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A Call to Repentance6 “Come, let us return to the L ord; for it is he who has torn, and he will heal us; he has struck down, and he will bind us up. 2 After two days he will revive us; on the third day he will raise us up, that we may live before him. 3 Let us know, let us press on to know the L ord; his appearing is as sure as the dawn; he will come to us like the showers, like the spring rains that water the earth.” Impenitence of Israel and Judah4 What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes away early. 5 Therefore I have hewn them by the prophets, I have killed them by the words of my mouth, and my judgment goes forth as the light. 6 For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.
7 But at Adam they transgressed the covenant; there they dealt faithlessly with me. 8 Gilead is a city of evildoers, tracked with blood. 9 As robbers lie in wait for someone, so the priests are banded together; they murder on the road to Shechem, they commit a monstrous crime. 10 In the house of Israel I have seen a horrible thing; Ephraim’s whoredom is there, Israel is defiled.
11 For you also, O Judah, a harvest is appointed.
When I would restore the fortunes of my people, New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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In the last chapter the Prophet said, that the Israelites, after having been subdued by chastisements and judgments, would again turn back from following error to seek God. But as terror drives men away from approaching God, he now adds, that the measure of afflictions would not be such as would discourage their minds and produce despair; but rather inspire them with the assurance, that God would be propitious to them: and that he might set this forth the better, he introduces them as saying, Come, let us go to the Lord: and this mode of speaking is very emphatical. But we must know that the reason here given, why the Israelites could return safely and with sure confidence to God, is, that they would acknowledge it as his office to heal after he has smitten, and to bring a remedy for the wounds which he has inflicted. The Prophet means by these words, that God does not so punish men as to pour forth his wrath upon them for their destruction; but that he intends, on the contrary, to promote their salvation, when he is severe in punishing their sins. We must then remember, as we have before observed, that the beginning of repentance is a sense of God’s mercy; that is, when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them; how much soever their sin may frighten them, they will yet never return to the Lord. And for this purpose I have elsewhere quoted that remarkable passage in Psalm 130, ‘With thee is mercy, that thou mayest be feared;’ for it cannot be, that men will obey God with true and sincere heart, except a taste of his goodness allures them, and they can certainly determine, that they shall not return to him in vain, but that he will be ready, as we have said, to pardon them. This is the meaning of the words, when he says, Come, and let us turn to the Lord; for he has torn and he will heal us; that is, God has not inflicted on us deadly wounds; but he has smitten, that he might heal. At the same time, something more is expressed in the Prophet’s words, and it is this, that God never so rigidly deals with men, but that he ever leaves room for his grace. For by the word, torn, the Prophet alludes to that heavy judgment of which he had before spoken in the person of God: the Lord then made himself to be like a cruel wild beast, “I will be as a lion, I will devour, I will tear, and no one shall take away the prey which I have once seized.” God wished then to show that his vengeance would be dreadful against the Israelites. Now, though God should deal very sharply with them, they were not yet to despair of pardon. However, then, we may find God to be for a time like a lion or a bear, yet, as his proper office is to heal after he has torn, to bind the wounds he has inflicted, there is no reason why we should shun his presence. We see that the design of the Prophet’s words was to show, that no chastisement is so severe that it ought to break down our spirits, but that we ought, by entertaining hope, to stir up ourselves to repentance. This is the drift of the passage. It is further needful to observe, that the faithful do here, in the first place, encourage themselves, that they may afterwards lead others with them; for so the words mean. He does not say, “Go, return to Jehovah;” but, Come, let us return unto Jehovah We then see that each one begins with himself; and then that they mutually exhort one another; and this is what ought to be done by us: when any one sends his brethren to God, he does not consult his own good, since he ought rather to show the way. Let every one, then, learn to stimulate himself; and then, let him stretch out his hand to others, that they may follow. We are at the same time reminded that we ought to undertake the care of our brethren; for it would be a shame for any one to be content with his own salvation, and so to neglect his brethren. It is then necessary to join together these two things, — To stir up ourselves to repentance, — and then to try to lead others with us. Let us now proceed — 2. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 2. Vivificabit nos post biduum, die tertio suscitabit nos, et vivemus in conspectu ejus (vel, coram facie ejus.)
This place the Hebrew writers pervert, for they think that they are yet to be redeemed by the coming of the Messiah; and they imagine that this will be the third day: for God once drew them out of Egypt, this was their first life; then, secondly, he restored them to life when he brought them back from the Babylonish captivity; and when God shall, by the hand of the Messiah, gather them from their dispersion, this, they say, will be the third resurrection. But these are frivolous notions. Not withstanding, this place is usually referred to Christ, as declaring, that God would, after two days, and on the third, raise up his Church; for Christ, we know, did not rise privately for himself, but for his members, inasmuch as he is the first-fruits of them who shall rise. This sense does not seem then unsuitable, that is, that the Prophet here encourages the faithful to entertain hope of salvation, because God would raise up his only-begotten Son, whose resurrection would be the common life of the whole Church. Yet this sense seems to me rather too refined. We must always mind this, that we fly not in the air. Subtle speculations please at first sight, but afterwards vanish. Let every one, then, who desires to make proficiency in the Scriptures always keep to this rule — to gather from the Prophets and apostles only what is solid. Let us now see what the Prophet meant. He here adds, I doubt not, a second source of consolation, that is, that if God should not immediately revive his people, there would be no reason for delay to cause weariness, as it is wont to do; for we see that when God suffers us to languish long, our spirits fail; and those who at first seem cheerful and courageous enough, in process of time become faint. As, then, patience is a rare virtue, Hosea here exhorts us patiently to bear delay, when the Lord does not immediately revive us. Thus then did the Israelites say, After two days will God revive us; on the third day he will raise us up to life What did they understand by two days? Even their long affliction; as though they said, “Though the Lord may not deliver us from our miseries the first day, but defer longer our redemption, our hope ought not yet to fail; for God can raise up dead bodies from their graves no less than restore life in a moment.” When Daniel meant to show that the affliction of the people would be long, he says, ‘After a time, times, and half time,’ (Daniel 7:25.) That mode of speaking is different, but then as to sense it is the same. He says, ‘after a time,’ that is, after a year; that would be tolerable: but it follows, ‘and times,’ that is, many years: God afterwards shortens that period, and brings redemption at a time when least expected. Hosea mentions here two years, because God would not afflict his people for one day, but, as we have before seen, subdue them by degrees; for the perverseness of the people had so prevailed, that they could not be soon healed. As when diseases have been striking roots for a long time, they cannot be immediately cured, but there is need of slow and various remedies; and were a physician to attempt immediately to remove a disease which had taken full possession of a man, he certainly would not cure him, but take away his life: so also, when the Israelites, through their long obstinacy, had become nearly incurable, it was necessary to lead them to repentance by slow punishments. They therefore said, After two days God will revive us; and thus they confirmed themselves in the hope of salvation, though it did not immediately appear: though they long remained in darkness, and the exile was long which they had to endure, they yet did not cease to hope: “Well, let the two days pass, and the Lord will revive us.” We see that a consolation is here opposed to the temptations, which take from us the hope of salvation, when God suspends his favor longer than our flesh desires. Martha said to Christ, ‘He is now putrid, it is the fourth day.’ 2727 John 11:39. — fj. She thought it absurd to remove the stone from the sepulchre, because now the body of Lazarus was putrified. But Christ in this instance designed to show his own incredible power by restoring a putrid body to life. So the faithful say here, The Lord will raise us up after two days: “Though exile seems to be like the sepulchre, where putridity awaits us, yet the Lord will, by his ineffable power, overcome whatever may seem to obstruct our restoration.” We now perceive, as I think, the simple and genuine sense of this passage. But at the same time I do not deny but that God has exhibited a remarkable and a memorable instance of what is here said in his only-begotten Son. As often then as delay begets weariness in us, and when God seems to have thrown aside every care of us, let us flee to Christ; for, as it has been said, His resurrection is a mirror of our life; for we see in that how God is wont to deal with his own people: the Father did not restore life to Christ as soon as he was taken down from the cross; he was deposited in the sepulchre, and he lay there to the third day. When God then intends that we should languish for a time, let us know that we are thus represented in Christ our head, and hence let us gather materials of confidence. We have then in Christ an illustrious proof of this prophecy. But in the first place, let us lay hold on what we have said, that the faithful here obtain hope for themselves, though God extends not immediately his hand to them, but defers for a time his grace of redemption. Then he adds, We shall live in his sight, or before him. Here again the faithful strengthen themselves, for God would favor them with his paternal countenance, after he had long turned his back on them, We shall live before his face For as long as God cares not for us, a sure destruction awaits us; but as soon as he turns his eyes to us, he inspires life by his look alone. Then the faithful promise this good to themselves that God’s face will shine again after long darkness: hence also they gather the hope of life, and at the same time withdraw themselves from all those obstacles which obscure the light of life; for while we run and wander here and there, we cannot lay hold on the life which God promises to us, as the charms of this world are so many veils, which prevent our eyes to see the paternal face of God. We must then remember that this sentence is added, that the faithful, when it pleases God to turn his back on them, may not doubt but that he will again look on them. Let us now go on — |