1<\/strong>. Go yet, love<\/em> ] Rather, Once more go love<\/strong>, indicating that the narrative dropped at Hos 1:9<\/span> is now resumed. (Notice also in this connexion the change of the third person into the first in chap. 3) It is the same woman who is meant; otherwise a different form of expression would have been used (like that in Hos 1:2<\/span>), besides which the allegory would have been spoiled had there been two women concerned. Gomer is throughout the symbol of faithless but not forsaken Israel. The narrative is told in a condensed allusive style, which makes some demand on the imagination of the reader. If Gomer is to be taken back, it is clear that she must have left her husband, and the price at which ( Hos 3:2<\/em><\/span>) she has to be brought back shews that she had fallen into depths of misery.<\/p>\n beloved of her friend, yet an adulteress<\/em> ] Rather, beloved of a paramour, and an adulteress.<\/strong> As if Jehovah had said, Love her just as she is; the definition is added for the reader’s sake, to show how great an act was demanded of Hosea, like ‘Take now thy son, thine only son Isaac, whom thou lovest’ (Gen 22:2<\/span>). For the rendering ‘paramour’, comp. Jer 3:20<\/span>; Lam 1:2<\/span>.<\/p>\n who look<\/em> ] Rather, whereas they<\/strong> (on their side) turn.<\/p>\n <\/strong><\/p>\n flagons of wine<\/em> ] Rather, cakes of grapes<\/strong>. Cakes of dried grapes were common articles of food, mentioned with cakes of figs, bread, and wine, and parched corn (1Sa 25:18<\/span>). The cakes here mentioned, however, must have been of a superior kind; they bear a different name, and appear from Isa 16:7<\/span> (corrected translation) to have been considered as luxuries. They formed part of David’s royal bounty on the removal of the ark to Jerusalem (2Sa 6:19<\/span>), or more correctly of the sacrificial feast implied by the context. This latter point is interesting as it suggests that Baal-worship was closely related to the festivities of the vintage (Prof. Robertson Smith, The Old Testament in the Jewish Church<\/em>, p. 434). Hosea too seems to refer to these cakes in connexion with the sacrificial feasts, not without a touch of sarcasm.<\/p>\n I bought her to me<\/em> ] Why Hosea had to buy his wife back from her paramour, does not appear; had he lost his rights over her by her flight and adultery? Perhaps it was simply to avoid an altercation with the adulterer, or we may imagine such a scene as is depicted by Dean Plumptre in his poem Gomer’ ( Lazarus<\/em> p. 87). The view of Pococke and Pusey that Hosea means to explain how he undertook to allow his wife just sufficient for a decent maintenance till she should be reinstated in her full position, accounts no doubt for grain being given as well as money, but does violence to the letter of the text, as there is no sufficient proof of the rendering ‘I provided her with food’.<\/p>\n for fifteen pieces of silver, and for a homer of barley, and a half homer of barley<\/em> ] In 2Ki 7:18<\/span> two seahs of barley are rated at a shekel. This however was immediately after the siege of Samaria had been raised; the normal rate would probably have been lower, say three seahs at a shekel, so that a homer (= 30 seahs) would have cost ten shekels and a homer and a half fifteen. The total price paid by Hosea would therefore be thirty shekels (about <\/em> 3. 15 s.<\/em>) the average value of a slave (see Exo 21:32<\/span>). Why it was paid partly in money, partly in kind, cannot be determined. Hosea only tells us enough to make the allegory intelligible. Gomer in her misery is a type of Israel in her unhappy alienation from her God.<\/p>\n a half-homer<\/em> ] Strictly, a lethech.<\/strong> The Sept. has ‘a bottle of wine’ ( ). Probably the translator was unacquainted with the ‘lethech’, which was apparently not a primitive measure. Its precise relation to the homer is uncertain; A.V. however is borne out by the Jewish tradition. There is nothing analogous to it in the Egyptian dry measure, which in other details agrees exactly with the Hebrew (Rvillout, Revue gyptologique<\/em> 11. 190).<\/p>\n Go yet, love a woman, beloved of her friend, yet an adulteress – <\/B>This woman is the same Gomer, whom the prophet had before been bidden to take, and whom, (it appears from this verse) had forsaken him, and was living in adultery with another man. The friend is the husband himself, the prophet. The word friend expresses, that the husband of Gomer treated her, not harshly, but mildly and tenderly so that her faithlessness was the more aggravated sin. Friend or neighbor too is the word chosen by our Lord to express His own love, the love of the good Samaritan, who, not being akin, became neighbor to Him who fell among thieves, and had mercy upon him. Gomer is called a woman, in order to describe the state of separation, in which she was living. Yet God bids the prophet to love her, i. e., show active love to her, not, as before, to take her, for she was already and still his with, although unfaithful. He is now bidden to buy her back, with the price and allowance of food, as of a worthless slave, and so to keep her apart, on coarse food, abstaining from her former sins, but without the privileges of marriage, yet with the hope of being, in the end, restored to be altogether his wife. This prophecy is a sequel to the former, and so relates to Israel, after the coming of Christ, in which the former prophecy ends.<\/P> According to the love of the Lord toward the children of Israel – <\/B>The prophet is directed to frame his life, so as to depict at once the ingratitude of Israel or the sinful soul, and the abiding, persevering, love of God. The woman, whom God commands him to love, he had loved before her fall; he was now to love her after her fall, and amid her fall, in order to rescue her from abiding in it. His love was to outlive hers, that he might win her at last to him. Such, God says, is the love of the Lord for Israel. He loved her, before she fell, for the woman was beloved of her friend, and yet an adulteress. He loved her after she fell, and while persevering in her adultery. For God explains His command to the prophet still to love her, by the words, according to the love of the Lord toward the children of Israel, while they look to other gods, literally, and they are looking. The words express a contemporary circumstance. God was loving them and looking upon them; and they, all the while, were looking to other gods.<\/P> Love flagons of wine – <\/B>Literally, of grapes, or perhaps, more probably, cakes of grapes, i. e., dried raisins. Cakes were used in idolatry Jer 7:18<\/span>; Jer 44:19<\/span>. The wine would betoken the excess common in idolatry, and the bereavement of understanding: the cakes denote the sweetness and lusciousness, yet still the dryness, of any gratification out of God, which is preferred to Him. Israel despised and rejected the true Vine, Jesus Christ, the source of all the works of grace and righteousness, and loved the dried cakes, the observances of the law, which, apart from Him, were dry and worthless.<\/P> <\/p>\n Hos 3:1<\/span><\/p>\n According to the love of the Lord toward the children of Israel.<\/em><\/p>\n<\/p>\n Love in chastisement<\/strong><\/p>\n The substance of this chapter is, that it was Gods purpose to keep in firm hope the minds of the faithful during the Exile, lest being overwhelmed with despair they should wholly faint. The prophet had before spoken of Gods reconciliation with His people; and He magnificently extolled that favour when He said, Ye shall be as in the valley of Achor, I will restore to you the abundance of all blessings; in a word, ye shall be in all respects happy. But, in the meantime, the daily misery of the people continued. God had indeed determined to remove them into Babylon. They might therefore have despaired under that calamity, as though every hope of deliverance were wholly taken from them. Hence the prophet now shows that God would so restore the people to favour, as not immediately to blot out every remembrance of His wrath, but that His purpose was to continue for a time some measure of His severity. We hence see that this prediction occupies a middle place between the denunciation the prophet previously pronounced and the promise of pardon. It was a dreadful thing that God should divorce His people, and cast away the Israelites as spurious children; but a consolation was afterwards added. But lest the Israelites should think that God would immediately, as on the first day, be so propitious to them as to visit them with no chastisement, it was the prophets design expressly to correct the mistake, as though he had said, God will indeed receive you again, but in the meantime a chastisement is prepared for you, which by its intenseness would break down your spirits, were it not that this comfort will case you, and that is, that God, though He punishes you for your sins, yet continues to provide for your salvation, and to be, as it were, your husband. When God humbles us by adversities, when He shows to us some tokens of severity and wrath, we cannot but instantly fail, were not this thought to occur to us, that God loves us, even when He is severe towards us, and that though He seems to east us away, we are not yet altogether aliens, for He retains some affection, even in the midst of His wrath; so that He is to us as a husband, though He admits us not immediately into conjugal honour, nor restores us to our former rank. So we see how the doctrine is to be applied to ourselves. (John Calvin.<\/em>)<\/p>\n<\/p>\n Gods forgiving love<\/strong><\/p>\n I once visited the ruins of a noble city on a desert oasis. Mighty columns of roofless temples stood in file. Gateways of carved stone led to a paradise of bats and owls. All was ruin. But past the dismantled city, brooks, which had once flowed through gorgeous flower gardens, still swept on in undying music and freshness. The waters were just as sweet as when queens quaffed them two thousand years ago. And so Gods forgiving love flows in ever-renewed form through the wreck of the past. (T. G. Selby.<\/em>)<\/p>\n<\/p>\n The love of God<\/strong><\/p>\n The dark sad story which Hosea pathetically shadows forth in his first three chapters taught him the chief lesson of his life. For he accepted Gods dealings with him, and found that though the chastening was grievous, it brought forth the peaceable fruit of righteousness in his soul. By virtue of his holy sub missiveness he became one of the greatest of the prophets, and in the fall, the punishment, and the amendment of an adulterous wife, he saw a symbol of Gods ways with sinful men. For the lesson which he learnt was this. If the love of man can be so deep, how unfathomable, how eternal must be the love of God! First of all the prophets he rises to the sublime height of calling the affection with which Jehovah regards His people love. In Amos God is beneficent, and knows Israel; in Joel God is glorious and merciful; but Hosea introduces a new theological idea into Hebrew prophecy when he ventures to name the love <\/em>of God. Hence, Prof. Davidson, referring to Duhm, says: Amos is the prophet of morality, of human right, of the ethical order in human life; but Hosea is a prophet of religion. And to what unknown depths cannot Gods love pierce! Agonising experience had taught him that human love, so poor, so frail, so mixed with selfishness–human love, whose wings are torn and soiled so easily, and which droops before wrong like a flower at the breath of a sirocco,–even human love, though disgraced by faithlessness, though dragged through the mire of shame, can still survive. Must not this then be so with the unchangeable love of God? If Hosea could still love the guilty and thankless woman, would not God still love the guilty and thankless nation, and by analogy the guilty and thankless soul? That is why, again and again, the voice of menace breaks into sobs, and the funeral anthem is drowned, as it were, in angel melodies. He saw the decadence and doom of Ephraim; he saw king after king perish by war and murder; he heard the thundering march of the Assyrian shake the ground from far; he knew that the fate of Samaria should be the fate of Beth-arbel; and yet, in spite of all, in his last chapter his style ceases to be obscure, rugged, enigmatical, oppressed with heavy thoughts; and to this doomed people he still can say, as the message of Jehovah, I will love them freely, for Mine anger is turned away. It is so intolerable to the prophet to regard Gods alienation from His people as final, that from the first he intimates the belief that they would repent and be forgiven, and become numberless as the sands of the sea, and that Judah–of whom at first he thought more favourably than at a later time–shall be joined with them under a single king. (Dean Farrar, D. D.<\/em>)<\/p>\n<\/p>\n Who look to other gods, and love flagons of wine. Idolatry and self-indulgence<\/strong><\/p>\n The <\/em>connection here pointed out between the idolatry of heart that seeks after other gods, and the self-indulgence in life that seeks after flagons–large quantities–of wine, is so truly universal, through all the ages it has been in evidence, and even now it constantly reappears, so that it may be regarded as necessary and essential. All nature religions, all pagan religions, all heathen religions are sensuous and sensual. All philosophical religions are, though in more subtle forms, sensuous, as may be illustrated in the personal history of Comte the positivist. It would be possible very widely to illustrate this fact. But when it is established, and the strongly marked contrast of the Jehovah and the Christian religions is pointed out, it remains to be considered why this connection between two apparently unrelated things should have become established. Two reasons may be suggested.<\/p>\n CHAPTER III <\/P> By the prophet’s taking back his wife, for whom he (her friend<\/I><\/P> or husband) still retained has affection, though she had proved<\/I><\/P> unfaithful; by his entering into a new contract with her; and<\/I><\/P> by his giving her hopes of reconciliation, after she should for<\/I><\/P> some time prove, as in a state of widowhood, the sincerity of<\/I><\/P> her repentance; is represented the gracious manner in which God<\/I><\/P> will restore the Jews from the Babylonish captivity<\/I>, 1-4.<\/P> It is also very strongly intimated that the whole house of<\/I><\/P> Israel will be added to the Church of Christ in the latter<\/I><\/P> days<\/I>, 5. <\/P> NOTES ON CHAP. III<\/P> <\/P> Verse 1<\/span>. Go yet, love a woman<\/B><\/I>] This is a different command from that mentioned in the first<\/I> chapter. That<\/I> denoted the infidelity of the kingdom of Israel, and God’s divorce of them<\/I>. He gave them up to their enemies<\/I>, and caused them to be carried into captivity<\/I>. The woman<\/I> mentioned here<\/I> represents one who was a lawful wife<\/I> joining herself to a paramour<\/I>; then divorced by her husband<\/I>; afterwards repenting, and desirous to be joined to her spouse; ceasing from her adulterous commerce, but not yet reconciled<\/I> to him. This was the state and disposition of the Jews under the Babylonish captivity. Though separated from their own idols<\/I>, they continued separated from their God<\/I>. He is still represented as having affectionate feelings towards them; awaiting their full<\/I> repentance<\/I> and contrition<\/I>, in order to renew the marriage covenant. These things are pointed out by the symbolical actions of the prophet.<\/P> <\/P> Beloved of<\/B><\/I> her <\/B>friend<\/B><\/I>] Or, a lover of evil<\/I>; or, loving<\/I> another<\/I>: for the Hebrew words mean one who loves evil<\/I> or a friend<\/I>: because signifies a friend<\/I>, or evil<\/I>, according as it is pointed<\/I>. The former seems to be its best sense here; rea<\/I> is a friend<\/I>; ra is evil<\/I>.<\/P> <\/P> According to the love of the Lord<\/B><\/I>] This woman, who had proved false to her husband, was still beloved by him, though he could not acknowledge her; as the Israelites were beloved by the Lord, while they were looking after other gods<\/I>. The flagons of wine<\/I> were probably such as were used for libations<\/I>, or drunk in idol feasts. Others think that the words should be translated cakes of dried<\/I> grapes, sweet cakes, consecrated wafers<\/I>.<\/P> <\/p>\n Then, or And, Heb. or Furthermore. <\/P> Said the Lord; commanded. Unto me; Hosea. Go yet; again, or once more; so it implieth he had once already been commanded and done some such-like thing. <\/P> Love a woman: in the former he was commanded to marry, in this he is commanded to love, (the reason of which will appear in the application of the parable,) a woman, though described by her character, yet not named; and though her character would suit well enough to Gomer, yet it was not she, for this woman was to abide for him, Hos 3:3<\/span>, but Gomer was presently married to him, or at least so represented; this was brought, Gomer was not. <\/P> Beloved of her friend; her husband, though some think it may be some other person or lover. <\/P> An adulteress; either already tainted, or that certainly will be tainted with that vice; a divorced woman, separate from her husband because of her falseness to him. <\/P> According to the love of the Lord toward the children of Israel; let this be the emblem of my love to the children of Israel: by this I intend, saith God, to let Israel know how I have loved, and how she hath loved: how greatly, dearly, constantly on my part; how slightly, inconstantly, falsely on her part. <\/P> Who look to other gods: when I adopted them to be a peculiar people to me, to take me for their God, and required they shall have none other, (which relation is well expressed by that of husband and wife,) they have looked, liked, loved other gods, and depended on them, and their hearts have been estranged from me, they have turned downright idolaters. Love flagons of wine; loved the feasts of their idols, where they drank wine to excess, by too great measures, which, without dispute, was usual in the idol feasts, Amo 2:8<\/span>; 1Co 10:21<\/span>; or else these flagons of wine speak their loose, drunken, and riotous living. <\/P> <\/p>\n 1. Go yet<\/B>“Go again,<\/I>“referring to Ho 1:2<\/span> [HENDERSON].<\/P> a woman<\/B>purposelyindefinite, for thy wife,<\/I> to express the separation<\/I> inwhich Hosea had lived from Gomer for her unfaithfulness. <\/P> beloved of her friend<\/B>usedfor “her husband,<\/I>” on account of the estrangementbetween them. She was still beloved of her husband, though anadulteress; just as God still loved Israel, though idolatrous (Jer3:20<\/span>). Hosea is told, not as in Ho1:2<\/span>, “take<\/I> a wife,” but “love<\/I>“her, that is, renew thy conjugal kindness to her. <\/P> who look to other gods<\/B>thatis, have done so heretofore, but henceforth (from the return fromBabylon) shall do so no more (Ho3:4<\/span>). <\/P> flagons of wine<\/B>rather,pressed cakes of dried grapes, such as were offered to idols (Jer7:18<\/span>) [MAURER].<\/P><\/p>\n Then said the Lord unto me<\/strong>,…. Or, as the Targum,<\/p>\n “the Lord said unto me again”;<\/p>\n for the word yet or again is to be joined to this, and not the following clause; and shows that this is a new vision, prophecy, or parable, though respecting the same persons and things:<\/p>\n go, love a woman beloved of her friend, yet an adulteress<\/strong>; not the prophet’s wife, not Gomer, but some other feigned person; beloved either of her own husband, as the Targum and Jarchi, notwithstanding her unchastity and unfaithfulness to him; or of another man, as Aben Ezra, who had a very great respect for her, courted her, and perhaps had betrothed her, but had not yet consummated the marriage; and, though a harlot, loved her dearly, and could not get off his affections from her, but hankered after her; or of the prophet, as Kimchi, who paraphrases it,<\/p>\n “thou shall love her, and be to her a friend;”<\/p>\n to protect and defend her, as harlots used to have one in particular they called their friend, by whose name they were called, and was a cover to them. The sense is, that the prophet was to go to the people of Israel, and deliver this parable to them, setting forth their state and condition, and their behaviour towards God, and his great love to them, notwithstanding all their baseness and ingratitude; it was as if a woman that was either married or betrothed, or that either had a husband or a suitor that so dearly loved her, that though she was guilty of uncleanness, and continued in it, yet would not leave her; and which is thus expressed by the Targum,<\/p>\n “go, deliver a prophecy against the house of Israel, who are like a woman dear to her husband; and though she commits fornication against him, yet he so loves her that he will not put her away:”<\/p>\n according to the love of the Lord toward the children of Israel<\/strong>; or such is the love of the Lord to them; for though they were guilty of idolatry, intemperance, and other immoralities, yet still he loved them, and formed designs of grace and goodness for them. And thus, though God does not love sinners as such; yet he loves them, though they are sinners, and when and while they are such; as appears by his choice of them, and covenant with them, by Christ’s dying for them while sinners, and by his quickening them when dead in trespasses and sins:<\/p>\n who look to other gods<\/strong>; or “though they look to other gods” c; look to them and worship them, pray unto them, put their trust in them, and expect good things from them:<\/p>\n and love flagons of wine<\/strong>, or “tubs of grapes” d; or of wine made of them; or lumps of raisins, cakes or junkets made of them and other things, as the Septuagint; and may respect either the drunkenness and intemperance of the ten tribes; see Isa 28:1<\/span>, they loved, as Kimchi says, the delights of the world, and not the law and commandments of God; or the feasts that were made in the temples of their idols they loved good eating and drinking, and that made them like idolatry the better for the sake of those things; see Ex 32:6<\/span>, for the Heathens used to eat and drink to excess at their sacrifices: hence Diogenes e the philosopher was very angry with those who sacrificed to the gods for their health, yet in their sacrifices feasted to the prejudice of their health.<\/p>\n c “quamvis respiciant”, Piscator. d “dolia uvarum”, Pagninus, Montanus, Zanchius; “soa”, some in Drusius. e Laertius in Vit. Diogenis, p. 382.<\/p>\n “And Jehovah said to me, Go again, and love a woman beloved of her companion, and committing adultery, as Jehovah loveth the children of Israel, and they turn to other gods, and love raisin-cakes.” <\/em> The purely symbolical character of this divine command is evident from the nature of the command itself, but more especially from the peculiar epithet applied to the wife. is not to be connected with , in opposition to the accents, but belongs to , and is placed first for the sake of emphasis. Loving the woman, as the carrying out of the divine command in Hos 3:2<\/span> clearly shows, is in fact equivalent to taking a wife; and ‘ahabh <\/em> is chosen instead of laqach <\/em>, simply for the purpose of indicating at the very outset the nature of the union enjoined upon the prophet. The woman is characterized as beloved of her companion (friend), and committing adultery. denotes a friend or companion, with whom one cherishes intercourse and fellowship, never a fellow-creature generally, but simply the fellow-creature with whom one lives in the closest intimacy (Exo 20:17-18<\/span>; Exo 22:25<\/span>, etc.). The (companion) of a woman, who loves her, can only be her husband or paramour. The word is undoubtedly used in Jer 3:1<\/span>, Jer 3:20<\/span>, and Son 5:16<\/span>, with reference to a husband, but never of a fornicator or adulterous paramour. And the second epithet employed here, viz., “committing adultery,” which forms an unmistakeable antithesis to , requires that it should be understood in this instance as signifying a husband; for a woman only becomes an adulteress when she is unfaithful to her loving husband, and goes with other men, but not when she gives up her beloved paramour to live with her husband only. If the epithets referred to the love shown by a paramour, by which the woman had annulled the marriage, this would necessarily have been expressed by the perfect or pluperfect. By the participles and , the love of the companion and the adultery of the wife are supposed to be continued and contemporaneous with the love which the prophet is to manifest towards the woman. This overthrows the assertion made by Kurtz, that we have before us a woman who was already married at the time when the prophet was commanded to love her, as at variance with the grammatical construction, and changing the participle into the pluperfect. For, during the time that the prophet loved the wife he had taken, the who displayed his love to her could only be her husband, i.e., the prophet himself, towards whom she stood in the closest intimacy, founded upon love, i.e., in the relation of marriage. The correctness of this view, that the is the prophet as husband, is put beyond all possibility of doubt by the explanation of the divine command which follows. As Jehovah lovers the sons of Israel, although or whilst they turn to other gods, i.e., break their marriage with Jehovah; so is the prophet to love the woman who commits adultery, or will commit adultery, notwithstanding his love, since the adultery could only take place when the prophet had shown to the woman the love commanded, i.e., had connected himself with her by marriage. The peculiar epithet applied to the woman can only be explained from the fact intended to be set forth by the symbolical act itself, and, as we have already shown at p. 22, is irreconcilable with the assumption that the command of God refers to a marriage to be really and outwardly consummated. The words recal Deu 7:8<\/span>, and Deu 31:18<\/span>. The last clause, “and loving grape-cakes,” does not apply to the idols, who would be thereby represented either as lovers of grape-cakes, or as those to whom grape-cakes were offered (Hitzig), but is a continuation of , indicating the reason why Israel turned to other gods. Grape or raisin cakes (on ‘ashshah <\/em>, see at 2Sa 6:19<\/span>) are delicacies, figuratively representing that idolatrous worship which appeals to the senses, and gratifies the carnal impulses and desires. Compare Job 20:12<\/span>, where sin is figuratively described as food which is sweet as new honey in the mouth, but turns into the gall of asps in the belly. Loving grape-cakes is equivalent to indulging in sensuality. Because Israel loves this, it turns to other gods. “The solemn and strict religion of Jehovah is plain but wholesome food; whereas idolatry is relaxing food, which is only sought after by epicures and men of depraved tastes” (Hengstenberg).<\/p>\n Idolatry of Israel; The Prophet’s Remonstrances; Promises to the Penitent.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 760.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Then said the LORD<\/B> unto me, Go yet, love a woman beloved of her<\/I> friend, yet an adulteress, according to the love of the LORD<\/B> toward the children of Israel, who look to other gods, and love flagons of wine. 2 So I bought her to me for fifteen pieces<\/I> of silver, and for<\/I> a homer of barley, and a half homer of barley: 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<\/I> man: so will<\/I> I also be<\/I> for thee. 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<\/I> teraphim: 5 Afterward shall the children of Israel return, and seek the LORD<\/B> their God, and David their king; and shall fear the LORD<\/B> and his goodness in the latter days.<\/P> Some think that this chapter refers to Judah, the two tribes, as the adulteress the prophet married (ch.<\/I><\/span> i. 3<\/span>) represented the ten tribes;<\/I> for this was not to be divorced, as the ten tribes were, but to be left desolate for a long time, and then to return, as the two tribes did. But these are called the children of Israel,<\/I> which was the ten tribes, and therefore it is more probable that of them this parable, as well as that before, is to be understood. Go,<\/I> and repeat it, says God to the prophet; Go yet again.<\/I> Note, For the conviction and reduction of sinners it is necessary that precept be upon precept, and line upon line. If they will not believe one sign, try another, Exo 4:8<\/span>; Exo 4:9<\/span>. Now,<\/P> I. In this parable we may observe,<\/P> 1. God’s goodness and Israel’s badness strangely serving for a foil to each other, v.<\/I><\/span> 1<\/span>. Israel is as a woman beloved of her friend,<\/I> either of him that has married her or of him that only courts her, and yet an adulteress;<\/I> such is the case between God and Israel. We say of those whose affection is mutual that there is no love lost<\/I> between them; but here we find a great deal of the love even of God himself lost and thrown away upon an unworthy ungrateful people. The God of Israel retains a very great love for the children of Israel,<\/I> and yet they are an evil and adulterous generation. Be astonished, O heavens! at this, and wonder, O earth!<\/I> (1.) That God’s goodness has not put an end to their badness; the Lord loves them, has a kindness for them, and is continually showing kindness to them; they know it, they cannot but own it, that he has been as a friend and Father to them; and yet they look to other gods,<\/I> gods that they can see, and to the love of which they are drawn by the eye; they look to them with an eye of adoration (they offer up all their services to them) and with an eye of dependence (they expect all their comforts from them); if they were restrained from bowing the knee to idols, yet they gave them an amorous glance, and had eyes full of that<\/I> spiritual adultery.<\/I> And they loved flagons of wine;<\/I> they joined with idolaters because they lived merrily and drank hard; they had a kindness for other gods<\/I> for the sake of the plenty of good wine with which they had been sometimes treated in their temples. Idolatry and sensuality commonly go together; those that make a god of their belly, as drunkards do, will easily be brought to make a god of any thing else. God’s priests were to drink no wine<\/I> when they went in to minister, and his Nazarites none at all. But the worshippers of other gods drank wine in bowls;<\/I> nay, no less than flagons of wine<\/I> would content them. (2.) That their badness had not stopped the current of his favours to them. This is a wonder of mercy indeed, that she is thus beloved of her friend, though an adulteress;<\/I> such is the love of the Lord towards the children of Israel.<\/I> “Go,” says God, “love<\/I> such a woman; see if thou canst find in thy heart to do it. No, thou canst not, the breast of no man would admit such a love; yet such is my love to the children of Israel;<\/I> it is love to the loveless, to the unlovely, to those that have a thousand times forfeited it.” Note, In God’s goodwill to poor sinners his thoughts and ways are infinitely above ours, and his love is more condescending and compassionate than ours is, or can be; in this, as much as any thing, he is God, and not man,<\/I> Hos. xi. 9<\/I><\/span>.<\/P> 2. The method found for the bringing of a God so very good and a people so very bad together again; this is the thing aimed at, and what God aims at he will accomplish. To our great surprise, we find a breach thus wide as the sea effectually healed; miracles cease not so long as divine mercy does not cease. Observe here, (1.) The course God takes to humble them and make them know themselves (v.<\/I><\/span> 2<\/span>): I bought her to me for fifteen pieces of silver, and a homer and a half of barley,<\/I> that is, I courted her to be reconciled, to leave her ill courses, and return to her first husband, as ch.<\/I><\/span> ii. 14<\/span>. I allured<\/I> her, and spoke comfortably<\/I> to her; as the Levite who went after<\/I> his concubine that had played the harlot<\/I> from him, and had run away with another man, spoke friendly to her,<\/I> Judg. xix. 3<\/I><\/span>. But here the present which the prophet brought her for the purchasing of her favour is observed to be a very small one; but it was all that was intended for her separate maintenance, and in it she is reduced to a short allowance, and, to punish her for her pride, is made to look very mean. When Samson went to be reconciled to his wife that had disobliged him he visited her with a kid<\/I> (Judg. xv. 1<\/span>), which was a genteel entertainment. But the prophet here visited his wife with fifteen pieces of silver,<\/I> a small sum, which yet she must be content to live upon a great while, so long as till her husband thought fit to restore her to her first estate. She shall also have a homer and a half of barley,<\/I> for bread-corn, and that is all she must expect till she be sufficiently humbled, and, by a competent time of trial, satisfactory proof given that she is indeed reformed. Let her be made sensible that it is not for her own merit that her husband makes court to her; it is but a lame price that he values her at. The price of a servant was thirty shekels, Exod. xxi. 32<\/span>. This was but half so much; yet let her know that it is more than she is worth. God had given Egypt for Israel’s ransom once, so precious were they then in his sight, and so honourable, Isa. xliii. 3, 4<\/span>. But now that they have gone a whoring from him he will give but fifteen pieces of silver for them, so much have they lost in their value by their iniquity. Note, Those whom God designs honour and comfort for he first makes sensible of their own worthlessness, and brings them to acknowledge, with the prodigal, I am no more worthy to be called thy son.<\/I> Time was when Israel was fed with the finest of the wheat,<\/I> but they grew wanton, and loved flagons of wine,<\/I> and therefore, in order to the humbling and reducing of them, they must be brought in the land of their captivity to eat barley-bread, and be thankful they can get it, and to eat that too by weight and measure, whereas they did not use to be stinted. Note, Poverty and disgrace sometimes prove a happy means of making great sinners true penitents. (2.) The new terms upon which God is willing to come with them (v.<\/I><\/span> 3<\/span>): Thou shalt abide for me many days, and shalt not be for another, so will I be for thee.<\/I> He might justly have given them a bill of divorce, and have resolved to have no more to do with them; but he is willing to show them kindness, and that the matter should be compromised; he deals not with them in strict justice, according to the rigour of the law, but according to the multitude of his mercies; and it represents God’s gracious dealings with the apostate race of mankind, that had gone a whoring from him; he bought them indeed with an inestimable price, not for their honour, but for the honour of his own justice; and now this is the proposal he makes to them, the covenant of grace he is willing to enter into with them–they must be to him a people, and he will be to them a God, the same with the proposal here made to Israel. [1.] They must take to themselves the shame of their apostasy from him, must submit to, and accept of, the punishment of their iniquity: Thou shalt abide for me many days<\/I> in solitude<\/I> and silence,<\/I> as a widow that is desolate<\/I> and in sorrow; they must lay aside their ornaments,<\/I> and wait with patience and submission to know what God will do with them, and whether he will please to admit such unworthy wretches into his favour again, as they did Exo 33:4<\/span>; Exo 33:5<\/span>. Their father,<\/I> their husband, has spit in their face<\/I> (as God said concerning Miriam), has put them under the marks of his displeasure, and therefore, like her, they must be ashamed seven days,<\/I> and be shut out of the camp<\/I> (Num. xii. 14<\/span>), till their uncircumcised hearts be humbled,<\/I> Lev. xxvi. 41<\/I><\/span>. Let them sit alone<\/I> and keep silence, waiting for the salvation of the Lord,<\/I> and in the mean time let them bear the yoke,<\/I> Lam. iii. 26-28<\/I><\/span>. Let them not expect that God should speedily return in mercy to them,; no, let them want it, let them wait for it many days,<\/I> during all the days of their captivity, and reckon it a miracle of mercy, and well worth waiting for, it if come at last. Note, Those whom God designs mercy for he will first bring to abase themselves and to put a high value upon his favours. [2.] They must never return to folly again; that is the condition upon which God will speak peace to his people and to his saints<\/I> (Ps. lxxxv. 8<\/span>), and no other. “Thou shalt not play the harlot,<\/I> shalt not worship idols in the land of thy captivity, while thou art there set apart for the uncleanness.” Note, It is not enough to take shame to ourselves for the sins we have committed, and to justify God in correcting us for them, but we must resolve, in the strength of God’s grace, that we will not offend any more, that we will not again go a whoring from God, after the world and the flesh. Blessed be God, though it is the law of the covenant, it is not the condition of it that we shall never in any thing do amiss: “But thou shalt not play the harlot;<\/I> thou shalt not serve other gods, shalt not be for another man.<\/I>” In the land of their captivity they would be courted to worship the idols of the country; that would be a trial for them, a long<\/I> trial, many days: “But if thou keep thy ground, and hold fast thy integrity, if, when all this comes upon thee,<\/I> thou dost not stretch out thy hand to a strange god,<\/I> thou wilt be qualified for the returns of God’s favour.” Note, It is a certain sign that our afflictions are means of much good to us, and earnests of more, when we are kept by the grace of God from being overcome by the temptations of an afflicted state. [3.] Upon these terms their Maker will again be their husband: So will I also be for thee.<\/I> This is the covenant between God and returning sinners, that, if they will be for him to serve him, he will be for them to save them. Let them renounce and abjure all rivals with God for the throne in the heart, and devote themselves entirely to him and him only, and he will be to them a God all-sufficient. If we be faithful and constant to God in a way of duty, and will never leave nor forsake him, he will be so to us in a way of mercy, and will never leave nor forsake us. And a fairer proposal could not be made.<\/P> II. In the Hos 3:4<\/span>; Hos 3:5<\/span> we have the interpretation of the parable and the application of it to Israel.<\/P> 1. They must long sit like a widow,<\/I> stripped of all their joys and honours, Lam 4:1<\/span>; Lam 4:2<\/span>. They shall abide many days without a king, and without a prince;<\/I> and a nation in this condition may well be called a widow.<\/I> They want the blessing, (1.) Of civil government: They shall abide without a king,<\/I> and without a prince,<\/I> of their own. There were kings and princes over them to oppress them and rule them with rigour, but they had no king nor prince to protect them, to fight their battles for them, to administer justice to them, and to take care of their common safety and welfare. Note, Magistracy is a very great blessing to a people, and it is a sad and sore judgment to want it. (2.) Of public worship: They shall<\/I> abide without a sacrifice,<\/I> and without an image<\/I> (or a statue,<\/I> or pillar;<\/I> the word is used concerning the pillars Jacob erected, Gen 28:18<\/span>; Gen 31:45<\/span>; Gen 35:20<\/span>), and without an ephod and teraphim.<\/I> The teraphim<\/I> being here closely joined to the ephod,<\/I> some thing the urim<\/I> and thummim<\/I> were meant by it in the breast-plate of the high priest. The meaning is that in their captivity they should not only have no face of a nation upon them, but no face of a church; they should not have (as a learned expositor speaks) liberty of any public profession or exercise of religion, either true or false, according to their choice. They shall have no sacrifice or altar<\/I> (so the LXX.), and therefore no sacrifice because no altar. They shall have no ephod,<\/I> nor teraphim,<\/I> no legal priesthood, no means of knowing God’s mind, no oracle to consult in doubtful cases, but shall be all in the dark. Note, The case of those is very melancholy that are deprived of all opportunities to worship God in public. This was the case of the Jews in their captivity; and it is so far the case of the scattered Jews at this day that, though they have their synagogues, they have no temple-service. Desolate indeed is their condition that are shut out from communion with God, that have no opportunity of directing their addresses to God by sacrifice and altar, and of receiving instruction from him by ephod and teraphim.<\/P> 2. They shall at length be received again as a wife (v.<\/I><\/span> 5<\/span>): Afterwards,<\/I> in process of time, when they have gone through this discipline, they shall return,<\/I> that is, they shall repent of their idolatries and forsake them, they shall apply themselves to God and adhere to him, and herein they shall be accepted of him. Two things are here promised as instances of their return, and steps towards their acceptance with God in their return:– (1.) The enquiries they shall make after God: They shall seek the Lord their God, and David their king.<\/I> Note, Those that would find God, and find favour with him, must seek him, must ask after him, covet acquaintance with him, desire to be reconciled to him, set their love on him, and labour in this that they may be accepted of him. Their seeking him implies that they had lost him, that they were lamenting their loss, and that they were solicitous to retrieve what they had lost. They shall seek him as their God;<\/I> for should not a people seek unto their God?<\/I> And they shall seek David their King,<\/I> who can be no other than the Messiah, our Lord Jesus Christ, the Son of David, the root and offspring of David,<\/I> whom David himself called Lord<\/I> (Ps. cx. 1<\/span>), and to whom God gave the throne of his father David,<\/I> Luke i. 32<\/I><\/span>. The Chaldee reads it, They shall seek the service of the Lord their God,<\/I> and shall obey Messiah, the Son of David their king.<\/I> Compare this with Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
<\/strong><\/p>\n
I. <\/strong>All other religions save the Jehovah religion are human inventions. They therefore tend to foster the pride of man, to strengthen his self-will, and encourage him in doing what he likes. Jehovah religion, being authoritative revelation, brings mans will into subjection and obedience.<\/p>\n
II. <\/strong>All other religions are, in one form or another, nature religions. And the root idea of nature religions is the glorifying of sexual relations. The worship is virtual sensual indulgence, and thus all forms of sensual indulgence are encouraged. The Jehovah religion alone requires righteousness and purity. (Robert Tuck, B. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n