2. So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half homer of barley:
2. Et acquisivi eam mihi quindecim argenteis et uno homer (vertunt, corum, Graeci interpretes; uno coro) hordei et dimidio coro hordei.
3. And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee.
3. Et dixi ad eam, Diebus multis sedebis mihi, non scortaberis et non eris viro (hoc est, manebis vidua vel coelebs) et ego etiam ad te (nempe, respiciam; vel, tibi spondeo me fore maritum, ubi expertus fuero tuam resipiscentiam: alii vertunt, Et ego ad te non accedam; sed videtur hoc esse nimis coactum: ideo magis arridet Hieronymi interpretatio, Ego te expectabo.)
4. For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim:
4. Quia diebus multis sedebunt filii Israel sine rege, et sine principe, et sine sacrificio, et sine statua, et sine ephod, et sine theraphim.
5. Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days.
5. Postea convertentur (vel, redibunt) filii Israel et quaerent Jehovam Deum suum, et David regem suum, et timebunt ad Jehovam et ad bonitatem ejus in extermitate dierum.
These verses have been read together, for in these four the Prophet explains the vision presented to him. He says, first, that he had done what had been enjoined him by God; which was conveyed to him by a vision, or in a typical form, that by such an exhibition he might impress the minds of the people:
Some elicit a contrary sense, that the Lord would splendidly and sumptuously support the wife who had been an adulteress; but this view by no means harmonizes with the Prophet's design, as we have already seen. Besides, the words themselves lead us another way. Jerome, as his practice is, refines in allegorizing. He says, that the people were bought for fifteen silverings, because they came out of Egypt on the fifteenth day of the month; and then he says, that as the Hebrew homer contains thirty bushels, they were bought for a corus and half, which is forty-five bushels. because the law was promulgated forty-five days after. But these are puerile trifles. Let then the simple view which I have given be sufficient for us, -- that God, though he favored her, not immediately with the honor of a wife and liberal support, yet ceased not to love her. Thus we see the minds of the faithful were sustained to bear patiently their calamities; for it is an untold consolation to know that God loves us. If a testimony respecting his love moderates not our sorrows, we are very ill-natured and ungrateful.
The Prophet then more clearly proves in these words, that God loved his people, though he seemed to be alienated from them. He might have wholly destroyed them: he yet supplied them with food in their exile. The people indeed lived in the greatest straits; and all delicacies were no doubt taken from them, and their fare was very sordid and very scanty: but the Prophet forbids them to measure God's favor by the smallness of what was given them; for though God would not immediately receive into favor a wife who had been an adulteress, yet he wished her to continue his wife.
Hence he adds,
But how does this view harmonize with the first prediction, according to which God seems to have divorced his people? Their concurrence may be easily explained. The Prophet indeed said, that the body of the people would be alienated from God: but here he addresses the faithful only. Lest then the minds of those who were healable should despond, the Prophet sets before them this comfort which I have mentioned, -- that though they were to continue, as it were, single, yet the Lord would remain, as it were, bound to them, so as not to adopt another people and reject them. But we shall presently see that this prediction regards in common the Gentiles as well as the Jews and Israelites.
He afterwards adds,
But it may still be further asked, What is the number of the days of which the Prophet speaks, for the definite number is not stated here; and we know that the exile appointed for the Jews was seventy years? (Jeremiah 29:10.) But the Prophet seems here to extend his prediction farther, even to the time of Christ. To this I answer, that here he refers simply to the seventy years; though, at the same time, we must remember that those who returned not from exile were supported by this promise, and hoped in the promised Mediator: but the Prophet goes not beyond that number, afterwards prefixed by Jeremiah. It is not to be wondered at, that the Prophet had not computed the years and days; for the time of the captivity, that is, of the last captivity, was not yet come. Shortly after, indeed, four tribes were led away, and then the ten, and the whole kingdom of Israel was destroyed: but the last ruin of the whole people was not yet so near. It was therefore not necessary to compute then the years; but he speaks of a long time indefinitely, and speaks of the children of Israel and says,
It is asked, why "ephod" is mentioned; for the priesthood continued among the tribe of Judah, and the ephod, it is well known, was a part of the sacerdotal dress. To this I answer, that when Jeroboam introduced false worship, he employed this artifice -- to make religion among the Israelites nearly like true religion in its outward form: for it seems to have been his purpose that it should vary as little as possible from the legitimate worship of God: hence he said,
'It is grievous and troublesome to you to go up to Jerusalem; then let us worship God here,' (1 Kings 12:28.)
But he pretended to change nothing; he would not appear to be an apostate, departing from the only true God. What then? "God may be worshipped without trouble by us here; for I will build temples in several places, and also erect altars: what hinders that sacrifices should not be offered to God in many places?" There is therefore no doubt but that he made his altars according to the form of the true altar, and also added the ephod and various ceremonies, that the Israelites might think that they still continued in the true worship of God.
But it follows,
Grant, Almighty God, that as thou often dost justly hide thy face from us, so that on every side we see nothing but evidences of thy dreadful judgment, -- O grant, that we, with minds raised above the scene of this world, may at the same time cherish the hope which thou constantly settest before us, so that we may feel fully persuaded that we are loved by thee, however severely thou mayest chastise us and may this consolation so support and sustain our souls, that patiently enduring whatever chastisements thou mayest lay upon us, we may ever hold fast the reconciliation which thou hast promised to us in Christ thy Son. Amen.
We have now to consider the second clause, respecting King David. The Prophet tells us, that when the Israelites shall be moved with the desire of seeking God, they shall also seek David their king. They had, as it is well known, departed from their allegiance to him; though God had set David over the whole people for this end, -- that they might all be happy under his power and dominion, and remain safe and secure, as though they beheld God with their own eyes; for David was, as it were, the angel of God. Then the revolt of the people, or of the ten tribes, was like a renunciation of the living God. The Lord said to Samuel,
'Thee have they not despised, but rather me,'
(1 Samuel 8:7:)
this must have been much more the case with regard to David, whom Samuel, by God's command, had anointed, and whom the Lord had honored with so many bright commendations; they could not have cast away his yoke, without openly rejecting, as it were, God himself. Hence Hosea, speaking of the people's repentance, does not, without reasons distinctly mention this, that they shall return to David their king: for they could not sincerely and from the heart seek God, without subjecting themselves to that lawful authority to which they had been bound, not by men, nor by chance, but by God's command.
It is indeed true that David was then dead; but Hosea sets forth here, in the person of one man, that everlasting kingdom, which the Jews knew would endure as the sun and moon: for well known to them all was this remarkable promise,
'As long as the sun and moon shall shine in heaven, they shall be faithful witnesses to me, that the throne of David shall continue,' (Psalm 72:5,18.)
Hence, after the death of David, the Prophet shows here that his kingdom would be forever, for he survived in his children; and, as it evidently appears, they commonly called their Messiah the son of David. We must now of necessity come to Christ: for Israel could not seek their king, David, who had been long dead; but were to seek that King whom God had promised from the posterity of David. This prophecy, then, no doubt extends to Christ: and it is evident that the only hope of the people being gathered was this, that God had testified that he would give a Redeemer.
We now then see what the Prophet had in view: the Israelites had become degenerate; and, by their perfidy, they ceased to be the true and genuine people of God, as long as they continued alienated from the family of David. The Prophet, speaking of their full restoration, now joins David with God; for they could not be restored to the body of the Church, without uniting with the Jews in honoring one and the same head. But we must, at the same time, remember, that the king, whom the Prophet mentions, is not David, who had been long dead, but his son, to whom the perpetuity of his kingdom had been promised.
This doctrine is especially useful to us; for it shows that God is not to be sought except in Christ the mediator. Whosoever, then, forsakes Christ, forsakes God himself; for as John says,
'He who has not the Son, has not the Father,' (1 John 2:23.)
And the thing itself proves this; for God dwells in light inaccessible; how great, then is the distance between us and him? Except Christ, then, presents himself to us as a middle person, how can we come to God? But then only we begin really to seek God, when we turn our eyes to Christ, who willingly offers himself to us. This is the only way of seeking God aright.
Some, with more refinement, contend, that Christ is Jehovah, because the Prophet says, that he is to be sought not otherwise than as God is. By the word, seeking, the Prophet indeed means, that the Israelites bad no other way of being safe and secure than by fleeing under the guardianship and protection of their legitimate king, whom they knew to have been divinely ordained for them. This, then, would not be sufficient to confute the Jews. I take the passage in a simpler way, as meaning, that they would seek their God in the person of the king, whose hand and efforts God intended to employ in the preservation of the people.
It further follows
And he adds, and his goodness; by which he means that God would not be dreaded by them, but that he would sweetly allure them to himself, that they might obey him spontaneously and freely, and even joyfully: and doubtless God does then only make us really to fear him, when he gives us a taste of his goodness. For God's majesty strikes terror into us; and we, in the meantime, seek hiding places; and were it possible for us to withdraw from him, each of us would do so gladly; but it is not to worship God with due honor, when we flee away from him. It is then a sense of his goodness that leads us reverentially to fear him. 'With thee,' says David, 'is forgiveness, that thou mayest be feared,' (Psalm 130:4:) for except men know God to be ready to be at peace with them, and feel assured that he will be propitious to them, no one will seek him, no one will fear him, for without knowing this, we could not but wish his glory to be abolished and extinguished, and that he should be without authority, lest he should become our judge. But every one who has tasted of God's goodness, so orders himself as to obey God.
What the Prophet then means when he says,
But further, this goodness is to be referred to Christ. Some take
'He who honors not the Son, honors not the Father,'
Lastly, he adds,
1 A Hebrew measure, containing 30 bushels, the load of a camel. --Ed.
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