Verse
Context
The Unrepentance of Israel and Judah
1Come, let us return to the LORD. For He has torn us to pieces, but He will heal us; He has wounded us, but He will bind up our wounds. 2After two days He will revive us; on the third day He will raise us up, that we may live in His presence. 3So let us know— let us press on to know the LORD. As surely as the sun rises, He will appear; He will come to us like the rain, like the spring showers that water the earth.
Sermons
Bill Gallatin
Samuel Rutherford
Glenn Meldrum
John MacNaughtanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good. In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, Co1 15:4 : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him. And we shall live in his sight - His resurrection being a proof of theirs.
Jamieson-Fausset-Brown Bible Commentary
Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isa 17:6; Luk 13:32-33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Isa 49:3; compare Mat 2:15, with Hos 11:1), raised on the third day (Joh 2:19; Co1 15:4; compare Isa 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Isa 26:19; Eze 37:1-14; Dan 12:2). live in his sight--enjoy His countenance shining on us, as of old; in contrast to Hos 5:6, Hos 5:15, "Withdrawn Himself from them."
John Gill Bible Commentary
After two days will he revive us: in the third day he will raise us up,.... The Jews, in their present state, are as dead men, both in a civil and spiritual sense, and their conversion and restoration will be as life from the dead; they are like persons buried, and, when they are restored, they will be raised out of their graves, both of sin and misery; see Rom 11:15; the time of which is here fixed, after two days, and on the third; which Jarchi interprets of the two temples that have been destroyed, and of the third temple to be built, which the Jews expect, but in vain, and when they hope for good times: Kimchi explains it of their three captivities, in Egypt, Babylon, and the present one, and so Ben Melech, from which they hope to be raised, and live comfortably; which sense is much better than the former: and with it may be compared Vitringa's (s) notion of the text, that the first day was between Israel's coming out of Egypt and the Babylonish captivity; the second day between that and the times of Antiochus, which was the third night; then the third day followed, which is the times of the Messiah: but the Targum comes nearer the truth, which paraphrases the words thus, "he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;'' where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luk 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual; and we shall live in his sight; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things. This may be applied to the case of sensible sinners, who, as they are in their natural state dead in sin, and dead in law, so they see themselves to be such when awakened; and yet entertain a secret hope that sooner or later they shall be revived and refreshed, and raised up to a more comfortable state, and live in the presence of God, and the enjoyment of his favour. The ancient fathers generally understood these words of Christ, who was buried on the sixth day, lay in the grave the whole seventh day, and after these two days, on the third, rose again from the dead; and to this passage the apostle is thought to have respect, Co1 15:3; and also of the resurrection of his people in and with him, and by virtue of his: and true it is that Christ rose from the dead on the third day, and all his redeemed ones were quickened and raised up together with him as their head and representative, Eph 2:5; and his in virtue of his being quickened that they are regenerated and quickened, and made alive, in a spiritual sense; he is the author of their spiritual life, and their life itself; see Pe1 1:3; and not only in virtue of his resurrection is their spiritual resurrection from the death of sin to a life of grace, but even their corporeal resurrection at the last day; and as, in consequence of their spiritual resurrection, they live in the sight of God a life of grace and holiness by faith in Christ, and in a comfortable view and enjoyment of the divine favour; so they shall live eternally in the presence of God, where are fulness of joy, and pleasures for evermore: but the first sense is best, and most agreeable to the context and scope of it. (s) Comment. in Isa. viii. 20.
The Unrepentance of Israel and Judah
1Come, let us return to the LORD. For He has torn us to pieces, but He will heal us; He has wounded us, but He will bind up our wounds. 2After two days He will revive us; on the third day He will raise us up, that we may live in His presence. 3So let us know— let us press on to know the LORD. As surely as the sun rises, He will appear; He will come to us like the rain, like the spring showers that water the earth.
- Scripture
- Sermons
- Commentary
Acts 17_pt1
By Bill Gallatin8221:04:24ExpositionalGEN 3:15GEN 22:18EXO 12:13PSA 22:16ISA 9:6ISA 52:13HOS 6:2In this sermon, the speaker discusses the importance of maintaining love and excitement for God throughout our lives. He mentions that Jesus prophesied that people's hearts would grow cold and angry as Christians in the end times. The speaker then highlights the example of the Apostle Paul, who immediately responded to God's call to go to Macedonia, even though he was beaten and thrown in jail. Despite his difficult circumstances, Paul remained obedient and even sang praises to God at midnight. The speaker emphasizes that God can use any situation for His purposes and to spread the gospel, and encourages listeners to share the love of Christ with others in a loving and gracious manner.
The Weeping Mary at the Sepulcre
By Samuel Rutherford1PSA 24:8SNG 5:2HOS 6:2MAT 7:7JHN 20:9ROM 12:2HEB 1:14Samuel Rutherford preaches on the importance of seeking Christ diligently, using the example of Mary Magdalene's persistent search for Jesus after His resurrection. He emphasizes the need for believers to wait on Christ, even in times of despair, and to continue seeking Him until they find Him. Rutherford highlights the significance of spiritual hunger and desire for Christ, encouraging believers to be fervent in their pursuit of Him. He also underscores the assurance that Christ belongs to His followers, even in moments of doubt or difficulty, and the importance of trusting in His salvation despite worldly challenges.
Defining Revival
By Glenn Meldrum0PSA 135:6DAN 4:35HOS 6:2MAT 3:8LUK 11:15JHN 15:5JHN 16:8ROM 2:4HEB 4:16HEB 12:21Glenn Meldrum preaches about the powerful 1859 Ulster Revival in Coleraine, where a young boy's salvation sparked a school-wide spiritual awakening, leading to deep repentance and cries for mercy from students and neighbors alike. Revival is described as not a cure-all for church problems, messy and challenging, requiring evangelism, discipleship, and holiness to be sustained. It is distinguished from renewal, series of meetings, evangelistic campaigns, experiences, and mere manifestations, emphasizing the need for genuine transformation of society through repentance and new life in Christ.
The Necessity of the Revival of Religion
By John MacNaughtan0PSA 80:18PSA 85:6PSA 119:25ISA 57:15EZK 37:1HOS 6:2HAB 3:2ACT 3:19ROM 12:11COL 3:1John MacNaughtan preaches about the necessity for a revival of religion in the current state of the church, emphasizing the signs of spiritual death, decay in energy, lack of progression in divine life, and conformity to worldly practices as indicators for the need of a revival. He draws parallels between the natural world needing seasons of growth and the spiritual world needing revivals to prevent spiritual stagnation and decay. MacNaughtan highlights the limited extent of the visible church, lack of zeal for God's glory, divisions within the church, and the decline in the devotional spirit as circumstances necessitating a revival of religion.
(New Wine in New Wineskins) 17. Signs That Point to the Return of Christ
By Zac Poonen0Signs Of The TimesReadiness for Christ's ReturnEXO 19:10DAN 12:4HOS 6:2MAT 24:7MAT 24:33LUK 21:291TI 4:12TI 3:42PE 3:8REV 22:17Zac Poonen emphasizes the signs that indicate the imminent return of Christ, highlighting the significant changes in the world since 1939, including wars, famines, natural calamities, and a dramatic increase in knowledge and rebellion. He draws parallels between current events and biblical prophecies, urging believers to be observant and prepared for Christ's return. Poonen stresses the importance of personal purification and readiness, as well as the call to both unbelievers and believers to respond to the Holy Spirit's invitation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
After two days will he revive - Such is his power that in two or three days he can restore us. He can realize all our hopes, and give us the strongest token for good. In the third day he will raise us up - In so short a time can he give us complete deliverance. These words are supposed to refer to the death and resurrection of our Lord; and it is thought that the apostle refers to them, Co1 15:4 : "Christ rose again the third day, according to the Scriptures;" and this is the only place in the Scriptures, i.e., of the Old Testament, where his resurrection on the third day seems to be hinted at. The original, יקמנו yekimenu, has been translated, he will raise him up. Then they who trusted in him could believe that they should be quickened together with him. And we shall live in his sight - His resurrection being a proof of theirs.
Jamieson-Fausset-Brown Bible Commentary
Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isa 17:6; Luk 13:32-33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Isa 49:3; compare Mat 2:15, with Hos 11:1), raised on the third day (Joh 2:19; Co1 15:4; compare Isa 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Isa 26:19; Eze 37:1-14; Dan 12:2). live in his sight--enjoy His countenance shining on us, as of old; in contrast to Hos 5:6, Hos 5:15, "Withdrawn Himself from them."
John Gill Bible Commentary
After two days will he revive us: in the third day he will raise us up,.... The Jews, in their present state, are as dead men, both in a civil and spiritual sense, and their conversion and restoration will be as life from the dead; they are like persons buried, and, when they are restored, they will be raised out of their graves, both of sin and misery; see Rom 11:15; the time of which is here fixed, after two days, and on the third; which Jarchi interprets of the two temples that have been destroyed, and of the third temple to be built, which the Jews expect, but in vain, and when they hope for good times: Kimchi explains it of their three captivities, in Egypt, Babylon, and the present one, and so Ben Melech, from which they hope to be raised, and live comfortably; which sense is much better than the former: and with it may be compared Vitringa's (s) notion of the text, that the first day was between Israel's coming out of Egypt and the Babylonish captivity; the second day between that and the times of Antiochus, which was the third night; then the third day followed, which is the times of the Messiah: but the Targum comes nearer the truth, which paraphrases the words thus, "he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;'' where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luk 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual; and we shall live in his sight; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things. This may be applied to the case of sensible sinners, who, as they are in their natural state dead in sin, and dead in law, so they see themselves to be such when awakened; and yet entertain a secret hope that sooner or later they shall be revived and refreshed, and raised up to a more comfortable state, and live in the presence of God, and the enjoyment of his favour. The ancient fathers generally understood these words of Christ, who was buried on the sixth day, lay in the grave the whole seventh day, and after these two days, on the third, rose again from the dead; and to this passage the apostle is thought to have respect, Co1 15:3; and also of the resurrection of his people in and with him, and by virtue of his: and true it is that Christ rose from the dead on the third day, and all his redeemed ones were quickened and raised up together with him as their head and representative, Eph 2:5; and his in virtue of his being quickened that they are regenerated and quickened, and made alive, in a spiritual sense; he is the author of their spiritual life, and their life itself; see Pe1 1:3; and not only in virtue of his resurrection is their spiritual resurrection from the death of sin to a life of grace, but even their corporeal resurrection at the last day; and as, in consequence of their spiritual resurrection, they live in the sight of God a life of grace and holiness by faith in Christ, and in a comfortable view and enjoyment of the divine favour; so they shall live eternally in the presence of God, where are fulness of joy, and pleasures for evermore: but the first sense is best, and most agreeable to the context and scope of it. (s) Comment. in Isa. viii. 20.