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them.. 7. But the house of Judah with tenderness I will cherish; and I will save them by the Lord their God *; and will not save them by bow, nor by sword, nor by battle, by horses, nor by horse

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* I will save them by Jehovah their God.] “ These expressions «. are too magnificent to be understood of any thing but the final rescue of the Jews from the power of Antichrist in the latter

ages, by the incarnate God destroying the enemy with the brightness of his coming; of which the destruction of Sennacherib's

army, in the days of Hezekiah, might be a type, but it was “ nothing more. It may seem perhaps, that the prophecy points " at some deliverance peculiar to the house of Judah, in which " the ten tribes will have no share; such as the overthrow of Sennacherib actually was: whereas the destruction of Antichrist will be an universal blessing. But, in the different " treatment of the house of Judah and the house of Israel, we see w the prophecy hitherto remarkably verified. After the ex“ cision of the kingdom of the ten tribes, Judah, though occa * sionally visited with severe judgments, continued however to “ be cherished with God's love, till they rejected our Lord. *“ Then Judah became Lo-Ammi; but still continues to be « visibly an object of God's love, preserved as a distinct race for gracious purposes of mercy. Perhaps in the last ages

the converts of the house of Judah will be the principal objects of « Antichrist's malice. Their deliverance may be first wrought, " and through them the blessing may be extended to their “ brethren of the ten tribes, and ultimately to the whole world. * This order of things the subsequent prophecy seems to point " out." (Bp. Horsley in loc.) Other prophecies teach us, that the deliverance of the converted of Judah will be first wrought. In fact, the ten tribes will have no share in the deliverance from Antichrist. His wrath will be directed exclusively against Judah : and the ten tribes will not be restored until after his final overthrow between the seas in the land of Palestine.

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men. 8. And she weaned Lo-Ruhamah; and she conceived, and bare a son. 9. And God said, Call his name Lo-Ammi (not a people of mine), for ye are no people of mine, and I will not be yours. 10. Nevertheless the number of the children of Israel * shall be as the sand of the sea, which cannot be measured, and cannot be counted ; and it shall be, that, in the place | where it was said unto them, No people of mine are ye, there it shall be said unto them, Children of the living God. . 11. And the children of Judah shall be collected I, and the children of Israel shall be united, and they


* The number of the children of Israel.] “ I think this is to t be understood of the mystical Israel; their numbers, consist

ing of myriads of converts, both of the natural Israel, and " their adopted brethren of the Gentiles, shall be immeasurably “ great.” (Bp. Horsley in luc.). It may however relate, with perhaps equal propriety, to the literal Israel. See Ezek. Xxxvii. 2, 10. and Isaiah xlix. 19, 20, 21.

+ In the place.] “ That is at Jerusalem, or at least in Judea, " where this prophecy was delivered, and where the execution “ of the sentence took place. There, in that very place, they,

to whom it was said, Ye are no people of mine, shall be called « children of the living God. This must relate to the natura! Israel of the house of Judul, for to then it was said, Ye are

no people of mine. And, since they are to be acknowledged

again as the children of the living God in the same place " where this sentence was pronounced and exccuted, the pro

phecy clearly promises their restoration to their own land." Bp. Horsley in loc. | The children of Judah shallbe collected.]* ** When converts of the house of Judah shall have obtained a re-settlement in the

“ Holy

shall, appoint themselves one head, and come up from the earth. For great shall be the day of Jezrael *

ii. 21. And it shall be in that day, I will perform my part, saith the Lord. I will perform my part upon the heavens; and they shall perform their part upon the earth; 2%. And the earth shall perform her part upon the corn, and the wine, and the oil; and they shall perform their part upon the Jezrael (the seed of God). 23. And I will sow her t as a seed, for my own-self, in the earth;


“ Holy Land, then a general conversion shall take place of the

race of Judah, and the race of the ten tribes. They shal} " unite in one confession, and in one polity, under one king, “ Christ the Saviour." Bp. Horsley in loc.

* Great shall be the day of Jezrael.] “ Great and happy u shall be the day, when the holy seed of both branches of the natural Israel shall be publicly acknowledged of their God 6. united under one head, their king Messiah ; and restored to “ the possession of the promised land, and to a situation of “ high pre-eminence among the kingdoms of the earth.” (Bp. Horsley in loe.) Great likewise will this day be, as a day of judgment upon the Antichristian faction.

$ I will sow her.] “ The myriads of the natural Israel, con", verted by the preaching of the Apostles, were the first seed of “ the Universal Church. And there is reason to believe, that “ the restoration of the converted Jews will be the occasion and

means of a prodigious influx of new converts from the Gen“ tiles in the latter ages. (Rom. xi. 12, 15.) Thus the Jezrael of the natural Israel from the first have been, and to the last • will prove, a seed sown of God for humself in the earth.** Bp. Horsley in loc.



and with tenderness I will cherish her, that had been Lo-Ruhamah (the not beloved); and I will say to Lo-Ammi (no people of mine), Ammi (my own people) art thou; and he shall say, My God.

iii. 1. And the Lord said unto me again, Go, love the woman addicted to wickedness and an adultress; after the manner of the Lord's love for the children of Israel, although they look to other gods, and are addicted to goblets of wine. 2. So I owned her as my own by fifteen pieces of silver, and a homer and a half of barley. 3. And I said unto her, Many days shalt thou tarry for me*; thou shalt not play the wanton, and thou shalt not have to do with a husband, neither will I with thee.

4. For many days shall the children of Israel tarry, without king, and without ruler f, and without sacrifice f, and without statue, and without

* Many days shalt thou tarry for me.) “ The condition of " the woman, restrained from licentious courses, owned as a “ wife, but without restitution of conjugal rites, admirably re

presents the present state of the Jews, manifestly owned as a “ peculiar people, withheld from idolatry, but as yet without

access to God through the Saviour." Bp. Horsley in loc.

+ Without king and without ruler.] “ Without a monarch, " and without any government of their own.” Bp. Horsley in loc.

1 Without sacrifice.] “ Deprived of the means of offering " the typical sacrifices of the law, and having as yet no share «. in the true sacrifice of Christ." Bp. Horsley in loc.


ephod and teraphim *. 5. Afterward shall the children of Israel return, and seek the Lord their God, and David their king, and seek the Lord and his goodness, in the end of days.

Without statue, ephod, and teraphim.) “ Aftet much con« sideration of the passage, and of much that has been written

upon it by expositors, I rest in the opinion strenuously main"tained by the learned Pocock; in which he agrees with many " that went before him, and has the concurrence of many that

came after, Luther, Calvin, Vatablus, Drusius, Livelye, “ Houbigant, and Abp. Newcome, with many others of inferior “ note: I rest, I say, after much consideration in the opinion, " that statue, ephod, and teraphim, are mentioned as principal

implements of idolatrous rites. And the sum of the 4th verse " is this: that for many ages the. Jews would not be their own

masters; would be deprived of the exercise of their own ree " ligion, in its most essential parts; not'embracing the Christian, " they would have no share in the true, service and yet “ would be restrained from idolatry, to which their forefathers “ had been so prone. It is to be observed, that this 4th verse " is the exposition of the type of the prophet's dealing with his " wife. If the restriction of the Jews from idolatry is not " mentioned, we have nothing in the exposition answering to " that article of the typical contract with the woman, Thou shalt not play the wanton. And certainly the restriction from

idolatry is not mentioned in this 4th verse at all, if it be not “ represented by tarrying without statue, without ephod, and " teraphim." Bp. Horsley in loc.

The exposition of Vitringa is to the same purpose.

jam, respice sortem hujus gentis in præsenti exilio. Est per " divortium separata a Deo, nec tamen facta alteri viro. Non “ transiit ad alias nuptias. Abstinet idololatria, et vult eti

amnum censeri populus Dei, expectans gratiam sibi foedere “ condictam, ut clarissimè præcinerat Hoseas." Vitring. in Isai. 1. 2. VOL. II.



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