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 taken as a relative clause without ‘asher, though not in the sense of “which they have made into Baal,” i.e., out of which they have made Baal-images (Chald., Rabb., Hitzig, Ewald, and others); for even though עשׂה ל occurs in this sense in Isa 44:17, the article, which is wanting in Isaiah, and also in Gen 12:2 and Exo 32:10, precludes such an explanation here, apart from the fact that habba‛al cannot stand by itself for a statue of Baal. Here עשׂה ל has rather the general meaning “apply to anything,” just as in 2Ch 24:7, where it occurs in a perfectly similar train of thought. This use of the word may be obtained from the meaning “to prepare for anything,” whereas the meaning “to offer,” which Gesenius adopts (“which they have offered to Baal”), is untenable, since עשׂה simply denotes the preparation of the sacrifice for the altar, which is out of the question in the case of silver and gold. They had applied their gold and silver to Baal, however, not merely by using them for the preparation of idols, but by employing them in the maintenance and extension of the worship of Baal, or even by regarding them as gifts of Baal, and thus confirming themselves in the zealous worship of that god. By habba'al we are not simply to understand the Canaanitish or Phoenician Baal in the stricter sense of the word, whose worship Jehu had exterminated from Israel, though not entirely, as is evident from the allusion to an Asherah in Samaria in the reign of Jehoahaz (2Ki 13:6); but Baal is a general expression for all idols, including the golden calves, which are called other gods in 1Ki 14:9, and compared to actual idols.

Verse 9
Hos 2:9“Therefore will I take back my corn at its time, and my must at its season, and tear away my wool and my flax for the covering of her nakedness.” Because Israel had not regarded the blessings it received as gifts of its God, and used them for His glory, the Lord would take them away from it. אשׁוּב ולקחתּי are to be connected, so that אשׁוּב has the force of an adverb, not however in the sense of simple repetition, as it usually does, but with the idea of return, as in Jer 12:15, viz., to take again = to take back. “My corn,” etc., is the corn, the must, which I have given. “At its time,” i.e., at the time when men expect corn, new wine, etc., viz., at the time of harvest, when men feel quite sure of receiving or possessing it. If God suddenly takes away the gifts then, not only is the loss more painfully