Exegetical and Hermeneutical Commentary of Hosea 6:3

Then shall we know, [if] we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter [and] former rain unto the earth.

3. Then shall we know, &c.] But as this construction is resumptive of Hos 6:1, we had better translate, Yea, let us know, let us be zealous to know, Jehovah, i.e., to know him as our master, protector, and friend. Why so? Because the want of this knowledge was the cause of Israel’s misery. It was however a hasty resolution, from which a full and free confession of sin was fatally absent (contrast penitent Israel’s words in Hos 14:2). Hence the complaint of the omniscient Holy One which follows in Hos 6:4.

his going forth ] viz. from his ‘place’ in heaven (Hos 5:15.)

is prepared as the morning ] Or, ‘is certain as the grey of morning’ (which heralds the glories of sunrise). The speakers, then, are ‘a people that walk in darkness’ (Isa 9:1).

as the rain, as the latter and former rain unto the earth ] Rather, as the heavy rain, as the latter rain which watereth the earth. Comp. Psa 62:6. The Israelites count upon the return of God’s favour with the same confidence with which, at the autumnal and vernal equinoxes, a farmer counts upon the former and latter rain. Their confidence is excessive; they presume on God’s forgiveness without complying with His conditions.

Fuente: The Cambridge Bible for Schools and Colleges

Then shall we know, if we follow on to know the Lord – Rather, Then shall we know, shall follow on to know the Lord, i. e., we shall not only know Him, but we shall grow continually in that knowledge. Then, in Israel, God says, there was no knowledge of Him; His people was destroyed for lack of it Hos 4:1, Hos 4:6. In Christ He promises, that they should have that inward knowledge of Him, ever growing, because the grace, through which it is given, ever grows, and the depth of the riches of His wisdom and knowledge is unsearchable, passing knowledge. We follow on, confessing that it is He who maketh us to follow Him, and draweth us to Him. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. For here we know in part only; then shall we know, even as we are known. We shall follow on. Where shall we follow on? To the fountains of the water of life, as another prophet saith; For He that hath mercy upon them shall lead them, even by the springs of water shall He guide them Isa 49:10. And in the Revelations we read, that the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters Rev 7:17. The bliss of eternity is fixed; the nearness of each to the throne of God, the mansion in which he shall dwell, admits of no change; but, through eternity, it may be, that we shall follow on to know more of God, as more shall be revealed to us of that which is infinite, the Infinity of His Wisdom and His Love.

His going forth – that is, the going forth of God, is prepared, firm, fixed, certain, established, (so the word means) as the morning. Before, God had said, He would withdraw Himself from them; now, contrariwise, He says, that He would go forth. He had said, in their affliction they shall seek Me early or in the morning; now, He shall go forth as the morning. : They shall seek for Him, as they that long for the morning; and He will come to them as the morning, full of joy and comfort, of light and warmth and glorious radiance which shall diffuse over the whole compass of the world, so that nothing shall be hid from its light and heat. He who should so go forth, is the same as He who was to revive them and raise them up, i. e., Christ. Of Him it is said most strictly, that He went forth, when from the Bosom of the Father He came among us; as of Him holy Zacharias saith, (in the like language,) The Dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. Christ goeth forth continually from the Father, by an eternal, continual, generation. In He came forth from the Father in His Incarnation; He came forth to us from the Virgins womb; He came forth, from the grave in His Resurrection. His coming forth, as the morning, images the secrecy of His Birth, the light and glow of love which He diffuseth throughout the whole new creation of His redeemed. : As the dawn is seen by all and cannot be hid, and appeareth, that it may be seen, yea, that it may illuminate, so His going forth, whereby He proceeded from His own invisible to our visible became known to all, tempered to our eyes, dissipating our darkness, awakening our nature as from a grave, unveiling to man the works of God, making His ways plain before his face, that he should no longer walk in darkness, but have the light of life.

He shall come unto us as the rain, as the latter and former rain unto the earth – So of Christ it is foretold, He shall come down like rain upon the mown grass, as showers that water the earth Psa 72:6. Palestine was especially dependent upon rain, on account of the cultivation of the sides of the hills in terraces, which were parched and dry, when the rains were withheld. The former, or autumnal rain, fell in October, at the seed-time; the latter or spring rain, in March and April, and filled the ears before harvest. Both together stand as the beginning and the end. If either were withheld, the harvest failed. Wonderful likeness of Him who is the Beginning and the End of our spiritual life; from whom we receive it, by whom it is preserved unto the end; through whom the soul, enriched by Him, hath abundance of all spiritual blessings, graces, and consolations, and yieldeth all manner of fruit, each after its kind, to the praise of Him who hath given it life and fruitfulness.

Fuente: Albert Barnes’ Notes on the Bible

Hos 6:3

Then shall we know, if we follow on to know the Lord.

Follow on

In the context, the deliverance of Gods Church out of her troubles is foretold. In the same words our salvation in Christ is figured forth. Knowledge here includes the whole of experimental and practical godliness; for in religion we only know what we feel and do. In making progress in the life of godliness, the two words of our text are–a condition, a rule, and a spur.

I. The recommendation of our text implies–

1. That the pursuit is worthy.

2. That there is a leader whom we are to follow.

3. That the pursuit is begun. Regeneration has been experienced, pardon has been conferred, spiritual life is possessed.

4. That there is danger of stopping short. There are difficulties without, and foes within.

II. Special reasons for obeying the text.

1. Only so can the genuineness of our religion be proved.

2. Only so can our mission be fulfilled.

3. Only so can our characters be developed.

4. Only so can heaven be reached. How much there is enfolded in that ward overcometh. Uncoil it by Divine help in your lives.

III. Encouragements to cheer and stimulate.

1. Bread is provided for the hungry.

2. A staff of promises for the weak.

3. Repose for the Weary.

4. Complete success is guaranteed. (R. Berry.)

Knowing the Lord

Ignorance is a lamentable evil. It unfits persons for acting their part with propriety in civil life, and it is far more injurious to them in the concerns of eternity.

I. What is meant by knowing the Lord.

1. It is to be scripturally acquainted with His character. No correct knowledge can be acquired concerning God and salvation, but through the instrumentality of the Word. In the volumes of nature and providence there is much to be learned concerning the existence and goodness of God. Only from the volume of inspiration we learn what God is, not only as our Creator and Preserver, but also as our Redeemer.

2. It is to give Him the homage which is due unto His name. There is the necessity of acknowledging Him–returning unto Him in new allegiance, by repentance unto life, and giving Him an unreserved reverence, in obedience to all His laws, ordinances, and commandments. Knowledge without a corresponding practice would only add to our condemnation.

II. Explain the proposal of following on to know the Lord.

1. It is to persevere in cultivating intercourse and acquaintance with Him. In so far as it has pleased God to reveal Himself unto us in His Word, it is our duty to learn what He hath revealed. We may, however, learn all that is to be theoretically known regarding God, and yet remain spiritually ignorant of His gracious character. His perfections will be best understood by a practical reliance upon them, and on acting agreeably to their nature.

2. Following on to know the Lord shall be crowned with success. Exertion in this Divine pursuit shall be successful. Disappointment is impossible. We shall know all the blessings of the New Covenant, whether pertaining to justification, adoption, or sanctification. We shall know and understand the law of our God, believingly feel its importance, and sincerely practise its requirements.

III. The encouragement to follow on to know the Lord. This blessing of our Saviours coming is–

1. Progressive and certain. Prepared as the morning. A knowledge of Divine things cannot be obtained but by a Divine teacher. The going forth of God the Saviour to enlighten and cherish His people, when they seek after Him, is as certain as the outgoings of the morning, which are a settled and regular constitution of nature.

2. Pleasant and desirable. His going forth is prepared as the morning. It is ever comfortable to know that in the midst of difficulties there is One prepared to give us relief. Christ, our Almighty Saviour and Friend, is so prepared. As the morning air and light are agreeable to the watchman who has been marching his weary rounds in the dark–to the weather-beaten mariner who has been tempest-tested through the night–so agreeable, and unspeakably more so is the coming of God our Saviour to enlighten and relieve them that are cast down and overwhelmed with the sense of sin, to help and comfort them that are ready to perish.

3. Quickening and salutary. He shall come unto us as the rain. Rain is not less necessary than heat for the production of vegetable life. It is like the circulation of the blood in the human body, that which keeps the whole system alive.

4. Invigorating and satisfying. As the latter and former rain unto the earth. The expression, latter and former rain, has reference to the two periodical rains that fell in the land of Canaan. As necessary as these rains are the showers of grace in the Church to water the seed of the Word, that it may spring up in our hearts unto everlasting life, to encourage its growth, and to perfect its fruits of holiness and meetness for the heavenly world. From this subject we may see ground for cherishing large expectations. God is gracious, His promise is large, and His Word is unimpeachable. God is able to carry you on to perfection; trust in Him then for all needful supplies, and you will not be disappointed. From this subject all may see the importance of being possessed by saving knowledge. (John Shoolbraid.)

The fuller knowledge of God

Some give this rendering, We shall know, and shall pursue on to know Jehovah, and they explain the passage thus,–that the Israelites had derived no such benefit from the law of Moses, but that they still expected the fuller doctrine which Christ brought at His coming. They then think that this is a prophecy respecting that doctrine, which is now by the Gospel set forth to us in its full brightness, because God has manifested Himself in His Son as in a living image. But this is too refined an exposition; and it is enough for us to keep close to the design of the prophet. (John Calvin.)

Need of perseverance in seeking the knowledge of God

All Scripture writers bear witness to the faithfulness of God; and call upon us, by patient continuance in well-doing, to seek for glory, honour, and immortality.

I. The important object of the believers pursuit. Of true believers it may be said, they follow on to know the Lord. In what does this knowledge consist; and in what way is it communicated to the mind? It is not a mere knowledge of such a Being as God, as Creator and Upholder; nor is it such an idea of God as is conceived by those who exalt one attribute to the exclusion of another, who make Him all mercy, forgetful of His perfect justice. We cannot know the Lord to our comfort, till we know Him as our God and Father in Jesus Christ. By nature, we stand at an immeasurable distance from God; and the more correct are our notions of His power, His holiness, and His glory, the more discouraging will they be if they are unconnected with the Redeemer as our Mediator with the Father. This knowledge is implanted in the soul by the Holy Ghost.

II. The certainty of its final success. He who follows on shall not fail of the grace of God. This truth is plainly declared, and figuratively exhibited. The figures are the morning and the rain. Learn–

1. How needful is this knowledge.

2. The reason why those who have attained some knowledge of Christ do not attain to more enlarged and experimental acquaintance with spiritual things. Be patient in hope, and persevering in prayer. (W. Mayers, A. M.)

The duty and happiness of progressive spiritual knowledge

The works of God in nature are here employed to describe His moral government, His ways with His Church, His dealings with His people for their spiritual discipline and sanctification. The enlightening and comforting influences of the Holy Ghost shall as surely be vouchsafed to the soul longing for salvation, as the rain, the former and the latter, refreshes and fertilises the earth. The laws and operations of nature are net more certain than the fulfilment, in the revelation of grace, of Gods exceeding great and precious promises. The Divine promises and threatenings rest on the same foundation–the immovable foundation of His everlasting unehangeableness, His perfect faithfulness, His universal presence, His almighty power. The text contains a duty and a promise. Our duty is to follow on to know the Lord, and to its performance we are incited by a gracious promise. Then we shall know him.; for His going forth, His care and condescension to meet us in mercy is prepared–is as predetermined and customary as those successive changes and established operations of His visible works which we so beneficially and continually experience. According to the text, the safety and happiness of knowing the Lord, and of following on to know Him, are consequent upon returning to the Lord with penitent acknowledgment and lively compunction on account of apostasy and disobedience. Suffering and wretchedness, in this world or in the next, or in both, are necessarily the results of sin. Alienation from God is likewise spiritual insensibility, a moral death. It is also a condition of ignorance. The way of transgressors is hard. Consider what it is to know the Lord. How incomparably great is the excellence of this knowledge! The knowledge of the Lord comprehends the experience of the Divine goodness and loving-kindness, together with the fruits of faith and obedience to His commandments. Saving knowledge is communicated through the offices of the one Mediator, and the agency of the Holy Ghost, imparting an efficacious blessing upon prayer, the Word, and the ministrations of the Church. It consists in veneration and love towards the Lord–a meek but firm affiance in His promises and mercy, and in persevering obedience to Him. Let us make it our first and supreme concern to attain to the knowledge of God as our reconciled Father in Christ Jesus. Having attained this, your salvation is begun. While this knowledge implies and cherishes an approval of God s ways and will, and is accompanied with love to Him and delight in Him, it likewise implies justice and mercy and charity to our fellow-creatures. (Thomas Ridley, M. A.)

The progressive character of the Christian life

Christian life is not a house, but a plant. It is not complete, but grows.

1. It is growth in faith. Its beginning is, or may be, as small as a grain of mustard-seed. The least bit will do to begin with. Act upon what you now believe to be true and right as relates to our duties to God, to our fellows and ourselves. With Gods help I will under take every known duty. Sin is to be eradicated, and holiness is to increase in such a spirit the seed will germinate, the tree will grow, and strength will come, and what before was impossible will now be easy.

2. In knowledge: acquaint thyself with God. Ascend the mountain. There are ever new disclosures in creation, providence, and redemption.

3. In experience: here faith is verified. If any man will do His will, he shall know of the doctrine. Faith alone blesses our life; unbelief is destructive. It works ruin to all our highest interests to live without faith–in government, in society, and in the family. Principles which cannot with safety to all dearest concerns be followed are necessarily false. Faith is confirmed in life and assured in death: I will never leave thee, nor forsake thee.

4. In good works: religion is also practical. The tree bears good fruit, and bears it perennially. The Christian will improve in the quantity and quality of the good he does. Like the palm-tree, he will be fruitful to the end of life. (L. O. Thompson.)

Divine knowledge, and the means of acquiring it

It is a universal law that nothing great can be achieved without perseverance. For want of considering this, many who commence a religious course with zeal and joy run well for a season, but meeting with unex pected difficulties, grow weary and give up the race.

I. Divine knowledge.

1. To know the Lord implies a general knowledge of His being, nature, and attributes,

2. It signifies a more particular and experimental knowledge of God, especially of His justice and mercy, these being the two great attributes exercised in the stupendous work of human redemption. The true believer is happily possessed of an experimental knowledge of the Divine mercy.

3. A more peculiar knowledge of God, especially of His goodness and love, is obtained by the sincere and pure in heart who follow on to know Him.

4. To know the Lord includes also, profound veneration; ardent love; humble confidence; and sincere and uniform obedience.

II. The means of acquiring Divine knowledge.

1. God could, no doubt, communicate a perfect knowledge of Himself instantaneously. But in doing so He must work a miracle, and this without answering any valuable end. The gradual operations of God in providence and grace are accommodated to our finite capacities, enabling us, step by step, to trace Him in His wondrous works.

2. To illustrate this Hosea uses two beautiful figures–the morning and the rain.

3. That this is the mode of the Divine manifestations evidently appears–

(1) From the media through which they are communicated; His works, His Word, and His Spirit.

(2) From the gradual manner in which God has revealed His will unto man by successive dispensations.

(3) This appears in the rise and progress of religion in the soul. The understanding is enlightened; the judgment convinced; the heart affected; and the will subdued. Hence contrition, repentance, faith, and prayer. Justification follows, and, in full, sanctification.

(4) We see, therefore, the necessity of following on to know the Lord, pressing on as after a guide through a crowd, as after a light in a dark place. When fully sanctified, there is as much necessity as ever for following on. The fountains of Divine knowledge are perennial. There are yet unexplored heights, and lengths, and depths, and breadths of the love of Christ, which passeth knowledge. (Thomas Rowe.)

Perseverance in attaining the knowledge of God

I. to know God requires that men should seek to know Him. The know ledge clothe Most High is not instinctive and intuitive. Now, the world by wisdom knoweth not God. How strange that men should think to know God and religion without diligence, whilst they think not to know any human science or profession without application, and diligence, and exertion! Would to God that men were as wise for eternity as they are for time. It is, however, not merely necessary to give diligence in order to know God, we must follow on to know Him. The crowning grace of the Christian is constant perseverance. To him that overcometh, the promise of eternal life is made.

II. The encouragement as it is here so vividly portrayed. Then shall we know. God who cannot lie hath spoken this. The prophet adds two beautiful figures. The morning of the day is sure to come. The former and the latter rain will return in their seasons. (Hugh Stowell, A. M.)

Following on to know

In Christ, the prophet promises, they should have inward knowledge of Him, ever growing, because the grace, through which it is given, ever grows. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. Through eternity we shall follow on to know more of God. (E. B. Pusey, D. D.)

Divine knowledge

We may consider this in two ways.

1. As an address of good men to themselves, being a kind of soliloquy, or self-admonition and encouragement.

2. As addressed to the godly from each other. The language is an expression of holy confidence. This admits of various degrees, but without some degree of it we shall never seek the Lord; shall never cleave to Him with full purpose of heart. Between this holy confidence and presumption there is no resemblance.

I. An important subject–Divine knowledge. To be destitute of this knowledge is to be in a perilous and even a perishing condition. Knowledge is the same to the soul as the window is to the building, or the eye to the body. Knowledge is essential to right conduct. It is from ignorance that a disregard to the Saviour springs. It is from ignorance that legality springs. Nothing can be truly religious or moral that is done in ignorance, because then there would be no motive or principle, and to these the Lord looks in all our actions; all righteous conduct is begun and carried on in the renewal of the mind. Gods empire is founded in light; the devils kingdom is founded in darkness. God opens the eyes of all His subjects, and they follow Him from conviction and disposition. Bishop Hall says, God never works in a dark shop. He that commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But what is this knowledge to which such importance is attached? What is it to know the Lord? It is one thing to know that there is a God, and another to know what He is. It is much more than knowing Him to be almighty. It is a knowing Him to be righteous in all His ways, and holy in all His works. Such knowledge as this, if there be no more, will operate upon a sinners mind conscious of guilt, so as to produce distance, alarm, and fear. It is necessary to the recovery of a fallen creature that God should be known as the justifier of those who believe in Christ. In creation God is above us. In providence He is beyond us. In His holy law He is against us. But in Christ He is with us, and for us, and in us too. This knowledge is not a merely speculative know ledge. It is experimental. Some professors are like December nights, very clear, but alas: very cold. This is all that can be said with regard to their religion. But the knowledge of the Gospel is saving; it is the light of life; it descends from the head to the heart. What a difference there is between a mere conviction and a cordial assent!

II. A necessary duty. Follow on to know the Lord. This includes three things.

1. The practising what we know. Why should God give you more light while you are not disposed to make-use of what you already have?

2. Diligence in the use of appointed means. God has ordained meditation, reading the Scriptures, hearing the Word, conversation with those who know a little more than ourselves, but, above all, prayer to the Father of mercies, as the appointed means.

3. It implies continuance in this active course. You have not only to hear, but also to watch.

III. An assured privilege. Then shall ye know. If probability is enough to actuate a man, how much more should real certainty do so. The assurance of success should encourage us in regard to others. Do not deal harshly with them. If unable for a time to embrace religious truths, be not impatient. God shall reveal this to them in His own time and way. Let this encourage you with regard to prayer. Are you desirous of knowing more of the blessed Saviour? Go on and you will know more and see more. Two cases in which this encouragement may be applied.

1. If you are in perplexity with regard to the path of duty.

2. Do you wish to know God better by appropriation? Are you anxious to know your own interest in Him?

IV. A striking illustration. Taken from the morning and the rain. As the morning, gradually; as the rain, periodic ally and regularly. He who gives the former rain in its season, will not fail to give the latter rain in its season. Even after the stress and strain of life, there shall be a reviving in your spiritual experience, to your own great comfort, and to the praise of our faithful and covenant-keeping God. (William Jay.)

The knowledge of God

It is spoken of here as something distinct and definite. It is as palpable as the morning light. It is as sensible as the rain that waters the earth. Is any knowledge of God possible? The agnostic says, We cannot know God. If He exists, He is beyond our reach. He is unknowable He does not deny that there is a God; he only denies that He can be known. In an important sense, the agnostic is right. The agnostic is not born again; he has never known the regenerating power of the Holy Ghost; therefore he cannot see the kingdom of God. Degenerate man cannot understand and appropriate the things of God–the truths of the spiritual world. Is man, then, born into this world with no capacity for knowing God? By no means. The spiritual faculties are not completely destroyed. In many ways they respond to the voice of God. No man is born either an atheist or an agnostic. The organs of spiritual life may be only rudimentary, but they exist. It is possible to know God, but only by the renewing and enlightening grace of His Holy Spirit. The knowledge of God is not reached by an intellectual process. It is faith which apprehends the invisible God, yet it is also experience which affixes the seal to the knowledge which faith attains. It is no exclusive privilege of the man of culture, it is equally open to the unlettered, the simple, the child. The pure in heart shall see God. It may be said, if one man can know God, why may not another? There is a gulf between the natural and the spiritual man, wider than that between animal and plant life. The distinction is as broad as between the living and the dead. The new life of regeneration is a beginning, a bud of promise, a day dawn; it is not the consummation of the spiritual life. The work and duty of the Christian is to follow on to know the Lord. We must take heed lest we become examples of arrested development. How can firm lasting faith be attained?

1. By realising to its depth our emptiness and need, and then our utter inability to supply it.

2. By clearing away certain obstacles which commonly clog up and check the flow of the grace of God. Of these the first and most obvious is sin. Then there is worldliness. Then neglect of prayer. Prayer is the key that will unlock the treasures of Divine knowledge. (R. H. MKim, D. D.)

A new consciousness

The infatuation of knowledge is the course of life; to know, the desire to know, unsettles life. Yet what is most of our knowledge? The world is a vast, wide churchyard, and what we call knowledge is but a reading of inscriptions. Much so-called knowledge is but curiosity, and when that curiosity is satisfied, it turns, like other unsatisfied appetites, upon, and corrodes itself. Our nature seeks Divine knowledge; knowledge, not of notions, but of facts; not of sentiments, but of laws. A man may talk of God, who has no rest in God.

1. If religion is progression, it is surely, before it can be this, a beginning; but as a beginning it is a consciousness. Consciousness which being translated is knowledge. Religion should produce happiness, but that is not the chief idea of religion. A holy heart has three stages in its history.

(1) To find something within us tending to evil, contrary to our full and free consent. The first part of our spiritual combat is when the world within awakes, and we find ourselves all wrong.

(2) A state in which it is interrupted; when it would do good, and mourns that evil is present with it.

(3) A state when it finds itself again sometimes rebelling against the better part. There is a state of apparent religious life which is not a state of consciousness or knowledge;–there is a want of conviction, and also mistaken apprehension. What a power the principle of grace is in the soul! This knowledge is great because God is the substance of the soul. The soul stands on and in God; so long as I stand on and in carnal and notional and phenomenal knowledge, I know not how to say my soul has a substance. When God is the substance of the soul and all its knowledge, then the blessed life and the blessed knowledge give light within.

2. But it is a progression. Follow on. What states grow out of this first state, the seminal germ of the Christian life? The evidences brighten as we follow on to know the Lord. You should determine to ascend to the knowledge of the higher law of the Christian life. Then shall we know when our knowledge shall no longer be narrowed by limited sensations. Every sense I possess is only a material sheathing of some deeper and higher sense, which cannot find its appropriate expression here. I can only conceive of the state of souls as a state of immortal consciousness, a state where hope and memory are one, and love is only passive in certain and secure possession. (Paxton Hood.)

Diligence in religion

Doctrine: That the way to thrive in religion is to follow on, to pursue, to hold our hand to it, when once our hand is in it.

I. Who they are whom we may call to follow on. There are some whom we cannot call to follow on, because they have not yet stirred a foot in religion. There may be some whom the King has brought into His chambers, and assured of His love. Their business is to follow on. Others have got but some glimmerings of solid hope from the Lord. Others have gained some mastery over spiritual foes. Others are yet only striving. Others can only be said to have some desires towards God. Others have only had passing convictions of sin. Yet others know nothing more than inward uneasiness.

II. What is it to follow on?

1. You must make religion your great end.

2. You must be persuaded of the weight and worth of religion.

3. You must hold fast what you have.

4. You must be moving forward, labouring for more.

5. You must habitually attend upon religion, and make it your chief business.

6. You must be resolute and vigorous in your endeavours.

7. You must entertain a hope of success.

8. If you fall, you must get up again, and quicken your pace.

III. Confirm this doctrine. However small your beginnings or hopes may now be, yet persevere. You have Gods Word for it. You shall reap, if you faint not.

1. You have Gods Word of promise for it (Mat 25:29).

2. It is the Lords ordinary way in His works, to bring great things by degrees out of small beginnings.

3. The works of grace in the soul ordinarily arise from very small beginnings. Consider–

4. The bountiful nature of God, who surely will not always flee from those who follow Him, but will at length be found of them.

5. No person gets a refusal from heaven, but those who court it by their own indifference. A faint way of seeking is to beg a denial.

6. As importunity is usually in all cases the way to come speed, so it has special advantages in this case which promise success.

7. Such followers the Lord does not bid to go back. And this is encouraging.

8. The Lord commands you to follow Him (Luk 11:19).

IV. Practical improvement.

1. Those who have not yet begun to seek the Lord are neither prospering in their souls, nor are they in the way to it.

2. It is no wonder that back sliders have lean souls.

3. They are in no prospering case who are at a stand in religion.

4. The smallest spark which you now have may be brought to a flame.

5. See what is the ruin of many communicants.

It is not that they get nothing, it is that they carry nothing away; they follow nothing on. They do not hold their hands to it when they are at home. (T. Boston, D. D.)

The benefit of following on to know the Lord

I. A course of conduct proposed. Knowledge in general is an excellence. The knowledge here proposed is most excellent, as to its nature and object, and most profitable to its possessor.

1. The proposal implies a previous state of ignorance and estrangement. This was manifestly the case with Israel, and it is but too true a picture of our own times.

2. The proposal implies reformation begun. The obstinacy has given way. They are ashamed. They seek His face early, earnestly.

3. The proposal is that of following up these good beginnings. We may learn much concerning God in His attributes and relations. The inquiry should be followed up in the way He has prescribed–the way of righteousness, self-denial, prayer, and religious obedience generally. We should follow on in the manner He has prescribed–sincerely, humbly, fervently, perseveringly.

II. Thy encouragement assumed.

1. This going forth is a certain blessing. The outgoings of the morning are settled by a Divine constitution.

2. This going forth is a progressive blessing. The condition suggested is that of improvement–of going on from good to better. It is a state of improving light.

The subject should teach us–

1. The importance of saving knowledge. Those who remain at a distance from God must remain in darkness and barrenness and misery.

2. It should encourage exertion.

3. It should induce large expectations.

4. It should confirm us in a patient continuance in well-doing. (Sketches of Four Hundred Sermons.)

Conditions of knowledge

There must be no sitting down by the wayside, no loitering, no laziness in all the school of the Church. We shall know if we follow on to know. If we practise the little we do know, we shall get outlook of things that lie beyond, and confidence to deal with them. Love shall beget love; capacity shall enlarge itself into a still fuller capacity, and practice in prayer should, so to say, end in skill of supplication; we shall know the way to the throne and the seat of mercy, and come boldly to it as of right, not in ourselves, but invested in us by the grace of God. Prepared as the morning–is established as the morning. It is a great action of law, a great movement settled, regulated, determined from eternity. He shall come unto us as the rain, not the occasional shower, not the intermittent baptism of soft water, but as the latter and former rain unto the earth. Both must come, each in its own time, and in its own way. Thus we have law, and thus we have mercy. Here we have philosophy which earthly philosophy has not yet comprehended; condescension that leaves behind no amazement that it can stoop so low as to touch the fartherest away. It is in these mysteries we live; in these voices we hear the only music we care to listen to. (Joseph Parker, D. D.)

Patient perseverance

Is God revealed by the works of creation, or are those works the instruments for the memorial and confirmation of a previous revelation? We incline to the latter view. We cannot regard mankind as having been at any time independent of a revelation. Every man has, by traditionary revelation, a knowledge of Gods existence. When we examine into the works of nature, we find the confirmation of the truth with which we have been previously and independently made acquainted. There is no such thing as a light of nature, or natural religion.

I. The object of this knowledge. In the works of nature, and without the aid of the Bible, God is merely set forth as God, and not as the Lord; that is, He is known only as Creator. We regard this knowledge of the Lord as absolutely essential to mans happiness. By the knowledge of the Lord, we mean acquaintance with His purposes and plans. For this a preternatural revelation is necessary. We must know God as a being possessing a mind and purpose with respect to human actions and conduct. We can see but a faint shadow of Gods purposes in the works of creation. It is desirable to know the Lord, for the sake of His law. Unless there be a law of moral restraint, there must exist a state of misery.

II. The nature and kind of this knowledge of the Lord. It must be of a practical character. It must be capable of the test of good deeds. Unpractical knowledge and imperfect knowledge are one and the same thing. To know is to perceive with certainty, or to see with approbation. Love is not perceived and apprehended by the intellect, but by the heart. Intellectual knowledge should be the handmaid of heart knowledge. And a heart knowledge is identical with a practical know ledge.

III. The prescribed means of acquiring this knowledge. Follow on to know the Lord. The advance to the perfect knowledge of the Lord is independent of all external circumstances and all innate abilities; and thus if we all employ the same simple means, then the result will be the same in all. (W. H. Wright, B. A.)

Go on, go on

Arago says, in his Autobiography, that his master in mathematics was a word or two of advice which he found in the binding of one of his text-books. Puzzled and discouraged by the difficulties he met with in his early studies, he was almost ready to give over the pursuit. Some words which he found on the waste leaf used to stiffen the cover of his paper-bound text-book caught his eye and interested him. Impelled, he says, by an indefinable curiosity, I dampened the cover of the book, and carefully unrolled the leaf to see what was on the other side. It proved to be a short letter from DAlembert to a young person disheartened like myself by the difficulties of mathematical study, who had written to him for counsel. Go on, sir, go on, was the counsel which DAlembert gave him. The difficulties you meet will resolve themselves as you advance. Proceed, and light will dawn and shine with increasing clearness on your path. That maxim, says Arago, was my greatest master in mathematics. Following out those simple words, Go on, sir, go on, made him the first astronomical mathematician of his age. What Christians it would make of us! (Old Testament Anecdotes.)

Knowing by following on

When climbing Snowdon, I one day scaled some precipitous rocks called Crybydiskil, i.e., edge of the plate, because on each side of the narrow ridge was a sheer precipice of several hundred feet. A thick fog came on which hid from view everything but ourselves and the bit of knife-edge on which we straddled. We knew that the ridge led direct to the summit, which we should reach if we went forward. We could see two yards beyond us, but not an inch farther. This was enough for the very next advance, when a further similar glimpse was revealed. So by creeping along the first few inches, we saw the next few hitherto hidden. So, as the Scripture says, Follow on to know the Lord. (Newman Hall.)

Practical devotion promotes our knowledge of God

Near the Arctics the fogs are prevalent and thick. This is because there is so much ice drifting down from the vast frozen fields of the north, the meeting of which with the warmer southern waters fills the air with moisture. If we keep our minds at the edge of the cold regions of secularity, we may expect that our minds shall be in a fog as respects religious truth. Drift into the warmer air of practical devotion, accustom your heart to the prevalence of spiritual sentiments, and see how clear Gods truth will become. (J. B. Ludlow, D. D.)

His going forth is prepared as the morning.

Morning cometh

1. The time of deliverance is the morning, the morning after the sad, dark night, As light is comfortable in the, morning, after a dark and stormy night, so is deliverance after trouble. God s mercies after afflictions are very sweet.

2. The Church has no afflictions unfollowed by a morning.

3. It is Gods presence which constitutes the saints morning.

4. Gods mercies to His people are prepared and decreed.

5. The saints in the night of their affliction can comfort themselves in this, that the morning is coming. It is night yet, but the morning will come; it is approaching.

6. The saints night is darkest a little before their deliverance; as a little before the dawning of the day the darkness is most dense and terrible.

7. Gods mode of deliverance is gradual. As the day breaks by degrees, so the saints shine gradually in their lives, answerable to the light which God imparts. (Jeremiah Burroughs.)

The going forth of the Lord prepared as the morning

These words show just where Ephraim was in soul experience. He does not represent one destitute of spiritual light and life, but a quickened vessel of mercy, but one who was wrapping himself up in a garment, not of Christs giving, nor of the Spirits application. And there are many still who have the fear of God in their hearts who are wrapping themselves up in a covering which is not of Gods Spirit. There is something more to be known than the bare doctrine of Christs righteousness. That doctrine may even become a lying refuge if the mere letter of truth is sheltered in, and the Holy Ghost does not experimentally make it known to the soul.

I. The soul experience indicated. A following on to know the Lord. To know the Lord is the desire of every living soul. To know Him by His own Divine manifestations, by the gracious revelation of His grace, His love, His presence, His glory. To know the Lord is to know, experimentally and spiritually, the power of Jesus blood and righteousness. Thus to know the Lord is the sum and substance of vital godliness. But the expression follow on implies that there are many difficulties, obstacles, and hindrances in a mans way, which keep him back from knowing the Lord.

1. Sometimes a man takes up the notion that he is but a self-deceiver and a hypocrite.

2. Sometimes Satan hurls a blasphemous suggestion into our carnal mind.

3. Sometimes the remembrance of past sins, lying as a heavy weight on the conscience, presses a man down with despondency and despair.

4. Sometimes the gusts of infidelity will so blow on a mans mind as to make him doubt the reality of all religion.

5. Sometimes the recollection of many inconsistencies, foolish thoughts, words, and actions, stand like mountains of difficulty in his way.

6. Sometimes great worldly troubles hinder him.

7. Sometimes darkness besets the mind, and clouds of unbelief rest on the soul, and the way is obscure. The work of the Spirit in a mans soul is to carry him on in spite of all these obstacles. It is really astonishing how souls are kept alive. For what are we to follow on? To know the Lord, as the sum and substance of all religion, as the very marrow of vital godliness.

II. Seeking the Lord and not finding Him. This is a part of experience through which every soul passeth. Here lies the difference between a living soul in his darkest hours and a dead professor. A living soul knows that God is to be found of His saints, but cannot always find Him for himself; but a dead professor knows nothing about God at all. It is to the living soul walking in darkness, and unable to find God, that the text says, His going forth is prepared as the morning. There is an appointed time for the Lord to go forth: and this is compared to the rising of the sun. All His goings forth are as much prepared, and the moment is as much appointed, as the time is fixed every morning for the sun to rise.

III. The fruit and effect of the Lords coming. As the rain–softening and fertilising. To understand the spiritual, we must first know the meaning of the natural figure. Explain the two rain seasons of Palestine. In the early rain is a figure of Christs first coming to the soul. By the latter rain is suggested Christs coming in Christian experience. (J. G. Philpot.)

Christ the day-dawn and the rain

The most ancient Jewish commentators find the last fulfilment of these words in the great promised Messiah. It is Christ, then, whom our faith must grasp under these two figures, the day-dawn and the rain. The world is a great book of symbols for the soul of man to read God by. There is something of common likeness in these two figures, and yet something distinctive is conveyed. There is a twofold coming of the Son of God, the first in His own person to establish and confirm the Gospel, the second in His Holy Spirit, to apply it to the heart. The one of these may very fitly be compared to the morning, and the other to the rain.

I. The day-dawn and the rain represent some resemblances between the coming of Christ in His Gospel and in His Spirit.

1. They have the same manifest origin. The day dawn comes from heaven and so does the rain. They are not of mans ordering, but of Gods. And it is not less so with the Gospel and Spirit of Christ. Man neither invented them nor discovered them. They carry their evidence with them, like heavens sun and heavens rain. We may learn the origin of our faith in a study of the grandeur and comprehensiveness of its plan, and in a feeling of its power in our souls. The same God who makes morning to the world by the sun, gives the dawn of a new creation to the spirits of men through the Saviour.

2. They have the same mode of operation on the part of God. That mode of operation is soft and silent. The greatest powers of nature work most calmly and noiselessly. And like to these in their operations are the Gospel and Spirit of Christ. When our Saviour came into the world, it was silent and alone. So it was with His entrance into the heart. There is no outward crisis to tell of the birth of souls.

3. They have the same form of approach to us–in perfect freeness and fulness. The morning light comes unfettered by any condition, and so, also, descends the rain. The Gospel opens on the world priceless and free as the light which waits but for the eye to be unclosed to see and share it all. As free is the Spirit of Christ. Nor has He less fulness.

4. They have the same object and end. It is the transformation of death into life, and the raising of that which lives into higher and fairer form. The Gospel and Spirit of Christ have the same aim–life and revival. The Gospel of Christ is the Word of life. The Holy Ghost is the Spirit of life. As both work together for life, so both must co-operate for revival.

II. Some points of the distinction between them.

1. Christs approach to men has a general and yet a special aspect. The sun comes every morning with a broad unbroken look, shining for all, and singling out none. There is a universality of kindness about him which men, with all their powers of limitation, have never been able to abridge. But the rain as it descends, breaks into drops, and hangs with its globules on every blade. There is a wonderfully individualising power in the rain. The Gospel of Gods grace enters the world with the broad universal look of daylight. It singles out none that it may exclude none. The arms of God are as wide as His call, and the power of Christs atonement is as unlimited as the invitation to it. But Christ comes after another manner with His Spirit. Here no man can tell how God is dealing with another.

2. Christs coming is constant, and yet variable. The sunrise is of all things the most sure and settled. And Christ visits men in His Gospel, steady and unchanging as the sun. But with the Holy Spirit it is other wise. His coming varies in time and place, as the rain, whose arrival depends on causes we have not fathomed.

3. Christs coming may be with gladness, but also with trouble. What can be more joyful than the returning sun? But God comes also in the cloud, and there is a shade over the face of nature. So Christ comes, through His Spirit, in the conviction of sin.

4. Christs coming, in His Gospel and Spirit, may be separate for awhile, but they tend to a final and perfect union. They are indispensable to each other. Sunlight without rain, and rain without sunlight, can only work evil. The Gospel without the Spirit, would be the sun shining on a waterless waste. The Spirit without the Gospel, would be the rain falling in a starless night. Some have a very distinct perception of the Gospel in its freeness and fulness, but they have ceased to derive from it the comfort they once enjoyed. They need the rain. They have been too neglectful of the secret life of religion, which is its soul. (John Ker, D. D.)

The goings forth of the Lord

By His going forth, we are to understand the communications of His grace in behalf of those who desire an interest in His favour.

I. The idea suggested by this expression is that of certainty as to the event. Before the faintest streaks of light appear, we feel no misgivings as to the return of morning. The longest winter night will come to an end. Thus certain and infallible are Gods gracious purposes to penitent souls. As soon shall the sun forget to rise, as His goings forth of grace and mercy be frustrated. This may encourage seeking souls, afflicted ones, weeping mothers and fathers, and those who are approaching the end of life.

II. An idea suggested by the first image in the text is that of clearness. What a change does the dawning morn produce upon the face of nature and the views of man! We find the path which before was doubtful open to our view. We can go to our avocations without stumbling, or, if travellers, prosecute our journey without fear. By the glorious light which God sheds upon their path, His people are guided into all truth. The most wonderful discoveries are made to their souls, and they see more accurately than they ever did before the marvellous things of Gods law. The entrance of Gods word gives light, and crooked things become straight before it.

III. Another idea suggested is that of gladness and joy. The light is sweet; and a pleasant thing it is for the eyes to behold the sun. As the night is the season of gloom, the morning is one of cheerfulness and joy. In Psa 130:1-8. the truly penitent soul is represented as waiting for the consolations of religion under the image of those who watch for the coming of the morning. Neither the moon in all her beauty, nor the stars in all their brightness, can compare with the splendours of the orb of day. At his rising universal nature is refreshed, and the earth on which he shines puts on a robe of gladness. And it is thus with the goings forth of the Lord. Let but the healing beams of the Sun of Righteousness arise upon the soul, and even the wilderness and the solitary place will be glad for them. The whole heart is inspired with a joy that is unspeakable and full of glory.

IV. Another idea suggested is that of progress. Not all at once, but gradual, is the beauty of the morning. So the goings forth of the Lord are gradual upon the soul, until from the first dawnings of spiritual light it is rendered capable of beholding the august glories of the Gospel. The second illustration in the passage is taken from the rain. Between rain that descends upon the earth, and the influences of Divine grace on the soul, many pleasing analogies obtain. Rain is the work of God. It falls according to the appointment of Him who causes it to descend on One city and not upon another. The rain falls sometimes gently and persistently, sometimes violently. Like the former and the latter rain of the East, there are two seasons in the Divine life, when the influences of the Divine Spirit are particularly requisite. Young converts stand in need of the one, and aged saints of the other. (J. L. Adamson.)

Coming as the morning

A recent traveller gives a striking description of sunrise among the Himalaya Mountains. We were watching, she says, the first flash of rosy dawn on a high snowpeak, as the stars disappeared one by one. The song of the first bird blended with the roar of the stream that fretted its way through the narrow gorge. Then we could trace the forms of trees, shrubs, and flowers above and below our path, and enjoy the fragrance of the eglantine blossoms strewn hither and thither like patches of snow. Presently, however, her attention was drawn to a mimosa-tree which seemed quite dead. Its leaves, although green, were closed and drooping. Yet the root had not been disturbed–branches, twigs, blossoms, and the leaves themselves all appeared perfect. Was it dead, or only asleep? As we watch and wonder, the slanting rays of yellow light from the great sun, hidden hitherto by the mountain opposite, creep toward us. They touch the mimosa-tree, and at the same moment we hear the rustle of the morning breeze among its leaves. Even as we look the delicate twigs are stirred; they flutter in the wind, they lift themselves to the golden rays, and, ere we pass on, the leaves are expanded, the blossoms erect, and the tree seems to rejoice among its fellows in its gracious fulness of life. (Sunday Companion.)

Genuine piety

I. In genuine piety the individual man has to do with the great God. He has to follow on to know the Lord.

II. In genuine piety the great God has to do with individual man, His going forth is prepared as the morning, etc.

1. He cometh to him as the morning–full of promise. What a delightful season is the morning. It rings the knell of the dark night, and heralds the coming day. How delightful the morning to the sufferer on his bed; to the mariner on the ocean, etc. God comes to the man that is following on to know Him; puts an end to the night of his guilt, and throws around him the first beams of a glorious day. He comes as the night to the wicked; He comes as the morning to the good. We would not have Him come as the noon to us. He would consume us with His glory.

2. He comes to him as the rain–full of refreshing influence. He shall come unto us as the rain, as the latter and former rain unto the earth. What a glorious change do the seasonable showers produce upon the parched earth! they change every part into life and beauty. Thus the Almighty comes to the good man, and he feels it to be a time of refreshing from the presence of the Lord. Learn from this the glorious destiny of the good. It is a following on to know Him, whom to know is life eternal. (Homilist.)

The gentleness of Christ

The Jews regarded these words as a prophecy of Christ. As such take them. How beautiful is the morning! How refreshing is the rain!

I. Both are independent of man. The day is Thine, O Lord, Thou hast prepared the light. He prepareth rain for the earth. They both emanate from God. How true of grace and mercy! He who gives morning to the world gives dawning to the soul.

1. How softly, and silently come the light and the rain! How true of Christs coming into the world and of His mission among men! He shall, not strive, etc. The kingdom of God cometh not with observation–with spectators looking on.

2. How true of Christs entrance into the soul! Not in the storm, but in the still small voice. My conversion, says a French evangelist, was as gentle as a mothers kiss.

II. Both are necessary to man. Nansen tells us how they longed for the light! In India and Australia, how the thirsty land cries out for the refreshing showers! So the soul of man needs Christ.

III. Both are full and free for man. The sun and the rain come for all. No Trusts can monopolise them. How true of the Divine love! It is like the great sea whose waves beat upon every shore. Draw up the blind, said George Dawson; let in the light. When the gentle rain descends, you put out your ferns and flower-pots. Get where there are showers of blessing that your soul may be refreshed. (A. Hampden Lee.)

He shall come to us as the rain.–

Christ as the rain

1. Christs coming to the heart, and the rains coming to the flower, are alike in this, that each is by the sovereign ordering of God. Modern science has attained wonderful knowledge of the laws that govern the movements of the clouds. But we are as dependent upon God now, as ever, for the early and the latter rain, for the showers that water and refresh the earth. Equally dependent are we for those influences of the Holy Spirit by which Christ in all His preciousness and graciousness is communicated to the soul.

2. The coming in each case affords scope for the energy and efficacy of prayer. Whilst God is sovereign in His gifts, He is not arbitrary in their bestowment either in nature or in grace. There are innumerable and well-attested instances in which God has heard the prayers of His people for rain. And so the coming of Christ with spiritual power into the heart and into the Church may be secured by earnest and importunate prayer.

3. The coming of Christ in refreshing presence and power is often pre ceded by lightning and tempest. Dark clouds of adversity, fierce winds of temptation disturb and terrify the soul. When the storms of spiritual trial have encompassed the soul, Christ by His blessed Spirit comes in gentlest and most unobtrusive ministry to every parched leaf and drooping flower of the Christian graces.

4. The coming of Christ is like that of the rain in its benign and blessed results. The roots of religious life are fed. The fountains of spiritual energy in the soul are replenished. (T. D. Witherspoon, D. D. , LL. D.)

The Spirit as rain

1. As rain, the influences of the Holy Spirit are copious.

2. Are seasonable.

3. Are refreshing.

4. Are fertilising.

5. Are from above. (G. Brooks.)

As the latter and the former rain.–The analogy between nature and grace is very close. God employs nature as a typal thing. He designs through it to image forth Diviner things. He would have us be observers of nature, to look through nature up to natures God. Years ago, an observing writer told how he viewed the ravages of winter as the Jews did the desolation of their temple when its expressive types and symbols were demolished or defaced by the Babylonian armies, and thus he viewed spring as the rebuilding of the creation-temple, in which are renewed all the sweet and significant emblems of the everlasting Gospel. In the same spirit may we consider the early and latter rain, the second of the two images employed by the prophet Hosea. Now, we read about the former and the latter rain in other parts of Scripture as well as in Hosea. (Thus in Deu 11:14; Jer 5:24; Joe 2:23; Jam 5:7.) Rain typifies and sets forth Divine influence and grace. It falls to fertilise where all was dry and fruitless. It falls to renew the face of the earth. It falls to ripen and mature the grain. In Judea the rain fell plentifully twice in the year. About September, and about March, if, chiefly and more copiously fell. Now, the month Abib, or March, was the first month in the ecclesiastical or holy year; and hence we have light thrown on the expression, the latter rain in the first month. It may be observed, without any undue pressing of the similitude, that rain being the vapours exhaled by the sun, would cease to fall were the sun withdrawn from the firmament. The parallel between growth in nature and growth in grace, being clear, we are taught at once that Divine grace comes not apart from Him who, being the Son of God, died on the Cross for our sins, that through the Holy Ghost sent down, the fruitless soil of our fallen nature might have fertility–be quickened into newness of life. Now, it strikes us as interesting that, in the passages we have cited, beginning with the Book of Deuteronomy, and ending with the Epistle of St. James, there should be seen a certain order which we may follow as we try briefly to exhibit some truths suggested by our subject. In Deuteronomy, we read how God would give the first rain and the latter rain. Passing on to Jeremiah, we see how the people refused to fear the Lord who giveth rain both the former and the latter. In Hosea we read of the fuller knowledge to be enjoyed by those who serve the Lord. In Joel we read of the joy of the children of God to whom had been given the former rain. Then in St. James we read of the patience that becomes the Christian as he waits for the coming of his Lord. Undesigned as this order may be, it is nevertheless interesting. It suggests to us the thought of progressiveness. As the Christian dispensation is fuller, brighter than the Jewish; so the believer should advance, following on to know the Lord.

Beginning, then, with the words of Deuteronomy, we read in Deu 11:13-14 –And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the Lord your God, and to serve Him with all your heart and with all your soul; that I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. As Israel sought spiritual blessings, so should Israel enjoy temporal blessings as well. These were the terms of the Divine covenant. Grace, free and undeserved grace, itself the outflow of the Divine love, would bestow these blessings. Seek ye first the kingdom of God and His righteousness, and all these things (temporal necessaries) shall be added unto you. Thus the prophet Jeremiah speaks: But this people hath a revolting and a rebellious heart,. . . neither say they in their heart, Let us.now fear the Lord our God, that giveth rain, both the former and the latter in his season. In the days of Moses, multitudes of the Israelites had turned from God. They entered not into the promised land, because of unbelief. On them the former and the latter rain never fell. So, in the days of Jeremiah, many feared not God, who yet saw how His covenant with nature was kept, and around whom privileges were gathered. The words of the prophet Hosea (Hos 6:3) tell of the bright and blessed results of real repentance, Then shall we know, if we follow on to know the Lord. We observe in this verse that the latter rain is placed before the former; and it may be just said by the way that the latter rain (malkusit, from a verb to delay) was more probably that which fell in the autumn, and the former rain (jirah) that which fell in the spring; though this is questioned. (See Calmets Dict.)

Without seeing in this uncertainty any explanation of the precedence of the latter rain in the verse in Hosea, something perhaps may be inferred as to the inseparableness of the former and the latter rain. Grace is glory begun. And so the apostle Peter speaks: And hope to the end (or, hope perfectly, ), for the grace that is being brought unto you () at the revelation of Jesus Christ. Life eternal being the knowledge of God, and of Jesus Christ whom He has sent, Divine grace, typified by the early rain, must cause this knowledge to take root in our heart. And then, little and limited though that knowledge be at first, like the showers first drops, yet we shall know, if we follow on to know the Lord. Where rain has come, rain will come. They go from strength to strength. Sin, as they follow on, becomes less strong; God becomes more the strength of their heart. So the prophet Joel speaks of the joy of Christians: Be glad and rejoice in the Lord your God, for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain and the latter rain in the first month. In this verse, we are directed in the margin to observe that the former rain moderately is in the Hebrew the . . . according to righteousness.

In the Septuagint the literal rendering would be, For He gave to you (the) food ( ) towards (or with reference to) righteousness, and will rain for you rain early and late (latter), according as before. It does not seem quite plain bow we are to take the words, the former rain according to righteousness, or a teacher unto righteousness (as Hebrews will have it), if they are not taken in some way to have regard to a teacher (perhaps Joel himself) typical of the Messiah. Concerning ourselves, however, with the rendering of our Authorised Version, the former rain moderately (or in due measure), we shall see that the children of Zion were to be glad and rejoice in the Lord their God, giving glory to Him who had kept and remembered His covenant, who had sent and who would send the shower to fructify the earth, and who had shed abroad in their hearts the very grace that shower should typify. Be glad and rejoice; your hearts have been disposed to holiness through Divine grace; God will perform the good work in you which He has begun. So spake the inspired prophet. And, in truth, joy becomes the Christian. But this joy, we remember, requires patience. And St. James, in the last passage remaining for us, speaks of patience: Be patient therefore, brethren, unto the coming of the Lord; and he proceeds to employ an illustration fetched from the tiller and the field. In the purpose and promise of God, precariousness has no place; and between seed-time and harvest nature exacts her needed interval.

Time is needed for the early, time for the latter rain to fall. So spiritually; and more also. Natural rain may be withheld; drought may be instead. Grace shall always come, if rightly sought. It cannot fail. Patience becomes the Christian; the Word of God sown in his heart shall not be left waterless. But a span separates the early from the latter rain. To none should the time be either too long or yet too short. Be patient unto the coming of the Lord. And once again, there is encouragement in the thought of the rain, the latter rain, where there may have been a declension, where watchlessness may have been allowed, or where trial and temptation may have chilled devotion and zeal. Rain sought again, shall fall to revive. Never forsaken by a covenant God, penitent Israel, idolatrous and prayerless no more, will receive the blessing of abundance of rain: he shall grow as the lily, and revive as the corn. (Christian Observer.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. Then shall we know] We shall have the fullest evidence that we have not believed in vain.

If we follow on to know the Lord] If we continue to be as much in earnest as we now are.

His going forth] The manifestation of his mercy to our souls is as certain as the rising of the sun at the appointed time.

And he shall come unto us as the rain] As surely as the early and the latter rain come. The first, to prepare the earth for the seed; this fell in autumn: the second, to prepare the full ear for the harvest; this fell in spring. Here is strong confidence; but not misplaced, however worthless the persons were. As surely as the sun, who is now set, is running his course to arise on us in the morning, and make a glorious day after a dreary night; so surely shall the Lord come again from his place, and the Sun of righteousness shall arise on our souls with healing in his wings. He is already on his way to save us.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then; after that God hath revived and raised his repenting and inquiring captives, brought them to his temple and city, restored his worship and his law amongst them (all which are figures of more glorious things to be expected by the church of Christ after his resurrection).

Shall we know; be better instructed in the law of our God, know what worship he requires, and is best pleased with. This knowledge of God shall be to us a spring of all holy, righteous, sober, and temperate conversation. Such knowledge, if we observe the Scriptures, was promised to the Jews after their return out of captivity, and their seeking the Lord, Jer 24:5-7; 31:34; Eze 11:17-20; 36:23; Hab 2:14; Zep 3:9, &c.

Follow on to know; it shall be an increasing knowledge, which by a diligent attendance to the word and works of God these shall attain, and improve by doing the will of God, and by worshipping him; they shall know experimentally and practically how holy, how good, how faithful God is, Joh 8:31,32. Before this they knew not God, and sinned, provoked God, and undid themselves; but now they shall know, obey, and please their God and Saviour.

His going forth before his people who know him, and endeavour to increase that knowledge; his gracious, faithful, holy, just, and wise providences, and manifestations of himself in the conduct of them for his peoples good and comfort.

Is prepared as the morning; as sure, seasonable, beautiful, grateful, and as clear as the morning; which dispels the darkness, and proclaims its own approach.

As the latter and former rain unto the earth; which reviveth, maketh it fruitful, beautifieth it, and gives a new face to all. So God will abundantly bless his repenting Israel, his returning people. This blessing he promised over and over to the Jews after the captivity, Eze 34:25; Hos 2:18,19; 14:5,6; Mal 3:10.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. know, if we follow on to know theLordThe result of His recovered favor (Ho6:2) will be onward growth in saving knowledge of God, as theresult of perseverance in following after Him (Psa 63:8;Isa 54:13). “Then”implies the consequence of the revival in Ho6:2. The “if” is not so much conditional, asexpressive of the means which God’s grace will sanctify to thefull enlightenment of Israel in the knowledge of Him. As want of”knowledge of God” has been the source of all evils(Hos 4:1; Hos 5:4),so the knowledge of Him will bring with it all blessings; yea, it is”life” (Joh 17:3).This knowledge is practice, not mere theory (Jer 22:15;Jer 22:16). Theology is life, notscience; realities, not words. This onward progress is illustrated bythe light of “morning” increasing more and more “untothe perfect day” (Pr 4:18).

prepared“issure,” literally, “fixed,” ordered in His everlastingpurposes of love to His covenant-people. Compare “prepared ofGod” (Ge 41:32, Margin;Re 12:6). Jehovah shall surelycome to the relief of His people after their dark night of calamity.

as the morning (2Sa23:4).

as the rain . . . latter . .. former (Job 29:23;Joe 2:23). First, “the rain”generally is mentioned; then the two rains (De11:14) which caused the fertility of Palestine, and the absenceof which was accounted the greatest calamity: “the latter rain”which falls in the latter half of February, and during March andApril, just before the harvest whence it takes its name, from a rootmeaning “to gather“; and “the former rain,”literally, “the darting rain,” from the middle of Octoberto the middle of December. As the rain fertilizes the otherwisebarren land, so God’s favor will restore Israel long nationallylifeless.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then shall we know, [if] we follow on to know the Lord,…. The word “if” is not in the original text, and the passage is not conditional, but absolute; for as persons, when converted, know Christ, and not before, when he is revealed to them, and in them, as the only Saviour and Redeemer, so they continue and increase in the knowledge of him; they earnestly desire to know more of him, and eagerly pursue those means and methods by which they attain to a greater degree of it; for so the words are, “and we shall know, we shall follow on to know the Lord” t; that grace, which has given the first measure of spiritual and experimental knowledge of him, will influence and engage them to seek after more. The Jews, when they are quickened, and turn to the Lord, will know him, own and acknowledge him, as the Messiah, the only Redeemer and Saviour; and will be so delighted with the knowledge of him, that they will be desirous of, and seek after, a larger measure of it; and indeed they shall all know him, from the least to the greatest, when the covenant of grace shall be renewed with them, manifested and applied to them. The words may be considered as a continuation of their exhortation to one another from Ho 6:1; thus, “and let us acknowledge, let us follow on to know him” u; let us own him as the true Messiah, whom we and our fathers have rejected; and let us make use of all means to gain more knowledge of him: or let us follow after him, to serve and obey him, which is the practical knowledge of him; let us imitate him, and follow him the Lamb of God, embrace his Gospel, and submit to his ordinances. So Kimchi interprets it, “to know him”; that is, to serve him; first know him, then serve him;

his going forth is prepared as the morning; that is, the Lord’s going forth, who is known, and followed after to be more known; and is to be understood, not of his going forth in the council and covenant of grace from everlasting; nor of his incarnation in time, or of his resurrection from the dead; but of his spiritual coming in the latter day, with the brightness of which he will destroy antichrist; or of his going forth in the ministration of the Gospel, to the conversion of Jews and Gentiles, the light of which dispensation will be very great; it will be like a morning after a long night of darkness with the Jewish and Pagan nations; and be as grateful and delightful, beautiful and cheerful, as the morning light; and move as swiftly and irresistibly as that, and be alike growing and increasing: and so the words are a reason of the increasing knowledge of the Lord’s people in those times, because he shall go forth in the ministration of the word like the morning light, which increases more and more till noon; and of the evidence and clearness of it, it being like a morning without clouds; with which agrees the note of Joseph Kimchi,

“we shall know him, and it will be as clear to us as the light of the morning without clouds:”

and also of the firmness and certainty of it; for both the increasing knowledge of the saints, and the going forth of Christ in a spiritual manner, is “firm” and “sure” (which may be the sense of the word w) as the morning; for, as sure as the night cometh, so also the morning;

and he shall come unto us as the rain, as the latter [and] former rain unto the earth; in the land of Israel they had usually two rains in a year; the one in autumn, or quickly after the seed was sown; the other in the spring, when the corn was ripe, and harvest near, and which was very reviving and refreshing to the earth, and the fruits of it; and such will be the coming of Christ unto his people, in the ministration of the Gospel in the latter day, which will drop as the rain, and distil as the dew, as the small rain on the tender herb, and as showers upon the grass; and in the discoveries of his favour and love to them, and in the distribution of the blessings of his grace among them. Much the like phrases are used of the spiritual coming of Christ in the latter day, Ps 72:6. The Targum is,

“and we shall learn, and we shall follow on, to know the fear of the Lord, as the morning light, which darts in its going out; and blessings will come to us as a prevailing rain, and as the latter rain which waters the earth.”

t “sciemusque, sequemur ad sciendum Dominum”, Montanus; “et cognoscemus, et persequemur ad cognoscendum Jehovam”, Zanchius; “sciemus persequemur”, Liveleus. u “Cognoscamus, [sive] agnoscamus, et persequautur scientiam Dominis”, Schmidt. w “firmum certum notat”, sic quidam in Schmidt; “firmatus ac stabilitus”, Tarnovius.

Fuente: John Gill’s Exposition of the Entire Bible

In this verse the faithful pursue what we have before considered, making the hope of salvation sure to themselves: nor is it a matter of wonder that the Prophet dwells more fully on this subject; for we know how prone we are to entertain doubt. There is nothing more difficult, especially when God shows to us signs of his wrath, than to recover us, so that we may be really persuaded that he is our physician, when he seems to visit us for our sins. We must then, in this case, earnestly strive, for it cannot be done without labour. Hence the faithful now say, We shall know, and we shall pursue to know Jehovah. They show then by these words that they distrust not, but that light would arise after darkness; for this is the meaning of the words: We shall then know, they say; that is, “Though there is now on every side horrible darkness, yet the Lord will manifest his goodness to us, even though it may not immediately appear.” They therefore add, And we shall pursue after the knowledge of Jehovah. We now perceive the purport of the words.

Now this passage teaches us, that when God hides his face, we act foolishly if we cherish our unbelief; for we ought, on the contrary, as I have already said, to contend with this destructive disease, inasmuch as Satan seeks nothing else but to sink us in despair. This his device then ought to be understood by us, as Paul reminds us, (2Co 2:11😉 and the Holy Spirit supplies us here with weapons, by which we may repel this temptation of Satan, “What? Thou seest that God is angry with thee; nor is it of any use to thee to attempt to come to him, for every access is shut up.” This is what Satan suggests to us, when we are sensible of our sins. What is to be done? The Prophet here propounds a remedy, We shall know; “Though now we are sunk in thick darkness, though there never shines on us, no, not even a spark of light, yet we shall know (as Isaiah says, ‘I will hope in the Lord, who hides his face from Jacob’) (29) that this is the true exercise of our faith, when we lift up our eyes to the light which seems to be extinguished, and when in the darkness of death we yet continue to promise to ourselves life, as we are here taught: We shall then know; further, We shall pursue after the knowledge of Jehovah; though God withdraws his face, and, as it were designedly, doubles the darkness, and all knowledge of his grace be, as it were, extinct, we shall yet pursue after this knowledge; that is, no obstacle shall keep us from striving, and our efforts will at length make their way to that grace which seems to be wholly excluded from us.”

Some give this rendering, We shall know, and shall pursue on to know Jehovah, and explain the passage thus, — that the Israelites had derived no such benefit from the law of Moses, but that they still expected the fuller doctrine, which Christ brought at his coming. They then think that this is a prophecy respecting that doctrine, which is now by the Gospel set forth to us in its full brightness, because God has manifested himself in his Son as in a living image. But this is too refined an exposition; and it is enough for us to keep close to the design of the Prophet. He indeed introduces the godly thus speaking for this reason — because there was need of great and strong effort, that they might rise up to the hope of salvation; for it was not to be the exile of one day, but of seventy years. When therefore so heavy a trial awaited the godly, the Prophet here wished to prepare them for the laborious warfare: We shall then know, and follow on to know Jehovah

Then he says, As the morning shall come to us his going forth, — a similitude the most appropriate; for here the faithful call to mind the continued succession of days and nights. No wonder that God bids us to hope for his grace, the sight of which is yet hid from us; for except we had learnt by long experience, who could hope for sudden light when the darkness of night prevails? Should we not think that the earth is wholly deprived of light? But seeing that the dawn suddenly shines, and puts an end to the darkness of night, and dispels it, what wonder is it that the Lord should shine forth beyond our expectation? His going forth then shall be like the morning.

He here calls a new manifestation the going forth of God, that is, when God shows that he regards his people with favor, when he shows that he is mindful of the covenant which he made with Abraham; for as long as the people were exiled from their country, God seemed not, as we have said, to look on them any more; nay, the judgment of the flesh only suggested this, that God was far distant from his people. He then calls it the going forth of God, when God should show himself propitious to the captives, and should wholly restore them; then the going forth of God shall come, and shall be like the morning We now then see that he confirms them by the order of nature, as Paul does, when he chides the unbelief of those to whom a future resurrection seemed incredible, because it surpasses the thoughts of the flesh; “O fool!” he says, “does thou not see that what thou sowest first decays and then germinates? God now sets before thee in a decaying seed an emblem of the future resurrection.” So also in this place, since light daily rises to us, and the morning shines after the darkness of night, what then will not the Lord effect by himself, who works so powerfully by material things? When he will put forth his full power, what, think we, will he do? Will he not much more surpass all the thoughts of our flesh? We now then see why this similitude was added.

He afterwards describes to us the effect of this manifestation, He shall come, he says, as the rain to us, as the late rain, a rain to the earth This comparison shows, that as soon as God will deign to look on his people, his countenance will be like the rain, which irrigates the earth. When the earth is dry after long heat and long drought, it seems to be incapable of producing fruit; but rain restores to it its moisture and vigor. Thus then the Prophet, in the person of the faithful, does here strengthen the hope of a full restoration. He shall come to us as the rain, as the late rain

The Hebrews call the late rain מלקום, melakush, by which the corn was ripened. And it seems that the Prophet meant the vernal rain by the word גשם, geshem, But the sense is clearly this, that though the Israelites had become so dry that they had no longer any vigor, there would yet be no less virtue in God’s grace than in the rain, which fructifies the earth when it seems to be barren. But when at the end he adds, a rain to the earth, I doubt not but that he meant seasonable rain, which is pleasant and acceptable to the earth, or which the earth really wants; for a violent shower cannot be called properly a rain to the earth, because it is destructive and hurtful. It follows —

(29) Isa 8:18. — fj.

Fuente: Calvin’s Complete Commentary

‘And let us know, let us follow on to know YHWH. His going forth is sure as the morning, and he will come to us as the rain, as the latter rain that waters the earth.’

The second appeal is that they might again truly ‘know YHWH’ and go on knowing Him continually. Contrast here Hos 4:1; Hos 5:4. And this will be brought about by the activity of YHWH Whose going forth is as certain as the coming of morning after nightfall, and Who will come as fruitbearing rain that waters the earth (Isa 32:15; Isa 44:1-5; Isa 55:10-13). It is the latter rain that waters the sown seed and ensures that it becomes fruitful in the hot climate. So YHWH’s promise is that He will act like rain upon His repentant people, a picture taken up and used by John the Baptist with all his references to grain and fruit growing in terms of the coming Spirit Who will be provided by the Coming One, ‘He will drench you with the Holy Spirit’.

Fuente: Commentary Series on the Bible by Peter Pett

Hos 6:3. Then shall we know, if, &c. Let us meet together, therefore, and studiously inquire after the knowledge of the Lord. Houbigant. The captives of Babylon promise themselves that the Lord will come to them, and appear like the brightness of the morning, in the midst of the dark night of their exile; or as the refreshing rain upon the parched earth. So the Lord Jesus Christ, in his resurrection, appeared as the morning, or rather as the rising sun, to illuminate the world.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1154
THE EFFECTS OF DILIGENCE IN RELIGION

Hos 6:3. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

THEY, who are strongly attached to human systems, are apt to set divine truths at variance with each other, and to wrest some from their plain and obvious meaning, in order to reconcile them with others more agreeable to their sentiments. But they, who receive the word of God as little children, will find a harmony in passages, which at first sight appear contradictory, and will derive equal benefit from the contemplation of them all. Some imagine, that, if our salvation depend wholly on the free and sovereign grace of God, there can be no need for exertion on our part. Others, on the contrary, argue, that if our salvation be to be effected by means of our own endeavours, it cannot be dependent on Divine grace. But these apparently opposite assertions are not made only in different and detached passages, but oftentimes in the very same passage. Our Lord, for instance, exhorts us to labour for the meat that endureth unto eternal life, at the same time that he says, the Son of man will give it us. And St. Paul bids us work out our salvation with fear and trembling, and yet assures us in the very same sentence, that it is God who worketh in us both to will and to do. Thus the prophet represents those who are returning to God, as encouraging themselves with the thought, that though they could no more accomplish their end by their own exertions than they could command the sun to shine, or the clouds to pour down their waters, yet, if they persevered in the use of Gods appointed means, they could not but succeed.
The effects of diligence in religion are here,

I.

Plainly stated

The great object of our attention should be, to gain the knowledge of Christ
[Many see no occasion at all for diligence in the pursuit of heavenly things. Others, who confess the need of constant exertion on our part, yet propose to themselves a wrong end in their labours; having no higher view than to establish a righteousness of their own. But to know Christ and him crucified, is the one mean of eternal life, in comparison of which every thing else is as dung and dross [Note: Compare Joh 17:3. 1Co 2:2. Php 3:8.]. It is not however a mere speculative knowledge of him that is thus excellent, (for we may possess that, and have the heart as unsanctified as ever) but an experimental knowledge of him, that brings the soul into a close union and abiding fellowship with him, and a transforming knowledge, that changes us into his blessed image in righteousness and true holiness [Note: 2Co 3:18.].]

This should be sought with unremitting diligence
[It cannot be attained without frequent and serious meditation. It does not indeed, like other studies, require intenseness of application, scope of thought, and strength of intellect: it requires only that we enter into our own bosom, that we consult the records of conscience, that we apply to our souls the threatenings and promises of the Scripture, and that we live in the daily exercise of faith and prayer. This is easily compatible with any lawful pursuit; and so far from distracting the mind, and incapacitating it for action, it will give direction and energy to all our faculties. We must not however imagine that it is the work of a day, a month, or a year; it is the work of our whole lives. If at any time we think we have attained, and are already perfect, we may be well assured that we have hitherto studied to little purpose. St. Paul, after preaching the Gospel above twenty years, still desired to know Christ more fully [Note: Php 3:10; Php 3:12.]: and so infinitely does that of which we are ignorant, exceed that which any man can know in this life, that he says, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know [Note: 1Co 8:2.]. We must therefore follow on in the use of Gods appointed means, nor ever relax our diligence, till we see him as we are seen, and know him as we are known.]

Nor shall such means be used in vain
[It will be invariably found, that, while the idle soul suffers hunger, the diligent soul shall be made fat. No person shall be disappointed for want of talents; for men shall make a proficiency, not in proportion to their abilities, but in proportion to their willingness to learn of God, and to practise what they already know [Note: Php 3:13-14.]. God, who alone can instruct us in this knowledge, will reveal even to babes and sucklings the things that are hid from the wise and prudent. The meek he will guide in judgment, the meek he will teach his way. If only we cry after knowledge, and lift up our voice for understanding, if we seek it as silver, and search for it as for hid treasures, we need not fear on account of any imagined incapacity; for God has said, Then shalt thou understand the fear of the Lord, and find the knowledge of God; for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding [Note: Pro 2:6.].]

This encouraging truth is yet further,

II.

Beautifully illustrated

There is a beauty peculiar to the Hebrew poetry, and very frequently occurring in the prophetic writings, that important truths are amplified with figurative illustrations, and that sublime metaphors are explained by simple declarations. In the passage before us, that which is first proposed in plain language, is afterwards confirmed in two most instructive similes, each of them affording a more precise view of the manner in which the promise itself shall be fulfilled.
The simile taken from the return of day, intimates, that our success shall be certain and gradual

[Nothing but the utter dissolution of the universe shall ever stop the succession of day and night; so that the stated returns of light may be considered as a fit emblem of certainty. Indeed, God himself sets forth the immutability of his covenant by this very figure; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season, then may also my covenant be broken with David my servant [Note: Jer 33:20-21.]. Thus certainly shall light arise upon our benighted souls, provided we really desire to behold it [Note: Isa 58:8; Isa 58:10.]. In a time of darkness we may cry, The Lord hath forsaken me, and my God hath forgotten me; but, as the sun, even at midnight, is hastening towards us, though unseen, so are the goings forth of our God prepared, decreed, and ready to appear. Let us but wait, as those who watch for the morning; and our gloom shall soon be dispelled; and the Sun of righteousness shall arise upon us with healing in his wings.

Nevertheless we must not expect that we should discern every thing at once: our progress will be gradual. The sun does not arise in an instant: there is first a little glimmering dawn; then the gilded clouds begin to wear a brighter aspect; and at last they are dissipated by the rising sun: the sun itself also rises higher, and shines brighter in the heavens, till it arrives at its meridian. Thus it is with the knowledge of Christ in the soul: the first views which the inquiring soul obtains are faint and confused; yea, perhaps, as in the early dawn, things may assume a monstrous and distorted shape: we may behold men, as trees, walking. But gradually the mists shall be dispelled from our eyes; our organs of vision shall be purged from their film; and the glorious object, whom we desire to behold, shall be revealed to our view. But, while we are here below, we shall see him only, as in a mirror, darkly: we must wait till we arrive above, before we can fully see him as he is.]

The simile taken from the return of showers after drought, intimates that our knowledge shall be refreshing and fructifying

[What can be more refreshing than rain to the parched ground? How does the face of nature soon testify its gladness by an universal smile! Yet is this but a very faint resemblance of that joy and gladness, which the soul experiences through seasonable communications of Divine knowledge. Let us figure to ourselves a prodigal reduced to the lowest ebb of misery, and doubting whether so vile a wretch shall ever find acceptance with his offended Father; and, while trembling with a dread of his displeasure, surprised with the tenderest expressions of his love: will not this be a season of refreshing to his soul? Will he not instantly put off his sackcloth, and gird him with gladness? Will it not be to him as rivers of water in a dry place, and as the shadow of a great rock in a weary land? Thus shall it be with all who follow on to know the Lord; they shall have beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.

Nor shall the knowledge acquired be unproductive of solid fruits. As the former rain prepared the ground for the seed, and caused the seed that was cast in, to vegetate; and the latter rain ripened and matured the grain, and made it fit for the sickle (both being essentially necessary, and abundantly productive;) so shall the knowledge of Christ be to the soul; it shall come like rain upon the mown grass, and as showers that water the earth [Note: Psa 72:6.]. After long drought, the clouds may, almost without a metaphor, be said to drop fatness: and the knowledge of Christ, long and eagerly desired, shall make the desert to blossom as the rose; yea, it shall make the wilderness like Eden, and the desert as the garden of the Lord. Instead of the brier shall grow up the fir-tree, and instead of the thorny bush shall grow up the myrtle-tree [Note: Isa 55:10-13.]; and the once-barren soul shall be fruitful in all the fruits of righteousness to Gods praise and glory.]

We may see from hence,
1.

Whence it is that mankind in general are so ignorant of Christ

[The record of God concerning Christ is this; He that hath the Son, hath life; and he that hath not the Son of God, hath not life. This is plain, express, and immutable. Yet, alas! the generality, instead of labouring above all things to attain the knowledge of Christ, will bestow no pains whatever upon it. There is no other knowledge that they profess to have without study: but this they think they possess almost by intuition. Hence, notwithstanding it is infinitely more important than any other, they continue wholly ignorant of it: they are satisfied with giving a general assent to Christianity as true, while they discern nothing of its beauty, and taste nothing of its excellence. If this knowledge were unattainable, then men would have some excuse, seeing that they would labour in vain, and spend their strength for nought. But God has promised success to persevering diligence; Then shall ye know, if ye follow on to know the Lord. Let us not then give way to pride or indolence: but let us search the Scriptures with an humble, teachable spirit, and beg of God to enlighten the eyes of our understanding: so shall we be guided into all truth, and be made wise unto salvation through faith that is in Christ Jesus.]

2.

Whence it is that they, who have attained some knowledge of Christ, are not made more holy, and more happy by it

[To maintain a steady uniform course is no easy matter. To follow on, forgetting what is behind, and reaching forth unto that which is before, requires more humility and zeal than the greater part even of real Christians possess. Hence their attainments in joy and holiness are small, in comparison of what they might possess. Instead of minding uniformly the one thing needful, they suffer themselves to be distracted with worldly cares and pleasures. Instead of resisting their adversary, they yield to him; and give way to desponding thoughts, when they should renew their exertions with more abundant diligence. If they followed on as they ought, not only would their success be certain and gradual, but it would be accompanied with a proportionate increase of joy and holiness. Let us not then turn aside to earthly vanities, or waste our time in fruitless lamentations and complaints; but let us be followers of them who through faith and patience inherit the promises; that so our path may be as the shining light, which shineth more and more unto the perfect day.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

I beg the Reader at the very entrance upon this verse, to observe with me, that the little word if is in Italics; consequently hath no right to be there, and certainly ought not to be there, if the sense be injured by it, or lessened, or destroyed. And that it doth all this is very evident. For if it be left out the doctrine is plain and clear. Then shall we know; we shall follow on to know the Lord. For as the first knowledge of the Lord is wholly from his grace, and before that grace is given no one ever can know the Lord; so all the after knowledge is from the same divine teaching, and not deriving an atom from human study, or human attainments. Mat 11:27 . And I beg the Reader once for all to remark, that this, and similar ifs of scripture are never put in, as forming any cause or reason for such grace being shown, for the doctrine itself is absolute. Then shalt we know, saith the Prophet: when? even when the Lord hath raised up the poor sinner, and caused him to live in his sight. There is a similar passage, Heb 3:14 . For we are made partakers (saith the Apostle) of Christ, if we hold the beginning of our confidence stedfast unto the end. Here observe, the Holy Ghost is giving testimony of a present mercy, not speaking of one in future. He saith, we are made partakers of Christ. How was this wrought? Surely by grace. Hence therefore our holding fast the beginning of our confidence cannot be the cause, or condition of being made; for that hath been already done, and is really and actually enjoyed. It is only spoken of therefore as our truly feeling it, and knowing it, when by the lively actings of faith, we hold fast and live upon it. But what a whole, volume of the richest things is said of the Lord Jesus Christ, in the latter part of this verse. His goings forth have been prepared as the morning. And was it not so, when in the morning of eternity he came up at the call Jehovah, prepared in the everlasting council of peace for the redemption of his people? Was it not so, when in the day dawn, and day-star, of the early revelations in time, he came forth, as the sum and substance of every type, every shadow of the law; every promise, every intimation in the gospel? And is he not so now, and hath been in all ages of his Church, to all, and everyone of his redeemed, as prepared for them in the sweetest of all mornings, after the dark night of a sinful, fallen, ruined state, which must have ended in the everlasting blackness of despair, had not Jesus arisen as the sum of righteousness, with healing in his wings? And how doth he come to his people, when visiting them under their original dry and barren state of their wilderness nature, at the first, and in all the after manifestations of his grace? Is it not as the rain; both the latter and the former? Every grace of Jesus is indeed as the rain and dew of heaven; that is free, unmerited, unlooked for, and unsought. It tarrieth not for man, neither waiteth for the sons of men. Mic 5:7 . How blessedly Jesus is spoken of under this figure. Psa 72:6 . He shall come down as the rain upon the mown grass: refreshing the earth when weary, and scorched, and dry. And I beg the Reader to observe the great beauty of the Prophet’s expression, in putting the latter rain before the former, in allusion to the Lord Jesus Christ. For in Judea, there were generally two seasons of refreshing rains; the one in Autumn, the other in the spring. Now at the close of the Autumnal season the seed was then sown; this was what was called the latter rain, though in reality the first after seed time, therefore this is first spoken of, with an eye to Christ, in watering the souls of his people, when he hath sown the spiritual seed of his grace in their hearts. And the former season of the year Jesus refresheth them, in the time of the harvest, when he brings his redeemed home to his heavenly garner. Pro 16:15 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Hos 6:3 Then shall we know, [if] we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter [and] former rain unto the earth.

Ver. 3. Then shall we know ] Heb. And we shall know, we shall follow on to know, Sciemus sectabimurque (Vatablus). We shall experimentally know the Lord if we turn unto him; we shall taste and see that the Lord is good. We shall not only be raised “out of the dust of death,” that is, of deep afflictions (wherein we “lay as among the pots”), and “live in his sight,” that is, comfortably, Psa 22:15 ; Psa 68:13 ; but we shall know him, which is life eternal; yea, we shall prosecute knowledge, follow on to know, as unsatisfiable, and not content with any measures already required; yea, we shall proceed therein and make progress, as the morning light doth to the perfect day. Those that turn from their iniquities shall understand God’s truth, Dan 9:13 , shall be of his counsel, Psa 25:14 , shall have the mind of Christ, 1Co 2:16 , the wisdom of God in a mystery, 1Co 2:7 , such as the great Rabbis of the world can no more understand than the Philistines could Samson’s riddle, 1Co 2:8 , yea, these “pure in heart shall see God,” Mat 5:8 , see him and live, see him, and eat and drink, being much cheered and refreshed, as those nobles of Israel, Exo 24:10-11 . Provided that being once enlightened, and having tasted of the heavenly gift, they be not slothful, but show the same diligence, Heb 6:4 ; Heb 6:11-12 , in the use of means to get more knowledge, till they all “come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ,” Eph 4:13 , or (as the words may be read) of that age wherein Christ filleth all in all, Eph 3:19 , so as to be able to comprehend with all saints the several dimensions, and to “know the love of Christ, which passeth knowledge.” Lo, this is indeed to follow on to know the Lord; when we are still adding to our virtue knowledge, till (with those famous Romans) we be full of goodness, filled brimful with all knowledge, able also to admonish one another, saying, “Come, and let us return to the Lord,” &c. “Come ye, and let us walk in the light of the Lord,” Isa 2:5 , walk in that light we have, and we shall have more; for “to him that hath,” sc. for use and practice, “shall be given,” Mar 4:25 . He that first begs, and then digs for knowledge, searching for her as for hidden treasure, Pro 2:3-4 , he shall be sure of some daily comings in from Christ; he shall understand the fear of the Lord, and find the knowledge of God, Hos 6:5 ; Christ will say unto him, as once he did to Nathaniel, “Thou shalt see greater things then these,” Joh 1:50 , even “great and mighty things, which thou knowest not,” Jer 33:3 .

His going forth is prepared as the morning ] That is, as sure as the morning followeth the night, and shineth more and more unto the perfect day, so sure shall God appear for our comfort, and shall dispel the night of our calamity. Mourning lasteth but till morning, Psa 30:5 ; and as before the morning light is the thickest darkness, so before deliverance our afflictions are usually increased upon us. God appeareth on the sudden and beyond expectation (as out of a cloud, or as out of an engine, ), and shows himself then usually when things are at their worst. Hence that of Job, Post tenebras spero lucern; After the darkness I look for the light, and that of the Church in Micah, “Though I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me,” Mic 7:8 . Vatablus applieth this text to the coming of Christ, that Day Star from on high, that Sun of righteousness, to whom all the prophets point God’s people, when they would comfort them indeed ( orietur Christus ut aurora quae adventu suo depellit tenebras ); arise Christ so that dawn with its arrival dispells the darkness, for he is the consolation of Israel, the desire of all nations, for whom their souls waited more than they that watch for the morning wait for the morning, Psa 130:6 . But because God’s going forth is opposed to his departure, when he retired to his place, Hos 5:10 , therefore, his settled going forth here, is by most interpreted of his manifestations of his mercy to his poor prisoners of hope, those disconsolate captives, whom he not only brought back from Babylon, but also shineth into some of their hearts, by the light of the knowledge of the glory of God in the face of Jesus Christ.

And he shall come unto us as the rain ] As the showers of blessing, Eze 34:26 , rain of liberalities, Psa 68:9 , rain of righteousness, Hos 10:12 . Cito exaudi me, Domine; complue me, saith Austin upon those words of David, my soul thirsteth after thee as a thirsty land. Hear me quickly, O Lord, rain righteousness upon my dry soul, fill me with the fruits of thy Spirit; whose work it is to illuminate and sanctify, as it is the Father’s to heal, Hos 6:1 , and the Son’s to revive, and raise us together with himself, the firstfruits of them that sleep, Hos 6:2 .

As the latter and former rain unto the earth ] sc. in perfection of gifts and graces, by degrees wrought in our hearts; or, in seasonable and suitable comforts, as rain in seedtime, softening the ground; and a little before harvest, to plump and fill up the grain in the ear.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

to know, &c. See note on Hos 2:20. Compare Hos 4:1.

His going forth. Compare 2Sa 23:4. Mic 5:2. Joh 16:28.

prepared = sure, or fixed.

morning = dawn.

unto us. Compare Psa 72:6. Zec 9:9, and Mic 5:2.

as the rain. Compare Psa 72:6. Job 29:23.

former rain. Ref to Pentateuch (Deu 11:14, Hebrew. yoreh). So rendered only there, here, and Jer 5:24. App-92.

Fuente: Companion Bible Notes, Appendices and Graphics

we know: Hos 2:20, Isa 54:13, Jer 24:7, Mic 4:2, Joh 17:3

if: Pro 2:1-5, Mat 13:11, Joh 7:17, Act 17:11, Phi 3:13-15, Heb 3:14

his going: 2Sa 23:4, Psa 19:4, Pro 4:18, Mal 4:2, Luk 1:78, 2Pe 1:19, Rev 22:16

as the rain: Hos 10:12, Hos 14:5, Deu 32:2, Job 29:23, Psa 65:9, Psa 72:6, Isa 5:6, Isa 32:15, Isa 44:3, Eze 36:25, Joe 2:23, Joe 2:24, Mic 5:7, Zec 10:1

Reciprocal: Jdg 5:31 – the sun Jdg 6:37 – Behold 2Sa 21:10 – until water Job 11:17 – thou shalt Psa 30:5 – in the Psa 49:14 – morning Psa 143:8 – to hear Pro 2:5 – shalt Pro 9:9 – General Pro 15:9 – he loveth Pro 16:15 – his Pro 21:21 – that Son 4:12 – garden Isa 8:20 – light Isa 58:8 – thy light Isa 64:5 – in those Hab 3:2 – O Lord Zec 4:10 – despised Zec 8:21 – speedily Zec 14:6 – not Mat 13:33 – till Mar 4:28 – first Luk 8:9 – What Luk 11:36 – the whole Luk 13:21 – till Joh 7:28 – whom Joh 8:12 – I am Joh 8:32 – ye shall Joh 14:18 – will come Joh 15:2 – and Act 8:29 – General Phi 3:12 – I follow Col 1:23 – ye continue 2Th 1:11 – fulfil Jam 5:7 – until 1Pe 2:2 – grow 1Jo 2:10 – that loveth

Fuente: The Treasury of Scripture Knowledge

FOLLOWING ON

Then shall we know, if we follow on to Know the Lord.

Hos 6:3

What is the great aim and destiny of my being? Why was I ever born? Why am I preserved to this day? Why am I redeemed? Why am I furnished with all my powers and capabilities? Is it for time, or for eternity? Whether it be for time or for eternity, what is the focus of my being?its sources, its essence, its design, its resting-place! My Creator, my God. To know Him as my Beloved; to love Him, that I may be like Him; to be like Him that I may enjoy Him; to enjoy Him that I may serve Him; to serve Him that I may glorify Him for ever and everthat is mans destiny.

Can a man know God? Can the clay know the hand which moulded it? A creature, its Creator? Hasnt God Himself answered that question in the negative? Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? Deeper than hell; what canst thou know? Can we do more than catch His shadow in passing? May God not say, Acquaint now thyself with Me and be at peace? Blessed are the pure in heart: for they shall see God. Then shall we know, if we follow on to know the Lord.

I. There are two conditions in knowing God.

(1) One is purity of heart. Blessed are the pure in heart: for they shall see God. See Him and know Him now by faith spiritually, and see Him and know Him personally and visibly soon. For the knowledge of God is more in the heart than in the head; and if the heart is not pure, there is a mist and a thickness which veils Him from view. The atmosphere of the life is not congenial, and, therefore, both by natural cause and effect and also judicially, God cannot and will not show Himself where there is any indulged impurity of life or heart. Know thou that God cannot dwell with anything unclean!

(2) The other condition is perseverance. It is not a knowledge by intuition; it is not a sudden thing done by one great miracle; it is not even a very rapid process; it is not thus exceptional to other kinds of knowledge; it is given to effort and to continuance. The date is fixed, but it is a date going forth, on, and on, and on, for ever and for ever. Then shall we know, if we follow on to know the Lord.

But it is of that perseverance which is requisite for the knowledge of God that I wish to speak. Why have we not got on better ahead in this pursuit of the highest knowledge which it is given to a man to attain? Why has the education of our souls been so very slow, so small, even if it has not altogether failed?

Because we have not followed on. Nothing has been wanting on Gods part. If we had followed on with Gods work, we couldnt have not known, because the promise is absolute and cannot be brokenThen shall we know, if we follow on.

The fact is that the religion of most of us is a thing of fits and starts. We begin and we rush, and then we run, and then we walk, and then we creep, and then we stop, and then we lie down, and then we go to sleep, and then we die. This is the way we have gone on again and again, almost all our lives. Fits and starts! But what knowledge worth the having was ever attained in this way? And shall the highest of all knowledge be an exception to that rule? Must it not have, does it not deserve, the greatest exercise of our powers; the longest, closest, most resolute, most diligent, most patient following? If only in the sweat of the brow we can find and eat the natural bread, can we expect, without the sweat of the brow, to eat the bread of lifethe spiritual bread?

II. Let me consider one or two of the ways by which the following on is to be effected.Recognising the Living Presence which combines to draw and move and animate the following. Now let us look at it more closely.

(1) The Bible naturally stands first in the pursuit of all Divine things. Now in reading your Bible, let me advise you to be very regular, and to take your Bible consecutively, as God is pleased to give it to us, not skippingly, here or there, as choice or fancy may lead you, but in some stated, precise order.

(2) Do not come with prejudiced or preconceived ideas, but with a perfectly open mind. Every time you come to your Bible, accept whatever you find there; your mind a blank sheet upon which God shall write whatever He pleases.

(3) And take care that you do not hold one doctrine to the injury or disparagement of another doctrine. You must have an equal hold of Gods justice and Gods love. Free will must not interfere with election, nor must election interfere with free will.

(4) Then in your prayers, if you are asking a promised thing, dont be tempted to cease to pray for it because the answer does not come as soon as you think that you had reason to expect it to come. God promises, and He never promises without performing. Follow on! follow on, in your prayers again and again.

(5) Dont take hasty views of Gods character. One attribute of God develops itself at one time, and another at another time; each in season as God sees best, and if you would know God you must follow on a long time to study God, observe God. Indeed, it is a life-work, it is a work of eternity.

(6) Accustom yourself to watch Providence. He who watches Providence will never want a Providence to watch. When you are reading past history, read God in the history, and when you are engaged in a little study of your own daily life, be always tracing the hand of lovea purpose, a wise adjustment, a marvellous balancing. Oh, look at the balancings of your life! How strangely the outer fits into the inner life!

(7) When you go out to enjoy the works of nature, always recognise the Hand, and search out the magnificent comprehensiveness with the microscopic tenderness of the mind of God in nature. And often sit very still and contemplate and admire the wonderful plan of mans redemption. Read in your heart the story of the Cross; how a poor miserable sinner like you could ever be saved; how mercy and truth could meet together, could combine to do this work. Oh! there are depths within depths of that subject; follow on! follow on!

(8) And still more. Place yourself in real inward communion with God. You will hear still small voices echo; you will hear them speak. Think on and on of what God has been to you, and all He has undertaken for you. Follow on! follow on! We are to know God as a man knows his truest and most intimate friend. That cannot be by books, or sermons, or education; it must be by a contact of heart with heart; it must be individual experience. It is given by prayer, and thought, and earnestness, and faith, and holy walk. And ifif you follow on, if you follow on. Oh! never forget that if; if you follow on and on, that little ifthe grandest thing in the universeyou shall know God. But how is it given? Not like other knowledgecause and effect. It is not so, but God, when you follow on, being pleased with you, marks His pleasure by revealing Himself to your soul by direct communication through the Holy Ghost. And so following and receiving more of this mystical communication, you know the Lordknow, as I cannot attempt to teach you; nobody can teach you. Know it by actually being one with God, one with God. Yes, identity. You in Him, and He in you. Too great for the poor sinner to believe! And what shall you know? Sovereignty, Omnipotence, pardon, covenant, grace, love, all in one wordthe Lord! the Lord! You poor worm, poor worm, shall know the Lord.

Rev. Jas. Vaughan.

Fuente: Church Pulpit Commentary

Hos 6:3. If we follow on to know the Lord is a fundamental principle of the Bible. Following the Lord effectively always includes the interest sufficient to learn about Him. It was taught by Jesus in Mat 11:29 where he says for men to “learn of him.” But no one can truly learn what he should of the Lord unless he is a faithful follower of Him. Latter and former [“early] rain. The significance of this expression will be better appreciated by remembering that the rainfall in Palestine was periodical. Also, that the latter rain came before the former or “early rain with reference to the production of crops. I shall quote from Smiths Bible Dictionary on this subject: Raitu In the Bible early rain* signifies the rain of the autumn, Deu 11:14, and ‘latter rain the rain of spring. Proverbs IS; 15. For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October, continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to Call more or less during the month of March; it is very rare In April.” Since the falling of these rains in their proper seasons meant much to the production of crops, the phrase is used to signify the blessings in general coining from the Lord.

Fuente: Combined Bible Commentary

Hos 6:3. Then shall we know, if we follow on, &c. Hebrew, , And we shall know, we shall follow on to know the Lord. Then, when we have returned unto the Lord, Hos 6:1, in sincerity and truth; when he hath torn and healed us, hath smitten and bound us up, hath convinced us of and humbled us for our sins, and converted us to himself, and created us anew; when he hath revived us, raised us up, and made us live; then shall we experimentally know the Lord, as merciful to our unrighteousness, Jer 31:34; we shall taste and see that he is good; we shall not only be raised out of deep afflictions, wherein we lay as in a state of death, but we shall live in his sight, a life of union and communion with him, a life of faith, love, and obedience; we shall know Him whom to know is life eternal. And we shall prosecute that knowledge; we shall follow on to know him, not content with any measures of the knowledge of him already attained. We shall proceed therein, and make progress, as the morning light doth to the perfect day. For, his going forth to visit, deliver, and comfort his people, to manifest himself to them, to refresh and save them; or, his going forth before his people, in his gracious, faithful, holy, just, and wise providence, for their benefit and comfort, is prepared as the morning As sure, beautiful, grateful, reviving, and clear, with a continually increasing light, which proclaims his own approach and progress. And he shall come unto us as the rain unto the earth Which refreshes it, renders it fruitful, beautifies it, and gives it a new and smiling face. As the latter and former rain Or, as the words should rather be rendered, the harvest rain, and the rain of seed-time: see notes on Deu 11:14, and Pro 16:15. For, as Bishop Horsley justly observes, the Hebrew words here used have nothing of latter or former implied in their meaning. And these expressions convey a notion just the reverse of the truth to the English reader. For what our translation here terms the latter rain, , is literally, as the bishop terms it, the crop rain, which fell just before the season of the harvest, to plump the grain before it was severed: that is, it fell in what we term the spring, and consider as the former part of the year; for the harvest in Judea began about the middle of our March, according to the old style. The other, , which we term the former rain, and which is literally the springing rain, or the rain which makes to spring, fell upon the seed newly sown, and caused the green blade to shoot up out of the ground: that is, it fell about the end, or middle, of our October, which we consider as the latter end of the year. These rains, of seed-time and harvest, are the , the early and latter rain, of St. Jas 5:7. But the apostles epithets have reference to the order of the husbandmans expectations, not to the civil division of the year.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Such a hope would motivate this revived generation of Israelites to encourage themselves to pursue intensely knowing (acknowledging) Yahweh as the true God and as their God (cf. Hos 4:1; Hos 4:6; Hos 5:4). They would be confident of His restoration because of His character, His faithfulness to His promises (e.g., Hos 5:15), and His power. His return to bless them would be as certain and as life-giving as the sunrise. He would bring refreshment and fertility back to the nation (cf. Deu 11:13-15). No more would they look to Baal for these blessings.

Corporate Israel has never prayed like this. The fulfillment must still be future, at the beginning of Christ’s millennial reign.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)