suffix in [Hebrew: prchN] (compare the expression "these kingdoms,"
used of Judah and Israel in vi. 2), and, in their uncertainty,
conjecture sometimes one thing and sometimes another.--[Hebrew: imi] is
Nominat., not Accusat. The comparison is merely intimated; compare
remarks on Hos. ii. 17. The circumstance that the happy days of the
times of David and Solomon are here spoken of as "days of eternity"--of
the remotest past (compare Mic. vii. 14)--implies that the prophet sees
a long interval between the present and the predicted event.--The
foundation of this prophecy is the promise to David in 2 Sam. vii.;
compare especially ver. 16: "And thine house and thy kingdom shall be
sure in eternity before thee, and thy throne shall be firm in
eternity." This reference has also been pointed out by _Calvin_, who
remarks: "When the prophet says, 'as in the days of old,' he confirms
[Pg 391] the doctrine that the dignity of the house would not always
flow in an equal current, but that, nevertheless, there would always be
such a restoration as would make it easily perceptible that God's
promise of an eternal dominion to David had not been in vain." The
dominion of David had already suffered a considerable shock by the
separation of the two kingdoms, existing at the prophet's time; but it
was in future to sink even far more deeply, and the people along with
it. But, with all these things, God's promise remains true. The
judgments do not shut up the way for His mercy, but rather prepare it.
That it was only through the family of David that the promised
salvation could be imparted to the people, the prophet plainly
declares. If it were not so, how could he have identified the
tabernacle of David with the two kingdoms, and with the people? As to
the person of the restorer, he does not more particularly designate it.
The main thing with him, as with Hosea (compare the remarks on Hos. ii.
2, and iii. 5), is to impress upon the people of Israel the conviction,
that salvation could come to them only from a reunion with Judah--from
their joining again the house of David; compare Ezek. xxxvii. 22: "And
I make them one nation in the land upon the mountains of Israel, and
one king shall be king to them all; and they shall be no more two
nations, and they shall be no more divided into two kingdoms." But if
this was sure and established, there could then be no more any doubt as
to the person. It was at that time generally known that the promise