We have heard the prophecy of Christ. Throughout the rest of the book, he speaks against the hypocrites of his time and against the wicked, except for the prophecy in the fourth chapter, where he deals with prophecies of things to come.
V. 1. And the Lord spoke to me 2c.
He interprets what precedes. It is a figurative speech up to the words [v. 4.), "For the children of Israel shall be a long time," 2c. where he interprets himself. Some understand it of the Babylonian, others of the Roman captivity. It is evident that it is not to be understood of that, because he does not speak of the children of Judah, who were in that captivity. I have taught that it must be understood of the captivity of which he had previously said that the children of Israel (Israelitae) were taken away and never brought back except spiritually. The Jews will return to Christ, as Paul indicates [Rom. 11, 25.] that it was through the gospel, and it seems to me that this refers to this opinion. And let it not grieve thee that the same thing is signified with divers images, for this is peculiar to the prophets, as Jeremiah signified the same by the yoke [Jer. 27:2.) and the cup [Jer. 25:15.). Here it seems to belong that he says: "One more", that is, again he puts on him the one who is now a real adulteress, but he does not have conjugal relations with her. - Dilige, "woo with her". The LORD interprets this: "As the LORD boos for the children of Israel," and yet she is an adulteress and trusts in other gods. - Vinacia I do not know what it means, but it has reference to wine. I think that it means what is left over after the grapes are squeezed and thrown to the pigs. From the truth they fall away to human statutes and belly doctrines. It has the appearance of grapes, but the juice is squeezed, that is, they are husks for the
Pigs. Others take it for wine containers (vasa vini), so that also the picture remains: Empty vessels and the appearance they love, the right wine they despise 2c.
V. 2. And I became one with her.
Instead of: Et fodi would be more correctly said: Pepigi eam, that is, I made a contract with her, I agreed with her on the price, that she should keep to me and abstain from adultery and from another marriage.-I hold that the Hebrew word "homer" (chorus) denotes only a bushel. This word also occurs in the Gospel.
V. 4. And the children of Israel will be a long time 2c.
Here he interprets the picture. - Instead of sedebunt, it should rather read, "They will remain." - "The children of Israel." So he is not talking about Judah's captivity, and furthermore, "without a king" does not fit Judah. And he is not talking about the "ephod" that GOD appointed that was at Jerusalem, but about the kings, sacrifices, ephods that were now and then in Israel, not according to GOD's ordinance. Here it belongs that he says: "Sanctuary" (Teraphim), which actually means images, nne one reads of the idols of Rachel, which does not fit Judah, but he means by it the images of Israel, 1ne golden calves or other things, of which one does not read that GOD had appointed them. Therefore he says: All yours will come to ruin, which you have now erected in worship.
V. After.
This must necessarily be understood to have happened after the Assyrian captivity, but we do not read of any other return of Israel than that which happened through Christ. - "And seek David their king." It is clear that this is understood of the return through the gospel to Christ, David's son 2c. He does not say: To their king of Israel.
they will return to their sacrifices 2c., but they will return to the king of Judah, to David. - Instead of sa, it should rather read apud. "In the latter times," that is, in later times. Those are mistaken who do not know this way of speaking of Scripture, and understand such things of the last time of the world. - "And honor his grace" (Et ad bonum ejus [pavebunt])). These are very clear words, namely, that this belongs to spiritual things. Paul says [Rom. 14, 16.): "That your treasure (bonum) be not blasphemed
become" 2c. This treasure is the gospel. With joy they will be afraid of this treasure. Under the law they feared evil, here they will fear good. By the word "fear" the security of the flesh is excluded 2c. Notice that he says he gave temporal goods to the adulteress, just as GOD gives to hypocrites; but the measure is described. In the spiritual goods there is no measure, but it is only called "the grace" (bonum). So much of the third chapter.