And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth;

And it shall come to pass in that day, I will answer, saith Jehovah, I will answer the heavens, and they shall answer the earth;

And it hath come to pass in that day, I answer, an affirmation of Jehovah, I answer the heavens, and they answer the earth.

And it will be, in that day, says the Lord, that I will give an answer to the heavens, and the heavens to the earth;

And this will happen in that day: I will listen closely," says the Lord. "I will hear the heavens, and they will hear the earth.

Et erit in die illa, exaudiam, dicit Dominus, exaudiam coelos, etaudient terram:

The Lord promises again that he will not be wanting to the people, when they shall be reconciled to him. We must, indeed, in the first place, seek that God may be propitious to us; for they are very foolish who desire to live well and happily, and in the meantime care nothing for God's favor. The Prophet shows when the happiness of men begins; it begins when God adopts them for his people, and when, having abolished their sins, he espouses them to himself. It is therefore necessary, in the first place, to seek this; for as we have said, the desire of being happy is preposterous, when we first seek the blessings of an earthly life, when we first seek ease, abundance of good things, health of body, and similar things. Hence the Prophet now shows, that we are then only happy when the Lord is reconciled to us, and not only so, but when he in his love embraces us, and contracts a holy marriage with us, and on this condition, that he will be a father and preserver to us, and that we shall be safe and secure under his protection and defense. But at the same time he comes down to things of the second rank. Our happiness is, indeed, as we have said, in the enjoyment of God's love; but there are accessions which afterwards follow; for the Lord provides for us, and exercises a care over us, so that he supplies whatever is needful for the support of life. Of this later part the Prophet now treats: he says, In that day. We see that he reminds us of the covenant, lest we be content with worldly abundance; for as it has been said, men are commonly devoted to their present advantages. Hence the Prophet sets here before our eyes the Lord's covenant; he afterwards adds, that God's favor would reach to the corn, and to the wine, and the oil. But we must notice the Prophet's words, I will hear, he says, or I will answer, (nh, one, means to answer, but it is here equivalent to hear,) I will hear then, I will hear the heavens, and they will hear the earth. The repetition is not superfluous; for the Israelites had been for some time consumed by famine, before they were led away into exile; as though the heavens were iron, no drop of rain came down. They might hence have thought that there was now no hope; but God here raises them up, I will hear, I will hear, he says; as though he said, "There is no reason for the miserable condition in which I have suffered you long to languish as your sins deserved, to discourage you; for I will hereafter hear the heavens." As the Prophet before reminded them that when the beasts were cruel to them, it was a token of God's wrath; so also he teaches by these words that the heavens are not dry through any hidden influence; but that when God withholds his favor, there is no rain by which the heavens irrigate the earth. Then God here plainly shows that the whole order of nature, as they say, is in his hand, that no drop of rain descends from heaven except by his bidding, nor can the earth produce any grass; in short, that all nature would be barren were he not to fructify it by his blessing. And this is the reason why he says, I will hear the heavens and they will hear the earth, and the earth will hear the corn, and the wine, and the oil, and all these will hear Jezreel 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, vzrtyh, usarotie, and I will sow her; and the word, Jezreel, has an affinity to this verb, it is indeed derived from zr, 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. Be it so; 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 --

I will hear the heavens - As all nature is closed, and would refuse her office to those who rebel against her God, so, when He hath withdrawn His curse and is reconciled to man all shall combine together for man's good, and, by a kind of harmony, all parts thereof join their ministries for the service of those who are at unity with Him. And, as an image of love, all, from lowest to highest, are bound together, each depending on the ministry of that beyond it, and the highest on God. At each link, the chain might have been broken; but God who knit their services together, and had before withheld the rain, and made the earth barren, and laid waste the trees, now made each to supply the other, and led the thoughts of people through the course of causes and effects up to Himself, whoever causes all which comes to pass.
The immediate desire of His people was the grain, wine and oil; they needed the fruitfulness of the earth; the earth, by its parched surface and gaping clefts, seemed to crave the rain from heaven; the rain could not fall without the will of God. So all are pictured as in a state of expectancy, until God gave the word, and His will ran through the whole course of secondary causes, and accomplished what man prayed Him for. Such is the picture. But, although God's gifts of nature were gladdening tokens of His restored favor, and now too, under the Gospel, we rightly thank Him for the removal of any of His natural chastisements, and look upon it as an earnest of His favor toward us, the prophet who had just spoken of the highest things, the union of man with God in Christ, does not here speak only of the lowest. What God gives, by virtue of an espousal "forever," are not gifts in time only. His gifts of nature are, in themselves, pictures of His gifts of grace, and as such the prophets employ them. So then God promiseth, and this in order, a manifold abundance of all spiritual gifts. Of these, "corn and wine," as they are the visible parts, so are they often, in the Old Testament, the symbols of His highest gift, the holy eucharist; and "oil," of God's Holy Spirit, through whom they are sanctified.
God here calls "Israel" by the name of "Jezreel," repealing, once more in the close of this prophecy, His sentence, conveyed through the names of the three children of the prophet. The name "Jezreel" combines in one, the memory of the former punishment and the future mercy. God did not altogether do away the temporal part of His sentence. he had said, "I will scatter;" and, although some were brought back with Judah, Israel remained scattered in all lands, in Egypt and Greece and Italy, Asia Minor, and the far East and West. But God turned His chastisement into mercy to those who believed in Him. Now he changes the meaning of the word into, "God shall sow." Israel, in its dispersion, when converted to God, became every where the preacher of Him whom they had persecuted; and in Him - the true Seed. whom God sowed in the earth and it "brought forth much fruit," converted Israel also bore, "some a hundred-fold; some sixty; some thirty."

I will hear, saith the Lord - The sentence is repeated, to show how fully the thing was determined by the Almighty, and how implicitly they might depend on the Divine promise.
I will hear the heavens - The visible heavens, the atmosphere, where vapours are collected. The clouds, when they wish to deposit their fertilizing showers upon the earth.
They shall hear the earth - When it seems to supplicate for rain.

And it shall come to pass in that day, I will hear, saith the LORD, I will hear (z) the heavens, and they shall hear the earth;
(z) Then will the heaven desire rain for the earth, which will bring forth things for the use of man.

And it shall come to pass in that day,.... When these espousals shall be made, when the marriage of the Lamb will be come, and his bride will be betrothed to him; then the whole creation, the heavens and the earth, shall contribute of their riches and plenty to make a marriage feast for them; or then shall the spouse of Christ, in a very visible and plentiful manner, by virtue of the marriage union between them, partake of all his good things, both temporal and spiritual; and especially the latter, as signified by the former; but yet in the use of means, and as the effect of prayer, as follows:
I will hear, saith the Lord; the petitions of his new married bride, which he cannot deny her :or, "I will answer" (a); men oftentimes hear, and answer not; but when the Lord hears his people, he answers them, and grants them their requests; he is a God hearing and answering prayer. So the Targum,
"I will receive your prayer, saith the Lord.''
I will hear the heavens, and they shall hear the earth; in these and the following words is an elegant personification, a figure by which inanimate creatures are represented as persons speaking, praying, asking, and being heard and answered; and a beautiful climax, or a chain of second causes linked together, and as depending upon the first cause, the Lord himself; the heavens are represented as desiring the Lord of nature, the Maker and Supporter of them, having been like brass, and shut up, that they might have leave to let down their refreshing dews, and gentle showers of rain, upon the earth; and the earth as being dry and thirsty, as gaping, opening its mouth, and imploring these benign influences of the heavens; and both as answered: for so it may be rendered, "I will answer the heavens, and they shall answer the earth" (b); the Lord promises to answer the desires of the heavens, and allow them to drop their dew, and distil their rain; and so they shall answer the cravings of the earth. The spiritual sense may be, according to Schmidt, Christ is he on whom all blessings depend; "heaven" may signify the Holy Spirit Christ gives, who intercedes with him for the saints; the "earth" the ministration of the word and ordinances, by which the Spirit is given, invoked by the ministers of them. Or, as Cocceius, the "heavens" may design the ministers of the church, who govern in it, and who pray and plead for help, assistance, and success; and the "earth" the audience, the common people, who also pray, and are heard and answered, when ministers let down the dew and rain of evangelical doctrine upon them, and water them, and refresh them with it; and such precious seasons as these, as the fruit of prayer, will the saints have in the latter day.
(a) "respondebo", Calvin, Drusius, Tarnovius, Cocceius. (b) "respondebo coelo, et illud respondebit terrae", Cocceius, Drusius.

in that day--of grace to Israel.
heavens . . . hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (Hosea 2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (Hosea 1:4), but in the sense, "God will PLANT" (Hosea 1:11).

"And it comes to pass in that day, I will hear, is the word of Jehovah; I will hear heaven, and it hears the earth. And the earth will hear the corn, and the new wine, and the oil; and they will hear Jezreel (God sows)." God will hear all the prayers that ascend to Him from His church (the first אענה is to be taken absolutely; compare the parallel in Isaiah 58:9), and cause all the blessings of heaven and earth to flow down to His favoured people. By a prosopopeia, the prophet represents the heaven as praying to God, to allow it to give to the earth that which is requisite to ensure its fertility; whereupon the heaven fulfils the desires of the earth, and the earth yields its produce to the nation.
(Note: As Umbreit observes, "It is as though we heard the exalted harmonies of the connected powers of creation, sending forth their notes as they are sustained and moved by the eternal key-note of the creative and moulding Spirit.")
In this way the thought is embodied, that all things in heaven and on earth depend on God; "so that without His bidding not a drop of rain falls from heaven, and the earth produces no germ, and consequently all nature would at length be barren, unless He gave it fertility by His blessing" (Calvin). The promise rests upon Deuteronomy 28:12, and forms the antithesis to the threat in Leviticus 26:19 and Deuteronomy 28:23-24, that God will make the heavens as brass, and the earth as iron, to those who despise His name. In the last clause the prophecy returns to its starting-point with the words, "Hear Jezreel." The blessing which flows down from heaven to earth flows to Jezreel, the nation which "God sows." The name Jezreel, which symbolizes the judgment about to burst upon the kingdom of Israel, according to the historical signification of the name in Hosea 1:4, Hosea 1:11, is used here in the primary sense of the word, to denote the nation as pardoned and reunited to its God.
This is evident from the explanation given in Hosea 2:23 : "And I sow her for myself in the land, and favour Unfavoured, and say to Not-my-people, Thou art my people; and it says to me, My God." זרע does not mean "to strew," or scatter (not even in Zac 10:9; cf. Koehler on the passage), but simply "to sow." The feminine suffix to זרעתּיה refers, ad sensum, to the wife whom God has betrothed to Himself for ever, i.e., to the favoured church of Israel, which is now to become a true Jezreel, as a rich sowing on the part of God. With this turn in the guidance of Israel, the ominous names of the other children of the prophet's marriage will also be changed into their opposite, to show that mercy and the restoration of vital fellowship with the Lord will now take the place of judgment, and of the rejection of the idolatrous nation. With regard to the fulfilment of the promise, the remarks made upon this point at Hosea 1:11 and Hosea 2:1 (pp. 33, 34), are applicable here, since this section is simply a further expansion of the preceding one.

In that day - In the day of gospel - grace. I will hear - God the first and universal cause will influence the heavens, he will command their dew, and showers. When the earth is dry, it does as it were, cry to the heavens for refreshing showers, when the seed sown, the vines and olives planted, are at a stand, they cry to the earth for its kindly influences, that they may spring up, and yield fruit for Jezreel, which may call, and cry, but never will be satisfied if God does not hear them, and command his blessing which he promises to his people on renewing covenant with them. Now their repentance shall be blest with plenty, and God will set the frame of heaven and earth in due order to effect this; there shall be an harmony, between all subordinate causes moved by God the first great cause, whence expected events and fruits shall be produced for their good and comfort.