This place the Hebrew writers pervert, for they think that they are yet to be redeemed by the coming of the Messiah; and they imagine that this will be the third day: for God once drew them out of Egypt, this was their first life; then, secondly, he restored them to life when he brought them back from the Babylonish captivity; and when God shall, by the hand of the Messiah, gather them from their dispersion, this, they say, will be the third resurrection. But these are frivolous notions. Not withstanding, this place is usually referred to Christ, as declaring, that God would, after two days, and on the third, raise up his Church; for Christ, we know, did not rise privately for himself, but for his members, inasmuch as he is the first-fruits of them who shall rise. This sense does not seem then unsuitable, that is, that the Prophet here encourages the faithful to entertain hope of salvation, because God would raise up his only-begotten Son, whose resurrection would be the common life of the whole Church.

Yet this sense seems to me rather too refined. We must always mind this, that we fly not in the air. Subtle speculations please at first sight, but afterwards vanish. Let every one, then, who desires to make proficiency in the Scriptures always keep to this rule — to gather from the Prophets and apostles only what is solid.

Let us now see what the Prophet meant. He here adds, I doubt not, a second source of consolation, that is, that if God should not immediately revive his people, there would be no reason for delay to cause weariness, as it is wont to do; for we see that when God suffers us to languish long, our spirits fail; and those who at first seem cheerful and courageous enough, in process of time become faint. As, then, patience is a rare virtue, Hosea here exhorts us patiently to bear delay, when the Lord does not immediately revive us. Thus then did the Israelites say, After two days will God revive us; on the third day he will raise us up to life

What did they understand by two days? Even their long affliction; as though they said, “Though the Lord may not deliver us from our miseries the first day, but defer longer our redemption, our hope ought not yet to fail; for God can raise up dead bodies from their graves no less than restore life in a moment.” When Daniel meant to show that the affliction of the people would be long, he says,

‘After a time, times, and half time,’ (Daniel 7:25.)

That mode of speaking is different, but then as to sense it is the same. He says, ‘after a time,’ that is, after a year; that would be tolerable: but it follows, ‘and times,’ that is, many years: God afterwards shortens that period, and brings redemption at a time when least expected. Hosea mentions here two years, because God would not afflict his people for one day, but, as we have before seen, subdue them by degrees; for the perverseness of the people had so prevailed, that they could not be soon healed. As when diseases have been striking roots for a long time, they cannot be immediately cured, but there is need of slow and various remedies; and were a physician to attempt immediately to remove a disease which had taken full possession of a man, he certainly would not cure him, but take away his life: so also, when the Israelites, through their long obstinacy, had become nearly incurable, it was necessary to lead them to repentance by slow punishments. They therefore said, After two days God will revive us; and thus they confirmed themselves in the hope of salvation, though it did not immediately appear: though they long remained in darkness, and the exile was long which they had to endure, they yet did not cease to hope: “Well, let the two days pass, and the Lord will revive us.”

We see that a consolation is here opposed to the temptations, which take from us the hope of salvation, when God suspends his favor longer than our flesh desires. Martha said to Christ, ‘He is now putrid, it is the fourth day.’ ²⁷²⁷     John 11:39. — fj. She thought it absurd to remove the stone from the sepulchre, because now the body of Lazarus was putrified. But Christ in this instance designed to show his own incredible power by restoring a putrid body to life. So the faithful say here, The Lord will raise us up after two days: “Though exile seems to be like the sepulchre, where putridity awaits us, yet the Lord will, by his ineffable power, overcome whatever may seem to obstruct our restoration.” We now perceive, as I think, the simple and genuine sense of this passage.

But at the same time I do not deny but that God has exhibited a remarkable and a memorable instance of what is here said in his only-begotten Son. As often then as delay begets weariness in us, and when God seems to have thrown aside every care of us, let us flee to Christ; for, as it has been said, His resurrection is a mirror of our life; for we see in that how God is wont to deal with his own people: the Father did not restore life to Christ as soon as he was taken down from the cross; he was deposited in the sepulchre, and he lay there to the third day. When God then intends that we should languish for a time, let us know that we are thus represented in Christ our head, and hence let us gather materials of confidence. We have then in Christ an illustrious proof of this prophecy. But in the first place, let us lay hold on what we have said, that the faithful here obtain hope for themselves, though God extends not immediately his hand to them, but defers for a time his grace of redemption.

Then he adds, We shall live in his sight, or before him. Here again the faithful strengthen themselves, for God would favor them with his paternal countenance, after he had long turned his back on them, We shall live before his face For as long as God cares not for us, a sure destruction awaits us; but as soon as he turns his eyes to us, he inspires life by his look alone. Then the faithful promise this good to themselves that God’s face will shine again after long darkness: hence also they gather the hope of life, and at the same time withdraw themselves from all those obstacles which obscure the light of life; for while we run and wander here and there, we cannot lay hold on the life which God promises to us, as the charms of this world are so many veils, which prevent our eyes to see the paternal face of God. We must then remember that this sentence is added, that the faithful, when it pleases God to turn his back on them, may not doubt but that he will again look on them. Let us now go on —