treacherously with God, in departing from his pure worship, rejecting the Messiah, and continuing in their obstinacy and infidelity, having a "loammi" upon them, and notwithstanding shall be called the children of the living God, Hosea 1:9, yet may be applied to any of the sons and daughters of men, whether Jews or Gentiles, that are put among the children of God.

And give thee a pleasant land, a goodly heritage of the hosts of the nations? the allusion, doubtless, is to the land of Israel, which was a goodly and desirable land, a land flowing with milk and honey, and was the heritage or inheritance of the children of Israel, but not of the hosts of nations; wherefore heaven and eternal happiness is ultimately meant, the better country Christian pilgrims are seeking after, and the desired haven Christian sailors make unto: this is a "pleasant land"; pleasantly situated on high, where are great plenty of provisions, solid substance, enduring riches, the greatest liberty and choices, privileges, and the best of inhabitants and company, Father, Son, and Spirit, angels and glorified saints: this is

a goodly heritage or "inheritance"; not only a house not made with hands, a city that has foundations, but a kingdom and glory, an inheritance incorruptible, undefiled, which fades not away, reserved in the heavens: and it may be said to be

of the hosts of nations; for, though it is but one inheritance, vast numbers will share in it, and possess it; even an innumerable company of all nations, kindreds, people, and tongues, which are chosen, redeemed, and called out of them: and this is in, the "gift" of God; he regenerates to a lively hope of it, makes meet for it, and of his own good pleasure bestows it; and marvellous it is that he should give it to the persons before described; the putting of them among the children of God, and giving them such an inheritance, are entirely owing to his sovereign grace and goodness, which only can answer the question put, concerning these things.

And I said, thou shalt call me my father; not merely saying these words, but expressing them with affection and faith, under the witnessings of the Spirit of God; and declaring the relation by deeds, by honouring and obeying him, and being a follower of him in his ways and worship: and shalt not turn away from me; either from calling him Father, through the prevalence of unbelief; or from his service and worship, through the power of corruptions, backsliding and revolting from him, with which they are often charged in this chapter; so the Targum,

"shalt not turn from my worship.''