The Persecutions of Antiochus CHAPTER XII. DANIEL, XIL | typical of those of Antichrist. Africa, are still under them. at his steps-following | and when the spirit of grace and supplication is poured him (Margin, Exodus, 11. 8; Judges, 4. 10.). 44. tidings out on them. [TREGELLES.] written in the bookont of the east and out of the north-Artaxias, king of viz., of God's secret purpose, as destined for deliverArmenia, his vassal, had revolted in the North, and ance (Psalm 56. 8; 69. 28; Luke, 10. 20; Revelation, 20. Arsaces, leader of the Parthians, in the East (1 Macca-15; 21. 27.). Metaphor from a muster roll of citizens bees, 3. 10, &c., 37; Tacitus, H. 5. 8.). In 147 B.C., Antio- (Nehemiah, 7. 5.). 2. many... that sleep-"many from chus went on the expedition against them, on the among the sleepers... these shall be unto everlasting return from which he died. great fury-at the Jews, on life; but those (the rest of the sleepers who do not awake account of their successes under Judas Maccabeus, at this time) shall be unto shame." [TREGELLES.] whence he desired to replenish his treasury with Not the general resurrection, but that of those who means to prosecute the war with them; also at Artaxias share in the first resurrection; the rest of the dead and Arsaces, and their respective followers. DE BURGH being not to rise till the end of the thousand years makes the "tidings" which rouse his fury, to be con- (Revelation, 20, 3, 5, 6; cf. 1 Corinthians, 15. 23; 1 Thessacerning the Jews' restoration: such may be the anti-lonians, 4. 16.). Israel's national resurrection, and the typical reference. 45. plant... between the seas-the first resurrection of the elect church, are similarly conDead sea and the Mediterranean. tabernacles of nected with the Lord's coming forth out of His place palace-his palace-like military tents, such as Oriental to punish the earth in Isaiah, 26. 19, 21; 27.6. Cf. Isaiah, princes travel with. See Note, v. 40, as to the time of 25, 6-9. The Jewish commentators support TREGELLES. Antiochus' attack on Judea, and his subsequent "end" AUBERLEN thinks the sole purpose for which the at Tabes, which was caused by chagrin both at hearing resurrection is introduced in this verse is an incitethat his forces under Lysias were overcome by the ment to faithful perseverance in the persecutions of Jews, and at the failure of his expedition against the Antiochus; and that there is no chronological connectemple of Elymais (2 Maccabees, 9. 5.1. holy mountain tion between the time of trouble in v. 1, and the resur-Jerusalem and mount Sion. The desolation of the rection in v. 2; whence the phrase, "at that time," twice sanctuary by Antiochus, and also the desecration of occurs in v. 1, but no fixing of time in r. 2, 3: 2 Maccathe consecrated ground round Jerusalem by the idola- bees, 7. 9, 14, 23, shows the fruit of this prophecy in trous Roman ensigns, as also by the Mahometan animating the Maccabean mother and her sons to brave mosque, and, finally, by the last Antichrist, is referred death, whilst confessing the resurrection in words like to. So the last Antichrist is to sit upon "the mount those here. Cf. Hebrews, 11. 35. NEWTON's view that of the congregation" (Isaiah, 14. 13,), but "shall be "many" means all, is not so probable; for Romans, 5. brought down to hell" (cf. Note, ch. 7. 26; 2 Thessa- 15, 19, which he quotes, is not in point, since the Greek lonians, 2. 8.). is "the many," i.e., all, but there is no article in the Hebrew here. Here only in the Old Testament is "everVer. 1-13. CONCLUSION OF THE VISION (chs, 10.-12.) lasting life" mentioned. 3. wise (Proverbs, 11. 30.). AND EPILOGUE TO THE Book. Cf. v. 4, 13: as v. 6, 7, Answering to "they that understand" (ch. 11. 33, 35,), refer to ch. 7. 25, i.e., to the time of Antichrist, so the the same Hebrew, Maskilim" Israelites who, though subsequent v. 8-12 treat of the time of Antiochus (cf. in Jerusalem when wickedness is coming to an head, v. 11, with ch. 11. 31.), thus putting together in one are found intelligent witnesses against it. As then they summary view the two great periods of distress. The appeared worn out with persecutions (typically, of political resurrection of the Jews under the Maccabees Antiochus; antitypically, of Autichrist); so now in the is the starting point of transition to the literal resurrec- resurrection they "shine as the brightness of the tion about to follow the destruction of Antichrist by firmament." The design of past afflictions here appears Christ's coming in glory. The language passes here"to make them white" (Matthew, 13. 43; Revelation, 7. from the nearer to the more remote event, to which | 9, 14.). turu... to righteousness-lit., justify, i.e., conalone it is fully applicable. 1. at that time-typically, vert many to justification through Christ (James, 5. towards the close of Antiochus' reign; antitypically, 20.). stars-(1 Corinthians, 15. 41, 42.) 4. shut up... the time when Antichrist is to be destroyed at Christ's seal the book-John, on the contrary, is told (Revelation, coming. Michael-the guardian angel of Israel ("thy | 22. 10) not to seal his visions. Because Daniel's propeople") (ch. 10. 13.). The transactions on earth affect phecy refers to a distant time, and is therefore obscure ing God's people have their correspondencies in heaven, for the immediate future, whereas John's was to be in the conflict between good and bad angels; so at the speedily fulfilled (Revelation, 1. 1, 3; 22. 6.). Israel, to last great contest on earth which shall decide the whom Daniel prophesied after the captivity, with preascendancy of Christianity (Revelation, 12. 7-10.). An mature zeal sought after signs of the predicted period: archangel, not the Lord Jesus; for he is distinguished Daniel's prophecy was designed to restrain this. The from the Lord" in Jude, 9. there shall be-rather, Gentile church, on the contrary, for whom John wrote, "it shall be." time of trouble, such as never was- needs to be impressed with the shortness of the period, partially applicable to the time of Antiochus, who was as it is, owing to its Gentile origin, apt to conform to the first subverter of the Jews' religion, and persecutor the world, and to forget the coming of the Lord (cf. of its professors, which no other world-power had done. Matthew, 25. 13, 19; Mark, 13. 32-37; 2 Peter, 3. 8, 12; Fully applicable to the last times of Antichrist, and Revelation, 22, 20.). run to and fro-not referring to the his persecutions of Israel restored to Palestine. Satan modern rapidity of locomotion, as some think, nor to will be allowed to exercise an unhindered, unparalleled Christian missionaries going about to preach the gospel energy (Isaiah, 26. 20, 21; Jeremiah, 30. 7; Matthew, 24. to the world at large [BARNES], which the context 21; cf. ch. 8. 24, 25; 11. 36.). thy people shall be delivered scarcely admits, but, whereas now but few care for -(Romans, 11. 26.). The same deliverance of Israel, as this prophecy of God, "at the time of the end," i.e.. in Zechariah, 13. 8, 9, "the third part ... brought near its fulfilment, "many shall run to and fro," i.e.. through the fire... refined as silver." The remnant scrutinise it, running through every page. Cf. Habakin Israel spared, as not having joined in the anti- kuk, 2. 2: [CALVIN] it is thereby that "the knowledge christian blasphemy (Revelation, 14. 9, 19;); not to be (viz., of God's purposes as revealed in prophecy) shall confounded with those who have confessed Christ be increased." This is probably being now fulfilled. before His coming. "the remnant according to the 5. A vision of two other angels, one on one side of the election of grace" (Romans, 11. 5,), part of the church Hiddekel or Tigris, the other on the other side, implyof the first-born who will share His millennial reigning that on all sides angels attend to execute God's in glorified bodies; the spared remnant (Isaiah, 10. 21) will only know the Lord Jesus, when they see Him, commands. The angel addressing Daniel had been over the river "from above" (v. 6, Margin.). 6. one viz., of the two (v. 5.). man... in linen-who had spoken up to this point, God impelled the angel to ask in order to awaken us out of our torpor, seeing that the very "angels desire to look into" the things affecting man's redemption (1 Peter, 1. 12,), as setting forth the glory of their Lord and ours (Ephesians, 3. 10.). How long... to the end of these wonders-This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (v. 8) refers to the more immediate future of his nation. [AUBERLEN.] 7. held up... right... and ... left hand-usually the right hand was held up in affirmation as an appeal to heaven to attest the truth Deuteronomy, 32, 40; Revelation, 10. 5, 6.). Here both hands are lifted up for the fuller confirmation. time, times, and an half-(see Note, ch. 7. 25.). NEWTON, referring this prophecy to the Eastern apostasy, Mahometanism, remarks that the same period of three and a half years, or 1200 prophetic days, is assigned to it as the Western apostasy of the little horn (ch. 7. 25.), and So, says PRIDEAUX, Mahomet began to forge his imposture, retiring to his cave, 606 A.D., the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title, The Universal Pastor; Antichrist thus setting both his feet on Christendom together, the one in the East, and the other in the West. Three and a half is the time of the world-power, in which the earthly kingdoms rule over the heavenly. [AUBERLEN.] **Three and a half" represents the idea of spiritual trial; [besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain] it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles forty-two months (Revelation, 11. 2,), so the exercise of the power of the beast (Revelation, 13. 5.). The two witnesses preach in sackcloth 1200 days, and remain unburied three days and a half: so the woman in the wilderness: also the same for a "time, times, and an half" Revelation, 11. 3, 9, 11; 12. 6, 14.). Forty-two connects the church with Israel, whose haltings in the wilderness were forty-two (Numbers, 33. 1-50.). The famine and drought on Israel in Elijah's days were for "three years and six months" (Luke, 4. 25; James, 5. 17); the same period as Antiochus' persecution: so the ministry of The Man of Sorrows, which ceased in the midst of a week (ch. 9. 27.). [WORDSWORTH. Apocalypse.] scatter ... holy people-"accomplished" here answers to "the consummation" (ch. 9. 27,), viz., the " pouring out" of the last dregs of the curse on the "desolated""holy people." Israel's lowest humiliation (the utter "scattering of her power') is the precursor of her exaltation, as it leads her to seek her God and Messiah (Matthew, 23. 39. 8. understood not-Daniel "understood" the main features of the vision as to Antiochus (ch. 10. 1, 14,, but not as to the times. 1 Peter, 1. 10-12, refers mainly to Daniel: for it is he who foretells "the sufferings of Christ and the glory that should follow; it is he who prophesies "not unto himself, but unto us;" it is he who "searched what, or what manner of time the Spirit of Christ in him did signify." 9. Daniel's desire of knowing more is thus deferred "till the time of the end." John's Revelation in part reveals what here is veiled (Note, v. 4, and ch. 8. 26.). 10. There is no need of a fuller explanation as to the time; for when the predictions so far given shall have come to pass, the godly shall be "purified" by the foretold trials, and shall understand that the end is at hand, but the wicked shall not understand, and so shall rush on their own ruin (ch. 11. 33-35). [MAURER.) The "end" 076 of the Times. is primarily, of Antiochus' persecution; antitypically, the end of Antichrist's. It is the very clearness in the main which renders necessary the obscurity. The fulfilment of God's decree is not a mere arithmetical problem which the profane may understand by arithmetical calculation, but a holy enigma to stimulate L a faithful observance of God's ways, and to a diligent study of the history of God's people. [AUBERLES To this Christ refers (Matthew, 24. 15.), "Whoso resteth, let him understand." 11. from .. sacrifice taken away... abomination-(ch. 11. 31.). As to the epoch, which probably is prophetically germinant . manifold; the profanation of the temple by Antiochus in the month Ijar of the year 145 B.C., till the restore tion of the worship by Judas Maccabeus on the twentyfifth day of the ninth month (Chisleu of 148 B.C., Scouting to the Seleucid era, 1290 days; forty-five days mar elapsed before Antiochus' death in the month Ses of 148 B.C., so ending the Jews' calamities (MAURAE). by Pagan Rome, after Christ's death; by Mahomet. Antichrist, the culmination of apostate Rome. Ta "abomination" must reach its climax see AUEESLEY translation, "summit," ch. 9. 27.), and the measare A iniquity be full, before Messiah comes. thousand w hundred and ninety days-a month beyond the "uzs times, and a half" (c. 7.). In v. 12, forty-five days m are added, in all 1335 days. TREGELLES thinks Jest at his coming will deliver the Jews. An intervi elapses, during which their consciences are swakize. to repentance and faith in Him. A second interve elapses in which Israel's outcasts are gathered, and t the united blessing takes place. These stages ar marked by the 1260, 1290, and 1335 days. Cons thinks the 1:60 years begin when Justinian in 553 Z subjected the Eastern churches to John II, bishop d Rome; ending in 1792, when the code Napoleon vi established and the Pope was dishonoured. 1290 react to 1822, about the time of the waning of the Tarks) power, the successor to Greece in the empire of th East. Forty-five years more end in 1867, the end e the times of the Gentiles." See Leviticus, 22, seven times," i.e., 7 X 360, or 2520 years: 632 & 3 the date of Judah's captivity beginning under nasses; 2520 from this date end in 1865, thus nev harmonising with the previous date 1867. See also ch. 8. 14. The seventh millenary of the weld (Clinton) begins in 1862. Seven years to 1960 the dan of the second advent) constitute the reign of the personal Antichrist: in the last three and a half, the peril of final tribulation, Enoch (or else Moses and Es the two witnesses, prophesy in sackcloth. This theory is very dubious (cf. Matthew, 24.36; Acts, 1. 7; 1 Thessa lonians, 6. 2; 2 Peter, 3, 103; still the event alone a tell whether the chronological coincidences of su theories are fortuitous, or solid data on which te f the future times. HALES makes the periods 1200, 15% 1335, begin with the Roman destruction of Jerumis and end with the precursory dawn of the refor tion, the preaching of Wycliffe and Huss. 11. in the grave (Job, 3. 17; Isaiah, 57. 2), He. B his people Israel, was to wait patiently and cat dently for the blessing till God's time. Не ceived not the promise," but had to wait until th Christian elect saints should be brought in, at the first resurrection, that he and the other Old Tesa ment saints "without us should not be made p fect" (Hebrews, 11. 40.). stand-implying st unto life, as opposed to condemnation Psalm 1.6. thy lot-image from the allotment of the ear Canaan, HOSEA. INTRODUCTION. TILE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus, 49. 10.). St. Stephen, in Acts, 7. 42 (in referring to Amos, 5. 27,), quotes them as forming one collective body of writings," the book of the prophets." So Jerome; and Melito, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 662 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., i.e., about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely-commissioned public teachers was never wholly laid aside. The book of Hosea, which we have, constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententions, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Bethshemesh. [Jerome.] His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1 Kings, 18. 31.). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fates his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great grandson (2 Kings, 15. 12,), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reigu six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam." Again, in ch. 10. 14, Shalmaneser's expedition against Israel is alluded to as past, i e., the first inroad against king Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz's whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration. Hosea (ch. 11. 1) is quoted by Matthew, 2 15; also ch. 6. 6, by Matthew, 9. 13; 12. 7; cf. Romans, 9, 25, 26, quoting ch. 1. 10; 21, 23; 1 Corinthians, 15. 55, quoting ch. 13. 14; 1 Peter, 2. 10, quoting ch. 1. 9, 10; 2. 23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spritual seed should be as the sand of the sea (ch. 1. 10; 3. 5,), clearly refer to the New Testament dispensation. The first and third chapters are in prose, the rest of the book is rhythmical. CHAPTER L Ver. 1-11. INSCRIPTION. Spiritual whoredom of Israel set forth by symbolical acts: Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-ammi, the children. Yet a promise of Judah and Israel's restoration. 1. See Introduction. Jeroboam -the second; who died in the fifteenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worshipped false gods: Zachariah 2 Kings, 15. 9.), Menahem (2 Kings, 15. 18,), Pekahiah (2 Kings, 15. 24,), Pekah (2 Kings, 15. 28.), Hoshea (2 Kings, 17.2.). As Israel was most flourishing externally under Jeroboam II., who recovered the possessions seized on by Syria, Hosea's prophecy of its downfall at that time was the more striking, the less it could have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II. from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II. from the entering of Hamath to the sea of the plain (2 Kings, 14. 23-27.). 2. beginning-not of the prophet's predictions generally, but of those spoken by Hosea. take... wife of whoredoms-not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness. [HENGSTENBERG.] Cf. Ezekiel, 16. 8, 15, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years for the birth of three children, which would weaken the symbol (cf. Ezekiel, 4. 4.). HENDERSON objects that The Idolatry of Israel, and HOSEA, II. Her Threatened Punishment, sisters in the family of God, Ammi and Ruhamah, z. Plead - Expostulate. mother-i.e., the nation collertively. The address is to "her children," i.., to the individual citizens of the state (cf. Isaiah, 50. L. for she is not my wite-she has deprived herself of her high privilege by spiritual adultery. out of her sightrather, "from her face." Her very courtenance unblushingly betrayed her lust, as did also her exposed "breasts." 3. set ner as in the day... boru-(Ezekiel 16. 4; 23. 25, 26, 28, 29.). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy. make her as a wilderness (Jeremiah, 6. 8; Zephaniah, 2. 13.). Translate, "make her as the wilderness," viz., that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst” (cf. Jeremiah, 2. 6.). 4. her children - not even her individual members shall escape the doom of the nation collectively, for they are individually guilty. 5. I will go after the Hebrew expresses a settled determination. lovers-the idols which Israel fancied to be the givers of all their goods, whereas God care all these goods (v. 8-13; cf. Jeremiah, 44, 17-19.). bread and... water-the necessaries of lite in food. wool... flax-clothing. oil... drink-perfumed unguents and palatable drinks; the luxuries of Hebrew life. 6,7. cruelties (2 Kings, 9. 16, 25, 33; 10. 11, 14, 17.). There is | day of one" is the time of God's special visitation of in the name an allusion to "Israel" by a play of him, either in wrath, or in mercy. Here "Jezreel is letters and sounds. 5. bow-the prowess (Jeremiah,in a different sense from that in v. 4, "God will sow," 49. 35; cf. Genesis, 49. 24.). valley of Jezreel-afterwards not "God will scatter," they shall be the seed of God, called Esdraelon, extending ten miles in breadth, and planted by God again in their own land (Jeremiah, z4. in length from Jordan to the Mediterranean near 6; 31. 28; 32. 41; Amos. 9. 15.). mount Carmel, the great battle-field of Palestine CHAPTER IL (Judges, 6. 33; 1 Samuel, 29. 1.). 6. Lo-runamah-i.e., Ver. 1-23. APPLICATION OF THE SYMBOLS IN Not an object of mercy or gracious favour. take ... CHAP. I. Israel's spiritual fornication, and her threa away-Israel, as a kingdom, was never restored from ened punishment: yet a promise of God's restored Assyria, as Judah was from Babylon after seventy favour, when chastisements have produced their deyears. MAURER translates according to the primary signed effect. 1. Say... unto... brethren, Ammi, de, meaning, "No more will I have mercy on the house of... When the prediction (ch. 1. 11) shall be accom Israel, so as to pardon them." 7. Judah is only in-plished, then ye will call one another, as brothers and cidentally mentioned to form a contrast to Israel. by the Lord their God-more emphatic than "by myself?" by that Jehovah (me) whom they worship as their God, whereas ye despise Him. not... by bow-on which ye Israelites rely (v. 5, "the bow of Israel"); Jeroboam II. was famous as a warrior (2 Kings, 14. 25.). Yet it was not by their warlike power Jehovah would save Judah (1 Samuel, 17. 47; Psalm 20. 7.). The deliverance of Jerusalem from Sennacherib (2 Kings, 19. 35,), and the restoration from Babylon, are herein predicted. 8. weaned-said to complete the symbolical picture, not having any special signification as to Israel. [HENDERSON.] Israel was bereft of all the privileges which were as needful to them as milk is to infants cf. Psalm 131. 2; 1 Peter, 2. 2.). (VATABLUS.] Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable. [CALVIN.) But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who has hardly weaned when she is again pregnant. [MANGER.] 9. Lo-ammi - once "my people," but henceforth not so (Ezekiel, 16. 8.). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I. and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jez-thorns... wall-(Job, 19. 8; Lamentations, 3. 7,9). The reel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (1 Kings, 16. 1; 2 Kings, 9. 21, 30.). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel. [JEROME.] The child's name associates past sins, intermediate punish-Husband, as at the first (Isaiah, 54, 6; Jeremiah, 3. 14; ments, and final overthrow. Lo-ruhamah (Not pitied), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-ammi (Not my people), the third child, a son, represents the vigorous dynasty (2 Kings, 14. 25) of Jeroboam II.; but, as prosperity did not bring with it revived piety, they were still not God's people. 10. Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous as the sand" (Genesis, 32. 12;); the Gentiles, once not God's people, becoming His "sons" John, 1. 12; Romans, 9. 25, 26; 1 Peter, 2. 10; 1 John, 3. 1.). To be fulfilled in its literal fulness hereafter in Israel's restoration (Romans, 11. 26.). the living God-opposed to their dead idols. 11. Judah... Israel... together-(Isaiah, 11. 12, 13; Jeremiah, 3. 18; Ezekiel, 34, 23; 37. 16-24.). one head-Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the church (Ephesians, 1. 22; 6. 23,), and of the hereafter united kingdom of Judah and Israel (Jeremiah, 34, 5, 6; Ezekiel, 34. 23.). Though "appointed" by the Father (Psalm 2. 6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such. out of the land-of the Gentiles among whom they sojourn. the day of Jezreel-"the hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek me as her only God and Ezekiel, 16. 8.. then-before Israel's apostasy, under God's Judgments, and HOSEA, III. Promises of Reconciliation. as that of Israel at the Red sea. 16. Ishi... no more her lovers," i.e., the idols (personified, as if they could see, who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy. 11. her feast days-of Jeroboam's appointment, distinct from the Mosaic (1 Kings, 12. 32.). However, most of the Mosaic feasts "new moons" and "sabbaths," to Jehovah remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Amos, 8. 5.). 12. my rewards-my hire as a harlot (Isaiah, 23. 17, 18.). lovers -idols. destroy... vines ... make. . . forest-(Isaiah, 5. 67. 23, 24.). Fulfilled in the overthrow of Israel by Assyria (ch. 9. 4, 5.). 13. days of Baalim-the days consecrated to the Baals; or various images of Baal in different cities, whence the names Baal-gad, BaalHermon, &c. decked herself with earrings-rather, noserings (Isaiah, 3. 21; Margin, Ezekiel, 16. 12,), with which harlots decked themselves to attract admirers: answer--rather, "out of the land;" i.e., I will break and ing to the ornaments in which the Israelites decked remove war out of the earth (Psalm 46. 9;); and "out of themselves on the idols' feasts. forgat me-worse than the land" of Israel first (Isaiah, 2. 4; Ezekiel, 39, 9, 10; the nations which had never known God. Israel wil- Zechariah, 9. 9, 10.). lie down a reclining posture is fully apostatised from Jehovah whom she had known. the usual one with Orientals, when not in action. 14. Therefore rather, Nevertheless. [HENDERSON.] Safely-(Jeremiah, 23. 6.). 19, 20. "Betroth" is thrice English Version gives a more lovely idea of God. That repeated, implying the intense love of God to His which would provoke all others to unappeasable wrath, people; and perhaps also, the three Persons of the Israel's perversity and consequent punishment, is made Triune God, severally engaging to make good the a reason why God should at last have mercy on her. betrothal. The marriage covenant will be as it were As the "therefore" (v. 9) expresses Israel's punishment renewed from the beginning, on a different footing: as the consequence of Israel's guilt; so "therefore' not for a time only, as before, through the apostasy of here, as in v. 6, expresses, that when that punishment the people, but "for ever" through the grace of God has effected its designed end, the hedging up her way writing the law on their hearts by the Spirit of with thorns, so that she returns to God her first love, Messiah (Jeremiah, 31. 31-37.). righteousness... judgthe consequence in.God's wondrous grace is, He speaks ment-in rectitude and truth. loving-kindness, &c.— comfortably" lit.. speaks to her heart; cf. Judges, 19. hereby God assures Israel who might doubt the possi3; Ruth, 2. 13.). So obstinate she is, that God has to bility of their restoration to His favour; low, sunk, **allure her," i.e., so to temper judgment with unlooked and unworthy as thou art, I will restore thee from a for grace as to win her to His ways. For this purpose regard to my own "loving-kindness," not thy merits. it was necessary to "bring her into the wilderness" 20. faithfulness-to my new covenant of grace with (i.e., into temporal want and trials) first, to make her thee (1 Thessalonians, 5. 24; Hebrews, 10. 23.). 21. in sin hateful to her by its bitter fruits, and God's sub- that day of grace to Israel. heavens... hear the sequent grace the more precious to her by the contrast earth-personification. However many be the interof the "wilderness." JEROME makes the "bringing mediate instruments, God is the Great First Cause of into the wilderness" to be rather a deliverance from all nature's phenomena. God had threatened (v. 9) fle her enemies, just as ancient Israel was brought into would take back again His corn, His wine, &c. Here, the wilderness from the bondage of Egypt; to this the on the contrary, God promises to hearken to the skies, phrase here alludes (cf. v. 15.). The wilderness-sojourn, as it were, supplicating Him to fill them with rain to however, is not literal, but moral: whilst still in the pour on the earth; and that the skies again would land of their enemies locally, by the discipline of the hearken to the earth begging for a supply of the rain it trial rendering the word of God sweet to them, they requires; and again, that the earth would hearken to are to be brought morally into the wilderness-state, the corn, wine, and oil begging it to bring them forth; i.e., into a state of preparedness for returning to their and these again would hear Jezreel, i.e., would fulfil temporal and spiritual privileges in their own land; Israel's prayers for a supply of them. Israel is now no just as the literal wilderness prepared their fathers for longer "Jezreel" in the sense, God will SCATTER (ch. Canaan: thus the bringing of them into the wilderness-1..4,, but in the sense, "God will PLANT" (ch. 1. 11.). state is virtually a deliverance from their enemies. 15. 23. I will sow her-referring to the meaning of Jezreel from thence-returning from the wilderness. God gives (v. 22.). Israel a fresh grant of Canaan, which she had forfeited; so, of her vineyards, &c. (v. 9, 12.). Achor-i.e., Trouble. As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (Joshua, 7.; 8.); so the very trouble of Israel's wilderness-state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (Isaiah, 65. 10;); so "trouble" and "hope" are rightly blended in connection with it. sing ... as... when she came... ont of Egypt-it shall be a second exodus-song, such as Israel sung after the deliverance at the Red sea (Exodus, 15.; cf. Isaiah, 11. 15, 16); and "the song of Moses" (Revelation, 15. 2, 3) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such CHAPTER III. Ver. 1-5. ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLISED. The prophet is to take back his wife, though unfaithful, as foretold, ch. 1. 2. He purchases her from her paramour, stipulating, she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her. 1. Go yet-"Go again," referring to ch. 1. 2. [HENDERSON.] a woman - purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness. beloved of her friend-used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (Jeremiah, |