45 lines
8.2 KiB
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45 lines
8.2 KiB
HTML
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Hosea';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Ho3_1"><a onclick="return mV('Hsa',3,'1-5');">Hsa 3:1-5</a>. ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED.
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<p>The prophet is to take back his wife, though unfaithful, as foretold in <a onclick="return mV('Hsa',1,2);">Hsa 1:2</a>. 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.
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<p><b>1. Go yet</b>—"Go <i>again,</i>" referring to <a onclick="return mV('Hsa',1,2);">Hsa 1:2</a> [HENDERSON].
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<br><br><b>a woman</b>—purposely indefinite, for <i>thy wife,</i> to express the <i>separation</i> in which Hosea had lived from Gomer for her unfaithfulness.
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<br><br><b>beloved of her friend</b>—used for "her <i>husband,</i>" 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 (<a onclick="return mV('Jer',3,20);">Jer 3:20</a>). Hosea is told, not as in <a onclick="return mV('Hsa',1,2);">Hsa 1:2</a>, "<i>take</i> a wife," but "<i>love</i>" her, that is, renew thy conjugal kindness to her.
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<br><br><b>who look to other gods</b>—that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (<a href= "#" onclick="return mV('Hsa',3,4);">Hsa 3:4</a>).
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<br><br><b>flagons of wine</b>—rather, pressed cakes of dried grapes, such as were offered to idols (<a onclick="return mV('Jer',7,18);">Jer 7:18</a>) [MAURER].
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<p id="Ho3_2"><b>2. I bought her</b>—The price paid is too small to be a probable dowry wherewith to buy <i>a wife</i> from her parents; but it is just half the price of a female <i>slave,</i> in money, the rest of the price being made up in grain (<a onclick="return mV('Exd',21,32);">Exd 21:32</a>). Hosea pays this for the redemption of his wife, who has become the <i>slave of her paramour.</i> The price being <i>half grain</i> was because the latter was the allowance of food for the slave, and of the coarsest kind, not <i>wheat,</i> but <i>barley.</i> Israel, as <i>committing sin,</i> was the <i>slave of sin</i> (<a onclick="return mV('Jhn',8,34);">Jhn 8:34</a>; <a onclick="return mV('Rom',6,'16-20');">Rom 6:16-20</a>; <a onclick="return mV('2Pe',2,19);">2Pe 2:19</a>). The low price expresses Israel's <i>worthlessness.</i>
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<p id="Ho3_3"><b>3. abide for me</b>—separate from intercourse with any other man, and <i>remaining</i> for me who have redeemed thee (compare <a onclick="return mV('Deu',21,13);">Deu 21:13</a>).
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<br><br><b>so will I also be for thee</b>—<i>remain for thee,</i> not taking any other consort. As Israel should long <i>remain</i> without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare <a onclick="return mV('Hsa',3,4);">Hsa 3:4</a>). He would not <i>immediately</i> receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced (<a onclick="return mV('Isa',50,1);">Isa 50:1</a>); in God's good time she shall be restored.
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<p id="Ho3_4"><b>4.</b> The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So KIMCHI, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle (<a onclick="return mV('Exd',28,'6-12');">Exd 28:6-12</a>). The <i>common</i> ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (<a onclick="return mV('2Sa',6,14);">2Sa 6:14</a>; <a onclick="return mV('1Ch',15,27);">1Ch 15:27</a>). In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt <i>abide</i> for me" (<a onclick="return mV('Hsa',3,3);">Hsa 3:3</a>). <i>Abide</i> in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the <i>Hebrew</i> word implies) [MAURER], (<a onclick="return mV('Gen',31,19,'30-35');">Gen 31:19, 30-35</a>). They were supposed to give responses to consulters (<a onclick="return mV('2Ki',23,24);">2Ki 23:24</a>; <a onclick="return mV('Eze',21,21);">Eze 21:21</a>, <i>Margin;</i> <a onclick="return mV('Zec',10,2);">Zec 10:2</a>). Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.
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<p id="Ho3_5"><b>5. Afterward</b>—after the long period ("many days," <a onclick="return mV('Hsa',3,4);">Hsa 3:4</a>) has elapsed.
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<br><br><b>return</b>—from their idols to "their God," from whom they had wandered.
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<br><br><b>David their king</b>—Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold (<a onclick="return mV('Hsa',1,11);">Hsa 1:11</a>). That representative and antitype of David is Messiah. "David" means "the beloved." Compare as to Messiah, <a href= "#" onclick="return mV('Mat',3,17);">Mat 3:17</a>;<a onclick="return mV('Eph',1,6);">Eph 1:6</a>. Messiah is called David (<a onclick="return mV('Isa',55,3,4);">Isa 55:3-4</a>; <a onclick="return mV('Jer',30,9);">Jer 30:9</a>; <a onclick="return mV('Eze',34,23,24);">Eze 34:23-24</a>; <a onclick="return mV('Eze',37,24,25);">37:24-25</a>).
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<br><br><b>fear the Lord and his goodness</b>—that is, tremblingly flee to the Lord, to escape from the wrath to come; and to His goodness," as manifested in Messiah, which attracts them to Him (<a onclick="return mV('Jer',31,12);">Jer 31:12</a>). The "fear" is not that which "hath torment" (<a onclick="return mV('1Jo',4,18);">1Jo 4:18</a>), but <i>reverence</i> inspired by His goodness realized in the soul (<a onclick="return mV('Psa',130,4);">Psa 130:4</a>).
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<br><br><b>the latter days</b>—those of Messiah [KIMCHI].
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