Exegetical and Hermeneutical Commentary of Hosea 6:1
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
1. he will heal us ] At any rate the Israelites have found out the true physician (comp. Hos 7:1, Hos 11:3). Assyria ‘could not heal them’ (Hos 5:13).
Fuente: The Cambridge Bible for Schools and Colleges
1 3. The prophet enters into the feelings of the only too quickly repentant Israelites, and imagines them encouraging each other to return to Jehovah. These three verses are closely connected with the end of the preceding chapter; comp. ‘let us return’, ‘he hath torn’ ( Hos 6:1), and ‘his going forth’ ( Hos 6:3), with ‘I will go and return’ (Hos 5:15), and ‘I, even I, will tear’ (Hos 5:14). Hos 6:2 is parenthetical. Comp. the similar profession of the Israelites in Hos 8:2.
Fuente: The Cambridge Bible for Schools and Colleges
Come and let us return unto the Lord – These words depend closely on the foregoing. They are words put into their mouth by God Himself, with which or with the like, they should exhort one another to return to God. Before, when God smote them, they had gone to Assyria; now they should turn to Him, owning, not only that He who tore has the power and the will to heal them, but that He tore, in order to heal them; He smote them, in order to bind them up. This closeness of connection is expressed in the last words; literally, smite He and He will bind us up. He smiteth the putrefaction of the misdeed; He healeth the pain of the wound. Physicians do this; they cut; they smite; they heal; they arm themselves in order to strike; they carry steel, and come to cure.
They are not content to return singly or to be saved alone. Each encourageth another to repentance, as before to evil. The dry bones, scattered on the face of the earth, reunite. There is a general movement among those who sat in darkness and the shadow of death, to return together to Him, who is the source of life.
Fuente: Albert Barnes’ Notes on the Bible
Hos 6:1
Come, and let us return unto the Lord.
The characteristic marks of true penitence
These words are the expressions of that penitence which was excited in the Israelites by Gods departure from them, and by His grace that accompanied the affliction.
I. The characteristic marks of true penitence. It will always be attended by–
1. A sense of our departure from God. With unregenerate men the thought of being at a distance from God never distresses. As soon as the grace of repentance is given, men see that they are as sheep gone astray.
2. An acknowledgment of affliction as a just chastisement for sin. The impenitent heart murmurs and rebels under the Divine chastisements: the penitent hears the rod, and Him that appointed it.
3. A determination to return to God. When a man is once thoroughly awakened to a sense of his lost condition, he can no longer be contented with a formal round of duties. To hear of Christ, to seek Him, are from henceforth his chief desire, his supreme delight.
4. A desire that others should return to Him also. This is insisted on as characteristic of the great work that shall be accomplished in the latter day (Isa 2:3). The penitent feels it incumbent on him to labour for the salvation of others.
II. The grounds on which a penitent may take encouragement to return to God.
1. From a general view of Gods readiness to heal us.
2. From that particular discovery of it which we have in the wounds He has inflicted on us.
Apply–
1. To those who have deserted God.
2. To those who are deserted by God. (Skeletons of Sermons.)
Mans highest social action
The prophet calls on those who had been smitten, or sent into exile, to put away all confidence in an arm of flesh, to renounce all idolatries.
I. That society is away from God. Not locally, of course: for the Great Spirit is with all and in all, but morally. Society is away from Him in its thoughts; away from Him in its sympathies; away from Him in its pursuits.
II. That estrangement from God is the source of all its trials. Because the prodigal left his fathers home he got reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root and it withers; the river from its source, and it dries up; the planet from the sun, and it rushes into ruin. Nothing will remove the evils under which society is groaning but a return unto God. Legislation, commerce, science, literature, art, none of these will help it much so long as it continues away from Him.
III. That return to him is a possible work. (Homilist.)
Luxury and ease
I. The fact of backsliding. Had there been no wandering from the Lord, there would have been no need of a return to Him. From passages in the histories of Solomon and David, as shewing how luxury and ease conduce to backsliding. Solomon would be now caned a child of God. He did start well. But the history of Solomon shows us that no amount of experience is in itself a safeguard. Whether young or old in the faith, we need the preserving grace of God from moment to moment. In Solomons case the affinity with Pharaoh, and marriage with his daughter, are like the first links in a long chain of backsliding. Is it not often the case that believers, even when apparently walking in the fear of the Lord, may be cherishing some secret sin or indulgence, which, like a seed concealed in the earth, finally germinates and blossoms forth into open backsliding! Solomon fell through self-indulgence. And the Christian who is self-indulgent, who makes the means entrusted to him by God minister to his love of luxury and desire for worldly pomp, is on the high road to idolatry. God did not leave Solomon undisturbed in his idolatry and self-indulgence. The record of Davids fall is given in 2Sa 11:1-27. Idleness is the parent of vice. Lurking lusts, encouraged by the quiet, creep out of their hiding-places, hold converse with the heart, and seek to drag him into all manner of sin. David fell before temptation, and set himself to commit further sin, in the hope of covering that already committed. This is almost invariably the case with the backslider.
II. Gods dealings with the backslider. He hath torn–He hath smitten. It is in mercy, and not in wrath, that God deals with His backsliding children. Punishment has for its object, the vindication of the authority of God as the moral Ruler. It is judicial as well as remedial. But its chief purpose is the backsliders restoration.
III. A glimmer of faith on the part of the backslider. He will heal us–He will bind us up. In the heart of the backslider there lies hidden the germ of a God-given faith, like seeds in a mummy case.
IV. The goodly resolve. Come, and let us return unto the Lord. Some seek to heal their backslidings without dealing with God Himself. How are we to return? Through Jesus, the once crucified, the now risen and exalted One. (W. P. Lockhart.)
Signs of true penitence
I. Wherever there is true repentance, there will be a returning unto the Lord.
1. A true penitent will be sensible, not only of straying from God, which hath made a distance between God and him, but that his straying hath begotten an averseness, and turned his back upon God, so that he needs to return.
2. A penitent will have a deep sense, that all other courses he has essayed in his straying from God, are but vanity.
II. The ordinary forerunner of a time of mercy, is the Lords stirring up His people to seek Him. Here they are excited, and excite one another to this duty. Come, and let us return, and this is their temper in a time of love. (George Hutcheson.)
For He hath torn, and He will heal us.
He hath torn, and He will heal us
The philosophy of the Divine judgments is here most explicitly expounded. The motive of every Divine judgment, within the limits of this life, is mercy. We see but dimly what may lie beyond this life. Here, at any rate, the one constant patient aim of God, by every means of influence which He wields, is to bring men unto Himself. It is important to remember, what some schools of Christian thought have strangely forgotten, that Gods righteousness is not a righteousness which would be satisfied equally by the conversion, or by the punishment of a sinner. We cannot abstract the righteousness from the living person who is also the Father of that sinner; and who loves him with such tenderness that He is capable of even an infinite sacrifice, that that child may not die but live. Gods righteousness, Gods justice, Gods holiness, yearn for the restoration of the sinner to righteousness, quite as much as His mercy and His love. And through life they are spending all their arts and efforts to take him captive, and to bring him home. It is beginning to be fully recognised, in the physical sphere, that judgments are but rich blessings in disguise. There are indeed some dark passages of Scripture history which seem to contradict this principle: e.g., Pharaoh of the hardened heart. This cannot be fully explained, but it makes this terrible suggestion–what must be the doom of a heart that is hardened even against the Divine love? There is a growing hardness where the will is in it. The blow that is sent in mercy, if it fails to open the hearts sealed portals, strikes down. The heart hardened against God, hardens itself further. And this is His law, and part of the solemn conditions of our life. But there,, is nothing on earth irreparable while we can repent and turn unto the Lord; for He hath torn, and He win heal us. There is absolutely nothing in the experience of the sinner, the sufferer, which God cannot transmute into joy. No calamity can long oppress the spirit which He wills to draw to the shield of His strength, and to rest on the bosom of His love. Or is the sorrow a remembrance of sin? With the word of forgiveness, the bitterness of the sorrow passes. God can forgive the iniquity of the sill IS it temptation? Believe that temptation is Gods benignant ordinance for the trial and assay of spirits. God has not left you untroubled. (J. Baldwin Brown, B. A.)
Gods time for mercy
1. When Gods time of mercy is come, He puts a mighty spirit of seeking into men.
2. A joint turning to God is very honourable to god. Come, and let us return.
3. Times of mercy are times of union.
4. True penitent hearts seek to get others to join with them.
5. In times of the greatest sufferings a truly penitent heart retains good thoughts of God.
6. a penitent heart is not a discouraged heart.
7. A repenting heart is not a discouraged, but a sustained heart. But we must not falsely encourage ourselves. Our hope is in God. (Jeremiah Burroughs.)
He hath smitten, and He will bind us up.–
Hope for a bleeding Church
The text may be considered as the language of a Church.
I. Smarting under recent chastisements.
1. Shew the sufferings of such a Church.
2. These sufferings are to be received as from the hand of God.
3. And regarded as chastisements of God for the sins of the Church.
II. Hoping for a speedy revival. That hope rests on the following grounds.
1. On the mingled exercises of mercy and judgment which characterise Gods government of His Church.
2. On the regard which God has to the honour of His name, and the success of His cause in the earth.
3. On the ground of the mediatorial prerogatives of the Son of God.
4. On the promised power and grace of the Holy Spirit.
III. Resolving upon immediate reformation. Let us give up the language of complaint and mutual recrimination, and substitute for it the voice of prayer. (T. Vasey.)
Hope in Gods mercy
The reason here given, why the Israelites could return safely and with sure confidence to God is, that they would acknowledge it as His office to heal after He has smitten, and to bring a remedy for the wounds which He has inflicted. The prophet means that God does not so punish men as to pour forth His wrath on them for their destruction; but that He intends, on the contrary, to promote their salvation, when He is severe in punishing their sins. The beginning of repentance is a sense of Gods mercy; when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them. (John Calvin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
The prophet earnestly exhorts to repentance, 1-3.
God is then introduced as very tenderly and pathetically
remonstrating against the backslidings of Ephraim and Judah,
4-11.
NOTES ON CHAP. VI
Verse 1. Come, and let us return unto the Lord] When God had purposed to abandon them, and they found that he had returned to his place – to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to “return to the Lord;” and, referring to what he said, Ho 5:14: “I will tear and go away;” they say, he “hath torn, but he will heal us;” their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The former chapter ended with a declaration of Gods resolution to bring his own chosen ones, true Israelites, by deep distresses to repentance, and to seek him whom they had forsaken; this chapter begins with a declaration of the success of this project. The prophet therefore brings them in exhorting and calling upon one another, and encouraging each other; the phrase you have Isa 2:3; Mic 4:2, &c.
Let us return unto the Lord; let us be wiser at last, idols have not profited us, they have been our sin, and our fall; we forsook the fountain of living water when we did forsake the Lord. Let us now, with repenting hearts, leave idols, and return to the Lord; let us cast them off, and betake ourselves to the worship, obedience, love, and fear of the Lord, the only true and eternal God.
For he hath torn; we now see his hand in all we suffer, and as it is his we own it very just: we, like froward rebels, sought our help from his enemies, and he, as he threatened, hath met us, like a lion, and hath torn us: his voice in the judgment, like the roaring of a lion, hath awakened us; and our bleeding wounds have told us, that God hath done all this against us, and all this because we were departed from him.
And he will heal us; for, beside his mercy inclining him, we know it was his design by this course to recover us to himself; and we are assured he hath withdrawn his hand. left us in perplexities, but till we would seek, till we would be willing to be healed: he will be our Physician, and by his lenitives will ease and cure us, now his severer course hath abated our phrensy. The Assyrian king could not, but Israels God and King can and will heal.
He hath smitten; the same thing in a different simile, God hath wounded.
And he will bind us up, as a skillful and tender chirurgeon binds up with plasters, and swathes to heal.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. let us returnin order thatGod who has “returned to His place” may return to us (Ho5:15).
torn, and . . . heal(Deu 32:39; Jer 30:17).They ascribe their punishment not to fortune, or man, but to God, andacknowledge that none (not the Assyrian, as they once vainly thought,Ho 5:13) but God can heal theirwound. They are at the same time persuaded of the mercy of God, whichpersuasion is the starting-point of true repentance, and withoutwhich men would not seek, but hate and flee from God. Though ourwound be severe, it is not past hope of recovery; there is room forgrace, and a hope of pardon. He hath smitten us, but not so badlythat He cannot heal us (Ps 130:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Come, and let us return unto the Lord,…. The Septuagint and Arabic versions connect these words with the last clause of the preceding chapter, adding the word, “saying”; and so the Targum and Syriac version, “they shall say”; and very rightly as to the sense; for they are the words of those persons under the afflicting hand of God; and, being brought thereby to a sense of their sins, acknowledge them, and seek to the Lord for pardon, and encourage one another so to do; as Israel and Judah will in the latter day, when the veil shall be taken off their minds, the hardness of their heart removed, and they shall be converted, and turn to the Lord, and seek him together, weeping as they go; having both faith in Christ, and repentance towards God, by which they will return unto him; see 2Co 3:16; so all sinners sensible of their departure from God by sin, and of the evil and danger of it, repent of it, and loath it, confess and acknowledge it, depart from it, and forsake it; and return to the Lord, having some view and apprehension of him as a God, gracious and merciful in Christ; imploring the forgiveness of their sins, with some degree of faith and confidence in him; and not having only love to their own souls, and the welfare of them, but also to the souls of others, exhort and encourage them to join with them in the same acts of faith, repentance, and obedience. The Targum is,
“let us return to the worship of the Lord;”
from which they have sadly departed. The arguments or reasons follow,
for he hath torn, and he will heal us; he hath smitten, and he will bind us up; the same hand that has torn will heal and that has smitten will bind up, and none else can; and therefore there is a necessity of returning to him for healing and a cure, De 32:39; and his tearing is in order to heal, and his smiting in order to bind up; and, as sure as he has done the one, he will do the other, and therefore there is great encouragement to apply to him; all which the Jews will be sensible of in the last day; and then the Lord, who is now tearing them in his wrath, and smiting them in his sore displeasure, both in their civil and church state, dispersing them among the nations, and has been so doing for many hundred years, will “bind up the breach of his people, and heal the stroke of their wound”, Isa 30:26; and so the Lord deals with all his people, who are truly and really converted by him; he rends their heart, tears the caul of it; pricks and cuts them to the heart; smites them with the hammer of his word; wounds their consciences with a sense of sin; lets in the law into them, which works wrath, whereby they become broken and contrite; and all this in order to their turning to him that smites them, and be healed, and in love to their souls, though for the present grievous to bear: and then the great Physician heals them by his stripes and wounds; by the application of his blood; by means of his word, the Gospel of peace and pardon; by a look to him, and a touch of him by faith; by discoveries of his love, and particularly his pardoning grace and mercy, which as oil and wine he pours into the wounds made by sin, and binds them up; and which he heals universally, both with respect to persons and diseases, for which he is applied unto, and infallibly, thoroughly, and perfectly, and all freely.
Fuente: John Gill’s Exposition of the Entire Bible
To this threat the prophet appends in the concluding strophe, both the command to return to the Lord, and the promise that the Lord will raise His smitten nation up again, and quicken them anew with His grace. The separation of these three verses from the preceding one, by the division of the chapters, is at variance with the close connection in the actual contents, which is so perfectly obvious in the allusion made in the words of Hos 6:1, “Come, and let us return,” to those of Hos 5:15, “I will go, and return,” and in (Hos 6:1) to the similar words in Hos 5:13 and Hos 5:14. Hos 6:1. “Come, and let us return to Jehovah: for He has torn in pieces, and will heal us; He has smitten, and will bind us up. Hos 6:2. He will quicken us after two days; on the third He will raise us up, that we may live before Him.” The majority of commentators, following the example of the Chald. and Septuagint, in which , , is interpolated before , have taken the first three verses as an appeal to return to the Lord, addressed by the Israelites in exile to one another. But it would be more simple, and more in harmony with the general style of Hosea, which is characterized by rapid transitions, to take the words as a call addressed by the prophet in the name of the exile. The promise in v. 3 especially is far more suitable to a summons of this kind, than to an appeal addressed by the people to one another. As the endurance of punishment impels to seek the Lord (Hos 5:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts. The preterite taraph , as compared with the future ‘etroph in Hos 5:14, presupposes that the punishment has already begun. The following is also a preterite with the Vav consec. omitted. The Assyrian cannot heal (Hos 5:13); but the Lord, who manifested Himself as Israel’s physician in the time of Moses (Exo 15:26), and promised His people healing in the future also (Deu 32:39), surely can. The allusion in the word to this passage of Deuteronomy, is placed beyond all doubt by Hos 6:2. The words, “He revives after two days,” etc., are merely a special application of the general declaration, “I kill, and make alive” (Deu 32:39), to the particular case in hand. What the Lord there promises to all His people, He will also fulfil upon the ten tribes of Israel. By the definition “after two days,” and “on the third day,” the speedy and certain revival of Israel is set before them. Two and three days are very short periods of time; and the linking together of two numbers following one upon the other, expresses the certainty of what is to take place within this space of time, just as in the so-called numerical sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15, Pro 30:18, in which the last and greater number expresses the highest or utmost that is generally met with. , to raise the dead (Job 14:12; Psa 88:11; Isa 26:14, Isa 26:19). “That we may live before Him:” i.e., under His sheltering protection and grace (cf. Gen 17:18). The earlier Jewish and Christian expositors have taken the numbers, “after two days, and on the third day,” chronologically. The Rabbins consequently suppose the prophecy to refer either to the three captivities, the Egyptian, the Babylonian, and the Roman, which has not ended yet; or to the three periods of the temple of Solomon, of that of Zerubbabel, and of the one to be erected by the Messiah. Many of the fathers, on the other hand, and many of the early Lutheran commentators, have found in them a prediction of the death of Christ and His resurrection on the third day. Compare, for example, Calovii Bibl. illustr. ad h. l., where this allusion is defended by a long series of undeniably weak arguments, and where a fierce attack is made, not only upon Calvin, who understood these words as “referring to the liberation of Israel from captivity, and the restoration of the church after two days, i.e., in a very short time;” but also upon Grotius, who found, in addition to the immediate historical allusion to the Israelites, whom God would soon liberate from their death-like misery after their conversion, a foretype, in consequence of a special divine indication, of the time “within which Christ would recover His life, and the church its hope.” But any direct allusion in the hope here uttered to the death and resurrection of Christ, is proved to be untenable by the simple words and their context. The words primarily hold out nothing more than the quickening of Israel out of its death-like state of rejection from the face of God, and that in a very short period after its conversion to the Lord. This restoration to life cannot indeed be understood as referring to the return of the exiles to their earthly fatherland; or, at all events, it cannot be restricted to this. It does not occur till after the conversion of Israel to the Lord its God, on the ground of faith in the redemption effected through the atoning death of Christ, and His resurrection from the grave; so that the words of the prophet may be applied to this great fact in the history of salvation, but without its being either directly or indirectly predicted. Even the resurrection of the dead is not predicted, but simply the spiritual and moral restoration of Israel to life, which no doubt has for its necessary complement the reawakening of the physically dead. And, in this sense, our passage may be reckoned among the prophetic utterances which contain the germ of the hope of a life after death, as in Isa 26:19-21, and in the vision of Ezekiel in Eze 37:1-14.
That it did not refer to this in its primary sense, and so far as its historical fulfilment was concerned, is evident from the following verse. Hos 6:3. “Let us therefore know, hunt after the knowledge of Jehovah. His rising is fixed like the morning dawn, that He may come to us like the rain, and moisten the earth like the latter rain.” corresponds to in Hos 6:1. The object to is also , and is merely strengthened by the addition of . The knowledge of Jehovah, which they would hunt after, i.e., strive zealously to obtain, is a practical knowledge, consisting in the fulfilment of the divine commandments, and in growth in the love of God with all the heart. This knowledge produces fruit. The Lord will rise upon Israel like the morning dawn, and come down upon it like fertilizing rain. , His (i.e., Jehovah’s) rising, is to be explained from the figure of the dawn (for applied to the rising of the sun, see Gen 19:23 and Psa 19:7). The dawn is mentioned instead of the sun, as the herald of the dawning day of salvation (compare Isa 58:8 and Isa 60:2). This salvation which dawns when the Lord appears, is represented in the last clause as a shower of rain that fertilizes the land. is hardly a kal participle, but rather the imperfect hiphil in the sense of sprinkling. In Deu 11:14 (cf. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon His people, when they serve Him with all the heart and soul. This promise the Lord will so fulfil in the case of His newly quickened nation, that He Himself will refresh it like a fertilizing rain. This will take place through the Messiah, as Psa 72:6 and 2Sa 23:4 clearly show.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Penitential Resolutions; Promises. | B. C. 758. |
1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. 2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 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.
These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,
I. What it is they engage to do: “Come, and let us return to the Lord, v. 1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature.” Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.
II. What inducements and encouragements to do this they fasten upon, to stir up one another with.
1. The experience they had had of his displeasure: “Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them,” Isa 9:12; Isa 9:13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.
2. The expectation they had of his favour: “He that has torn will heal us, he that has smitten will bind us up,” as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances:–
(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (v. 2): “After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness.” Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ’s rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet’s words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ’s rising should be thus expressed, “He will raise us up, and we shall live,” for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa. xxvi. 19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.
(2.) That then they shall improve in the knowledge of God (v. 3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa. xi. 9. Knowledge shall be increased, Dan. xii. 4. All shall know God, Jer. xxxi. 34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ’s resurrection, and the life we live in God’s sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer. xxiv. 7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, John xvii. 3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Pro 2:3; Pro 2:4), must seek and intermeddle with all wisdom (Prov. xviii. 1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.
(3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old-Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Ps. lxxii. 6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa. lv. 10. And the favour of God in Christ is what is said of the king’s favour, like the cloud of the latter rain, Prov. xvi. 15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.
Fuente: Matthew Henry’s Whole Bible Commentary
HOSEA – CHAPTER 6
THE CRY OF THE REMNANT IN THE LAST DAYS
Verses 1-3:
Verse 1 contains an appeal of the Israelites, one to another, affirming their convictions that their sufferings, afflictions and captivity are from their Jehovah God, who will have mercy upon them, if they will only repent of their sins and return to Him, on the basis of His word, Deu 32:39; Job 5:18; Jer 30:17. They were smitten, but not so badly that He would not heal them, Psa 130:4.
Verse 2 expressed their faith in being healed in a few days—two or three days, being used to denote a short period of time, as in Isa 17:6; Luk 13:32-33. The resurrection the third day alludes to the resurrection of Christ, as assurance of Israel’s eventual, complete resurrection and restoration, to live in His sight, Isa 49:3; Mat 2:15; Joh 2:19; 1Co 15:4; Isa 53:10; Isa 26:19; Eze 37:1-14; 1Co 15:22-23; Dan 12:1.
Verse 3 reveals that then, at the revelation of Jesus, as the restorer of Israel, shall they know or comprehend, who seek knowledge or truth to know the Lord, that He is the true Messiah, the true God, Jer 22:15-16. His “going forth” is like the rising sun, to give light in the midst of darkness, Gen 19:23. The coming of the Lord to backslidden and exiled Israel’s rescue, not only from Babylonian exile but also from world dispersion today, shall be like rain in time of a great drought: 1) First “latter rain” refers to the crop-rain, that came to Israel’s fine grain in March and April, to mature and ripen it, and 2) Second the “former rain” refers to that which fell from October to late December, putting moisture in the earth for early planting, as Divinely promised to Israel for her obedience to His commands, Deu 11:14; Job 29:23; Joe 2:23. This is why His blessings are compared with the early and latter rains, Psa 72:6; 2Sa 23:4. As the rains restore life to Palestine, so the favour of the Lord will one day, yet, restore life to barren Israel.
Fuente: Garner-Howes Baptist Commentary
In the last chapter the Prophet said, that the Israelites, after having been subdued by chastisements and judgments, would again turn back from following error to seek God. But as terror drives men away from approaching God, he now adds, that the measure of afflictions would not be such as would discourage their minds and produce despair; but rather inspire them with the assurance, that God would be propitious to them: and that he might set this forth the better, he introduces them as saying, Come, let us go to the Lord: and this mode of speaking is very emphatical.
But we must know that the reason here given, why the Israelites could return safely and with sure confidence to God, is, that they would acknowledge it as his office to heal after he has smitten, and to bring a remedy for the wounds which he has inflicted. The Prophet means by these words, that God does not so punish men as to pour forth his wrath upon them for their destruction; but that he intends, on the contrary, to promote their salvation, when he is severe in punishing their sins. We must then remember, as we have before observed, that the beginning of repentance is a sense of God’s mercy; that is, when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them; how much soever their sin may frighten them, they will yet never return to the Lord. And for this purpose I have elsewhere quoted that remarkable passage in Psa 130:0, ‘With thee is mercy, that thou mayest be feared;’ for it cannot be, that men will obey God with true and sincere heart, except a taste of his goodness allures them, and they can certainly determine, that they shall not return to him in vain, but that he will be ready, as we have said, to pardon them. This is the meaning of the words, when he says, Come, and let us turn to the Lord; for he has torn and he will heal us; that is, God has not inflicted on us deadly wounds; but he has smitten, that he might heal.
At the same time, something more is expressed in the Prophet’s words, and it is this, that God never so rigidly deals with men, but that he ever leaves room for his grace. For by the word, torn, the Prophet alludes to that heavy judgment of which he had before spoken in the person of God: the Lord then made himself to be like a cruel wild beast, “I will be as a lion, I will devour, I will tear, and no one shall take away the prey which I have once seized.” God wished then to show that his vengeance would be dreadful against the Israelites. Now, though God should deal very sharply with them, they were not yet to despair of pardon. However, then, we may find God to be for a time like a lion or a bear, yet, as his proper office is to heal after he has torn, to bind the wounds he has inflicted, there is no reason why we should shun his presence. We see that the design of the Prophet’s words was to show, that no chastisement is so severe that it ought to break down our spirits, but that we ought, by entertaining hope, to stir up ourselves to repentance. This is the drift of the passage.
It is further needful to observe, that the faithful do here, in the first place, encourage themselves, that they may afterwards lead others with them; for so the words mean. He does not say, “Go, return to Jehovah;” but, Come, let us return unto Jehovah We then see that each one begins with himself; and then that they mutually exhort one another; and this is what ought to be done by us: when any one sends his brethren to God, he does not consult his own good, since he ought rather to show the way. Let every one, then, learn to stimulate himself; and then, let him stretch out his hand to others, that they may follow. We are at the same time reminded that we ought to undertake the care of our brethren; for it would be a shame for any one to be content with his own salvation, and so to neglect his brethren. It is then necessary to join together these two things, — To stir up ourselves to repentance, — and then to try to lead others with us. Let us now proceed —
Fuente: Calvin’s Complete Commentary
HOSEAOR GODS AFFECTION FOR AN UNFAITHFUL PEOPLE
Hos 1:1 to Hos 14:9.
IT is our purpose in this series of articles on the Minor Prophets to throw such light upon these twelve Books as to make them meaningful and profitable to our readers. I suppose it may be safely said that the average Christian leaves these Books unstudied, and some of them unreada circumstance due to certain natural difficulties in their interpretation; but in greater measure still, to the poor work of present-day preaching. The custom of taking a text has wrought havoc in Bible study. Our fathers in the ministry were Bible expositors; their successors are textual preachers. The result is described in one of the minor Prophets:
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the Words of the Lord:
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the Word of the Lord, and shall not find it (Amo 8:11-12).
There are some simple and yet fundamental facts regarding the prophecy of Hosea that are essential to its proper understanding. It was doubtless written by the man whose name it wears. It refers, unquestionably, to the time of Jeroboam the Second, when Elisha, the Prophet of God, was living, and Isaiah, that great Evangel of the Old Testament, was a babe; and when those kings of Judah Uzziah, Jotham, Ahaz, and Hezekiahwere successively occupying the throne. The date is supposed to be 790 to 725 B. C.
Hosea was the great Evangel of his time. While he was an Elijah the Tishbite, in his stern denunciation of sin, he was a John the Apostle in his sense of Divine love and his eloquent call to repentance.
Some of the Books of the Bible break easily into divisions, and some of the students of Hosea have seen fit to divide it into two such. But our research does not justify the method. To us it is one grand whole, with not a break in thought from first to last. It is a recital of Israels history in her unfaithfulness, and an illustration of Gods goodness to His own people.
For our convenience, however, we divide it into four sections.
THE SYMBOLISM OF GOMERS SIN
And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord.
So he went and took Gomer the daughter of Diblaim (Hos 8:2-3).
These opening sentences of Hosea have given no small trouble to students. Some have received it historically; while others have insisted that God could not send the Prophet on any such mission, without Himself being a party to sin; and so have attempted to interpret it as a dream or vision. Following the custom which we have found alone to be safe, we believe with those who accept the Book at what it says. And yet we have not found the question involved so difficult of solution as some. When it is remembered that the whole people of Israel had already turned to idolatry, we can understand that any daughter selected from them could be spoken of in this language, since the charge of whoredom, with the false gods of the land, lay against every son and daughter of Israel. And even when the narrative seems to specifically charge this woman with this sin, it does not necessitate Gods participation in evil because He sends Hosea to wed her. You will see, ere the history ends, she is won to a righteous life again. So the Prophet is to her what he has become to all IsraelGods agent of salvation. But her sin is symbolical.
It was a sin against law and love. The seventh commandment antedated Hosea and stood as a protest against the violation of that relation which husband and wife sustain to one another, as the whole decalogue stands as Gods protest against the violation of the relation which He and His people sustain to each other. When, therefore, Gomer forgets the law and despises the love of Hosea, she fitly represents the conduct of the whole kingdom in forgetting Gods Law and despising the Divine love. The man who, today, living under the reign of grace, disregards the moral Law and tramples it beneath his feet with impunity, is guilty of a crime of the first magnitude. But the man who adds to that an equal disregard of the Divine love takes the last step needful in the contemplation of his folly and the sealing of his fate.
Paul wrote to the Hebrews:
If we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins,
But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
He that despised Moses Law died without mercy under two or three witnesses;
Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the covenant, wherewith he wets sanctified, an holy thing, and hath done despite unto the Spirit of grace?
For we know Him that hath said, Vengeance belongeth unto Me, I wilt recompense, saith the Lord. And again, The Lord shall judge His people (Heb 10:26-30).
This sin was again symbolical in that it was against good society.
The moment the foundations of domestic life are undermined the whole fabric of society is endangered. When lust assaults the home it strikes the essential pillar of the State. And when it overrides the law and love of domestic relation, it leaves desolation in its track and brings in a dark day for the people. When such a sin as this can be found in the first houses the very nation has fallen. Dr. Talmage said truly enough that where there is no pure home there are the Vandals and the Goths of Europe; the Numidians of Africa, and the Nomads of Asia. No home, no school; no household, no republic; no family, no church.
But Gomers sin became more significant still, God made it to be a sorrowful instruction! Strange as it seems, it is yet probably according to the natural law in the spiritual world that Gods spokesmen must be sufferers. It was only after the iron had entered Moses soul as he watched the oppression of his own people from his position in the palace, and by his enforced exile spent forty years on the back side of the desert that he was eloquent as Israels leader. Joshua was fitted by forty years of wilderness wandering for his great work of commanding Israel and conquering Canaan.
But no man could read this Book of Hosea without feeling that its authorour Prophethad suffered probably as much as either of these great predecessors. Joseph Parker says, Hoseas sorrow was of the deepest kind. The daughter of Diblaim was the daughter of the devil. He had no peace, no rest, no singing joy within the four corners of his own house. He lived in clouds; his life was a continual passage through a sea deeper than the Red Sea. If we may vary the figure, his wandering was in the wilderness, unblessed; cursed by the very spirit of desolation.
And yet we do believe that strong natures have the very power to transmute their sorrows into eloquent appeals for righteousness; that the very intensity of their suffering adds solidity to their thought and eloquence to its utterance. We seriously doubt if Hoseas wife had not been a scarlet woman, as she was, whether he could ever have properly sympathized with God, the Father, in that Israel turned from Him to moral infidelity, by worshiping at false shrines and living wicked, sensual lives.
John Bright, that marvelous leader of thought in England, started on his career of splendid service in consequence of an unspeakable sorrow. His young wife, to whom he was devoted, lay dead when Richard Cobden called on him. Having expressed, as best he could, sympathy and condolence, Cobden looked up and said, Bright, there are thousands and thousands of homes in England, at this moment, where wives and mothers and children are dying of hunger. Now when the first paroxysm of your grief has passed, I would advise you to come with me and we will never rest until the corn-laws are repealed.
Cobden showed himself a philosopher that day. He knew full well that one way to recover from a personal pain was to take into ones heart as an antidote, the pain of the people.
You will remember what had more to do, perhaps, with the declaration of war with Spain than any other single thing, the destruction of the Maine excepted. It was Senator Thurstons speech. And how did it happen that this Nebraskan, who had never before been eloquent, spoke before the Senate of the United States with such an appeal as to move even opponents to agree with him? That speech opened in these words,
Mr. President: I am here by command of silent lips to speak once and for all upon the Cuban situation, and trust that no one has expected anything sensational from me. God forbid that the bitterness of a personal loss should induce me to color, in the slightest degree, the statements that I feel it my duty to make. I shall endeavor to be honest, conservative and just. Then he proceeded with such an oration as American law-makers of any decade seldom, if ever, heard. Concluding with these words, Mr. President, in the cable that moored me to life and hope the strongest strands are broken. I have but little left to offer at the altar of freedoms shrine. But all I have I am glad to give. I am ready to serve my country as best I can in the Senate or in the field. My dearest hope, my most earnest prayer to God is this, that when death comes to end all I may meet it calmly and fearlessly, as did my Beloved, in the cause of humanity, and under the American flag.
There is but one explanation of such an address as that. The eloquence of it was born of the sorrow of burying a beloved wife in Cuban soil, and feeling in his heart that the pain of the oppressed people of that land had been already the occasion of her death; and to relieve it, was worthy the laying down of his life.
The Psalmist said, I was dumb with silence, I held my peace, even from good, and my sorrow was stirred. My heart was hot within me, while I was musing the fire burned: then spake I with my tongue.
It was sorrow. It was that suffering that only a righteous man can feel when sinned against by her whom he loves most, that made Hosea understand the Divine Ones suffering in Israels sin, and adequate to its expression.
PHASES OF ISRAELS INFIDELITY
It found first expression in unwarranted forms. There seems to be a general agreement between students of Hosea that the groves and altars, when first chosen and erected, were unto the Lord. But it does not take long for them to go from unwarranted forms to open infidelity. God did not command any of these at their hands. Her feast days, her new moons, and her Sabbaths, and all her solemn feasts, became occasions of Baal-worship. Instead of saying any longer, Ishimy husband, they turned to say, Baalimy lord. It is the history of unwarranted forms in all ages.
When Christ came into the world He found the Church of the Old Testament cold in death, slain by the hands of ceremonialists,the Scribes and Pharisees of His time,who, with their hollow ritualism and hypocrisies, had driven many men to the infidelity of Sadduceeism; so that they said, There is neither angel nor spirit. Truly, as Frederick Robertson said,
No self-righteous formalism will ever satisfy the Conscience of man; neither will infidelity give rise to a devoted spirit. Formalism in religion and infidelity in conduct often go hand in hand.
Charles Dudley Warner tells us that after having traveled around the world he came back to Brindisi, Italy, a so-called Christian country, and entered a so-called Christian Church to see a figure of Christ, the Crucified One, set off in a dark corner with dust gathered on it, while a representation of Mary, the mother, clad with the latest mode of French millinery, flamed before an altar, and their knees bowed there.
It was little better than the Baal-worship of Hoseas time. And if Jesus should come to that church He would have occasion to utter the words which He once addressed to Scribes and Pharisees.
Thus have ye made the Commandment of God of none effect by your tradition.
Ye hypocrites, well did Esaias prophesy of you, saying,
This people draweth nigh unto Me with their mouth, and honoureth Me with their lips; but their heart is far from Me.
But in vain they do worship Me, teaching for doctrines the commandments of men.
This degenerate worship was popularized by priest and prince. By reading fourteen verses of the fifth chapter you will see they were its chief patrons. The Prophet of God addressed them Hear ye this, O priests; and hearken, ye House of Israel. Then, after describing their participation in these false and foul ceremonies, he voices God as saying: I will be unto Ephraim as a lion, and as a young lion to the House of Judah: I, even I, will tear and go away: I will take away; and none shall rescue him.
It is a sad day for the Church when the prince, or the man in the place of power, is putrid. It is a darker day when the priest, or the leader in the Church of God, is correspondingly corrupt. When the time came that Tetzel could sell indulgences, with the consent of the priesthood of Rome, the very moral rottenness existing in the Name of Jesus, compelled the Reformation, and gave rise to Luthers opinions, and victory to his appeal. And when, at the present time, a Pastor, either by evil practices, leads his people into iniquity, or by his silence concerning the commercial and other sins of those who contribute to his salary, connives at iniquity, the condition becomes akin to that which Hosea was raised up to rebuke nearly three thousand years ago. And the result for the present day will be the very same as that which came to the Israel of Hoseas time.
It produced the grossest idolatry and immorality.
There is not time to read to you these chapters,4 to 13,but if there were, the reading would only profit you by giving you pain as you looked upon Israels open sore.
It was this principle that Hosea saw and clearly stated so many, many centuries ago,namely, when men become lawless, and are libertines, they cannot hope to keep women upon a plane of chastity and holiness. God distinctly declares that He would not punish their daughters for their sins, in view of the conditions of society, for which priest, prince and peasant were responsible.
George Adam Smith reminds us that history in many periods has confirmed the justice of Hoseas observations, and by one strong voice after another, enforced his terrible warnings. The experience of ancient Persia and Egypt, the languor of the Greek cities, the deep weariness and sated lust which in Imperial Rome made human life a hell. It is only another illustration of the Apostle James words,When lust hath conceived, it bring eth forth sin; and sin, when it is finished, bringeth forth death (Joe 1:15).
THE FOLLY WHICH INFIDELITY EFFECTS
There can be traced in this volume a striking parallelism between the conduct of the individual and of the nation. Gomers treatment of Hosea was Israels treatment of God.
There is a supreme insensibility to undeserved favor. The Prophet says, She did not know that I gave her corn, etc.
Insensibility to Divine favor has often marked the conduct of man. We easily forget that every good gift and every perfect gift is from above, and cometh down from the Father of Lights. We quickly attribute our blessings to our own ingenuity, to the bounty of nature, or to luck, and just as easily forget Godthe Giver of all. Strange isnt it that the one creature made in His image, endowed with the highest faculties, blessed of Him thousands of times beyond all other works of His hands, should be insensible to what he had received, and to what he is receiving, and know not God gave corn, and wine, and oil, and multiplied * * silver and gold.
If this spirit were all in the world it were not so bad; but Gomer is the Prophets wife, and Israel is espoused of God; and this insensibility to Divine favor has smitten the Church, and her children forget Me, saith the Lord. Sam Jones had a man come to him who said, Jones, the church is putting my assessment too high. How much do you pay? asked Jones. Five dollars a year, was the reply. Well, said Jones, how long have you been converted? About four years. What did you do before you were converted? I was a drunkard. How much were you worth? I rented land, and was plowing with a steer. What have you got now? I have a good plantation and a pair of horses. Well, said Jones, you paid the devil two hundred and fifty dollars a year for the privilege of plowing a steer on rented land, and now you dont want to give the God who saved you five dollars a year for the privilege of plowing your own horses on your own plantation. Insensibility to Divine favor! Moses had occasion for that passage in his song, They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not He thy Father that hath bought thee? hath He not made thee, and established thee? (Deu 32:5-6).
They were slow to realize the Divine intent of judgment. After announcing His purpose in judgment, I will be unto Ephraim as a lion, and as a young lion to the House of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him (Hos 5:14). The Lord reveals His reasons by adding, I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction they will seek Me early (Hos 5:15). Deliverance is always the Divine purpose in Gods judgments against His people. The Psalmist said, Before I was afflicted I went astray: but now have I kept Thy Word. And it was only after the Lord had visited them with judgment that Israel could say, Come, and let us return unto the Lord: for He hath torn, and He will heal us; He hath smitten, and He will bind us up (Hos 6:1).
But, like sinners of all ages, Ephraim must be smitten, her root dried up, so that they shall bear no fruit, and they realize themselves utterly cast away because they did not hearken unto the Lord. It is only after Israel hath destroyed herself that she realizes the source of life in God.
How strikingly this experience parallels that of weak men in all ages! Only when the prodigal, clothed in rags, starved to the point of sustenance on the honeysuckle, and sitting with the swine, does he come to himself. As a rule, the man that follows the lusts of the flesh, and goes the way of the libertine, or the drunkard, never sees the meaning of the Divine judgment until his sins have slain his manhood, wrecked his business, scattered his family, consumed his flesh, and left him as perfectly stranded as was ever a vessel when driven high upon the ragged rocks. It is amazing to study the folly of men who have departed from the Lord! Almost universally they are conceited up to the very day when they are undone. They think that they are going to recover themselves. Like Ephraim, strangers have devoured their strength, and they know it not: gray hairs are here and there upon them, and yet they know it not. They feed on the wind and follow after the east wind, and daily increase in desolation. They make a covenant with the Assyrians and boast their righteousness as Ephraim did, saying, In all my labours they shall find none iniquity in me that were sin.
God can do nothing else with such men than to bring them low; nothing else than to whelm them with sorrow; nothing else than to strike them to the very earth with judgment; for they must be made to see that their condition is not due to circumstances, but to an evil spirit.
Dr. Chapman tells the story of a woman who was seated in Central Park, New York, with her little child playing about her. Suddenly the child was startled by the barking of a dog. In her frightened state she ran into her mothers arms. When the dog ceased his barking she said, Why are you frightened, dear; he is quiet? Oh, yes, I know, mamma; but the bark is still in him.
One thing always being said by unregenerate men is, If I could only remove to a new location; settle myself with new associates, and in new business employment, I would be all right. All right! And yet evil still in you! Better turn over to Gal 5:19-21, and read, Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like What one needs is not a change of location, but a change of nature, so that the incoming of the Holy Spirit shall give you the fruits of the Spirit which are love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.
Such folly is followed only by shame and degradation. The tenth chapter of Hosea illustrates the consequences of Israels conduct.
Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images.
Their heart is divided: now shall they be found faulty: he shall break down their altars, he shall spoil their images.
For now they shall say, We have no king, because we feared not the Lord; what then should a king do to us?
They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.
The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shalt mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it.
It shall be also carried into Assyria for a present to King Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.
As for Samaria, her king is cut off as the foam upon the water.
The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.
O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.
It is in My desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.
And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.
Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till He come and rain righteousness upon you.
Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men.
Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shahnan spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.
So shall Beth-el do unto you because of your great wickedness; in a morning shall the king of Israel utterly be cut off.
In conclusion we pass to
GODS AFFECTION FOR AN UNFAITHFUL PEOPLE
That affection was expressed in undeserved words and acts. God bares His heart here as He has often done before, crying,
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away (Hos 6:4),
When Israel was a child, then I loved him, and called My son out of Egypt,
I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them (Hos 11:1; Hos 11:3-4).
How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within Me, My repentings are kindled together.
I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city (Hos 11:8-9).
Beloved, one lesson that it seems difficult to learn is thisto remember the goodness of God. One should adopt the custom of thinking upon Divine favor. It is only as we forget the source of our blessings, of every good and perfect gift that we grow indifferent to the grace of our God.
Dr. Torrey says, I was talking one night to one who was apparently most indifferent and hardened. She told me the story of her sin, with seemingly very little sense of shame, and when I urged her to accept Christ, she simply refused. I put a Bible in her hands and asked her to read this verse. She began to read, God so loved the world, that He gave His only begotten Son, and before she had finished reading the verse she had broken into tears, softened by the thought of Gods wondrous love to her.
It is a strange thing that more people dont answer temptation as did Joseph,How then can I do this great wickedness, and sin against God?
When God executes judgment it is commonly for the purpose of correction. Take the reference in this volume,
Therefore will I return, and take away My com in the time thereof, and My wine in the season thereof, and will recover My wool and My flax given to cover her nakedness,
And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of Mine hand,
I will also cause all her mirth to cease, her feast days, her new moons, and her Sabbaths, and all her solemn feasts, And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them,
And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and for gat Me, saith the Lord (Hos 2:9-13).
What is the purpose? He immediately proceeds to tell us, Therefore(God never employs that word without occasionit is the great conjunction with Him.)
Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her,
And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt (Hos 2:14-15).
Beloved, there is a beneficent purpose when the fiery trial is on. The very whips with which He makes Israels back to bleed are not the expressions of His wrath; but, rather, of His love.
Henry Ward Beecher declares that his father used to make him believe that the end of the rod that he held in his hand was a great deal more painful than the end which he applied to Henry. And the great preacher says, It was a strange mystery to me; but I did believe it, and it seemed a great deal worse to me to be whipped on that account.
It ought to be so with the children of God. I once had in my church a woman who punished her children by vicarious suffering. When they misbehaved at the table she denied herself a meal, and she told me that it broke their hearts.
Would to God that we were as sensitive to the suffering which our sin imposes upon the Heavenly Father, and as sensible concerning the purpose which He has in visiting correction against our sins.
But, after all, God gave best evidence of His affection by,
Keeping for His people an open heart. I like to dwell on the last chapter of this Book,
O Israel, return unto the Lord thy God; * *
Take with you words, and turn to the Lord: say unto Him, Take away all iniquity, and receive us graciously (Hos 14:1-2).
And I like to listen to Gods answer to this cry which He Himself seeks to put into their lips,
I will heal their backsliding, I will love them freely: for Mine anger is turned away from him.
I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
Ephraim shall say, What have I to do any more with idols? (Hos 14:4-6; Hos 14:8).
It is a beautiful picture! It ought to encourage the children whose hearts have departed from the plain paths of privilege in Christ; it ought to incite hope in the heart of the individual who has played the prodigal and paid the penalty.
I like to reflect upon the words of that sweet-spirited man, F. B. Meyer, as he speaks of Gods attitude toward those who turn again to Him, saying,
Be sure that God will give you a hearty welcome. He has not given you up or ceased to love you. He longs for you. Read the last chapter of the Book of Hosea, which may be well called the backsliders gospel. Read the third chapter of Jeremiah, and let the plaintive pleadings to return soak into your spirit. Read the story of Peters fall and restoration, and let your tears fall thick and fast on John 21: as you learn how delicately the Lord forgave, and how generously He entrusted the backslider with His sheep and with His lambs. Be sure that though your repeated failures and sins have worn out every one else, they have not exhausted the infinite love of God. He tells us to forgive our offending brother unto four hundred and ninety times; how much oftener will He not forgive us? According to the height of heaven above the earth, so great is His mercy.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.
Hos. 6:1.] Contains an appeal addressed by Israelites one to another. Some, as spoken by the prophet to the exiled and smitten people.
Hos. 6:2. Two days.] A proverbial way of expressing the certainty of an event in the time specitied: primarily applied to the conversion of Is: in fulness only realized in the resurrection of Christ.
Hos. 6:3. Then] i.e. the consequence of following, hunting and zealous seeking after, would be knowledge in its practical results (ch. Hos. 4:16; Jer. 22:15-16). Going forth] Heb. rising, applied to the sun (Psa. 19:2-3; Gen. 19:23); setting forth transition from night to day; the dawn of salvation before the orbed glory of heaven (Isa. 53:8; Isa. 60:2). Prepared] Lit. fixed, certain as the morning, an established law of nature, a special appointment of God (Gen. 8:22). The rain] Reviving and refreshing blessings (Deu. 32:2; Isa. 55:10). The latter] Lit. the crop-rain which fell in the middle of March or April to ripen the grain for harvest. Former] Spring rain, which fell from middle of Oct. to middle of Dec. Rain generally, and these two specially, promised by God (Deu. 11:14); great blessings, without which would happen the greatest calamity in Pal. The blessings of Messiah are compared to rain (Psa. 72:6; 2Sa. 23:4).
HOMILETICS
NATIONAL AMENDMENT.Hos. 6:1-3
Mans miseries are often messengers of mercy. When mild measures did not move Israel, God tried severe. Vengeance came at length, and they were carried captives by a cruel people, brought to a penitent state of mind, and they resolve to return to God.
I. Return to God is a necessity. My people are destroyed for lack of knowledge. An intimate acquaintance and fellowship with God are a moral necessity. Man cries for God as Father, Friend, and Helper.
1. Man has capacity to turn to God and enjoy him. He has power to discern right and wrong; to recognize the character and appreciate the claims of God. We have reason, conscience, and a moral nature. Though fallen and sinful, we have not lost our religious cravings and necessities. The notion of a God, says Tillotson, is so inseparable from human nature, that to obliterate the one you must destroy the other. The word of God appeals to our helpless condition, and invites us to return to God. The grace and the Spirit of God are promised to aid us in returning. Our life and enjoyment consist in friendship with God. This is life eternal, that they might know thee.
2. Man lines in distance from God. Not a mere natural, but moral distance; an alienation of heart and life from God. In affection and purpose, in thought and deed, man is at variance with his Maker. To be absent from a friend is grief; to be without food and shelter is sad; but to be without God is the greatest infelicity. Having no hope and without God in the world.
3. Man suffers in distance from God. Sin wounds the spirit and brings judgments upon the life. It vexes and enslaves; torments the conscience, and exposes to condemnation and death. Like Ezekiels roll, within and without it has written, Lamentation and mourning and woe. From its guilt springs fear; shame from its defilement; and destruction from its punishment. It is that which puts thee out of the possession and enjoyment of thyself, which doth alienate and separate thee from God, the fountain of bliss and happiness, which provokes him to be thine enemy, and lays thee open every moment to the fierce revenge of his justice Man has felt his distance and his misery, but could not heal his diseases and restore himself to God. Bleeding and burdened, the soul longs for restoration to its centre. Oh that I knew where I might find him! that I might come even to his seat!
II. Return to God is encouraged. Come, and let us return, says the prophet.
1. Mercy is held out. He will heal us and he will bind us up. The Assyrian could not heal, but they are persuaded that God who had smitten them could. He was Israels physician in the time of Moses, and preserved them from the diseases of Egypt, the death of the first-born, and the destruction which overtook Pharaoh. No sickness baffles his skill. He gives efficacy to medicine for the body, and his grace renews and sanctifies the soul. As Christ drove out demons and diseases from men, so God heals all our infirmities of body, mind, and heart, until sin is eradicated, and the inhabitants shall no more say, I am sick.
2. The certainty of this merry is relied upon. After two days will he revive us. The time is short, but God who promises will fulfil the promise. None need hesitate or despair of Gods mercy. It is offered to all, and may be received with faith. A firm persuasion of mercy will draw the penitent to God; without this he would despair or go from him. But the torn shall be healed, the dead quickened, and the humble and contrite received. We shall live in his sight. His face will no longer be turned away in displeasure nor anger. The returning sinner, who seeks his face, shall know Gods will, feel his love, and rejoice in the light of his countenance. For a small moment have I forsaken thee, but with great mercies will I gather thee.
III. Return to God should be urged as a social duty. Come, and let us return. We should not only seek God ourselves, but try to induce others; in times of sorrow urge repentance, and of revival incite to duty. The sympathy of numbers is great. I was glad when they said unto me, Let us go into the house of the Lord. In business and common themes men unite and take counsel; should not Christians aid and mutually cheer each other? Sin has separated men or debases their intercourse; but religion unites them in love and confidence. Jewish doctors say that men are to go in haste and with speed together to the synagogue, but return very leisurely. So we should walk in company, and with enthusiasm to God, but never forsake him. This duty is urged for many reasons.
1. All have need to be stirred up. The careless and impenitent must be roused from slumber, the inquirer directed, and Christians excited to greater love and activity. That they may all call upon the name of the Lord, to serve him with one consent.
2. As social creatures we can influence one another for good. Example is most potent. Precept points out the way, but example carries us along. Great is the power of goodness to charm and command. The pious man is a king, drawing all hearts after him. We all love the brave and the magnanimous; derive inspiration from them; and incited to action by them. We live in an age that hath more need of good examples than precepts, said George Herbert. And entering upon the duties of life he resolved: Above all, I will be sure to live well, because the virtuous life of a clergyman is the most powerful eloquence, to persuade all who see it to reverence and love, and at least to desire to live like him.
3. It should be our aim to stir up others to do good. The humblest and most obscure may do this. Wealth and position are not necessary. A warm heart will create and communicate enthusiasm, energy and zeal will evoke courage and devotion in the cause of God. If we return to God others will follow our example. By prayer and holy life we may persuade men and help on that happy time when the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also (Zec. 8:21).
IV. Return to God will result in great blessings to a people. Bliss from the Creator and duty from the creature answer to one another, says a writer. We live in love, action, and God. Life is a delight and success in the degree in which it is consecrated to God. The greatest happiness is found in Gods presence and service.
1. Quickened life. He will revive us. He will raise us up. Spiritual death is overcome by Gods grace. The sinner is raised from a death of trespasses and sins; the saint is revived in heart, hope, and duty. Action begets strength, and faith leads to conversion from sin and deliverance in trouble. Spiritual life is first imparted, then supported and increased. For in him we live, and move, and have our being.
2. Practical knowledge. Then shall we know if we follow on to know the Lord. True knowledge is obtained by experiment. Experiment is a test of scientific truth. In Chemistry it is a guide, discoverer, and test. The existence of light, heat, and electricity is indebted to it. Christianity claims to be tested by experiment, and when thus tested it is found to be true. No learning and wealth are required. Love, and you shall know God; believe, and you shall feel. If any man will do his will, he shall know of the doctrine, whether it be of God. This know is (a) experimental, (b) practical, and (c) progressive; beginning in the heart, manifest in the life, seen in duty and daily progress.
3. Constant fertility. He shall come unto us as the rain; in its refreshing fertilizing showers. The early and latter rain, beginning the good work in the heart, carrying it on in the Christian Church, and reviving it in the nation. Both are required and given; rain from the first to the last; one shower falling after another upon thirsty pastures and desert ground, filling the pools and clothing the hills with verdure. He shall come down like rain upon the mown grass: as showers that water the earth.
MANS HIGHEST SOCIAL ACTION.Hos. 6:1
Man as a member of society has much to do with his fellow-men; he should contribute to the advancement of general knowledge, to the progress of political purity and freedom, and to the augmentation of the general health and comfort of the kingdom. But there is a higher work than this for him in society: it is that of stimulating the community to which he belongs to return unto the Lord. Taking the words in this application they implyI. That society is away from God. Not locally, for the Great Spirit is with all and in all, but morally. Away from him in its thoughts; it practically ignores his existence and claims. Away from him in its sympathies: its heart is on those things which are repugnant to his holy nature. Away from him in its pursuits: its pursuits are selfish and carnal gratifications and aggrandizements. Far gone, in truth, is society from its centreGod. It is like the prodigal in a far country. II. That estrangement from God is the source of all its trials. Because the prodigal left his fathers home he was reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root, and it withers; the river from its source, and it dries up; the planet from the sun, and it rushes to ruin. Society has left God, its root, source, centre,hence the terrible evil with which he by his government hath torn it. Nothing will remove its evils but a return to God. Legislation, commerce, science, literature, art, none of these will help it so long as it continues from him. III. That return to Him is a possible work. Were it not there would be no meaning in the language, Come and let us, &c. With some estranged spirits in the universe a return may be impossible for ever; not so with human spirits on earth. There is a way, a true and living way, by which all may return; repentance towards God and faith in our Lord and Saviour Jesus Christ.
Conclusion. Who are the greatest social benefactors? Those who are the most successful in exciting and stimulating their fellow-men to come back to God, the Great Father of love who awaits their return. He says, Come now, let us reason together, &c. To bring society back to God is pre-eminently the work of the gospel minister; to this he consecrates his power, his time, his all [The Homilist].
HOMILETIC HINTS AND OUTLINES
Hos. 6:3. 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 we know in part only; then shall we know, even as we are known [Pusey].
I. The end in viewto know the Lord. It is objected that we cannot know him. We are only finite creatures: he is infinite and omnipotent. We cannot know God perfectly, only in part. None by searching can find out God to perfection. But God has revealed himself in his works, word, and Song of Solomon 1. We are capable of knowing and loving God.
2. The knowledge of God is a moral necessity. My people perish for lack of knowledge.
3. A personal, practical, and experimental knowledge of God should be our aim.
II. The method of attaining this end. If we follow on, &c.
1. We must not be satisfied with present attainments. This one thing I do, &c.
2. We must meditate more. Study the works and ways, the word and Christ of God. Some have not the knowledge of God; I speak this to your shame.
3. We must practise more. This a law of nature. To get more you must use what you have. To him that hath shall be given, &c.
III. The success guaranteed. If we follow on to know, then shall we know.
1. It is not a vain pursuit.
2. Success is promised.
3. Success is realized. This proved from personal experience and the fulfilment of Gods word. If probability actuates men in pursuits of earth, how earnestly should we follow God, who gives such blessings and gain.
Whether we consider these words as an excitement and encouragement addressed by the godly to one another, or to their own souls, they remind us of an important aim; a necessary duty; and an assured privilege. The aim is to know the Lord. Nothing can be moral or religious in disposition and act, that is not founded in knowledge; because it must be destitute of principle and motive; and the Lord looketh at the heart. Real repentance must spring from proper views of the evil of sin in Christ. Faith is impossible without knowledge. It is not a philosophical knowledge of God as the Almighty, the maker and upholder of all things; nor a knowledge of him as holy in his ways and righteous in his works. Such views would gender dread and aversion in the mind of the sinner. The grand thing is to know that he is reconcilable, and that he has given proofs of his love in Christ. Neither is this knowledge speculative, but experimental. The necessary duty is to follow on to know the Lord. This includes the practice of what we already know. Neglect only increases sin and condemnation. It also includes diligent use of appointed means. Hearing and reading the word, and prayer. It means perseverance in this course. Nor shall this be in vain. Then shall we know, &c. The privilege is sure as the word of God, confirmed by history and experience, can make it. Let this full assurance of hope influence us first in regard to ourselves. Keep the way. Perplexities will be solved and doubts removed. Ye shall know more of him in his word, providence, and grace; more of him as the strength of your heart, and your portion for ever. Second, in regard to others. Be not impatient if they cannot embrace your views. In grace, as in nature, there must be infancy before manhood. God will enlighten them and finish his work. If their heart be broken off from sin and the world, and they are asking the way to Zion with their faces thitherward, they shall not err therein. Who hath despised the day of small things? [Jay].
God as the morning. I. Prepared as the morning. It is fixed and regulated in its hoursprepared and in readiness. Nothing can hinder its rising. Seed time and harvest, &c. II. Gradual as the morning. Light comes in no haste. God is never in a hurry. What a difference between the dawn of light and perfect day! Fretfulness and impatience will only cloud its brightness and darken the soul. III. Silent as the morning. Silent in its progress and influence; gliding over city and hill, glittering on the dew-drops, and brightening the landscape all around. IV. Joyous as the morning. Night a time of fear and danger; the sun brings morning and revives all nature. The birds sing, flowers open, our health and spirits are improved. Truly the light is sweet, &c.
God as rain.
1. Divine in its origin.
2. Refreshing in its nature.
3. Comprehensive in its end. The early and latter rain, as the beginning and end; the sum and substance of Christian experience and national revivals. 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 [Pusey].
Chirist the Day-Dawn and the Rain. Looking upon his personal coming, as represented by the morning, and his coming in the Holy Spirit as symbolized by the rain, we haveI. The common resemblances which they have.
1. The same manifest origin.
2. The same mode of operation on the part of God.
3. The same form of approach to us.
4. The same object and end. II. The points of distinction between them.
1. A general and yet a special aspect.
2. Constant and yet variable.
3. With gladness, yet also with trouble.
4. But they tend to a final and perfect union [John Ker].
ILLUSTRATIONS TO CHAPTER 6
Hos. 6:1-3. Conversion. In conversion the sinner has a deep sense of his distance and desert, a full persuasion that God will forgive and restore him, and perseverance in seeking God. He will strive to return and carry out his resolution like the prodigal, in confession of sin. I will return to my home; my father will forgive me, said a wandering disobedient son. He was forgiven, and restored to parental favour.
Morning. The morning breaketh forth in crimson, and the beauteous-flowers of the field spread wide their odorous cups to drink the blooming influence of the rising genial sun [G. S. Green].
Rain. What would nature be without rain? We are entirely dependent on the grace of God. But under the influences of his word and Spirit we revive and grow as the corn. These influences are always needful; but observe, there are two seasons when they are peculiarly experienced. The one is connected with the beginning of the Divine lifethis may be called the former rain. The other with the close of itthis may be called the latter rain [Jay].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
ISRAELS INGRATITUDEHER INCONSTANCY
TEXT: Hos. 6:1-11
1
Come, and let us return unto Jehovah; for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
2
After two days will he revive us: on the third day he will raise us up, and we shall live before him.
3
And let us know, let us follow on to know Jehovah: his going forth is sure as the morning; and he will come unto us as the rain, as the latter rain that watereth the earth.
4
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the dew that goeth early away.
5
Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
6
For I desire goodness, and not sacrifice; and the knowledge of God more than burnt-offerings.
7
But they like Adam have transgressed the covenant: there have they dealt treacherously against me.
8
Gilead is a city of them that work iniquity; it is stained with blood.
9
And as troops of robbers wait for a man, so the company of priests murder in the way toward Shechem; yea, they have committed lewdness.
10
In the house of Israel I have seen a horrible thing: there whoredom is found in Ephraim, Israel is defiled.
11
Also, O Judah, there is a harvest appointed for thee, when I bring back the captivity of my people.
QUERIES
a.
Why the sudden promise of Jehovahs healing?
b.
In what way did God hew the nation by the prophets?
c.
Does Hos. 6:6 mean the prophets preached abolition of animal sacrifices?
PARAPHRASE
In view of this illuminative word of imminent judgment, and of the fact that in uttering it God has indicated His willingness to leave a door open for our return, Come, let us return to the Lord; out of love our God has afflicted us and so He will heal us if we return to Him. In a very short time, a time certainly determined by God, He will revive and raise up His trusting children and we shall live in His sight. Let us then strive zealously to obtain a heartfelt knowledge of the Lord in keeping His commandments. His response to help us is as firmly established as the dawning of the day. His nurturing us is as certain as the nurturing latter rains which come just before the harvest. But what shall I do with you Ephraim and Judah? Your love is fickleit is as transient and vaporous as the dewy mists which are dispersed every morning when the sun bears down. And because your love is so fickle, vanishing again and again, I have through the word of the prophets carved on this nation like on a piece of hard wood trying to shape it into a holy nation. Through the pronouncements of the prophets, I have suspended judgment and death over their heads. My judgments were so obvious, so conspicuous, the whole nation should have heeded them and repented. I do not want your sacrifices without love; I do not want your burnt offerings without a heartfelt knowledge of Me. But this nation rebelled against Me, distrusted Me and transgressed My covenant with them just like Adam transgressed the covenant I made with Him. Let me cite an example; the region of Gilead is a rendezvous for all sorts of wicked men and it is full of blood-thirsty men. Gangs of priests rob and kill using Levitical cities as sanctuaries. Those hoodlums also commit lewd and sensual sins in the land. In the land of Israel I see abominations and crimes of every kind being committed. Whoredoms, both literal and spiritual (idolatry) are defiling the people I called to be a holy nation. When I come to punish, in order to root out ungodliness and bring My people back to their true destination, you also, Judah, will be judged and chastened by captivity.
COMMENT
Hos. 6:1-3 COME, AND LET US RETURN UNTO JEHOVAH . . . AFTER TWO DAYS . . . ON THE THIRD DAY HE WILL RAISE US UP . . . LET US FOLLOW ON TO KNOW JEHOVAH . . . These three verses should, if we can follow context at all, be a part of the preceding chapter, They should never have been put into another chapter, and thus separated contextually. God has spoken of His withdrawal from the nation of Israel; He is going to leave them to their choice which has been sin. But He leaves the door of repentance open. And Hosea appeals to the people, as one of them, to return to God through that door which God has left open. Hoseas words here are some of the most tender and beautiful words found in the Bible. God wounds in order that He may heal! God chastens in order that He may bless! K & D says, As the endurance of punishment impels to seek the Lord (ch. Hosea 6:15), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts, Every child of God has need of endurance, so that you may do the will of God and receive what is promised (Heb. 10:36). We have discussed the matter of chastening earlier in this work so we will not go into it in detail here. Suffice it so say that one of the greatest lessons to be learned from the Old Testament prophets is that God chastens like a loving Father in order to bless the penitent and to punish the impenitent.
Two and three days are very short periods of time. The phrase used here in Hos. 6:2 expresses the certainty of what is to take place within a short period of time. It is a short time, a time known only to God, but a time definitely established and determined by the omniscience of God. Just as certainly as the Perfectly-Righteous and Perfectly-Just God punishes sin, so He will certainly save those who repent. This is Hoseas main intent in these words. Thus the primary audience is Israel, the northern kingdom. Whether on the third day he will raise us up, refers to the resurrection) of Jesus Christ (cf. Luk. 24:44-46) in either a symbolic or allegorical way, or not, we cannot say dogmatically. However, in the light of Hos. 11:1 (cf. Mat. 2:15) and other such passages, we take the position that this phrase is a prophecy of the Messiahs resurrection. At least it probably refers to the conversion of spiritual Israel (the church) to the Lord its God, through faith in the redemptive death and resurrection of the Messiah. This is one of those prophecies with double emphasis (see our notes on Interpreting the Prophets).
The knowledge of Jehovah which Hosea exhorts his fellow countrymen to zealously strive for is an experiential knowledge of the heart as well as the head. It is the knowledge of which John the apostles writes, And by this we may be sure that we know him, if we keep his commandments (1Jn. 2:3 ff). If Israel knows her God practically, by keeping His commandments, then forgiveness and blessing is sure to follow such knowledge. Again this reminds us of the apostle John, . . . if we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness (1Jn. 1:9). God is faithful; let us be faithful. Indeed, the faithfulness of God, as demonstrated in His mighty miracles witnessed and recorded in history, is motive enough to inspire us to faithfulness. This is what Hosea is inferring when He says, his going forth is sure as the morning, etc. This is the refrain running throughout all the prophets as they attempt to direct the attention of the people back in history to Gods dealings with their forefathersGod is faithful; let us be faithful. This is the primary reason for the coming of Jesus Christ, to confirm once for all, the faithfulness of God (cf. 2Co. 1:20; Heb. 6:17-18). The Lord will rise upon Israel like the morning dawn (cf. Mal. 4:2; Luk. 1:78; Eph. 5:14; 2Pe. 1:19). As surely as the dawn follows the night (cf. Jer. 33:20; Jer. 33:25) according to divine government, so surely will blessing follow repentance. As surely as the rain, falling from heaven, nourishes the earth and produces fruitfulness, (Isa. 55:10-13), so will the going forth of the Lord to bless a penitent people produce fruitfulness. The latter rain is the rain which usually comes in Palestine just before harvest-time.
Hos. 6:4 O EPHRAIM, WHAT SHALL I DO UNTO THEE? . . . FOR YOUR GOODNESS IS AS A MORNING CLOUD . . . Contrasted with the unchangeable character of God and the absolute certainty of His promises, is the fickleness of Israel. Anyone who has lived on the seacoast or in low-lying areas will appreciate the figure of speech in Hos. 6:4. The early morning mists and fallen dew are quickly burned off by the hot sun; the mists vaporize and vanish. This is like the righteousness and love of Israel. It comes and goes. It appears for a short time, sporadically, then vaporizes and vanishes when the sun of tribulation or materialism bears down (cf. Mat. 13:20-21). The same figurative use of the word dew is to be found in Hos. 13:3. While the same prophet uses dew (Hos. 14:5) as a simile to express the refreshing salvation of Jehovah. Usage such as this should make Bible scholars cautious about insisting that a word must always have the same interpretation throughout the Bible! So, Hosea, speaking for God, says, O, Israel, what else can I do to you to bring you to repentance? I have tried all kinds of chastisement to bring you back to trust in Me. All that is left is obliteration.
Hos. 6:5 THEREFORE HAVE I HEWED THEM BY THE PROPHETS . . . Because of their fickleness God had sent prophet-preachers to the nation. Through them God had hewed or carved the nation; He had worked it like a piece of carving wood, trying to shape it into a holy nation according to its true calling. But because the people would not be hewn the messages of the prophets slew them. In other words, their messages pronounced salvation upon the penitent but inevitable judgment upon the impenitent. The nation, for the most part, chose the sentence of death pronounced by the prophetic message. Gods call to repentance or judgment is always plain, forthright, unambiguous and bright as light. There can be no excuses by any man that Gods wrath is not revealed (cf. Rom. 1:18 ff; Joh. 3:16-21).
Hos. 6:6 FOR I DESIRE GOODNESS, AND NOT SACRIFICE . . . This verse does not mean, of course, that God wanted the Jews at this time to cease all Mosaic sacrifices and offerings. Indeed, to the last man of them the prophets insisted that the people return to the law of Moses (cf. our Special Study eight, pages 9192). What God is protesting as to Israels sacrificing is the faithless, heartless manner in which they were being done. The people who were offering the sacrifices were not doing it because they had faith in Jehovahthere was no love in their hearts for God. Their offerings were abominable, revolting, sickening to the heart of God. What God wanted was faith and love to accompany the sacrifices; without this they were vain, uselesseven worse than useless (cf. 1Sa. 15:22; Isa. 1:11-17; Mic. 6:8; Psa. 50:8 ff; Psa. 51:15-17 etc.).
Hos. 6:7 BUT THEY LIKE ADAM HAVE TRANSGRESSED THE COVENANT . . . Gods first covenant was with Adam, and, subsequently to all mankind as represented in Adam. The promise was life from God; the provision was perfect obedience; the penalty of failure was death. This covenant with Adam expressed its promises and threatenings in visible signsthe tree of life and the tree of the knowledge of good and evil. Man (Adam) fell (transgressed the covenant) and God, by His great mercy and love, provided a way of salvation apart from mans personal obligation to sinless obedience as the condition of life. God covered mans sin by grace; but man had to appropriate that grace by faith in God and faithful obedience to whatever covenant conditions or dispensation for this grace God imposed at whatever time in history man found himself to be living. Before Moses God administered His covenant of grace through patriarchal-sacrificial mediation. After Moses God dispensed His grace through the Levitical mediation. Both of these dispensations necessitated faith, without which they brought inevitable judgment. Each was a different dispensation (or administration) of the one, overall, covenant of grace begun by God in Gen. 3:15 when man fell from the covenant of perfect obedience. Each dispensation had conditions dictated by God to be kept according to the free moral choice of man. Each dispensation was but a foreshadow, figure, prophecy of that final full and complete dispensation of Gods covenant of grace to be realized in the atoning work of Jesus Christ when God interposed Himself (cf. Heb. 6:17; 2Co. 5:17-21). In Christ God discharged all mans responsibility to sinlessness in His own Person. But, in order for man to appropriate this imputed righteousness so freely administered by the covenant of grace, man must respond to the covenant in faith, love and obedience. This Adam did not do; and this the nation of Israel did not do. The question of the moment, however, is, are we responding in faith and love and obedience to the covenant of grace which God so abundantly and certainly revealed in Christ Jesus which is now administered in the conditions recorded in the New Testament?!
Hos. 6:8 GILEAD IS A CITY OF THEM THAT WORK INIQUITY . . . Gilead, as a city, is not mentioned in the Old Testament. It is
the name of a district standing for the whole territory of the land of the northern kingdom east of the Jordan river. This was probably the bad lands of Israela rendezvous for robbers and murders.
Hos. 6:9 . . . TROOPS OF ROBBERS WAIT FOR A MAN, SO THE COMPANY OF PRIESTS MURDER . . . Gangs of apostate priests were robbing and killing and fleeing to these bad lands and using Levitical cities as sanctuaries. These criminals were finding protection by using sacred cities of refuge in which to hide. This verse indicates they were guilty also of unnatural and perverted acts of sexuality (lewdness). All such behavior was a natural consequence of Israels accommodation of the pagan, heathen idolatry of neighboring nations. Moral breakdown always follows rejection of Gods eternal truth!
Hos. 6:10 . . . WHOREDOM IS FOUND IN EPHRAIM, ISRAEL IS DEFILED. Undoubtedly this is a reference to both physical whoredom (cf. Hosea (cf. Hos. 4:2; Hos. 4:13) and idolatry which is called spiritual whoredom (cf. Hos. 5:3-4; Hos. 14:8, etc.). To defile is to contaminate or pollute. This is what Israel had done. She was contaminated with moral rottenness. She had made herself unacceptable to the holy, righteous, loving God by refusing Him and doing everything within her power to despise Him,
Hos. 6:11 ALSO, O JUDAH, THERE IS A HARVEST APPOINTED FOR THEE . . . Judah has disregarded the exhortation of Hosea in chapter Hos. 4:17, Ephraim is joined to idols, let him alone. The southern kingdom has allowed itself to become defiled by idolatry also. Therefore, when God comes to judge and punish the covenant people (beginning with the northern kingdom, Israel), in order to purge them of this defilement and bring them back to their true destiny, Judah also will be judged and chastened by captivity. This verse has nothing at all to say as to when God will bring back the captivity of His people; the when has to be determined from other passages, which announce the exile of both Israel and Judah, and the eventual restoration of those who are converted to Jehovah (and it includes all the nations). Thus we must conclude that the complete bringing back the captivity of Gods covenant people finds its ultimate fulfillment in the establishment of the Messianic kingdom (the church on Pentecost) when all nations will come up to Jerusalem. The captivities of both Israel and Judah was the START of Gods plan of restoration! This is what is meant in this verse.
QUIZ
1.
What do Hos. 6:1-3 of this chapter tell about the character of God?
2.
What is the primary meaning of after two . . . three days in this context?
3.
Could these three days have reference to Christs resurrection? How?
4.
What does Hosea mean by knowing the Lord?
5.
How were the people hewn by the prophets?
6.
Does this chapter teach that the prophets preached cessation of sacrifices?
7.
How did Adam transgress Gods covenant?
Fuente: College Press Bible Study Textbook Series
THE PEOPLE’S RETURN TO JEHOVAH, Hos 6:1-3.
The first three verses of chapter 6 form the natural continuation of Hos 5:15, with which LXX. connects them by prefixing “saying.” This addition explains them as a mutual exhortation to return to Jehovah. While saying may have been added by the Greek translator, it embodies undoubtedly a correct interpretation. As expected, they will return, but without real, heartfelt repentance. There is not one expression of sorrow for wrongdoing, only anxiety to have distress and calamity removed. Therefore Jehovah is not impressed with the supplication (Hos 6:4 ff.). The verses offer “but one symptom of the optimism of this light-hearted people, whom no discipline and no judgment can impress with the reality of their incurable decay.” Giesebrecht’s interpretation of the passage as a new exhortation by the prophet is less natural.
He will heal us The context shows that they desire healing, not from corruption and sin, but from the wounds inflicted by the punishment. Such desire is no indication of repentance.
Two days third day The combination of a numeral with the next above is called ascending enumeration; it expresses an indefinite or unlimited number (G.-K., 134s); here an indefinite period but, since the numbers are small, a short period. The deliverance will come in the briefest time possible.
Revive raise us up A hope of a resurrection, but evidently not a personal resurrection, and certainly not, as some commentators used to say, a direct prediction of the resurrection of Jesus. Rather a hope of national restoration from a period of calamity and distress. The allegory of the dry bones (Eze 37:1-10) is an expansion of this hope. That the verb does not always mean restoration to life from death is clearly shown by such passages as Jos 5:8, where it is translated “become whole”; 2Ki 8:9, “recover,” etc. The result of the divine interference will be that they live in his sight [“before him”] In his presence, with his eye resting upon them in loving and protecting care (Gen 17:18; compare the opposite thought in Hos 5:15; Isa 8:17).
Then shall we know Better R.V., “And let us know.” The lack of the knowledge of Jehovah (Hos 4:6; compare Hos 2:20), the secret of all their trouble, they seek to remove; again there is no confession of sin; no evidence that they seek to know him in order to live better, only that they may enjoy his gifts.
If we follow on Better, R.V., “let us follow on.” The same verb is translated in Hos 2:7, “follow after”; it expresses the persistence with which they will seek Jehovah. If only the motive had been otherwise! They are confident that Jehovah will speedily respond. As surely as the morning dawns from day to day, so surely will Jehovah manifest himself.
Going forth That is, to heal, to bind up, to bless. LXX. suggests a different reading, requiring a different division and slight rearrangement of the consonantal text, “As soon as we seekhim we shall find him,” which fits admirably in the context and is accepted as original by several modern commentators.
As the rain Hebrews geshem (see on Joe 2:23); in contrast with the rain mentioned in the next clause it might be called winter rain. Not only as regularly but also as beneficially as this rain will Jehovah show himself.
As the latter and former rain unto the earth R.V., more accurately, “as the latter rain that watereth the earth.” On this rain also see on Joe 2:23.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Come, and let us return to YHWH, for he has torn, and he will heal us, he has smitten, and he will bind us up.’
The carcass torn by the Lion and smitten and diseased (Hos 5:13-14), is called on itself to ‘return’ (a favourite word of Hosea, see Hos 3:5; Hos 7:10; Hos 14:1-2) to YHWH in repentance and hope, with a view to their being ‘healed and bound up’ and ‘revived’ and ‘raised up’. Note the inner chiasm, ‘torn — heal — smitten — bound up.’ It is the smitten who are healed and the torn who are bound up. The picture is of God’s estranged people once more seeking His face and praying for full restoration. It occurred to some extent after the Babylonian exile (which had followed all the preceding exiles), and it occurred especially under the ministry of John the Baptist, and of course of Jesus Christ when a new Israel growing out of the old would be established (Mat 2:15; Mat 16:18; Mat 21:41; Joh 15:1-6).
Fuente: Commentary Series on the Bible by Peter Pett
The Eventual Return Of Israel To YHWH Is Depicted In Terms Of A Restoration To Health And Resurrection And The Blessing Of Rain Upon The Earth ( Hos 6:1-3 ).
The idea of Israel torn by a lion (Hos 5:14) and smitten by a wasting disease (Hos 5:13) would have lain heavy on Hosea’s heart, but as ever he does not see it as the end. For he knows that God must fulfil His promises to His people as so clearly described in Leviticus 26 and Deuteronomy 28-29. Thus he recognises that at some future time, once the smiting is over, Israel must be restored. But he knows that it can only happen if they turn and seek God with all their hearts (Hos 5:15). And it can only happen once His judgments have been worked out.
Here then he makes a call for that restoration in response to his words in Hos 5:15 c, as he visualises Israel as awakening and calling on each other to return to YHWH Who will then heal them and bind them up. This return is pictured in terms of the arousing of a dead man within the traditional three day period during which his spirit remains in his body. It is a precursor to such passages as Isa 26:19 and Eze 37:1-14. The ‘two days’ and ‘third day’ are not necessarily to be seen as indicating a literal three day period (except as regards the three day period for the dead) but in order to draw out the idea of Israel as being aroused from the dead. We may also see it as suggesting that on the first day they will repent and turn to YHWH, on the second day He will revive their hearts, and on the third day He will cause them to rise up and live before Him. It is a picture of genuine spiritual restoration occurring in three stages, based on the thought of a literal raising from the dead of a corpse.
And this ‘raising from the dead’ will result in their truly knowing YHWH once again, and following on to know Him even more. For though they may at present be going through the dark night of unbelief, Hosea considers that the coming of light in their spiritual morning is as sure as the coming each day of the morning itself. And then God will again visit them, coming to them as the initial rains, and then as the latter rain which waters the earth (after the seed has been sown). This picture of God coming as the rain will be taken up and expanded on by Isaiah (Isa 32:15; Isa 44:1-5; Isa 55:10-13) and by John the Baptist. The Spirit will fall on His people from above and they will be made ‘alive’ by the Spirit.
The initial fulfilment took place after the Babylonian exile when the remnants of the people gathered back to the land, joining those who had bravely remained there in the face of all the difficulties, followed no doubt by the arrival of many more as the news reached different areas of the successful re-establishment of ‘Israel’ in the land. And we certainly know of ‘revivals’ under Haggai and Zechariah, and then under Ezra and Nehemiah. The people of God were back in the land in repentance and faith, and were enjoying the working of the Holy Spirit (Hag 2:4-5; Zec 4:6). This would eventually result in the establishment of an independent kingdom which prospered and grew in readiness for the coming of Christ.
The second greater fulfilment may be seen in the coming of the King Himself, preceded by His herald. On ‘the first day’ the preaching of John the Baptist called the people to return to the Lord. On ‘the second day’ the people were revived under the ministry of Jesus as large numbers in Israel turned to their Messiah. And on ‘the third day’, after that crucial third day of the resurrection, His people were raised up and seated with Christ in heavenly places (Eph 2:6), and commenced living their lives in the very presence of God. They had been transferred out of the tyranny of darkness into the kingdom of God’s beloved Son, as those who had been forgiven and redeemed (Col 1:13-14). Thereby Israel had been renewed and reborn as the kingdom of the Messiah, as sure as morning followed night, and as certainly and as fruitfully as after the coming of the rain in preparation for harvest.
Analysis of Hos 6:1-3 .
a
b For he has torn, and he will heal us, he has smitten, and he will bind us up (Hos 6:1 b).
c After two days will he revive us (Hos 6:2 a).
b On the third day he will raise us up, and we will live before him (Hos 6:2 b).
a 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 (Hos 6:3).
Note that in ‘a’ they are to come, and return to YHWH, expressed in terms of ‘let us return’, and in the parallel they will know him, and follow on to know Him, expressed in terms of ‘let us know’, and this will be as sure as morning follows night and the rains come in their seasons. In ‘b’ they will be healed and bound up, and in the parallel they will be raised up and live before Him. Centrally in ‘c’ it is YHWH Who will revive them.
Fuente: Commentary Series on the Bible by Peter Pett
ISRAEL’S LOVE AFFAIR WITH IDOLS AND WITH ASSYRIA IS NOW DEPICTED AND WARNINGS GIVEN OF WHAT WILL BE THE CONSEQUENCE FOR THEM, AND THIS TOGETHER WITH A REMINDER THAT IF THEY RETURN TO HIM HE CAN PROVIDE ALL THAT BAAL PROVIDES AND MORE ( Hos 4:1 to Hos 6:3 ).
Having illustrated Israel’s position in terms of an adulterous and unfaithful wife, Hosea now charges Israel more directly with their sins, and warns them of what the consequences will be if they do not repent and turn back to YHWH. These words were probably mainly spoken during the earlier phases of his ministry in the times of Jeroboam II and Menahem.
Fuente: Commentary Series on the Bible by Peter Pett
Hos 6:2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
Hos 6:2
Rom 6:4, “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”
Hos 6:1-2 Comments “Revive Us” – Benny Hinn gives some insightful comments into this passage. He tells us that the phrase, “after two days will He revive us” refers to the two thousand year period between the destruction of Jerusalem in A.D. 70 until the establishment of the nation of Israel in 1948. [14] As the Lord has torn them, He will also heal them. This would refer to the fact that God had scattered the nation of Israel and He will now gather them back. In the same way, He has smitten them and He will bind them up. The third day would refer to the thousand year millennium reign of Christ, when we shall live in His sight, since Jesus Christ will rule and reign on earth from Jerusalem.
[14] Benny Hinn, This is Your Day (Irving, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.
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.
Hos 6:3
Hos 6:3 Scripture References – See similar verses:
Job 29:21-23, “Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again; and my speech dropped upon them. And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.”
Zec 10:1, “Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.”
Jas 5:7, “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.”
Hos 6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
Hos 6:4
Gen 48:19, “And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.”
Hos 6:4 “for your goodness is as the morning cloud, and as he early dew it goeth away” Comments – Their love towards God was just for a short while (Rev 2:4).
Rev 2:4, “Nevertheless I have somewhat against thee, because thou hast left thy first love .”
Hos 6:5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
Hos 6:5
Heb 4:12, “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
Hos 6:5 “and thy judgments are as the light that goeth forth” Comments – Some manuscripts read “my judgments,” in the place of “thy judgments.”
NASB “judgments on you.”
NIV “My judgments flashed like lightening upon you.”
Hos 6:6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
Hos 6:6
God desires mercy “more than” a particular sacrifice. God tells the children of Israel the same thing through Jeremiah (Jer 7:22-23).
Jer 7:22-23, “For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.”
Frances J. Roberts writes, “Marvel not that I have said that ye must be born anew. Of the flesh, nothing that is spiritual can ever be produced. Spiritual life shall bring forth that which is spiritual; and likewise, carnal flesh shall bring forth only more carnality. This is why I said I loathed your sacrifices. It was not that I despised the ordinance in itself, but that I perceived that it was a product of the flesh an expression of self-righteousness and indifference to the claim of God upon thy heart. My ordinances are good and holy, but they are to be entered into with deep sincerity and with awareness of their true significance. To sacrifice in carelessness and ignorance is to damage thine own soul. Let thy spirit never become callous.” [15]
[15] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 15.
Hos 6:6 Scripture References – Note similar verses:
Pro 1:8, “My son, hear the instruction of thy father, and forsake not the law of thy mother:”
Pro 2:5, “Then shalt thou understand the fear of the LORD, and find the knowledge of God.”
Mic 6:6-8, “Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”
Zec 7:8-10, “And the word of the LORD came unto Zechariah, saying, Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother: And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.”
Zec 8:16-17, “These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates: And let none of you imagine evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate, saith the LORD.”
Fuente: Everett’s Study Notes on the Holy Scriptures
An Earnest Invitation and a Further Admonition.
v. 1. Come and let us return unto the Lord, v. 2. After two days will He revive us, v. 3. Then shall we know, if we follow on to know the Lord, v. 4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? v. 5. Therefore have I hewed them by the prophets, v. 6. For I desired mercy and not sacrifice, v. 7. But they, v. 8. Gilead is a city of them that work iniquity, v. 9. And as troops of robbers wait for a man, v. 10. I have seen an horrible thing in the house of Israel, v. 11. Also, O Judah, He hath set an harvest for thee,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Hos 6:1-3
These three verses have, by the division into chapters, been violently and improperly torn from the preceding chapter, to which they naturally belong. Their connection with the foregoing sentiments is indicated by the ancient versionsChaldee and Septuagint, the LXX; for example, inserting , as if the reading had been : This
(1) represents the Israelites exhorting one another in that good time which the prophet encourages them to expect. But
(2) it may be regarded as the prophet’s own exhortation to the exiles; their affliction urging them to seek the Lord, and their encouragement consisting in the knowledge of his ability and willingness to heal the wounds which his own hand had inflicted.
Hos 6:1
He hath torn, and he will heal us. The presence of the pronoun imparts emphasis to the statement, so that it is rather, he it is that hath torn; and the preterit of this verse, compared with the future in verse 14 of the foregoing chapter, implies that the destruction there predicted has become an accomplished fact. He hath smitten, and he will bind us up. The language is figurative, and borrowed from medical science. Jehovah, not Jareb nor any sovereign of Assyria, is the physician. Long before he had assured his people Israel of this, saying, “I am the Lord that healeth thee” (Exo 15:26); and again, “I kill, and I make alive; I wound, and I heal” (Deu 32:39). Aben Ezra, commenting on yachbeshena, alludes to the ancient mode of surgical practice, probably as indicated m Isa 1:6 : A wound needs to be pressed out and bound up, and afterwards softened with oil.”
Hos 6:2
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. The expression of time here employed denotes a comparatively short period, and implies that Israel’s revival would be speedily as well as certainly accomplished. Paucity is signified by the binary number in Old Testament language, just as we speak of two, or a couple, in the sense of fewness. In 1Ki 17:12 we find “two” used in this way: “Behold, I am gathering two sticks;” so in Isa 7:21, “A man shall nourish a young cow and two sheep;” in Isa 17:6 a small number is spoken of as “two or three;” while a short period is similarly described in Luk 13:32, “Behold, I east out devils, and I do cures today and tomorrow, and the third day I shall be perfected.” The important idea of this verse connects itself with the terms corresponding to revival, resurrection, and restoration to the Divine favor and protection. The drooping, declining, dying state of Israel would be revived; their deathlike condition would undergo a resurrection process; their disfavor would give way to Divine complacency; and all this, though not immediately, yet in a comparatively short time. This appears to us the import of the prophecy. Similar figurative language, and with like significancy, is employed by Ezekiel (37) in his vision of the valley and the resurrection of its dry bones; as also by Isaiah (26), where the same or a similar thought is presented in briefer, but still more beautiful, language: “Thy
in the second clause. The second clause is a more emphatic and energetic reaffirmation of the first, urging to active anti zealous effort and steady perseverance in obtaining the knowledge of Goda knowledge theoretic, but especially practical. Aben Ezra understands the exhortation of intellectual knowledge: “To know Jehovah is the secret of all wisdom, and for this alone was man created. But he cannot know God till he has learnt many doctrines of wisdom, which are, as it were, a ladder ha order to mount up to this highest step of knowledge.” Kimchi, on the other hand, though quoting Aben Ezra’s comment with approval, inclines to the practical side of knowledge: “Let us follow on to know Jehovah, exercising justice and righteousness.” 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. Here, again, the translation of the Authorized Version is susceptible of improvement: his going forth is fixed as the morning dawn; and he shall come to us as the plentiful rain, as the latter rain which watereth (or, watering) the earth. Here we have two beautiful figuresthe morning dawn and the fertilizing rain. The going forth of Jehovah is represented as the sun rising upon the earth, or rather as the dawn which heralds the day. The advent of salvation to his people is identified with, or symbolized by, his appearance. But the dawn of day only brings the commencement of salvation; its complement is found in the fruits and blessings of salvation. The root of motsav is zatsa, which is applied to the sunrise in Gen 19:23, as also in Psa 19:7. Parallel passages are found in Isa 58:8, “Then shall thy light break forth as the morning (dawn), and thy health shall spring forth speedily;” and Isa 9:2, “The Lord shall arise upon thee, and his glory shall be seen upon thee.” Further, the word nakon, meaning “prepared,” “fixed firm,” is applied to the clear bright light of morning, as in Pro 4:18, “The path of the just is as the shining light, that shineth more and more unto the perfect (nekon) day.” The plentiful rain is that which falls after the sowing of the seed in October (the beginning of the Hebrew year) and in the following months; while the malqosh is the late or spring rain, which, tailing in March and till the middle of April, precedes and promotes the harvest. The LXX. translates the
(1) concluding clause by and erroneously, for zoreh is not a noun with b, being understood before “earth;” neither is it
(2) the future Hiph; which would necessitate the ellipse being supplied by asher; it is the Qal participle in the sense of” watering.” Geshem is “a violent or plentiful rain,” stronger than the usual word for” rain,” matar; while malqosh is “the late rain” which ceases a short time before harvest. The explanation of the “dawn” by Aben Ezra is erroneous: “The intelligent man at the beginning knows Godblessed be he!by his works, like the dawn of day in its going forth; but moment after moment the light increases, until the full truth becomes visible.” Kimchi more correctly explains the figure as follows: “If we shall do this, viz. follow on to know the Lord, then he will be to us as the morning dawn, of which the going forth is fixed [purposed by God and certain] as though he said, He will cause his light and his goodness to shine over us.” His comment on the second similitude is equally appropriate: “He will come to us as the plentiful rain, as the plentiful rain which revives the dead plants; so man sunk in sorrow is like one dead; but when deliverance comes to him it is with him as if he revived out of his dead state.” Thus he shall be to his people as “morning to the weary watcher,” and as “plentiful rain to the parched ground.”
Hos 6:4
For your goodness is as a morning cloud, and as the early dew it goeth away. A new section here commences. God, having tried various expedients and many ways to restore Israel to faithfulness, finds all those methods unavailing; and now he asks what further means of reclamation he can resort to; what further punishment he is to inflict. Thus in Isa 1:5, “Why should ye be stricken any more? ye will revolt more and more!” or what additional privileges can be vouchsafed? Thus in Isa 5:4, “What could have been done more to my vineyard, than I have not done in it?” The reason is then assigned for such questioning; it was the brief duration of Israel’s piety. It was evanescent as the early cloud which floats across a summer’s sky and which the sun soon scatters for ever, or which promises a refreshing shower, but which is exhaled by the sun’s heat; it was transient as the dew which lies in pearly drops of beauty upon the grass, but which the foot of the passing traveler brushes away in a moment. The prophet had, in the opening verses, referred to real repentance; but now, turning to Israel, he reminds them of their repentance by way of con-trust, showing them that it was neither of the consistency nor permanent character required. Proofs of their deficiency lay on the pages of their national history. Hezekiah had done “that which was right in the sight of the Lord;” but his son and successor, Manasseh, “wrought much wickedness in the sight of the Lord, to provoke him to auger.” Josiah, again, was eminent for piety, so that “like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might;” but his successors degenerated, for it is added, “neither after him arose there any like him.” The connection and meaning are well given by Kimchi: “How shall I heal you, and how shall I bind you up, as your repentance is by no means perfect? For if the kings of Israel did that which was right in the sight of the Lord, so have they soon turned to do evil, like Jehu. And likewise the kings of Judah, who in the days of Josiah did that which was right in the eyes of the Lord, turned again to do evil in the days of his son and son’s son.” Thus he reproves them for the superficial and fleeting character of their goodness. The participles mashkim and holek are either co-ordinated asyndetously, thus: “coming in the morning, going away;” or the latter is subordinated to the former: “in the morning passing away.” Kimchi takes the former word as a noun after the form of makbir, equivalent to “abundance” (Job 36:31); the right rendering is, “as the dew early going away.” A somewhat different rendering is proposed by Wunsche, viz. “Your goodness goeth away like a morning cloud, and like the dew in the morning;” “goodness” being the subject, “goeth away” the predicate, “like morning cloud and dew” nearer definitions.
Hos 6:5, Hos 6:6
The consequence of Israel’s unsteadiness and inconstancy is here stated. Because of the fluctuating and formal nature of their religiousness, God cut them down (instead of rearing them up) through his prophets by fierce denunciations, and slew them (instead of reviving them) by the Divine word. The judgment of Jehovah went forth as the lightning-fish, or was as clear and conspicuous for justice as the light of day. Neither could outward services expiate their sins, when the proper feelings and meet fruits were absent. I have hewed them by the prophets; I have slain them by the words of my mouth. The language is figurativethe first clause seems borrowed from hewing hard wood and shaping it so as to assume the required form; so God dealt with Israel to bring them into shape morally symmetrical, and make them correspond to the character of a holy people. The slaying is metaphorical, and consisted in the denunciation of death and destruction to the impenitent; in this way he killed, but did not make alive. A different rendering of the clause is given by the LXX. and also by Aben Ezra; the former has, “Therefore have I mown down your prophets; I have slain them with the word of my mouth;” the latter has, “The sense is that he slew some of the prophets who misled the people so that they did not turn (repent).” But be does not imply his hewing in among the prophets; it is instrumental. And thy judgments are as the light that goeth forth. The judgments here spoken of are the Divine judgments denounced against, or inflicted on, the people. Another reading has the pronominal suffix of the first person: “My judgment goeth forth as the light;” to which the Septuagint corresponds: , equivalent to “my judgment.” I desired mercy (or, mercy I delight in) and the knowledge of God more than burnt offerings. The former is the right state of the life, the latter the correct condition of the heart; the former manifests itself in practice, the latter embraces the proper feelings and affections; the former is seen in works of charity and benevolence, the latter consists in right motives and the right relation of the soul to God. The Hebrew form of speech here used denotes inferior importance, not the negation of importance. A similar sentiment occurs in 1Sa 15:22, “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” Parallel statements are found in Isa 1:11-17; Psa 40:7-9 and Psa 40:1 :8; also in Mic 6:8. Our Lord cites the first clause of Mic 6:6 twiceonce against Pharisaic ceremonialism (Mat 9:13), and again against rigorous sabbatarianism (Mat 12:7); while there is an allusion to it in Mar 12:33, where love to God and to one’s neighbor is declared to be better, or “more than, whole burnt offerings and sacrifices.” Sacrifices in themselves, and when offered at the proper time and place, and as the expressions of penitent hearts and pure hands, were acceptable, and could not be otherwise, for God himself had appointed them. But soulless sacrifices offered by men steeped in sin were an abomination to the Lord; it was of such he said, “I cannot away with” them. It is to such that the prophet refers here, as is plain from the following verse.
Hos 6:7
But they like men (margin, like Adam) have transgressed the covenant: there have they dealt treacherously against me. This verse is variously rendered.
(1) They like men (that is, men in general, or the rest of mankind, to whom they are in no way superior) have transgressed the covenant.
(2) They are like men who transgress a covenant; according to this rendering the word is otiose, or adds nothing, nor is indeed required.
(3) They like Adam have transgressed the covenant; this rendering, supported by the Vulgate, Cyril, Luther, Rosenmller, and Wunsche, is decidedly preferable, and yields a suitable sense. God in his great goodness had planted Adam in Paradise; but Adam violated the commandment which prohibited his eating of the tree of knowledge, and thereby transgressed the covenant of his God. Loss of fellowship with God and expulsion from Eden were the penal consequences that immediately followed. Israel, like Adam, had been settled by God in Palestine, the glory of all lands; but, ungrateful for God’s great bounty and gracious gift, they broke the covenant of their God, the condition of which, as in the case of the Adamic covenant, was obedience. Thus the comparison projects the shadow of a coming event when Israel would Jose the land of promise. There is still the word “there” to be accounted for. It cannot well be rendered “therein,” nor taken as a particle of time equivalent to “the,” with Cyril and others. It is local, and points to the place where their breach of covenant and faithlessness had occurred. Yet this local sense is not necessarily so limited as to be referred, with some, to Bethel, as the scene of their apostasy and idolatry. “There, to Israel,” says Pusey, “was not only Bethel, or Dan, or Gilgal, or Mizpah, or Gilead, or any or all of the places which God had hallowed by his mercies and they had defiled. It was every high hill, each idol-chapel, each field-altar, which they had multiplied to their idols. To the sinners of Israel it was every spot of the Lord’s land which they had defiled by their sin.” The word thus acquires a very suggestive significance, reminding Israel of God’s goodness on the one hand, and of their own sinfulness and ingratitude on the other.
Hos 6:8, Hos 6:9
In these two verses the prophet adduces proof of that faithlessness with which he had just charged Israel. Gilead is a city of them that work iniquity, and is polluted with blood. The latter clause is more literally rendered, foot-printed or foot-tracked from blood. Two things require consideration herethe place and its pollution. Gilead is sometimes a mountain range, and sometimes the mountainous region east of the Jordan; it has Bashan on the north, the Arabian plateau on the east, and Moab on the south. It stretches from the south end of the Sea of Galilee to the north end of the Dead Seasome sixty miles in length by twenty in breadth. The part of Gilead between the Hieromax and the Jabbok is now called Jebel Ajlun; while the section south of the Jabbok forms the province of Belka. In the New Testament it is spoken of under the name of Pertea, or beyond Jordan. Sometimes the whole trans-Jordanic territory belonging to Israel is called Gilead. In the passage before us it is the name of a city, though some take it to mean the whole land of Gilead. The men of Gilead and the Gileadites in general seem to have been fierce, wild mountaineers; and yet they are represented as still worse in this Scripture. They are nut only barbarous and wicked, but murderous and infamous for homicidal atrocities. As evidence in some sort of the justness of this dark picture, the murder of Pekahiah by Pekah with “fifty men of the Gileadites.” as recorded in 2Ki 15:25, may be specified. The word is taken
(1) by some as the feminine of the adjective , crafty, cunning, wily; thus Rashi explains it: “Gilead is full of people who lie in wait for murder;” and Kimchi likewise has, “Gilead is a city of evil-doers, who are crafty to murder men.” But
(2) it is rather the Qal Pual participle feminine from , to seize the heel of any one, hold, tread in the footsteps, follow, go after; which is the right meaning, viz. “tracked,” as given above. We retain the Authorized Version of the first clause of 2Ki 15:9, slightly modified, viz.
(1) As troops of robbers wait for a man, so is the company of priests; equivalent to , wait, being an anomalous form of the infinitive Piel for ; thus Kimchi says, “The yod stands in the place of he, and the form is the infinitive.” Both Aben Ezra and Kimchi translate the first clause as above; the former beg, “The sense is, As robber-troops wait for a man who is to pass along the way, that they may plunder him, so is (or so does) the company of the priests;” the latter explains, “As troops of robbers wait for a man passing along the way to plunder him, so is the company of priests, he means to say, as the priests of the high places who combine to plunder those who pass along the way. There is
(2) another translation, which, connecting ish taken collectively with gedhudhim, and making it the subjective genitive of the infinitive , is, “Like the lurking of the men of the gang, s is the company of the priests.” This first clause is
(3) quite misread and not rendered by the LXX.: , “And thy strength is that of a robber: the priests have hid the way.” Instead of they read , and for they read or . In the second clause we prefer decidedly the translation which is intimated in the margin of the Authorized Version; thus: Along the way they murder even go Shechem. The word derekh is an adverbial accusative of place; and Sichem, the present Nablus, was situated on Mount Ephraim between Ebal and Gerizim. It was a Levitical city and a city of refuge; it thus lay on the west as Gilead on the east of Jordan, and both cities, thus perhaps nearly parallel in place on opposite sides of the river, were equal in crime and infamy. The prophet does not tell us who the wayfarers were, or whither they were bound; he only intimates that they fell victims to certain miscreant priests located in these quarters. As this city lay on the main route from the north to Jerusalem, pilgrims to the annual feasts passed along this way. The priests of the calf-win, ship, being in general persons taken from the dregs of the people, waylaid those pilgrims, whether for plunder, or through hostility to the purer worship still maintained in the holy city, or from sheer cruelty.
Or it is even possible that the wayfarers referred to may have been persons going from Samaria, the northern capital, to the idolatrous worship at Bethel. In either case, on the way to their destination or on the return journey they were set upon and robbed, or, in the event of resistance, they were murdered. For they commit lewdness; rather, yea, they have committed enormity. The zimmah, or infamy, here mentioned is referred
(1) by some to unnatural wickedness (comp. Le 18:17; 19:29); it is rather
(2) a designation of wickedness and abominations in general; thus Kimchi explains it of “evil and abominable work of every kind.” He further remarks: “The prophet says, Net this alone have they done; but all their works are zimmah. And perhaps zimmah may be explained of thought, as if he said, As they have thought in their heart so they have acted.”
On this verse generally it may be briefly remarked
(1) that “by consent” of the Authorized Version would require to be joined with “shoulder;”
(2) the connection of the first and second clauses in the Authorized Version is much the same with that of Ewald: “And as troops lie in wait the company of priests murder along the way to Sichem.”
(3) His explanation is that the priests murdered those that fled by the way before they reached the refuge, perhaps at the command of some leading persons ill disposed towards them.
Hos 6:10
I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. The house of Israel comprises
(1) the ten tribes of the northern kingdom, according to some; it seems more correct
(2) to understand it of the whole nation, including both the northern and southern kingdoms, in which case the remainder of the verse relates to the northern kingdom of the ten tribes, and the succeeding verse to the southern kingdom of the two tribes. Further, Israel is not synonymous with the parallel Ephraim, as Keil thinks; the latter is the principal tribe which led the way in Israel’s apostasy. The “horrible thing” comprehends every sort of crime and abomination; while the” whoredom,” literal or spiritual, is specified as an example thereof. (For the explanation of “there,” see on Hos 6:7)
Hos 6:11
Also, O Judah, he hath set an harvest for thee. The subject of shath is the indeterminate third person, like the French on, and our “they” or “one.” The third person singular masculine, the third person plural, the second person singular masculine, and the passive voice are all used in this way. So here it is: “One hath appointed (set) a harvest for thee,” or “a harvest is appointed for thee.” The harvest is either recompense or retribution, and thus it is either good or evil, for as a man sows he maps. The context shows that the reaping here is punishment. Judah had sinned like Israel; and, in the case of both, a seed-time of sin produced a harvest of suffering and sorrow. When I returned (better, return, or, restore) the captivity of my people. The restoration here mentioned is thought
(1) by some to be the bringing back of the captives; but
(2) Keil and others, with good reason, understand it to be turning of the captivity, and that figuratively, that is to say, the restoration of his people’s well-being. The shebhuth is the misery of the Hebrew people; the shubh shebhuth, recovery end restoration of them to their true destroy, But this necessitates a previous purification by punishment: with this Judah, as well as Israel, shall be visited. It is as though God said, “Let not Judah claim superiority over Israel, nor expect to escape Divine judgment more than Israel. Each reaps what he sows. When Israel has received the deserved chastisement, Judah’s turn shall then come also.” The “turning of captivity” is a formula denoting the restoration of the lost fortune or well-being of a people or person; thus Job 42:10, “And the Lord turned the captivity of Job.”
HOMILETICS
Hos 6:1-3
Exhortation and encouragement to repentance.
Whether the opening words of this chapter be those which the penitents address mutually to each other, or whether they be the exhortation of the prophet encouraging the people to return to God, the sentiment they contain is equally important, and the duty enjoined is equally imperative.
I. THE URGENCY OF THIS APPEAL IS STRIKING. From whichever of the sources indicated this appeal proceeds, its urgency is unmistakable, as implied in the cohortative form of the verb “return,” as also in the hortatory “come” at the commencement. In God’s dealings with mankind we find now reproofs for sin and threatenings of wrath, again invitations to repentance and promises of mercy. We are warned to flee from the wrath to come on the one hand, and urged to return unto the Lord on the other. It is our duty to exhort one another with earnestness, and even affectionate importunity, to return to him from whom we have wandered, to seek him whom we have slighted, and, like the prodigal in the parable, to arise and go to our Father with confession of our many wanderings of heart and life from the living God.
II. THE SOURCE WHENCE HEALING COMES. They had tried Assyria, but to no purpose; they had sent to King Jareb, but in vain. A greater power than that of Assyria, great though that was, was needed; a mightier monarch than Jareb, champion sovereign though he was, was required to heal the disease and bind up the wounds of Israel at this time, or indeed at any time. None but the hand that tore could heal; none other than he who smote could bind up. Nay, he wounds in order that he may heal; he sends afflictive providences that we may apply to him for the restoration of prosperity; he produces conviction of sin before that, and in order that he may impart to us everlasting consolations. His method is to convince us in order that he may comfort us, to show us our sin that he may lead us to the Savior, to show us our ruin and then apply the remedy. He shows us our danger and then urges us to the discharge of our duty; he shows us our fat, and how we are to rise again; in short, he urges us to repentance, showing us what to do and what to say, and encouraging us withal by God’s readiness to receive penitents.
III. LIFE FROM THE DEAD IN GOD‘S GOOD TIME. The guilt of sin may for a time overwhelm us, terrors of conscience alarm us, afflictions of various kinds crush us to the earth; there may be fightings without and fears within. In our distressed and downcast state we may look upon ourselves, and be looked upon by others, as dyingalmost dead.
1. In this deathlike condition the sorrows of death may compass us and the pains of hell get hold on us, we may find trouble and sorrow; we may be like those that go down into the pit. All this may continue for a time, and the time may appear long; yet we may not despair nor despond. Rather let us imitate the example of the psalmist, who in his distress called upon the Lord and cried unto his God. For did he cry in vain. God heard his voice out of his temple, and his cry came before him even into his ears. In like circumstances of disaster on another occasion he called upon the name of the Lord and said, “O Lord, I beseech thee, deliver my soul;” and as usual a reply and relief came. “I was brought low, and he helped me;” “He delivered my soul from death, mine eyes from tears, and my feet from falling.” Thus God deals with his people still. “Weeping may endure for a night, but joy cometh in the morning.” For two daysa relatively brief periodthe sleep or sorrow of death may be upon us, but he will then restore us to life, revive and quicken us; and on the third day, when we have been thus restored to animation and vigor, he will raise us up.
2. The words of Hos 6:2 are, no doubt, applicable to the death and resurrection of our Lord, and they have been so understood by many Christians both in earlier and later times. “The resurrection of Christ,” says Pusey, “and our resurrection in him and in his resurrection, could not be more plainly foretold…. It was not the prophet’s object here, nor was it so direct a comfort to Israel, to speak of Christ’s resurrection in itself. He took a nearer way to their hearts. He told them, ‘All we who turn to the Lord, putting our whole trust in him, and committing ourselves wholly to him, to be healed of our wounds and to have our griefs bound up, shall receive life from him, shall be raised up by him.’ They could not understand then how he would do this. The ‘after two days’ and ‘on the third day’ remained a mystery to be explained by the event. But the promise itself was not the less distinct, nor the less full of hope, nor did it less fulfill all cravings for life eternal and the sight of God, because they did not understandhow shall these things be?“
3. The sequel of revival and resurrection is life in God’s sight, or, “before his face,” according to the literal rendering. The face of man is the index of the mind and heart; of the operations and various workings of the former, and of the feelings and emotions of the latter. We turn away the face in sorrow or in mirth; we look the object of our love or satisfaction full in the face. God had withdrawn himself and turned away his face until they acknowledged their offence and sought his face. But life is not only restored; it is life in God’s sight, that is, before his face. This is real lifelife in God’s favor, with the light of his countenance lifted up upon us; with his eye on us to guide and to direct us as well as to guard and protect us. We live in his sight when, whatever we do, we do it as unto the Lord. Every duty is discharged as in his immediate presence and under his all-seeing eye. Our thoughts, our purposes, our plans, our feelings, the inmost actings of our spirit, are all ordered with the abiding impression that they are in God’s sight, open and naked before the eyes of him with whom we have to do.
IV. THE KNOWLEDGE OF GOD AND GROWTH THEREIN. What is the great end of man’s being? What is the thing that chiefly concerns him? To such questions various answers will be returned according to the tastes, or habits, or capacity of the individual. Some will answer and say that life itself, its preservation and well-being, is the great concern of man; or that healthhealth of mind with health of body, a sound mind in a sound bodyis chiefly to be attended to. Others, again, will reply that the advancement of one’s family or the increase of one’s fortune is the main thing to be sought and attained. Whatever truth may be in any of these, it is not the right answer. There is something higher and holier, nobler and better, than any of the things specified. The glory of the Creator and the good of the creature must be placed above everything else. But to glorify the Creator, and thereby and therewith to attain to the good of the creature, we must know God.
1. Wherein does the knowledge of God consist? What do we mean by the knowledge of God? It is to know God as he has made himself known, in the two great volumes which he has spread out before us. The one is the volume of his works, open to the eyes of all men; but that volume only takes us a short way; we get the knowledge of his Godhead, or existence as God, and of his power; we learn that there is an eternal Power that called created things into being, and that that Power is neither blind physical force nor the pantheistic spirit of the universe, but a Divine Person; for” the invisible things of him since the creation are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.” The other volume is his Word, in which he has fully revealed his will. From this volume we know his various attributes and infinite perfectionshis holiness in hating sin, his justice in punishing it, his wisdom in devising the plat, of salvation, his love in sending his Son to work it out, his mercy in shedding down his Spirit to apply it. But, over and above all this, the knowledge of God must be personal, experimental, and practical. We need to know God as our God through Jesus Christ our Lord; we need to know by happy experience his love to our souls; we need to know the duty which we are bound to render to him in gratitude far his amazing loving-kindness, and in love to him who first loved us.
2. How is this knowledge attained? There must be diligent, prayerful study of the Divine Word under the teaching of the Divine Spirit. The physician never dreams of gaining a knowledge of his profession, and of qualifying himself for the performance of its responsible duties, without years of preparatory study in order to grasp its principles and master its details; nor can he afford to abandon that study even after he has entered on the practice of his professional laborsearnest thought and unwearying diligence are still required. The merchant who would succeed in mercantile life must devote much attention to the principles of commerce and the various departments of trade; days of rail and nights of close application to business are indispensable. The agriculturist, if he would attain to eminence or even respectability in his calling, cannot expect to do so without suitable training and diligent attention in order to acquaint himself with the proper methods of tillage. Shall men willingly devote their noblest energies and highest powers and best days to the occupations of time, and yet afford only some brief intervals of leisure, or some spare hours, and very slight attention to attain the knowledge of that God who is above them, and to prepare for that eternity that is before them?
3. By what means do we gain increase of this knowledge? What promotes ore’ growth at once in grace and the knowledge of God? The answer is before us. We are to follow on, hunt after, strive zealously to know the Lord. There must be continued diligence, constant perseverance; there must be devout and daily reading of God’s Wordsome time every day less or more should be given to the study of Holy Scripture; there must be fervent prayer for the teaching of the Holy Spirit: for “the natural man receiveth not the things of the Spirit of God; they are foolishness unto him, because they are spiritually discerned.” Have we already acquired some knowledge of God, not merely out of the volume of creation, or by the light of our own intellect, or from the teachings of others, but from this Word of God, which is brimful of the knowledge of God; and do we know God to be a just God and yet a Saviorour God and Father through Jesus Christ our Lord? Then we must beware of becoming cold, or languid, or lifeless. We must avoid everything and anything that would turn us aside, or tempt us to prefer our secular business to salvation, or to set the trifles of time in the place of the realities of eternity. But should coldness creep over us, or should a spirit of slumber overtake us as the virgins in the parable, or should our little progress in the Divine life and Divine things discourage us, let us repair at once to the mercy-seat for Divine help and grace; and the Spirit of truth will guide us into all truth. Let us ever bear in mind that we must persevere to the end in order to be saved, that we must be faithful unto death if we would obtain the crown of life, and that if, after having put our hand to the plough, we turn back, the Lord will have no pleasure in us. Follow on, then, as the runner in the race to win the prize, as the warrior in the conflict to gain the victory, as the mariner steers his homeward-veering bark to reach his native shore.
V. THE BLESSEDNESS PROMISED TO THOSE WHO PERSEVERE IN THE KNOWLEDGE OF GOD. The promised blessing is here presented under two beautiful figuresthe returning light of morning, and the refreshing rain.
1. There is freshness in the morning air, there is beauty in the morning light, there is loveliness in natural scenery when the light of morning shines on it. One of the oldest Greek poets often speaks of morning, and usually with some epithet of praise or admiration, such as “saffron-robed Aurora,” or “Aurora, daughter of the dawn.” “The morning.” We associate morning with the idea of refreshment and relief. If you have been laid on a bed of sickness, or tossing on a bed of pain, or watching by the bedside of one dear to you as your own life, how welcome is the light of morning! After tossings to and fro till the dawning of the day, the morning brings some measure of relief or relaxation. Many a one in the circumstances supposed is crying out, “Would God it were morning!” or sighing out, “Oh for the light of morning, to shorten the weariness of the night, or bring some alleviation!” There, again, is the mariner toiling through the dreary hours of a stormy winter night, while neither moon nor stars appear; how he wishes and longs for the light of morning! Or a traveler has been overtaken by the darkness of the night, and has lost his way in some pathless wilderness, or among the glades of a mountain forest; how he waits and watches for the first gleam of morning light to extricate him from his perplexity and peril! In all these cases the morning is looked forward to for relief; nor is it ever looked for in vain, for morning is sure to come. It may seem slow in coming, and long before it comes; or the weary watcher may be many a time on the point of giving up in despair. But the return of morning, after a night however long, or dark, or painful, or perilous, is certain to take place; its return is prepared; it is a fixed ordinance of nature. So, to every persevering seeker after the knowledge of God, the Lord’s going forth is fixed and cannot fail; it is sure as the morning sunrise. To every afflicted, anguished spirit, to every weary waiting soul, the morning dawn shall come surely as the day succeeds the night and the light alternates with darkness, for God has established this order of things. The Dayspring from on high, with the light of saving knowledge and spiritual healthfulness, shall visit all who patiently wait and perseveringly pursue the knowledge of God. There is a joyousness of spirit, a buoyancy of feeling, peculiar to the morning, and not experienced to the same extent, or perhaps at all, during the remainder of the day. Delightful as is the figure, the fact represented by it is even more so. What joyfulness comes with morning to the bewildered wayfarer, or tempest-tossed sailor, or sorely afflicted sufferer! Then hope rakes the place of despair, and joy succeeds to sorrow. To the soul that waits upon the Lord, his coming is as sure as the return of the morning light; and brings with it peace and joy in believing, favor and forgiveness. To him who has waited long, and watched with patience till hope deferred had begun to make the heart sick, the Lord’s going forth is certain as the morning dawn; and simultaneously therewith the light of his countenance is lifted on the soul, and cheerfulness is imparted to the spirit. It is a blessed assurance that none ever waited upon the Lord in vain; no one ever trusted him and was disappointed. Wait, then, for his going forth. It may tarry, but wait for it; for at last it will come and will not tarry; for the time is fixed, and the Sun of righteousness shall arise on every patient soul with healing under his wings. Fortified by this assurance, the psalmist says, in language we would do well to adopt and act on, “I wait for the Lord, my soul doth wait, and in his Word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.”
2. That the Authorized Version is inaccurate, is obvious from its making the latter rain precede the former. The reverse is the natural order and the order here observed, geshem standing for the one or rather for “plentiful rain” in general, malqosh for the other or “latter rain,” and retch not a noun at all. This beautiful figure is specially suitable to the Orient, and finds its most striking application in Eastern lands; it is also more or less appropriate in all lands. Not only so, it forms a fitting counterpart to the figure which precedes, and with which it is so intimately connectedthe one exhibiting the fact, the other the fruit, of salvation; the one the beginning of salvation, the other its benefits; the one its commencement, the other its consummation. In the land of Israel, as well as other countries of the East, soon after seed-time, when the seed has been sown in the furrows, comes the early rain to make the seed germinate and the tender blade spring up; but there is also the latter rain in the weeks preceding harvest, to fill the ear and mature the growing grain. With a rich Eastern soil below and a warm Eastern sun above, the beneficial effects of the former and latter rain are obvious. In connection with the combined action of sun and soil and shower, there are first the blade, then the ear, and eventually the ripe corn in the ear. Thus in spiritual husbandry, the seed of Divine and saving knowledge has been no sooner cast into the furrows than the rain-shower of Divine grace waters it, so that it germinates and growsblade and ear and ripened grain as in the natural world; nor are showers of grace withheld before and up till the reaping-time, so that even in old age there is abundant fruitfulness. “They shall still bring forth fruit in old age; they shall be fat and flourishing [margin, ‘green’];” and when the time of the end comes and the harvest day arrives, they resemble a shock of corn in its season, rich with golden grain, ripe and ready to be gathered into the heavenly garner. Thus shall it fare with the soul that follows on to know and love the Lord. Sure as the dawn brings on the day; sure as the sun goeth forth out of his chamber, and rejoiceth as a strong man to run his race; sure as the alternation of day and night; sure as the succession of the seasons; sure as the rain comes down from heaven, and returns not thither again till it has moistened and fructified the earth;God shall bless that soul with light and life and love. Therefore let us know, let us follow on to know the Lord; for “it is good that a man quietly wait and patiently wait for the salvation of God.”
Hos 6:4-9
Israel’s inconstant.
The Lord had just comforted the truly godly portion of the people; he now turns aside and expostulates with the ungodly. Judah as well as Ephraimthe two tribes and the tenfell far short, unspeakably short, of the picture of penitence, with the annexed promises, which he had just placed before them. Their state had become so desperate that destruction had become their desert, not because of his severity, but their own sin, themselves being judges.
I. THE COMPLAINT OF THEIR INCONSTANCY.
1. God here speaks as if all remedies had proved futile, and as if he were at a loss to know how to deal towards them or what to do with them. Various means had been tried, diverse methods resorted to: he had sent them precious promises of mercy and alarming threatenings of wrath; means and expedients had been exhausted; but they had gone from bad to worse. And now, as though resourceless, the Almighty puts the question as if to their own conscience, “O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?”
2. Or perhaps we may rather understand such questions as a lamentation over their case, so deplorable had it become. Thus our Lord wept over Jerusalem and the desperate state of its doomed inhabitants. Nor was it a few tears he dropped (), as at the grave of Lazarus; his eyes brimmed over with tears (), while his lips uttered the touchingly pathetic words, “If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace{ but now they are hid from thine eyes.”
3. The picture of their inconstancy is sadly appropriate. The morning cloud is an attractive object as it floats sublimely overhead on a summer’s morning; but it is as evanescent as conspicuous, suddenly fading away into the “azure deep of air.” Still more lovely is the dew which lies copiously on the herbage in the early morning, glistening on every blade of grass and flower petal, and beautifying with its pearly drops the lawns and pasture-grounds. Soon, however, the footstep of man or beast brushes it aside, and it disappears; or it is exhaled, and vanishes by the heat of the advancing day. Thus it was with the goodness of the Hebrew people, both north and south, at the time referred to. Several cases of reformation had taken place in Judah; revivals of religion had occurred, as in the days of Hezekiah, and subsequently in the time of Josiah; and even in Israel we read of the humiliation of Ahab and the zeal of Jehu; but these were to a large extent transient and temporary. So, too, it often happens in times of awakening, sorrow for sin may becloud the brow of the penitent and tears of contrition bedew his eyes; but ere long the excitement dies away, and that sorrow and those tears have passed away, and all serious impressions and gracious influences have vanished with them.
II. CONSEQUENCES OF THE INCONSTANCY COMPLAINED OF. These consequences are enumerated with some detail in Hos 6:5-7, though the fifth verse is differently understood by some, as though it contained two different kinds of messages sent by God to Israelmessages of coming wrath to arouse and awaken them, thus hewing them by the prophets and slaying them by the words of his mouth; and messages of mercy, bright as the light and beautiful as the sunbeams, to encourage them, thus causing his judgments to go forth as the light. But this latter sense does not suit the context.
1. First of the consequences is denunciation of wrath, when God denounced their destruction with severity by his messengers the prophets, and the words of his mouth which constituted the message which they delivered; while the justice of the judgments thus visited on them was positively demonstrated and plainly proved, so that it was seen to be and must have appeared even to the guilty sufferers clear as the light.
2. The second consequence is degeneracy in religion. It had degenerated into mere formalism. In place of mercy came sacrifices, and for the knowledge of God burnt offerings were substituted. Outward observances took the place of inward devotion. Instead of piety towards God and charity to man, a tedious round of services was performed. Ritualism was substituted for religion; ceremonialism for clean hands and a pure heart. Obedience to the commandments of God, whether prescriptive or prohibitory, was neglected; morality was dissociated from religion; mere rites supplanted moral or religious duties.
3. But a third consequence was declension of spiritual life in general; this was additional evidence of the religious degeneracy just referred to. Covenant-breaking and treacherous dealing are specified. Like the most reckless of men, they were truce-breakers, bound by no compact, and regardless of the truth of promises. Besides being thus practically dishonest, they were altogether unreliable and faithless. Their sin in this respect, though declared to be against God, involved a fortiori similar conduct in relation to their fellow-men.
III. CONFIRMATIONS OF ISRAEL‘S GUILT. Two places are specified as instances, and their inhabitants singled out as specimens of the wickedness of the timesGilead on the east and Shechem on the west of Jordan. If Gilead be a cityRamoth-gilead, perhapsa city of refuge and a Levitical city, the sin of its inhabitants was something shocking. When men, who by profession should be an example and pattern to others, descend to practices directly opposed to that profession, and degrade themselves by criminal actions of the worst and basest kind, religion is evil spoken of, a stumbling-block is cast in the way of the weak, the Master himself is stabbed in the house of his professed friends. The people of this highly favored place had set themselves to work iniquity, and that of no ordinary kind; the blood of murdered innocence clave to their hands. Shechem was even worse in this respect. In this other city of refuge the privilege of asylum was profaned. Either guilty persons were admitted and protected for a bribe, when they should have been delivered up to death; or, in addition to thus screening the guilty, those who had committed homicide unwittingly, but who were too poor to offer bribes, were ruthlessly given up to the blood-avenger; or, worst of all and vilest of all, the priests who had got settled in the place formed themselves into robber-gangs or common banditti to rob, and in case of resistance murder, the travelers who were so luckless as to journey that way, or from a bloodthirsty spirit of revenge they waylaid and assassinated the objects of their displeasure. In one way or other blood was defiling the land and crying to Heaven for vengeance. Long before a bloody deed had been done in this very place, when Simeon and Levi in cruel wrathfulness put the defenseless Shechemites to the sword; history in a still worse form now repeated itself.
IV. COMMUNITY IN CRIME. The proverbial expression of” Like priest, like people,” was fully verified in the case before us. When priests perpetrated such atrocities, what could be expected from the populace? When religious teachers distinguished themselves as ringleaders in wickedness, what could be hoped for among the less privileged of the population? There was, in fact, a community in crime. In the house of Israel, or main body of the people in the northern kingdom, there was wickedness so horrible as to make one shudder or the hair stand on end. However men might attempt concealment, God’s eye detected and discovered their horrid iniquity, while his justice denounced vengeance against it. Ephraim is again foremost and first in the present iniquity, as previously in the idolatrous calf-worship and original revolt. Their whoredom, whether literal or figurative, exercised a contaminating effect on the rest of the ten tribes. How baneful the effects of evil influence! How great the responsibility connected with the exercise of influence! Judah also, from whom better was to be expected, with the ancient sanctuary among them and a purer ritual, had been seduced to sin; the example and influence of their brethren in the north had, no doubt, helped their depravation, evil communications corrupting good manners. Be this as it may, they had sown the wind and must in consequence reap the whirlwind. As they had sown and what they had sown, they must by-and-by reap. The general judgment is likened to harvest; so also are special judgments. (For the time specified, see Exposition) The Judahites who had been made captives by Israel had been set at liberty through the interposition of the prophet Oded (2Ch 28:8-15). God had spared them then, but set them a harvest at another time; as it has been remarked, “Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.”
HOMILIES BY C. JERDAN
Hos 6:1-3
Repentance and saving knowledge.
We view these verses as closely connected with the last verse of the preceding chapter. There the Lord has said that Ephraim and Judah, when they shall have been well punished for their apostasy, will at length return to him. Here, accordingly, he anticipates what they shall say to one another when they do so. “In their affliction they will seek me early, saying, Come, and let us return unto the Lord.” This prediction, doubtless, has already once and again been partially fulfilled; but its complete accomplishment belongs to “the last things.”
I. AN ENCOURAGEMENT TO GODLY REPENTANCE. (Hos 6:1, Hos 6:2) The opening clause of Hos 6:1 consists of an earnest self-exhortation, and this is succeeded in the remainder of the two verses by arguments in support of it. The nerve-thought of these is, that restoration to the Divine favor wilt succeed repentance. The expatriated Hebrews, in their miserable exile and God-forsakenness, shall have a profound conviction of their guilt wrought within their hearts; and they shall return to their long-slighted Lord in the confident hope of a favorable reception. Their restoration, they are persuaded, will be:
1. Certain. The words of verses 1, 2 evince strong faith. There is in them the pulse-beat of a firm confidence. He who tore will also heal. lie who inflicted the agony will bestow the joy. True penitence is always accompanied with some measure of faith. It cherishes the hope of mercy. It lays hold of the truth contained in that magnificent proverb, “God never strikes with both hands.” It accepts the testimony of the Eternal, that he “dwells with him that is of a contrite and humble spirit.”
2. Speedy. The definite limits of time here mentioned (verse 2) are intended to assure us that the restoration of Israel shall come not only certainly, but quickly. Jehovah is slow to chide, but he is swift to bless. It may seem to us a long time since Israel’s rejection; it is now nearly two thousand years since the Romans destroyed Jerusalem. But “one day is with the Lord,” etc. (2Pe 3:8). Many commentators have judged that Christ’s resurrection “in the third day” is indicated here. And no doubt an analogy is traceable between the events of Israel’s history and events in the life of the Messiah (cf. Hos 11:1 and Mat 2:15). But it is one thing to apply the prophet’s words to the great fact of Christ’s resurrection, and another thing to conclude that that event is even so much as indirectly foretold by this language.
3. Complete. “We shall live before his face” (verse 2). The face is an index of character. It reveals the mind and heart. A man naturally turns his face towards the person whom he loves, and turns it away from one whom he dislikes. God had “withdrawn himself from” Israel (Hos 5:6, Hos 5:15); but now again, in the day of their revival, he shall “cause his face to shine upon them.” The contrite ones live in the open smile of the Divine favor, and enjoy the perpetual sunshine of the Divine presence.
II. AN ENCOURAGEMENT TO SAVING KNOWLEDGE. (Verse 3) The first part of this verse should be translated, “Then let us know, follow on to know, Jehovah.” This is a further self-exhortation, parallel to that in verse 1. Jehovah had become unknown in Israel (Hos 4:1). But the resolve to “return“ to him involves the resolution to “know” him, and to grow in that knowledge continually. Such knowledge has a very practical aim. It is a life, not a mere science; an experience, not a speculation. It leads a man to own God and to serve him. It will fill the mind with brightness, and the life with fruitfulness. We sometimes call theology “the queen of the sciences;” but this heart-knowledge of God is moreit is “life eternal” (Joh 17:3). Two attractive emblems are presented in the latter part of the verse for our encouragement in the pursuit of saving knowledge. With the ancient Jewish rabbins, we are to be in these an anticipation of the Redeemer of men. Jehovah comes in the Person of his Son, Jesus Christ, as “the morning;” and he comes in the Spirit of his Son, as “the rain.”
1. “The morning.” The Lord Jesus is the Aurora, or Dayspring from on high;the Sun of righteousness, who has arisen with healing in his wings, He will be welcomed yet as such by the entire Hebrew nation. His coming has flooded the world with the light of life. “His going forth,” like the morning, brings brightness and joy to the believer. “O happy day, that fixed my choice,” etc. It brings also freshness; for the knowledge of Jesus is to the Christian always new, and full of infinite variety. The morning is irresistible in its coming; and the “going forth” of Christ “is prepared as the morning,” i.e. decreed in the purposes of Jehovah’s love. The morning comes increasingly; and thus also the believer who follows on to know the Lord shall “go from strength to strength,” from the dawning light “unto the perfect day” (Pro 4:18).
2. “The rain.” In Palestine, the two rainy seasons here referred to were most necessary and precious. The “former rain,” which fell in October, preceded the seedtime, and prepared the earth for cultivation. The “latter rain,” which felt in April, filled the ears before harvest, and perfected the fruit. Now, God shall come to Israel in the last daysas he comes to his people in every ageby his Holy Spirit, “as the rain.” The rain is refreshing; and so the knowledge which the Spirit imparts comforts the hearts of young converts, and matures the character of experienced Christians. The rainfall is variable; and the coming of the Spirit varies in like manner, according to God’s will and our faith. The rain is trouble-givingit comes amid shadow and gloom, sometimes with thunder and tempest; and so the Spirit often visits the soul by means of deep and painful heart-searchings on account of sin. The rain is fertilizingits absence would cause dearth and barrenness; so the knowledge of God will make those hearts fruitful which beforetime yielded only thorns and briers (Heb 6:7, Heb 6:8).
CONCLUSION. Although we in this age do not live in the last days of Israel’s restoration, the sweet voice of this mutual appeal is for us. We need to stir up our own hearts to exercise the grace of repentance, and to pursue the study of saving knowledge. Some of us perhaps have gone astray into very miry paths, and have been sorely chastised for our sin. Oh for grace to respond to this twofold appeal, that we may know the Lord our Savior as the bright Morning and the genial Rain, and that we may “live in his sight”!C.J.
Hos 6:4, Hos 6:5
Fugitive piety.
A thoughtful reader cannot fail to observe the contrast here suggested between the constancy of Jehovah’s grace (Hos 6:3) and the inconstancy of Israel’s piety (Hos 6:4). If Israel would (rely “return,” and “follow on to know the Lord” now, all would yet be well. But, alas! the twelve tribes are as fickle as he is faithful.
I. GOD‘S COMPLAINT REGARDING THE JEWISH PEOPLE. (Hos 6:4) In Eastern lands the sky is often heavily hung with clouds at early dawn; lint, so soon as the sun rises, he begins to suck them uptheir many-colored glory quickly fades, and in an hour is time they are gone. In the morning, also, the dewdrops adorn the herbage like myriads of sparkling diamonds; but the first acts of radiation after sunrise dissipate all the jewelry, and soon leaf and blade languish in the heat. Those two figures the Lord uses in this touching expostulation. Israel’s piety, when the people did show any, was similarly fascinating, promising, and evanescent. It could no more be reckoned up,0n than “a morning cloud.” It was short-lived as “the early dew.” There are many examples in Scripture of such fugitive piety.
(1) In the national history of Israel. At Sinai the people promised obedience, and then made the golden calf. The age of the Judges was a time of alternate sinning and repenting, and repenting and sinning. Each of the reformations under John, Elijah, and Hezekiah turned out to be “as a morning cloud.”
(2) In the lives of individuals. It is enough to mention such cases as King Saul, the young ruler who came to Jesus, Felix, Demas, the Galatian professors (Gal 5:7). We meet with morning-cloud religion constantly still. It is frequently found:
1. In the time of childhood. “The dew of youth’ is always beautiful; and sometimes the grace of the Holy Spirit is in it, and it fertilizes. The morning cloud of childhood’s faith is often a “vision splendid,” for
“Trailing clouds of glory do we come
From God, who is our Home:
Heaven lies about us in our infancy!”
(Wordsworth)
But the piety of childhood does not always bear the test. It sometimes turns out to be merely emotional, and nothing more. In the hour of temptation “it goeth away.”
2. In the season of affliction. Many a man, in the day upon which some storm of sickness or bereavement has strewn his life with wreckage, resolves that when the clouds are removed he will cultivate the friendship of God, and trust in his providence, and keep his Law. But, after prosperity has returned, he does not “pay that which he has vowed.”
3. As the result of common grace. Common grace is that influence of the Holy Spirit which is more or less granted to all men. In connection with his operations men who are unregenerate have their seasons of deep conviction, and of anxious thought regarding spiritual things. Sometimes riley “receive the Word with joy” (Mat 13:20), and are “made partakers of the Holy Ghost” (Heb 6:4), and begin to lead an externally religious life. But, if experiences of this kind are not accompanied by a real change of heart, they pass away like “a morning cloud.” Such fugitive piety is fatally defective. It is:
(1) Unreal. For, a characteristic mark of true religion is steadfastness. “The path of the just” is not “as a morning cloud,” but “as the morning” itself, “that shineth more and more unto the perfect day” (Pro 4:18).
(2) Unhappy. Those who do not “follow on to know the Lord,” but allow themselves to be hindered by the discouragements and sufferings which belong to the Christian life, come to identify religion only with these. “Pliable” associates piety with the “Slough of Despond,” “Formalist and Hypocrisy” with “the Hill Difficulty,” ”Timorous and Mistrust” with “the lions.” It is only pilgrims like “Christian,” who endure to the end, that shall taste the joys of” the House Beautiful,” and “the Delectable Mountains,” and “the land of Beulah.”
(3) Unhopeful. Those who “receive the Word into stony places,” or “among the thorns,” become a very hopeless class. The habit of taking sudden fits of goodness, each of which is followed by a relapse into sin, is very hardening to the heart.
II. GOD‘S METHOD WITH THE PEOPLE. (Verse 5) The Lord speaks as if he has been at his wit’s end to know what measures to adopt in order to win the nation back to godliness. His words are, “What shall I do unto thee? What could have been done more to my vineyard that I have not done in it?” (Isa 5:4). His wisdom can devise no new expedient. His policy hitherto has been one of mingled goodness and severity, and all that he can do is to continue that policy still. So:
1. He sends his prophets to “hew.” The figure here is taken from the art of the statuary. Human souls are like blocks of marble, and God is the great Sculptor. He sent the Hebrew prophets to cut and carve Israel into the Divine image; for, while the nation’s piety was thin as vapor, its heart was hard as adamant. This metaphor has a lesson in it regarding the Christian ministry. A large part of the preacher’s work is to prick slumbering consciences, and to hammer stony hearts. It is true, of course, that the New Testament message is emphatically “the gospel;” yet the background of the “good news” is necessarily the bad news of guilt and sin and wrath. Christian sermons addressed to the natural man cannot avoid being denunciatory. Our pulpit teaching, both in matter and manner, should reflect as clearly as possible the teaching of the New Testament. In delivering the message of condemnation especially, the speaker should take care to be not only faithful but tender.
2. He uses his Law to “slay.” “The words of God’s mouth” are fitted to produce the recognition of sin in its true nature and consequences. The ministry of the Law convicts and condemns. God’s word “slays” when it convinces of guilt and pollution, and produces thereby self-condemnation and remorse. A man must be thus slain in relation to sin before his heart, can be prepared for the reception of the gospel. “Is not my Word like as a fire? saith the Lord” (Jer 23:29). “The Word of God is quick, and powerful, and sharper than any two-edged sword,” etc. (Heb 4:12).
3. He comes in a morning of judgment. “Thy judgments” we take to mean the judgments inflicted on thee, i.e. on the Jewish people. God will prepare for them such a morning as they do not desire to see at all. lie will come “as the light” to manifest their sins, and to punish them. The judgments shall be palpable to every eye, and shall be manifestly just. Jehovah shall be “clear when he judges.”
CONCLUSION. These two verses remind us
(1) that God’s compassions fail net, but
(2) that persistent sinfulness on man’s part will shut him out from the enjoyment of the Divine mercy.C.J.
Hos 6:6-11
Religion and irreligion.
In the verse immediately preceding, God has spoken of sending his prophets to “hew,” and his words to “slay,” and of visiting the nation with a sunrise of judgment. And now, in the remainder of the chapter, he proceeds to justify these threatenings by setting forth the reason why he felt compelled to deal with the Hebrews in this fashion.
I. THE NATURE OF TRUE RELIGION. (Hos 6:6, Hos 6:7) It is described here in a twofold manner.
1. Faithfulness to the covenant of grace. (Hos 6:7) The covenant office has been made by God with his elect people, the Lord Jesus Christ being Mediator in their behalf. It rests upon the covenant of redemption which was formed from eternity between the Father and the Son. The promise of the covenant of grace is spiritual and eternal life; and faith in Christ is the condition of it. This covenant has been the same under all dispensations; but, as made with the Hebrews in the time of Moses, it is presented in three aspects:
(1) national and political;
(2) legal, as seen in the moral and ceremonial laws;
(3) evangelical, for all the Mosaic institutions pointed to Christ.
Under every economy, also, religion has consisted in acceptance of this covenant and fidelity to its obligations. In every age faith in God has been the bond of living fellowship with him.
2. The offering of the worship of a holy life. (Hos 6:6) Religion must have a form in order to its manifestation. Piety has an outward side as well as an inward. Where there is wine, there must also be bottles in which to hold it (Mat 9:17). Among the Jews this outward expression of piety was to take the form of “sacrifice” and “burnt offerings.” But religion itself is a spirit. It consists in “mercy” towards man, and in the experimental “knowledge of God.” Jehovah says here that holiness in the life is the test of sincerity in the observance of ritual. He does not reject sacrifices in themselves; indeed, he had himself instituted them. But he will not accept heartless oblations. He thinks of sacrifice without mercy as being like a body from which the spirit has fled. All the prophets of the Old Testament asserted the superiority of ethical over ceremonial laws. And the Lord Jesus Christ on two different occasions quoted the words before us, “Mercy, and not sacrifice” (Mat 9:13; Mat 12:7), in support of the position that the righteousness of forms is not the righteousness of faith, and that it is the discharge of moral duties rather than the observance of positive institutions that makes the true life of religion. Such also is the doctrine of the apostles; e.g. James says in his Epistle that the ritual of Christianity consists in a life of personal purity and active benevolence (Jas 1:27).
II. THE IRRELIGION OF ISRAEL. (Verses 7-11) The entire Hebrew nation, and both of the kingdoms into which it was divided, had failed to maintain any appreciable measure of religious life.
(1) They had been faithless to the covenant. (Verse 7) In this respect they were “like Adam” (margin), i.e. they had “sinned after the similitude of Adam’s transgression.” They had violated the covenant alike under all its aspectsnational, legal, and evangelical.
(2) Their worship was an insincere formalism. (Verse 6) “There” (verse 7), even at Bethel, whither they went “with their flocks and with their herds to seek Jehovah” (Hos 5:6), they in so doing “dealt treacherously against him.” For they brought “sacrifice,” but showed not “mercy;” they presented “burnt offerings,” but had lost “the knowledge of God.” Hosea, in the remainder of the chapter, adduces one or two illustrations of the deep and universal apostasy.
1. Sacred places had become polluted. (Verse 8) “Gilead” perhaps means Ramoth-gilead, a famous city in Gad, and the center of the mountainous region called Gilead. Moses appointed it for one of the cities of refuge. The place seems to have had now a bad eminence in crime. Many homicides were there, not of the class alone for which the cities of refuge were intended, but also many culpable homicides and murderers. Gilead was “tracked with blood.”
2. A sacred office had become infamous. (Verse 9) The priests of the northern kingdom belonged to “the lowest of the people,” and they were now giving themselves over to perpetrate the grossest wickedness. They “did evil with both hands earnestly.” One “enormity” which the sacerdotal guild committed was actually that of lying in wait for the pilgrims from the north who were “in the way to Shechem” (margin), perhaps en route for Bethelto demand, like robbers, their money or their life!
3. The sacred nation itself had become abominable. (Verses 10, 11)
(1) Israel’s apostasy was “a horrible thing;” a godly mind could only contemplate it with a shudder. The sin of the ten tribes was “whoredom,” both spiritual and literal. But is not that of our own Christian land the same? There is doubtless a large portion of the British people who love and follow purity, and thus far as a nation we are morally better than Ephraim; but those who study our national life upon its seamy side “sigh and cry for all the abominations that are done in the midst thereof.”
(2) Judah also has sown the bad seed of sin, and therefore cannot escape reaping “a harvest” of wrath. Already, in fact, the southern kingdom is almost ripe for destruction. It is to be carried into “captivity.” Only as the result of such a process of judgment shall Jehovah purge out the wickedness of his people, and restore them again to his favor. In the closing words of the chapter the dark clouds break a little, and there appears just for a moment a glimpse of blue sky. The Jewish nation, says Jehovah, is still “my people,” and one day “I will return their captivity.” This anticipation shall be fully realized only when at last Israel shall be converted as a nation to the faith of Jesus Christ.
LESSONS.
1. The right relation of the form and the spirit in religion (verse 6).
2. The appalling wickedness and shamefulness of sin (verses 7, 10, 11).
3. When man prostitutes the best institutions from their proper uses, they often become the worst things (verses 8, 9).C.J.
HOMILIES BY A. ROWLAND
Hos 6:1
On returning to the Lord.
The graciousness of God is seen in nothing more conspicuously than in his willingness to receive those who come to him under the influence of sorrow. In all ages he has condescended to use afflictions to bring men and nations to an acknowledgment of their need of him. This was always a feature of his dealings with Israel. The growing tyranny of the taskmasters in Egypt aroused the cry of the Israelites for Divine interposition, without which they never could have become a separated and theocratic nation. In the wilderness, the scarcity of water, the defeat at Ai, etc; brought these who had forgotten God to a confession of sin. So was it in the subsequent history of that people, who constituted an abiding exemplification of God’s method of dealing with other nations. From the lives of individuals also, illustrations of the same principle may be drawn. Hagar found that God was more to her when she and her child were dying in the wilderness than he bad ever been in Abraham’s tent. Jacob was smitten with sorrow, homesick, fearful, destitute, when he saw the ladder the top of which reached to heaven. In the New Testament we find crowds around the Savior, and of whom did they consist? Chiefly of those whose sadness made them yearn for him. Blind men groped their way, lepers ventured near, the palsied besought their friends to lay them at his feet, the bereaved sent to tell him of their grief, and the broken-hearted sinner washed his feet with her tears. During his ministry it was as if our text had. sounded over the world, “Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, anti he will bind us up.” Three considerations should lead to obedience to this exhortation.
I. THE WICKEDNESS OF SOUL–WANDERING. The exhortation to “return” implies previous estrangement.
1. To whom were these words spoken? Not to the heathen, but to those who considered themselves the people of God. They knew and could recite the requirements of the Law; they took part in religious observances; they boasted of a pious ancestry. Now, therefore, the words may fairly be applied to those wire belong to a Christian nation, who are familiar with Divine truth, but who know that they have not personally returned unto the Lord.
2. How does this wandering reveal itself? There is an estrangement from God which is easily recognized. One wanders from holiness into corrupt imaginations, evil associations, gross habits, till all manly virtue or womanly grace is gone, and parents’ tears or kindly worth avail nothing. Another wanders from truth and righteousness, turning his back on these, because they seem opposed to present interests, and so he gets entangled in crooked policy and tortuous expedients. Another wanders from love, till there is discord in the home, suspicion and enmity in the heart. All would admit that as God is holy and true and loving, those who turn from these virtues show that they are turning from him, and in the woes that follow such sins a voice is heard, saying, “Come, and let us return,” etc.
3. Is there no soul-wandering which does not outwardly reveal itself‘? We are more concerned about some who are guilty of sin, but not of crime; who are irreligious, but not immoral. Their condition is more perilous, because less likely to cause them alarm; yet what more lamentable in God’s sight than a prayerless, godless man? Illustrate it by the relation between father and child in a human home. Imagine your son being to you what the godless man is to God. You watched over his infancy, sacrificed yourself for his comfort, etc. You expect to reap the fruit of all this in his love, to be glad in his success, to live over again in him. But he becomes a man, and has no thought or care for you. Cheerful in the society of others, he never gives his father a look or a smile. Is there no wrong in that, even though he may fulfill his duties to his neighbors and his country? But by-and-by he breaks down in his schemes; his brilliant course is run, his friends forsake him; then, poor and broken, he comes back to you, and in your pardon and kindness he feels and knows what you are, and how true all along your love has been. On his past negligence all the world would cry “Shame!” Yet what has he done that the moral, respected, yet godless man is not doing every day of his life? To such the message is sent, “Come, and let us return unto the Lord.”
II. THE PURPOSE OF SOUL–CHASTENING. God is spoken of here as the Wounder of men. This would be a strange declaration if all life was limited to this world by the abyss of the grave. Then it would seem as if we were created for suffering, and that the assurance, “God is love,” was a mockery. But we are destined to dwell near God eternally, to do in his presence a service for which we are here being prepared; and anything which reminds us of that and fits us! or it is to be received thankfully. A schoolboy does not see the good of his lessons. Some will be of’ no practical value, but they serve the purpose of mental discipline; and he is wise who learns them all, for he is not fit to discriminate for himself. “We know not what we shall be, “but we do know that” all things work together for good.” If we see an artist beginning his work on the canvas, we can make nothing of’ the first streaks of color; but a glance at the fair scene before him helps us to know what he is aiming at. So are we to look off from our troubles to our Lord, who “learned obedience by the things that he suffered,” and there find God’s ideal for us. The cross of Calvary is the interpretation of the mystery of suffering. If we were told that griefs and joys were distributed promiscuously, that we must merely brace ourselves to bear” the slings and arrows of outrageous fortune,” we should gain no moral good from obedience. If we believed that sorrow was to avenge sin, that it was the beginning of punishment from a vindictive God, we should have no hope. But we are assured that the griefs and losses of life come to us from him who “so loved the world, that he gave his only begotten Son” to redeem it from sin; and so we believe that their design is in harmony with that great purpose. This which is true of the Christian life in its course is true of Christian life in its commencement. The misery of shame, the agony of penitence, constitute the broken heart and contrite spirit which is the pledge of God’s love, the creation of God’s Spirit. “He hath torn, and he will heal us; he hath smitten, and he will bind us tip.”
III. THE PROMISE OF SOUL–HEALING. (Text) When Telephus was defending his country against the Greeks, he was wounded by the spear of Achilles. The Delphic oracle declared that the hurt could only be cured by a touch of the weapon which caused it. The oracle was obeyed. Telephus humbled himself to his foe, and by the spear’s touch he was healed. To those stricken-hearted by the thought of sin, this text comes with a message more worthy of trust than any from Delphi; declaring that the wound was made, not in wrath, but in love; urging return, not to a foe, but to a Friendeven to “Jehovah Rophi,” the Lord that heateth. Let us turn to no one else, lest we perish. If a surgeon were obliged to operate, his patient might flinch, and bid him hold his hand; but true wisdom teaches him to trust, for he says to himself,” He has wounded, and he alone can heal.” The troubled Christian comes to God in prayer, and has the deep, sweet assurance that his Father is doing all things well, and straightway the bitterness goes out of his grief. The sorrowing sinner goes to Jesus’ feet, and there is made glad by the declaration, “Thy sins are forgiven thee.” Adduce other examples.
CONCLUSION. In conclusion, let us lay stress on the exhortation, “Return unto the Lord.” This must be a personal and deliberate resolve on the part of cash. Trouble has no magical effect. It only gives opportunity and inclination for thought and prayer. It does not of necessity turn us to God. The sun melts the wax, but it hardens the clay. The rain blesses some things, but destroys others. A child may be chastised, and yet be made stubborn, not penitent, by the discipline. So with God-sent griefs, inward or outward. You may forget them in gaiety, in work, in companionship, and never turn to God at all. You may be influenced lot’ a time, but, like Ephraim, your goodness may vanish like the morning dew or the passing cloud. Think, therefore, of your present and pressing responsibility, lest your sorrow lead to the despair of Judas, and not to the penitence of Peter. Your outward sorrows, your inward griefs, are from him who loves you. “Come,” then, “and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.”A.R.
Hos 6:2, Hos 6:3 (first clause)
The promised Dayspring.
It is a happy thing that God’s love always comes forth to meet man’s longings. In the preceding verse Hosea had been urging the people to return to the Lord, but the exhortation would have been useless had he not been able to add the promise in the text. If the soul of man had to struggle unaided to the throne of God and to win a revelation for itself, the task would have been hopeless. But it is not so. We are not like the idolaters who, on Mount Carmel, cut themselves with knives and lancets, and cried again and again, “O Baal, hear us!” while from the brazen sky there came “no voice, nor any that answered; “but we speak to the Father who sees in secret, till the sweet sense of his pardoning love sinks deep into our hearts. The penitent is not like the heathen on pilgrimage to the sacred shrine, who sometimes measures the whole length of his journey by prostrations of his own body on the hot, dusty road, and only arrives at last before an idol too deaf to hear, too dumb to speak; but he resembles, as Christ tells us, the prodigal who starts on his way home, weary, ragged, and heart-sick, whose father sees him when a great way off, and has compassion on him, and runs to meet him, and falls on his neck and kisses him. Such is the thought stirred in our minds by the promise of the text following on the exhortation in the verse preceding it. Here we have a threefold assurance.
I. THE PROMISE OF NEW LIFE. (Verse 2) (For the different interpretations given to these words, see Exposition) The obscurity is caused by the seeming definiteness of the words. Too much stress, however, must not be laid on the actual numbers, any more than in the following passages: Job 5:19; Pro 6:16; Amo 1:3. The main idea is that in a very short time, and that already determined in the counsel of God, there should come certain revival; and that this should be when to onlookers all seemed most hopeless, as to Mary and Martha when Lazarus had been in the grave “four days” already (Joh 11:6, Joh 11:17, Joh 11:39). No doubt all spiritual quickening finds its center in the resurrection of the Lord Jesus, and so far the text has reference to that; but mainly to the revival of the spiritually dead, that they may live in God’s sight, and walk all day in the light of his countenance. Point out the analogy, so often alluded to in the New Testament, between rising from the corruption of death, and the uplifting of the soul by God’s Spirit above the degradation of sin, the darkness of despair, the hopelessness of doubt, etc. Indicate the first signs of such revival, that they may be gratefully welcomed. Insist on such verses as “If ye then be risen with Christ,” etc. (Col 3:1; Col 2:12, Col 2:13; Eph 3:1). Show the fulfillment of the text in Christ’s assurance: “I am the Resurrection, and the Life: he that believeth in me, though he were dead, yet shall he live” (Joh 11:25, Joh 11:26).
II. THE HOPE OF THE HIGHEST KNOWLEDGE. “Then shall we know, if we follow on to know the Lord.” Much and varied knowledge is eagerly sought for in our day. It is a new national ambition to be an “educated” people. With all its advantages, this is not without its perils. The strain of competitive examinations may divert from the culture of character. Knowledge of God’s works may supersede knowledge of God. The skilful use of material and mechanical resources may lead to forgetfulness of spiritual forcesrighteousness, truth, prayer, etc. It is the highest knowledge of which we are capable promised here.
1. This does not come instantaneously, as in the flash of light to Saul of Tarsus; but gradually, as in the three years of his waiting in Arabia. The knowledge that God is in Christ may be given suddenly; but after that revelation we are to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ.”
2. In following on to know the Lord, the whole man must be absorbed in the pursuit. We learn a problem of Euclid by mere intellectual effort. We know the sweetness of human love by loving a child or friend. We have the enjoyment of appetite by ministering to it; and so forth. But as God is the Sum of all good, all our capacities, the perception of truth, the love of his Law, the submission of our will, the obedience of our life, must be absorbed in knowing him. The light which shows us Christ leads us to love him, and loving brings us more light. Knowing God’s will prompts us to do it, so as to embody knowledge in action; and this, again, helps to deeper knowledge. “If any man will do his will, he shall know of the doctrine.” In obedience, as well as in prayer and thought, we “follow on to know the Lord;” and though as yet we only know in part, that which is perfect shall come, and “then shall we know.”
III. THE CERTAINTY OF DIVINE INTERPOSITION. “His going forth is prepared as the morning” (literally, “is fixed as the morning dawn”). To those seeking and needing the Lord, he will reveal himself as certainly as the sun rises. Nothing that men can do is able to impede the breaking of the day. Imagine wicked men engaged in some conspiracy or burglary, hoping the darkness may last till their enterprise is complete. A streak el light comes over the eastern hills, the darkness fades, men will soon be stirring; yet how powerless the wrong-doers are to hinder the change. So resistlessly did the Lord appear for Israel in Egypt, for the Jews in exile, and for the soul oppressed by the powers of darkness. Show the application of this to the coming of God in Christ Jesus. The world was in gross darkness. Corruptions prevailed which are described by profane historians, and alluded to by Paul in his Epistle to Rome. When things were at their worst, the angels’ song, which told of peace and good will, was heard by the shepherds, and soon the anthem rang over all the world. The great light which illumined the fields at Bethlehem was but the type of that light which now “lighteneth every man that cometh into the world.” Christ’s going forth from the Father was “prepared as the morning.” Show from the present condition of the world the need for some Divine interposition. Allude, for example, to the wars that prevail; to the standing armies, which are crushing Christendom by taxation, and weakening it by the withdrawal from productive labor of its manly strength; to the conflicts between capital and labor; to the unrest in the minds of those who are asking, “Is life worth living?” etc. Show how all these call for the fulfillment of the text. Because it will be fulfilled we may be hopeful of the future, and believe that the power of God will lie yet so manifest that it shall be as the dawn of a new day to a dark and saddened world. Already to the Church the summons is sent: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.”A.R.
Hos 6:3 (last clause)
Heavenly blessings for weary souls.
This clause, read in the light of the context, evidently refers to the outpouring of Divine influencein other words, to the gift of the Holy Spirit. As the earth waits for the rain, so the Church waits for the Spirit. The appropriateness of the figure will be seen in a fair consideration of the coming and the effects of the descending rains.
I. CONSIDER THE BLESSING IN ITS COMING.
1. Rain is given in the sovereign bounty of God. Few things are less subject to the control of man, who at most can foretell its fall. Human merit, human skill, and human power have nothing to do in ruling it. If God pleased he could, by a comparatively slight change in physical laws, so alter the condition of the world that the clouds would no longer float in the sky, and the verdure no longer beautify the earth. Our home might be transformed into a world like the moon, with its awful crevasses and stupendous mountains ungladdened either by rain or dew. But in the tender mercy of God rain still falls, and under its influence ferns uncurl in the woods, and the cups of forgotten flowers run over with blessing. It is God who “so clothes the grass of the field.” He only can transform the moral wilderness into a paradise, arid he does “give the Holy Spirit to them that ask him.”
2. Rain falls generously. Suppose you were at variance with your neighbor, and shut yourself off from him by a lorry wall, so that you could not see his garden nor he yours. When a shower fell from heaven it would disregard that distinction, and bless alike the seeds you both had sown; nor would it matter whether his was the splendid park, or only the tiny garden where a few flowers made the soil look beautiful. So generously does the Spirit come down on all assemblies of Christian worshippers; whether they meet in the home or in the church; amidst the uncouth expressions of prayer and song, or the splendors of an ornate ritual. In them all God sees tender flowers of joy and peace whose fragrance is sweet to him, and he comes down on them as the rain.
3. Rain falls seasonably. “As the latter and former rain upon the earth.” In Palestine, where the steep hillsides were cultivated in terraces, the soil would suffer readily from drought. “The former,” or autumn rain, fell in September, blessing the seed-time, and making the earth soft with showers. “The latter rain,” falling in March and April, filled out the ears of corn before the harvest. So that to a Jew there was special significance in the promise, “I will cause the rain to come down in his season.” If either of the rains were withheld the harvest would fail. The spiritual life of man is ever needing the nourishment of Divine influence. Christ is “the Author and the Finisher” of our faith. He is the Alpha and the Omega of Christian life. The old Christian cannot rest in past experience, nor the working Christian in service; but each must ever be looking out of and above himself. Nor can we trust to organizations and ritual for revival. It is wise to dig canals, and build tanks, and provide means for directing the rills to the gardens which need them; but of what avail are these, if the rain does not come? We may use our watering-pot during a drought; but how small the patch affected, how poor and unsatisfactory our work, compared with that day when God visits the earth and waters it!
“Diffuse, O God, those copious showers,
That earth its fruit may yield;
And change this barren wilderness
To Carmel’s flowery field.”
II. CONSIDER THE BLESSING IN ITS EFFECTS.
1. The revival of drooping life. Describe a corn-field in spring-time after a time of drought. Contrast its condition after a week’s rain. Apply these pictures to the moral condition of the Christian Church. Take as a typical instance the condition of the disciples before and after the day of Pentecost. It was the descent of the Holy Spirit which gave them new tongues, and emboldened them to face and to rebuke a hostile world, till those who had crucified the Lord were pricked in their hearts, and cried, “Men and brethren, what shall we do?”
2. The attractiveness of fragrant life. Nothing is more beautiful in appearance, more pleasant in fragrance, than the garden just blessed by a shower. The rain has brought nourishment to all the life that is in it; but each plant has transformed the nourishment into its own kind of beauty, so that it is white in the lily, green in the grass, fragrance in the violet, strength in the oak. A Pentecostal blessing would not make all Christians alike, but would increase the beauty and the strength of each. Indicate the different expressions of revived lifein the increase of integrity, self-sacrifice, gentleness, devoutness, joy, etc. The Church should be attractive to the world, and so full of life as to possess heating power. She should be like the Lord, around whom the sin-sick and sad gathered, and virtue went out of him even to the skirts of his garments, and “as many as touched were made perfectly whole.”
3. The blessedness of a useful life. The Church, represented by the growing grass, exists as grass does for the world’s sake. The grass is not merely the pleasant background on which Nature may weave her gorgeous colors; but it is also the fundamental life by means of which other things and beings live. Directly by his use of corn, indirectly through eating the flesh of animals fed on grass, man is absolutely dependent upon grass as it is on the rain. So through the Church, by the power of the Holy Spirit, the world lives; and in this is found her highest honor, because in it she is like unto her Lord, who “came not to be ministered unto, but to minister, and to give his life a ransom for many.”
APPLICATION.
1. To those outside the Church. “Break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you” (Hos 10:12).
2. To those within the Church. Be like Elijah after his conflict on Carmel. Let the yearning cry arise to heaven, and let your hopes go up often to catch the first sign of the coming blessing; arid we shall “hear the sound of abundance of rain,” whereby God will refresh his inheritance when it is weary.A.R.
Hos 6:4
God’s grief over evanescent goodness.
There are times in a man’s life when he begins to fear that he is too impotent or too sinful for the notice of God. In the activity of the day he may be free from such a thought; but in the solemn night, when he looks up to the vast canopy above him and thinks how those same stars have been brooding over the earth amidst all its changes, there comes to him the thought of David, “When I consider thy heavens,” etc. Still more is he oppressed by the sense of the moral distance between himself and God which has been created by sin. If only infinite knowledge can reach him in his insignificance, only infinite mercy can reach him in his degradation l Of both these attributes we have an explicit assurance in the text.
“Thou art as much his care, as if beside
Nor man nor angel were in all the world.”
God would save the world even at the cost of his Son; nor will he give up the sinner till the last hope of saving him is gone, destroyed by the sinner’s own hand. Our text is the sob of a Father’s heart after all means of reclaiming the prodigal had failed.
I. THAT GOD LONGS FOR THE SALVATION OF MEN, AND SEEKS IN EVERY WAY TO EFFECT IT.
1. This has been revealed to the world. Even under the old dispensation it was expressly declared, if Moses would know the name or character of God, the Lord passed by before him, declaring himself to be “merciful and gracious, long-suffering, and abundant in goodness and truth” (Exo 34:6, Exo 34:7). Daniel (Dan 9:9) was bold in his prayer, because he could say, “To the Lord our God belong mercies and forgivenesses, though we have rebelled against him” (see also Mic 7:18; Eze 18:32, etc). In the fullness of time God sent his Son, that men might know his love, that it might be “commended” to them; yet even the Son of God was cast out and crucified. Illustrate by the parable of the wicked husbandmen. The question in our text was answered in the cross. Beyond that, as the means of pardon and the center of attraction, God can do no more. If there be any question unsolved respecting the absolute, infinite, and perfect God, we find its only answer for us in Christthe Embodiment of love, the Fount of mercy, to all who come to him. Give examples of those who came during Christ’s ministry. “No man knoweth the Father, but the Son; and he to whom the Son shall reveal him.” Compare the text with the words of Christ on Olivet (Mat 23:37).
2. This has been proved in human experience. It is one thing to feel compassion, another thing to show it. Much sentimentalism is in the world (stirred by fiction) which finds no outlet in benevolence. But the thought and act of God are one. He is recalling here what he had done for Israel, as well as what he had felt towards Israel, when he asked, “What shall I do unto thee?” Deliverance from Egypt, help in the wilderness, settlement in Canaan, might have been cords to bind them to Jehovah; but “they soon forgot his works.” Wealth, success, victory, were ascribed to political skill or warlike prowess, and not to him who “gave power to get wealth.” Examples can be given in modern history of nations losing sobriety, self-restraint, modesty, thrift, equity, etc; by the very blessings which were designed to keep them near God. Thus is it with individuals. Their lives are unwearied by pain and their minds untainted by disease; they have had no heritage of evil habit, or of gross shame from their parents; in their homes they are encircled by love and baptized by prayer. Whence and why all this? Is it that strength may be wasted in pleasure, that thought may feed itself on the husks of Positivism, that success may generate self-confidence, that men may be enchained more lastingly to earth? “Knowest thou not,” says St. Paul, “that the goodness of God leadeth to repentance?” “We beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice.” (Text) Besides all this, sorrow and disappointment have spoken unmistakably. The scheme has broken down and left you penniless; illness has swept you from daily work, leaving you like driftwood on the shore; death has crossed the threshold, and said, “Eternity is near!” What more can God do to arouse to repentance? Words of man, inspired as messages from God, have borne witness. Few in this Christian land can say, “I was never warned against sin, and never knew that’ God was in Christ, reconciling the world unto himself.'” Remembering all the pleading and warning sent through the Church and the Wind and the home to conscience, may not the text be uttered by Jehovah over many?
II. THAT THE MEANS EMPLOYED TO BRING MEN TO REPENTANCE SOMETIMES FAIR TO DO MORE THAN AROUSE TRANSIENT FEELING. “Your goodness is as the morning cloud,” etc. Nothing is more mysterious than the struggle of God’s Spirit with man’s soul. God created free men and accepted all the responsibilities of doing so, foreseeing the possibilities of their development. Laying aside his power to rule by decree, and watch the work of automatons, he endued man with liberty, so that it could be said to the impenitent, “Ye do always resist the Holy Ghost.” If we perish, it is in defiance of him. It was by fighting against God that the good feeling aroused in Israel was dissipated like the morning cloud.
1. Examples of this transient goodness abound. Hosea saw hearers moved to tears, knew their resolves to have done with the idols and return to Jehovah; yet all this came to nothing. In our day, some visited in illness vow that they will live a different life; yet with returning health comes returning indifference. Others, in the hour of temptation, are delivered by the uprising of tender memories; but these are not abiding. In brief, no one has been condemned who could not recall good resolves. The past is strewn with their fragments.
2. The illustration of transient goodness in the text is suggestive. Few things are more beautiful than the cloud tinged with the rosy light of dawn. In an Eastern land it would be full of promise too. It might prove like that over which Elijah rejoiced, only as a man’s hand in itself, but the precursor of hosts of rain-laden clouds which would deluge the world with blessing. But imperceptibly it vanishes; and once gone, no power on earth can recall it. The “early dew“ is exquisite in beauty, scattered like flashing jewels over things unsightly and base, as well as tipping each blade of grass and filling the cups of the flowers. But when the sun has risen the dew is gone, and soon the herbage is parched. How fitting are these illustrations of tears, feelings, resolves, which cause hope to the onlooker, though they leave the life unchanged! In the irreligious home, amid the evil companionship, under the influence of the skeptical writer, through the business of life, etc; these, like the morning cloud and early dew, pass away.
3. The peril of such transient goodness may be shown by:
(1) Its gradual and unnoticed departure. It is difficult to fix the moment when the dew disappeared, and equally hard to judge of the time when religious impressions really fade. Probably Judas had no expectation of earning the execration of men and the curse of God. His heart must often have been touched by the words and love of Christ, yet, resisting these, at last he imbrued his hands in the Savior’s blood.
(2) The woefulness of having such feeling gone forever. No road is worse than that which has been often thawed and often frozen; no curse worse than to have conscience seared, and capacity for feeling gone. Still to the undecided does our merciful Father say, “O Ephraim, what shall I do unto thee?”A.R.
HOMILIES BY J.R. THOMSON
Hos 6:1
The Divine Healer.
In this book of prophecy we find, side by side, the sternest reproaches and denunciations of the idolatrous and apostate, and the mist tender and gracious assurances of compassion for the penitent.
I. CHASTISEMENT HAS BEEN INFLICTED FOR SIN. The language used is very vigorous, almost rough. God is represented as having torn his people as a lion tears his prey, as having smitten his people as a master smites his slave. At the same time there is no resistance, no resentment; but submission and an implicit acknowledgment of the justice of the infliction.
II. THE AFFLICTED RESOLVE TO SEEK THE DIVINE FAVOR.
1. There is a mutual admonition: “Come.” What is not easy to do alone, men will sometimes do with the countenance of their fellows.
2. The act is one appropriate in itself. If it is wrong to turn away from the Lord, it is right to return unto himto seek him while he may be found.
3. To return to God evinces the sinner’s faith; it proves that the admonitions have not been received in vain, but are bringing forth their fruit.
III. THE PENITENTS CHERISH EXPECTATIONS OF DIVINE FAVOR. “He will heal;” “He will bind us up.”
1. This God alone can do; the wounds which he has inflicted none but he can cure.
2. This God is willing to do. His chastisement is not wanton; it affords him no pleasure; the end of it is answered when the chastised are brought in lowly penitence to supplicate a restoration of favor, a renewal of blessing.T.
Hos 6:2
Spiritual revival.
The bold and daring figure of this passage is suited to the circumstances which call forth the exclamation and the assurance of repenting Israel, as it is in harmony with the vigorous style of the prophet.
I. SPIRITUAL INSENSIBILITY AND APOSTASY ARE SPIRITUAL DEATH. There is a moral death, and it is into this that ungodly individuals and nations plunge, as into a black sea of unfathomable depth. It is trifling with sinners to tell them that they are not quite all that they might be. The Hebrew prophets spoke plainly and faithfully, and addressed them as “the dead.”
II. FROM THIS DEATH THE LORD OF LIFE ALONE CAN QUICKEN AND DELIVER. The prophet does not profess to raise the dead, nor does he send them to any human helper or physician. He alone, who first breathed the breath of life into the soul, can rekindle the expiring flame. By his death and resurrection the Divine Savior interposed upon the behalf of a dead humanity. In him was life; and he himself has foretold that all wire are in their graves shall hear the voice of the Son of man, and come forth, i.e. to a new, a spiritual, an eternal life.
III. THIS WORK OF QUICKENING SHALL NOT ONLY BE COMMENCED; IT SHALL BE PERFECTED. Revival shall be followed by raising up, and that by life unto God. Christ came that we might have life, and that we might have it more abundantly. In his miracles of raising the dead, we notice the successive stages by which the reality of the work was evidenced. And corresponding with these stages are the advances in spiritual vitality and all its proofs and signs made by those in whom there dwells that Spirit who is “the Lord and Giver of life.”
IV. DIFFIDENCE EXPECTS DELAY IN THIS PROCESS OF QUICKENING, WHICH THE LIVING LORD DISPENSES WITH. How natural is the shamefaced, modest hope? “Not perhaps yet, but soon, it may be after a delay of two days; then on the third day the Lord will revive us.” But the word goes forth, “Breathe upon these slain, that they may live! ‘ and lo? the breath comes from the four winds without delay, and the dead bones live, and the Lord of life is glorified.T.
Hos 6:3
The quest of Divine knowledge.
In the Old Testament prominence is given to the intellectual as well as to the practical side of religion. To the Hebrew, religion was no mere matter of routine and ceremony; it consisted in an acquaintance with the character and will of the Supreme, and in a practical obedience. In this the authority of Old Testament Scripture is very apparent. True religion as distinguished from human superstition is based upon an appeal to the intelligence.
I. THE AIM. This is, “to know the Lord.” Such knowledge was opposed to the idolatry into which Israel had been tempted; it involved recovery to the worship and service of Jehovah. Revelation has made an extended knowledge of God possible to man. And in his Son Jesus Christ, our heavenly Father has made himself more fully known than even by the Law and the prophets. We may know God by the way of discovery, by the way of experimental acquaintance, and still more fully by the way of voluntary conformity.
II. THE MEANS. This is by “following on,” an expression which implies that it is not by a single effort, but by sustained endeavor, that we are to come to the knowledge of our God and Savior. This quest of Divine knowledge must be undertaken and carried on urgently and strenuously, in the right direction, under Divine guidance, perseveringly and persistently, and without discouragement.
III. THE PROMISE. “Then shall we know.” Or, if this be not an exact translation, it may be said to represent the spirit and tenor of the passage. “Let us know,” i.e. we may if we will, and if we will aright. In the quest of other kinds of knowledge we may be disappointed. It may be too high for us; our powers may be too feeble. In the pursuit of some knowledge success may be a curse. But this is a sure, a precious, a gracious promise. For “this is life eternal, to know the only true God, and Jesus Christ, whom he has sent.”T.
Hos 6:3
Morning and showers.
A beautiful description of the privileges and joys appointed for such as follow on to know the Lord. His gracious visitation is compared to the brightness of the daybreak, to the falling of the refreshing and fertilizing showers. The language is doubly applicable to those who receive the gospel of Jesus Christ.
I. A SUGGESTION OF HUMAN NEED. It is implied that our state in sin and ignorance is a state of darkness and of drought.
1. Absence of Divine knowledge and favor are as darkness covering the soul with gloom, and society with moral night.
2. The same privation is as drought to the thirsty land. Where no water is, there is barrenness and death. An emblem of those who are without God.
II. A REPRESENTATION OF DIVINE PROVISION.
1. Christ is the Light of the world, the Morning at whose presence darkness flees away. He brings daylight and healing on his wings. Where he comes, he scatters the night of error, ignorance, and sin; he sheds the light of truth and purity.
2. The Holy Spirit is as the rain which falls upon and fertilizes the soilas “the latter and former rain.” The Spirit of God was given in Pentecostal showers, and his influences are diffused throughout the Church. These influences are like the rainheavenly in origin, silent in operation, free and full in measure, yet individual in appropriation.
III. AN ANTICIPATION OF SPIRITUAL RESULTS. As the sunlight and the showers co-operate to evoke and sustain and perfect life, and to produce fruitfulness and abundance, so is it with the provision made under the gospel. Where Christ is preached, and where his Spirit works, there life abounds and spiritual fertility is apparent.
APPLICATION.
1. Acknowledge the Source of true blessing.
2. Come under the range of spiritual influence.
3. Seek the diffusion throughout humanity of these priceless blessings.T.
Hos 6:3
The rain.
The climate of Palestine differs from our own. There are “early” rains at sowing-time. Rain continues from autumn until spring. That which swells the corn and prepares for harvest is the “latter” rain. Deficiency of rain is fatal to the hopes of the husbandman; regular and abundant rains ensure his crops. Accordingly these rains serve as figures of the spiritual influences of God in producing and perfecting spiritual life and fruitfulness. The appropriateness is evident of the application of this figurative language to the spiritual economy beneath which we are privileged to live. The Holy Spirit’s influences resemble the latter and the former rain, inasmuch as they are
I. HEAVENLY IN ORIGIN.
II. SEASONABLE IN BESTOWMENT.
III. COPIOUS IN MEASURE.
IV. UNFAILING IN SUPPLY.
V. REFRESHING IN EFFECTS.
VI. QUICKENING TO THE LIFELESS.
VII. FERTILIZING IN ULTIMATE RESULTS.
APPLICATION.
1. Recognize an historical fact in the Divine outpouring.
2. Believe a faithful promise of mercy and blessing.
3. Act upon an encouragement to earnest prayer.T.
Hos 6:4
Transitory goodness.
The climate of Palestine is dry, and accordingly dew is especially precious. Hence it is a natural figure of welcome blessings. “I will be dew unto Israel; As the dew on Hermon.” Rain, too, is now and again infrequent, and is therefore longed for and prized. “He shall come down like rain upon the mown grass.” Both dew and rain are necessary for vegetation and life, and are appropriate emblems of highest good. And as a light dew is too soon scorched up, and as a passing rain-cloud disappoints the expectations of the husbandman, these serve to set forth such good signs and omens as are not fulfilled and realized. So they were used by Hoses with reference to Israel; and such a purpose they may subserve in fixing attention upon superficial and transitory goodness wherever it is found.
I. A CERTAIN KIND OF GOODNESS IS ADMITTED. The case is that of an irreligious man who by some means is led to give attention to spiritual teaching, and to take interest and even pleasure in it. One hitherto impenitent now sheds tears of sorrow because of his sin. One formerly unrighteous now makes efforts after justice and holiness, and the reformation of his conduct is obvious and undeniable. Among the young we often meet with cases corresponding with the figurative language of the text. Deep impressions seem to be made, if we may judge by the outward and unmistakable appearances.
II. VARIOUS CAUSES ACCOUNT FOR THIS KIND OF GOODNESS. Events which have happened in the order of God’s providence, some striking calamity or bereavement, some faithful admonition of parent or teacher, some impressive sermon, or some startling word from Holy Writ, the example of decided piety presented by some one near and dealany of these may well account for the kind of goodness described in the figurative language of the text.
III. THIS KIND OF GOODNESS IS OFTEN TRANSITORY. As the dew of the morning dries up in the blazing heat of the sun; as the gathering cloud disperses and vanishes away; as the blossom of spring is blasted and issues in no fruit; as the splendid sunrise is followed by an unsettled, dreary, or stormy day;so the promise put forth by the young, the ardent, the impressible, is often doomed to issue in disappointment. This may be owing to natural levity and fickleness, to the influence of worldly society, to violent temptations, or to the mere lapse of time. But one thing is indisputable, and that is the contrast between the promise and the fulfillment.
IV. THE KIND OF GOODNESS IS VERY MISCHIEVOUS. And this in many ways. Spiritual dryness and barrenness return, and are worse than before. A reproach accrues to the religion of Christ, and a discouragement falls upon the ministers of Christ. Such cases act as a dissuasive from a religious profession, and they are destructive of the spiritual prospects of the unhappy persons who experience the transitory change.
V. THE FEELINGS WITH WHICH GOD CONTEMPLATES THIS KIND OF GOODNESS. He is here represented as asking, “What shall I, what can I, do?” Such an inquiry is a revelation of deep interest, of willingness to use every method to create a more permanent impression, of grief that all which has hitherto been done has, alas! been done in vain. What a revelation of the Divine heart!
VI. THE FEELINGS WITH WHICH THOSE TO WHOM THIS DESCRIPTION APPLIES SHOULD REGARD THEMSELVES. Such should ask, “How is our superficial character, our inconsistent conduct, regarded by God?” Taking a profoundly serious view of their conduct and state, they should repent, and humbly seek the influences of the Holy Spirit, that their hearts may be as good soil, bearing much fruit.T.
Hos 6:6
Mercy better than sacrifice.
This is one of those sublime declarations of Scripture which taken together are a proof of its inspiration; one of those
“Jewels five words long,
That on the stretch’d forefinger of all time
Sparkle for ever.”
I. THIS PRINCIPLE IS CONTRARY TO THE CUSTOMARY BELIEFS REGARDING RELIGION. There is a tendency in human nature to degrade religion into a matter of ceremony. Religions which in their beginnings enunciate great spiritual truths often sink into schemes of ritual, transactions between devotee and priest, a routine of sacrifices and formal observances. Even the best religionsthose which originate in the Divine wisdomare not superior to the debasing influence of this tendency.
II. THIS PRINCIPLE IS SANCTIONED BY THE WHOLE TEACHING AND TENOR OF SCRIPTURE. It was grandly expressed by Samuel the seer, whose spiritual intuitions were never more strikingly evident than in its enunciation in the memorable words, “To obey is better than sacrifice, and to hearken than the fat of rams.” It was repeated by the great Teacher himself, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” And when the scribe summed up morality and religion in the memorable saying, “To love God… and his neighbor is more than all whole burnt offerings and sacrifices,” this judgment was stamped at once with the approval and commendation of the Lord.
III. THIS PRINCIPLE IS IN HARMONY WITH AN ELEVATED AND JUST VIEW OF THE CHARACTER OF GOD. The deities imagined by the heathen were in many cases of such a character that they may have been well supposed to take pleasure rather in offerings than in virtue, in justice, and benevolence. But the God who is himself all holy, and who is the Searcher of hearts, must needs detest the hypocrisy that is scrupulous in all outward observances, but neglects the weightier matters of the Law.
IV. THE PRINCIPLE IS ONE THE PRACTICAL ADOPTION‘ OF WHICH MUST PROMOTE THE TRUE WELFARE OF MAN. It is well known that the ceremonial system of religion which is consistent with a low standard of morality, debases society; whilst, on the other hand, they who cultivate an intelligent religion, based on “the knowledge of God,” and a practical religion displayed in the exercise of mercy, are the very salt of society. The practice of thoughtful inquiry and of virtuous living gives a depth to piety, and renders a profession of religion, which otherwise would become a laughing-stock, honorable and estimable in the view of men.T.
Hos 6:6
Knowledge and mercy.
This verse may be regarded as embodying true religion. This consists in
I. KNOWLEDGE OF GOD. There is a presumption here:
1. That man has a nature capable of knowing God.
2. That God has so revealed himself as that he may be known.
3. That God desires that men should know him.
II. MERCY TO MAN. This is the human side of religion. The laws of civil society enjoin justice, without which communities could not hold together.
1. The exercise of mercy towards man springs from a sense of mercy received from God.
2. It is prompted by the example of Christ’s merciful life.
3. It is performed with willing cheerfulness.T.
HOMILIES BY D. THOMAS
Hos 6:1
Man’s highest social action.
“Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.” These words are to be regarded as an address by the prophet, in the Name of the Lord, to those who had been smitten or sent into exile. They mean: let us go no more to the Assyrians nor to any other incapable deliverer, but “let us return unto the Lord;” put away all confidence in an arm of flesh, renounce all idolatries. Take the words as indicating man‘s highest social action. Man, as a member of society, has much to do with his fellow-men; he should contribute to the advancement of general knowledge, to the progress of political purity and freedom, and to the augmentation of the general health and comfort of the kingdom. But there is a higher work than this for him in society; it is that of stimulating the community to which he belongs to “return unto the Lord,” to bring them into fellowship with the infinite Father. “Come, and let us return unto the Lord.” Taking the words in this application, what do they imply?
I. THAT SOCIETY IS AWAY FROM GOD. Not locally, of coursefor the great Spirit is with all and in allbut morally. Society is away from him in its thoughts: it practically ignores his existence and his claims. Away from him in its sympathies: its heart is on those things that are repugnant to his holy nature. Away from him in its pursuits: its pursuits are those of selfish and carnal gratifications and aggrandizements. Far gone, in truth, is society from its true CenterGod. It is like the prodigal, in a “far country.”
II. THAT ESTRANGEMENT FROM GOD IS THE SOURCE OF ALL ITS TRIALS. Because the prodigal left his father’s home he got reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root and it withers; the river from its source, and its dries up; the planet from the sun, and it rushes into ruin. Society has left Godits Root, Source, Centerhence the terrible evil with which he by his government “hath torn” it. Nothing will remove the evils under which society is groaning but a return unto God. Legislation, commerce, science, literature, art, none of these will help it much so long as it continues away from him.
III. THAT RETURN TO HIM IS A POSSIBLE WORK. Were it not so there would be no meaning in the language, “Come, and let us return unto the Lord.” With some estranged spirits in the universe a return may be impossible forever; not so with human spirits on this earth. There is a way, a true and living way, by which all may returnreturn by repentance towards God, and faith in our Lord and Savior Jesus Christ. “God is in Christ, reconciling the world unto himself.”
CONCLUSION. Who are the greatest social benefactors? Those who are the most successful in exciting and stimulating their fellow-men to come back to God, to return home to the great Father of love who awaits their return. He says, “Come now, and let us reason together,” etc. To bring society hack to God is pre-eminently the work of the gospel minister; to this he consecrates his power, his time, his all.D.T.
Hos 6:3
Man God-ward, and God man-ward.
“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.” “Let us therefore knowhunt after the knowledge of Jehovah; his rising is fixed like the morning dawn, that he may come to us like rain, and moisten the earth like the latter rain” (Keil and Delitzsch). There are two pursuits in this passageman pursuing God, “following on to know him,” and God as a consequence pursuing men. “He shall come unto us as the rain.” Observe
I. MAN IN A GOD–WARD DIRECTION. “Then shall we know, if we follow on to know the Lord.” The particle if is not in the original, although it is certain that a knowledge of Jehovah depends on searching after it. Two things are here implied.
1. That a knowledge of God is the essence of spiritual goodness. This is clear from reason, and is everywhere taught in the Bible. By a knowledge of him, however, we do not mean a scientific acquaintance with his attributes, relations, and works; but a sympathetic experiencean experience of those sentiments of justice, truthfulness, love, and mercy, which are the inspiration, the moral life of God himself. Philosophically, we can only know a man as we sympathize with the leading principles of the man’s heart; and it is only thus we can know God.
2. That a knowledge of God can only be attained by earnest searching. We shall know if we “follow on,” if we “hunt after.” Intellectually, whatever may be the amount of earnest searching, we shall never know him. “Who by searching can find out God?” But with the heart we may know him whom to know is “life eternal” Every day by study we may get new ideas of him, every day we may translate those ideas into emotions, and every day we may cherish those emotions into dominant forces of the soul. All this requires the most resolute and persistent effort.
II. GOD IN A MAN–WARD DIRECTION. The man who goes forth in search of a heart-acquaintance with Jehovah will meet with him in the way. “His [that is, Jehovah’s] going forth is prepared as the morning.” God comes forth to all men, but he comes forth in a special way to all those who are pressing after an acquaintance with himself.
1. He comes to them full of promise. “As the morning.” What a delightful season is the morning: it rings the knell of the
D.T.
Hos 6:4
A threefold theme.
“O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.”
“What shall I do to thee, O Ephraim!
What shall I do to thee, O Judah!
For your goodness is like the morning cloud,
And like the dew which early departeth”
(Henderson)
Here we have a threefold theme of thought.
I. DIVINE SOLICITUDE. Here the Infinite condescends to speak after the manner of men, that men may appreciate him. The language seems to imply:
1. I have done much for thee. It has the sound of another utterance, “What more could I have done to my vineyard that has not been done in it?” (Isa 5:4). God has done much for Ephraim and Judah. He had given them emancipators, lawgivers, priests, prophets; granted to them for ages many signal and merciful manifestations of himself.
2. I am ready to do more. My heart overflows with compassion. Your rebellions and your iniquities have not exhausted my love. I am still ready to show you mercy.
3. I am fettered in my actions. I know not what to do; I am nonplussed. The Infinite has limits of action; Almightiness has restrictions. All things are not possible with God. It is not possible for him to tell a lie, it is not possible for him to be immoral, it is not possible for him to make moral intelligences virtuous and happy contrary to their will. Christ said to the men of Jerusalem, “I would, but ye would not.” “What shall I do?” What wonderful language this for the Infinite to employ! His incapacity at this point is his glory. It is his glory that he will not outrage moral minds.
II. HUMAN PERVERSITY. The right answer to this appeal, “What shall I do unto thee?” would have been, “Whatever thou willest, Lord;” “Not our will, but thine, be done.” We cordially submit to thine authority, we loyally acquiesce in thy arrangements, we lovingly yield to thy operations. This is the language of heaven, hence God knows no restrictions in his operations there; all go with him, and he pours forth his love freely and without restraint. On earth it is not so. Men set their wills in hostility to his. Their language is, “We will not have thee to reign over us.” They are rebels, and will not lay down their arms of hostility and become loyal subjects, hence they must be crushed; they are diseased, and will not accept the means he has prescribed for their restoration; they are captives, and will not leave their ceils though he has thrown their doers wide open; they are paupers dying of starvation, but will not take from him the Bread of life which he offers to them without money and without price. Hence he says, “What shall I do unto thee?” I can reverse the laws of nature, I can break up old universes and create new ones; but I cannot make beings whom! have endowed with the power of freedom virtuous and happy contrary to their own will. “Why will ye die?”
III. EVANESCENT GOODNESS. “Your goodness is as a morning cloud, and as the early dew it goeth away.” Whether the goodness here refers exclusively to human kindness or includes some amount of pious sentiment, it matters not; it was so evanescent that it was of no worth. It was like the cloud, empty, fickle, disappointing. When it appeared first, men thought it had in it the refreshing element, and they expected a shower to come down on the parched earth; but a gust of wind came and swept it out of sight. Like the “early dew,” it sparkles as diamonds on the greensward for a short hour, but is soon exhaled by the summer beams. Evanescent goodness is worthless. Most men have some amount of goodness in them, which continues for a time and then passes away. Goodness is of no worth to any being until it becomes supreme and permanent.
CONCLUSION. Thank God for endowing thee with freedom; it is a fearful power. It gives to men a widely different destiny even here.
“From the same cradle’s side,
From the same mother’s knee,
One to long darkness and the frozen tide,
One to the peaceful seal”
But a destiny in eternity infinitely more dissimilar. It leads some to God‘s heights of blessedness, others to the deepest depths of perdition.D.T.
Hos 6:6
Righteousness and ritualism.
“For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.” We shall take “mercy” and “knowledge of God” here as including spiritual excellence, and “sacrifice” and “burnt offerings” as representing religious ritualism; and the idea is that Jehovah desires from man one rather than the other. The same idea is given in the following passages: “Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to cloy is better than sacrifice, and to hearken than the fat of rams” (1Sa 15:22; Mat 12:7); “What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Mic 6:8); “Go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance” (Mat 9:13); “To do justice and judgment is more acceptable to the Lord than sacrifice” (Pro 21:3); “To love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices” (Mar 12:1-44 :83), Why is moral righteousness preferable to religious ritualism?
I. BECAUSE RITUALISM AT ITS BEST, APART FROM RIGHTEOUSNESS, IS WORTHLESS. We are not of those who thunder unqualified denunciations at all rites and ceremonies in connection with religion. Principles to show themselves must always have forms, and we would have the forms ever the most graceful and appropriate. Science is the ritual of the philosophic, art is the ritual of the aesthetic, tuneful verse is the ritual of poetry. Nature is the ritual of God; through its countless forms of life and beauty his invisible things reveal themselves. But ritualism, in connection with the religion of man, must be the effect, the expression, and the medium of inner righteousness. Without “mercy” and the “knowledge of God” in the soul all ritual observances are as worthless and as revolting as the motions of a galvanized corpse. “Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear” (Isa 1:13-15).
II. BECAUSE RIGHTEOUSNESS, APART FROM THE BEST RITUALISM, IS ABSOLUTELY VALUABLE. Spiritual excellence, whether it shows itself or not, is essentially good; it is God-like, Like electricity in the material system, it is the subtle element which binds the moral universe into unity and tunes it into music. Ritualism, at its best, has only a circumstantial, local, and temporary worth; but the value of spiritual excellence is absolute, universal, and eternal.
CONCLUSION. Beware of mere formality in religious worship.
“A man may cry ‘Church! Church!’ at every word,
With no more piety than other people.
A day’s not reckoned a religious bird
Because it keeps a-cawing from a steeple.
The temple is a good, a holy place,
But quacking only gives it an ill savor:
While saintly mountebanks the porch disgrace,
And bring religion itself into disfavor.”
(Thomas Hood)
D.T.
Hos 6:8
Divine institutions corrupted.
“Gilead is a city of them that work iniquity, and is polluted with blood.” It is supposed that Gilead here means Ramoth-gilead, the metropolis of the mountainous region beyond Jordan and south of the fiver Jabbok, known by the name of Gilead (Jos 21:28; 1Ki 6:18). It was here that Jacob and Laban entered into a sacred covenant with each other. It was once a very sacred place; it was one of the celebrated cities of refuge (Deu 20:1-20 :23; Jos 23:1-16 :28). The place, which was once a city of refuge, an institution of the God of heaven, had now been desecrated by wicked men, and become the scene of iniquity” and “blood.” Observe two things
I. That Divine institutions, specially designed for man’s good, ARE OFTEN CORRUPTED BY HIM. Gilead, as a city of refuge, was of Divine ordinance, designed for special good. It was set apart for protecting men from the injustice of being put to death as murderers where the motive to murder did not exist, and thus preventing the shedding of innocent blood. But this very place for justice had now become the scene to “work iniquity,” the place of mercy the scene that was now “polluted with blood.” Thus men maynay, they have done and still docorrupt God’s special ordinances for good. We say special ordinances, for all God’s ordinances are for good. Whilst all places on earth are for the good of man, Gilead had a specific appointment.
1. The Bible is a special ordinance of God for good. Men have corrupted that, they do so sometimes by denying its truth altogether, but oftener by perverting its doctrines.
2. The gospel ministry is a special ordinance of God for good. From the beginning almost God set apart men for the special work of indoctrinating their fellow-men with the principles of everlasting rectitude and the doctrines of redemptive mercyprophets, apostles, evangelists, pastors, etc. But men have sadly corrupted this Divine institution; few things on earth have been more corrupted by man than the ministry.
II. That Divine institutions specially designed for man’s good, when corrupted, BECOME THE WORST OF ALL EVILS. Holy Gilead, once the scene of Divine mercy, was now filled with “iniquity” and “blood.”
1. A corrupted Bible is the worst of all books. It does more mischief than any infidel productions. Political tyrannies, slaveries, wars, persecutions, have all been sanctioned and encouraged by a corrupted Bible. Alas l the millions of Christendom hate the Biblenot the Bible that God gave, but man’s corrupted version of that Bible.
2. A corrupted pulpit is the worst of all ministries. Popes, archbishops, bishops, and the clergy in every grade in all Churches, have been found amongst the most intolerant despots and the most bloody persecutors of all times. They consecrate the banners of the warriors, they advocate the cause of slavery, they have ever been the prime obstructors to the promotion of liberty and the advancement of the universal rights of man. An old expositor has said, “The clergy, when wicked, are the worst of all men; none so cruel and bloody.” It is time for the people to be taught that a pulpit is not necessarily a Christian or a useful thing. It may bealas! it sometimes isthe corruptest and the most pernicious thing in the neighborhood in which it has a place. A man is not a saint because he calls himself a Christian; a building is not the “house of God” because it is called a church, a chapel, or a tabernacle; a forum is not sacred to the utterance of gospel truth because it is called a pulpit. Things called “sermons“ may sometimes have more wickedness in them than infidel tracts; places called the “houses of God” may sometimes serve more effectually the cause of the devil than the theatres of pleasure-seekers or lecture-halls of skeptics. Mere names must not rule our judgment. It is the policy of the devil in these days to baptize his instruments with Christian titles. He is never more powerful than when he occupies the sacred desk, writes religious books, and quotes the Word of God. There are wolves in sheep’s clothing, and false prophets now as ever.D.T.
Hos 6:11
Naturalness of retribution.
“Also, O Judah, he hath set an harvest for thee.” Dr. Henderson ends the chapter with this clause and begins the next chapter with the latter clause of this verse. Some regard the harvest here as used in a good sense, as pointing to the ingathering of the people of God. But such a view is scarcely admissible. It evidently refers to punishment, and some suppose to that terrible punishment that fell on Judah as recorded in 2Ch 26:6-9. Divine punishment for sin is elsewhere spoken of as a harvest: “Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great.” “Another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.” The imagery suggests
I. That retribution is natural in its season. There are the “appointed weeks, of harvest.” These weeks come round with an undeviating regularity, and they come because the immutable One has decreed their advent. “Seed-time and harvest shall not fail.” Punishment comes to the sinner naturally, so far as the proper time is concerned. In this life the sinner has many harvests. Every transgression is a seed, and the seed sometimes grows rapidly and ripens fast. In truth, to some extent man reaps today morally what he sowed yesterday; not the whole crop, it is true, for every sin is awfully prolific, but some portion. The law of memory, habit, causation, render this constant reaping inevitable. No man can do a wrong thing anywhere or anywhen, without its bringing to him sooner or later a harvest, even in this life. But in the after-world there is a full and complete harvest. All the sins committed are there ripened into crops of corresponding miseries. Yonder is the harvest; there is the reapingreapingreaping, and little else than reaping forever. The wicked there reap “the fruit of their own doings.”
II. That retribution is natural in its RESULTS. In harvest, the man reaps the kind of seed he has sown, whatever it may be, barley or wheat. Also as a rule the amount. if he has sown sparingly, he reaps sparingly; if with abundance, he will reap abundantly. He gets what he wrought for. It is just so in the retributive ministry of God. “Whatsoever a man soweth, that shall he also reap.” The cheat shall be cheated, the oppressor shall be oppressed, the malicious shall be hated. “With what measure ye mete, it shall be measured to you again.” The sinner in every pang of suffering will recognize the fruit of some sinful act of his. He will feel evermore that his misery has grown out of such a sin, and this out of that, and so on. Hence he will never be able to blame either God or his creation for his wretched destiny; he reaps “the fruit of his own doings.”
III. That retribution is natural in its APPROACH. As soon as the seed is sown and germination begins, it proceeds slowly and silently from day to day, week to week, and month to month, towards maturition, its harvest state. It is just so with sin; it proceeds naturally to work out its results. “Lust, when it is conceived, bringeth forth sin; sin, when it is finished, bringeth forth death.” Punishment for sin does not require the positive and direct interposition of eternal justice; it comescomes as the harvest comescomes by the established laws of the moral universe. In truth, sin is more certain to ripen than the seed of the husbandman. Ungenial soil, foul weather, nipping frosts, scorching rays, destructive insects, may destroy the seed in the ground, so that it may never spring even to blade. But sin, unless uprooted by God’s redemptive hand, cannot be destroyed, must grow, and ripen into a harvest of misery. “Be sure your sins will find you out.”
Though the mills of God grind slowly, yet they grind exceeding small;
Though with patience he stands waiting, with exactness grinds he all.”
(Longfellow)
HOMILIES BY J. ORR
Hos 6:1-3
Returning to God.
Affliction is represented as having at length accomplished its work. In the far country the prodigal bethinks himself of his father’s house. He comes to himself. He says, “I will arise,” etc. (Luk 15:18). Thus shall Israel at last take with them words, and turn to the Lord (Hos 14:2). The words stand as a form for Israel to take up whenever their hearts shall turn to the Lord (2Co 3:16).
I. RETURN TO GOD RESOLVED UPON. (Hos 6:1) The people incite one another to return to God, as formerly they had encouraged one another in wickedness. They strengthen each other’s good resolves. This is as it should be. Their language is that of true wisdom. It shows:
1. That they rightly understand the Source of their affliction. “Let us return unto the Lord: for he hath torn,” etc. They see God’s hand in what has befallen them. They recognize him as their Chastener. They own the justice of what he has done. They acknowledge their sufferings to be a just punishment for their sins. The penitent justifies God and condemns himself (Psa 51:4).
2. That they recognize God‘s beneficent hand in their affliction. “He hath torn, and he will heal us,” etc. They no longer upbraid God because he has dealt thus hardly with them. They feel that they deserved it all and more. They perceive, too, what his end has been in the tribulation through which he has caused them to pass, viz. to subdue their rebelliousness, and bring them to repentance, that he might heal them. God’s rod has always kindness hidden behind it. The true penitent owns this.
3. That they have confidence in God‘s power and willingness to restore them. They argue from his power to smite what his power must be to heal. His power to destroy is the measure of his power to save. Nor do they doubtperceiving as they do his hand in afflicting themthat if they return they will be graciously received (Hos 14:2, Hos 14:4). The sinner may always have this confidence towards God. He has no pleasure in afflicting, He desires only to lead to repentance. When the sinner returns, he may rely on a warm welcome. The wounds made by his Law or his judgments God will heal; his smiting will prove to have been in love.
II. ISRAEL‘S HOPE IS RETURN TO GOD. (Hos 6:2) Returning to God, the people are confident that God will “revive’ them, will “raise them up.” The terms include both national restoration and spiritual quickening.
1. Revival implies a previous state of death. So Israel, in her banishment, was as it were dead to God. The nation is still sunk in the moral death of unbelief. Its recovery will be as “life from the dead” (Rom 11:15). The soul, in its natural condition, is “dead in trespasses and sins” (Eph 2:1).
2. Revival is an act of Divine power. An act even of omnipotence (Eph 1:19). Only Omnipotence can “open the graves” of scattered and rejected Israel (Eze 37:11-14). Omnipotence is required for all resurrection (Mat 22:29)the resurrection of Christ (Eph 1:20), the resurrection of the dead soul (Joh 5:25), the resurrection of the body (Joh 5:28, Joh 5:29; 1Co 15:35-58). Only almighty power can revive the Church when life is gone, or is going, out of it.
3. Revival follows speedily on penitent return. “After two days will he revive us: in the third day he will raise us up.” The words indicate a short period. Israel would not be kept waiting at the door of mercy. God hastens to meet the returning sinner with his mercies. David was forgiven the instant he confessed (Psa 32:5). The prodigal was without delay reinstated in his place as son (Luk 15:22-24).
4. Revival is through Christ. His resurrection is the pattern and ground of every other (Eph 1:19, Eph 1:20). Israel’s history in a manner recapitulated itself in him. His rejection and death was for her sins, and the sins of the whole world. In his cross the judgment of God on sin culminated. His resurrection, in like manner, conditions all revival. It is therefore to say the least, significant that words should be used here so exactly descriptive of the period during which Christ remained under the power of death. There is probably a glance Christ-wards in the passage.
5. The end of revival is that we may live unto God. “And we shall live in his sight.” See this thought developed in Rom 6:10,Rom 6:11; 2Co 5:15. The new life, having God as its Source, has God also as its End.
III. THE ASPECTS OF GOD‘S GRACE TO ISRAEL. (2Co 5:3) What God wills to be to his people, he cannot discover to them all at once. There is greater fullness in him than they can at once apprehend. His coming is like the dawnprogressive, brightening by degrees till it culminates at noon; and like the rain, falling in repeated and seasonable showers. Would Israel, therefore, know all that God is, she must “follow on”must persevere in her new way. God would open himself up to her in new manifestations of grace, suited to each step in her advance. “Dawn” and “rain” are influences.
(1) Heavenly;
(2) gentle;
(3) beneficent; yet
(4) distinct in their effects.
1. The dawn is primarily enlightening; the rain fructifying.
2. The dawn gladdens; the rain refreshes.
3. The peculiar effects of the dawn are those of contrast; the rain gives heightened beauty to effects already existing.J.O.
Hos 6:4
The day-dawn and the rain.
The Jewish doctors found in these words a prophecy of Christ. We Christians cannot do less. It is Christ whom our faith must grasp under these two figuresthe day-dawn and the rain. There is a twofold coming of the Son of Godthe 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 be very fitly compared to the morning, the other to the rain.
I. THERE ARE POINTS IN WHICH THE DAY–DAWN AND THE RAIN RESEMBLE EACH OTHER.
1. They have the same manifest origin. They come from heaven. They are not of man’s making and ordering, but of God’s. It is not less so with the gospel and Spirit of Christ. Man neither invented nor discovered them. They carry their evidence with them, like Heaven’s sun and Heaven’s rain.
2. They have the same mode of operation on the part of God. The mode of operation is soft and silent. What so gentle as the day-dawn? What more soft than the spring’s falling rain? And like to these in their operations are the gospel and the Spirit of Christ. When the Savior came into the world it was silently and alone. His kingdom came not with observation. The Spirit’s great work is not in the earthquake, or the mighty rushing wind, but in the still small voice.
3. They have the same mode of approach to usin perfect fullness and freeness. They are, like God’s great gifts, without money and without price, and they come with an overflowing plenty. In this they are fit and blessed emblems of the way in which Christ approaches us, both with his gospel and his Spirit.
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 aimlife and revival. Christ is no less earnest for our eternal life in the one than in the other.
II. THERE ARE POINTS OF DISTINCTION BETWEEN THE DAY–DAWN AND THE RAIN.
1. Christ’s 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. But the rain, as it descends, breaks into drops, and hangs with its globules on every blade. Them is a wonderful individualizing power in the rain. There is a similar twofold aspect in the coming of Christ. The gospel enters the world with the broad universal look of daylight, it singles out none, that it may exclude none. But Christ comes after another manner in the Spirit. Here no man can tell how God is dealing with another. He approaches the door of the single heart and speaks to itself.
2. Christ’s coming is constant, yet variable. He visits men in his gospel, steady and unchanging as the sun. But with the Holy Spirit it is otherwise. For the rain man knows no fixed rule. It may come soon or late, in scanty showers or plentiful floods. The gift of God’s Spirit is no doubt regulated also by laws, but these laws are hidden from us in their final ground. The emblems show us in God’s working the two great features of law and freedom.
3. Christ’s coming may be with gladness, and yet also with trouble. What more joyful than the returning sun? But God comes also in the cloud, and there is a shade over the face of naturesometimes in the thunder-cloud, dark and threatening. There is gladness in the gospel, there is trouble in the conviction by the Spirit. But Christ comes in both.
4. Christ’s coming in his gospel and his coming in the Spirit tend to a final and perfect union. They are indispensable to each other. The gospel without the Spirit would be the sun shining on a rainless waste. The Spirit without the gospel would be the rain falling in a starless night. Christians need both. Some have a very distinct perception of the gospel in its freeness and fullness, but they lack the life of the Spirit They need the rain Some experience the workings of the Spirit in conviction, etc; but they have only a small portion of the sunlight and the joy. Our souls can only live and grow when the sun and the showers intermingle. (Adapted from Dr. John Ker)J.O.
Hos 6:4-6
Evanishing goodness.
So froward, heedless, fickle, and incorrigible had Ephraim proved, that God did not know what more he could do with him. The same was true of Judah. The tender mode of speech, “O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?” shows how loath God is to pass from mercy to judgment. His heart yearns for the conversion of the objects of his solicitude.
I. PIETY VALUELESS, IF EVANESCENT. (Hos 6:4) Ephraim arid Judah had fits of pietyof goodness; but they did not last. They are compared here to the “morning cloud”the vapor which the heat of the sun sucks up as the day advances; and to the “early dew,” thick and fresh at dawn, but soon carried off by evaporation. Such an instance of momentary goodness we have in Ephraim in the reign of Pekah, when, rebuked by Oded the prophet, “certain of the heads of the children of Ephraim” compelled the return of the captives from Judah (2Ch 28:12, 2Ch 28:15); and there would probably be instances of the same kind under the preaching of Hosea himself. Note:
1. The defect of this kind of piety. It lacked root. It had no depth of earth. It promised well, but brought forth no practical fruit of righteousness. The nature was superficially moved, but there was neither genuine conviction of sin nor true turning of the heart to God.
2. The manifestation of this defect. The impressions did not endure. They hardly “dured“ even “for a while,” but as soon as “the sun” was “risen with a burning heat” (Jas 1:2), they” were scorched” and “withered away” (Mat 13:1-58). The test of real piety is its endunngness. No piety is worth having which will not endure the heat of the daytimethe test applied to it by the everyday work, trials, engrossmerits, and temptations of life. Yet many have known no other piety than that which consists in passing convictions, in weak desires, in good resolutions that come to nothing, in vague and easily frustrated efforts after amendment.
II. JUDGMENT INEVITABLE, IF REPENTANCE IS NOT SINCERE. (Verse 5) “Therefore.” God says; that is,
(1) because of the failure of milder measures to bring Ephraim to repentance;
(2) because of this evanishing goodness, which showed the necessity for something that would reach the depths of the nature;
(3) because of the sin that waited for punishment, and now must be punished, seeing that the people so utterly refused to turn from it;”therefore” he is compelled by his prophets to denounce judgments against them. The words of the prophets are said to do that which the judgments themselves will accomplish”hew,” “slay”to indicate the certainty of the result. The thing is as good as done when God says it. Certainty of fulfillment is a characteristic of God’s Word. His judgments would be “as the light that goeth forth,”
1. Majestic.
2. Obeying a law (sunrise).
3. Sudden: the lightning (Mat 24:27).
4. Revealing: God’s judgments reveal the sin against which they are directed (Hos 7:1).
If the reading in the Authorized Version, “thy judgments,” be retained, it is still God’s judgments that are referred to. They belonged to Ephraim as failing upon him.
III. SACRIFICE USELESS, IF WITHOUT LOVE. (Verse 6) “Mercy,” or love to man, is the obverse of “knowledge of God,” and the proof of its existence. The Law is summed up in love. It is love God looks for as the reality of religion.
1. Love to man shows itself indeed deeds. It is not a thing of “word” or of “tongue,” but of” deed” and of “truth ‘ (1Jn 3:18). It proves its reality by the acts in which it embodies itself (1Jn 3:17). This love is the substance of piety. It is the true ritual. “Pure and undefiled religion before God and the Father is this, To visit the fatherless,” etc. (Jas 1:27). It is this class of deeds Christ looks to (Mat 10:42; Mat 25:35, Mat 25:36). No one ever laid such great stress on kind deeds, or so entirely embodied the law of love m his own life, as Christ did.
2. The absence of love shows itself in wicked deedsin injustice, robbery, violence, etc. These are the crimes here charged against Ephraim (verses 8-10).
3. Without love no outward settee is of any use. No sacrifices, alms-giving, prayers, new moons, or fasts (Isa 1:13-15; Isa 58:3-8; Mat 9:13). In vain do we keep sabbaths, practice austerities, uphold orthodoxy, wait on religious ordinances, and engage in outward works of piety, if this, the one thing needful, is wanting (1Co 13:1-13).J.O.
HOMILIES BY J. ORR
Hos 6:7-11
The broken covenant.
Israel had broken covenant with God. In the rupture of this bond was ruptured also the bond which bound society together. Fearful wickedness was the result.
I. THE BOND BROKEN WITH GOD. (Hos 6:7)
1. The primal sin. “They, like Adam, have transgressed the covenant.” Our first parents were placed under arrangements involving in them the essentials of a covenant. Through breach of this covenant came “death into our world, and all our woe.”
2. Israel‘s sin. God made a covenant with Israel at Sinai. It was a covenant of Law, yet it had mercy in the heart of it. It required obedience, but it embraced provision for the removal of guilt. It asked from Israel only the pure will and the steadfast heart. It conveyed to them the highest privileges, and conferred on them the greatest blessings. Yet they shamefully broke it. They trampled their compact underfoot. They traversed in every direction the Law which God had given them.
3. Our own sin. God has a covenant made with us in the very constitution of our nature. There is that within us which binds us to God and to the practice of goodness. We find ourselves within the bond of this covenant. Its obligations be upon us. Yet we have broken it. We have gone astray. Sin is the breach of this covenant. In committing sin, we know that we, violating law, are guilty of unfaithfulness to God, and are doing violence to our own nature.
II. THE BOND BROKEN WITH MAN. (Hos 6:8, Hos 6:9) The result of breach of covenant with God is seen in the open throwing off of all regard from ordinary moral obligations. The principle of love being dethronedand love soon dies out in the soul that has cast out love to Godself-will, egoism, greed, evil principles of various kinds, usurp its place, and rule the conduct. These verses, accordingly, hold up a picture of utter lawlessness and disorder. Violence filled the cities; the very priests took part in highway robberies and murders. Society without God is like an arch from which the keystone is removed. It falls in ruins. It is like a system of planets without a central sununable to maintain its independence. It becomes a scene of confusion, a chaos.
III. INIQUITY MOST SHAMEFUL AMONG THOSE WHO HAVE KNOWN GOD. (Hos 6:10) This was the aggravation of Israel’s sin. They had known God, yet were now in this deplorable and desperate condition. Their knowledge of God made their sin “an horrible thing””an abomination.” Specially hateful to God were the impurities of their worship. He would punish them with special severity on account of their special relation to him (cf. Amo 3:2). Judgment shall begin at the house of God (1Pe 4:17).
IV. A SIDE–WORD TO JUDAH. (Hos 6:11) In the judgments that were about to fallhaving, however, for their object, not Israel’s destruction, but her salvation; the turning of her captivityJudah might be sure that she would not escape. God had set a harvest for her also. What applies to one sinner applies mutatis mutandis to another.J.O.
Fuente: The Complete Pulpit Commentary
Hos 6:1. Come, and let us return, &c. Almost all the ancients connect this with the preceding chapter, by the words, And they shall say,Come, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
B. An Accusation especially against the Priests and the Royal House. The untheocratic Policy of the Kingdom of Israel in seeking for Help to Assyria and Egypt is denounced
Hosea 5-7
I. Mainly against the Priests
Hos 5:1-15
1 Hear this ye Priests,
And give ear, thou House of Israel,
And listen, thou House of the King,
Because the judgment is for you,
And you have been a snare for Mizpah,
And a net spread upon Tabor,
2 And the apostates make slaughter1 deep [are deeply sunk in slaughter],
And I am a chastening for them all.
3 I know Ephraim,
And Israel is not hidden from me;
For even now hast thou committed whoredom, Ephraim,
Israel is defiled.
4 Their deeds will not suffer2 (them)
To return to their God.
Because the spirit of whoredom is in their inward parts [their inmost heart]
And they do not know Jehovah.
5 And the pride of Israel testifies to its face,
And Israel and Ephraim will totter, through their guilt,
And Judah will totter with them.
6 With their sheep and cattle
They will go to seek Jehovah,
But will not find Him;
He hath withdrawn Himself from them.
7 They have been faithless to Jehovah,
For they begot strange children;
Now the new moon will consume them
Together with their portions.
8 Blow the horn in Gibeah,
The trumpet in Ramah!
Cry out in Beth-Aven3
Behind thee, O Benjamin!
9 Ephraim will become a waste
In the day of chastisement,
Among the tribes of Israel
Have I made known what is sure.
10 The princes of Judah have become
Like the removers of land-marks:
I will pour out upon them
My wrath like water.
11 Ephraim is oppressed,
Shattered by judgment,4
For it thought good
To follow idol-images.4
12 And I (am) like the moth to ephrann.
And like rottenness to the house of Judah.
13 And Ephraim saw its disease,
And Judah its wound,
And Ephraim went to Assyria,
And sent to the warlike monarch;
But he will not be able to heal for you,
And will not remove your wound.
14 For I am like the lion to Ephraim,
And like the young lion to the house of Judah,
I, I will rend and go on (rending)
Will carry away and there will be no deliverer.
15 I will go again to my place,
Until they make expiation (by suffering),
And seek my face;
In their distress they will seek me.
Hos 6:1-2
1 Come let us return5 to Jehovah!
For He hath torn, and will heal us,
He hath smitten and will bind us up.
2 He will revive us after two days,
On the third day He will raise us up,
That we may live before Him.
3 Let us know, follow on to know, Jehovah:
Like the dawn his coming is sure,
And He shall come like the rain for us,
Like the latter rain (which) waters the earth.
4 What shall I do to thee, Ephraim?
What shall I do to thee, Judah?
For your love is like the morning cloud,
And like the dew, vanishing soon away.
5 Therefore I have smitten6 (them) through the Prophets,
And slain them with the words of my mouth,
And my judgment goes forth like light.6
6 For I delight in love and not sacrifice,
And in the knowledge of God more than burnt offerings.
7 Yet they, like Adam, have broken the covenant,
They were faithless to me then.
8 Gilead is (like) a city of evil-doers,
Besmeared with blood.
9 And as the robber lurks,7
So (does) a band of priests.
Upon the highway they murder (those going) to Schechem,
Yea they commit wickedness.
10 In the house of Israel
I beheld an abomination, a horror:
Ephraim committed whoredom,
Israel (is) defiled.
11 For thee, also, Judah, a harvest is prepared,8
When I turn the captivity of my people.
EXEGETICAL AND CRITICAL
The beginning in Hos 5:1 (corresponding to the opening of chap. 4.) shows that the discourse here commences anew. Though connected with chap. 4, this chapter contains an accusation and threatening more definitely directed against the priests along with the king and his counsellors and princes, yet without being confined to this, for the discourse again becomes general, applying to the whole people. Along with idolatry which here again becomes prominent as the sin of Israel (especially in chap. 5) and gross sins among the people (deceit, robbery, murder, chap. 6), the conduct of the court is afterwards specially reproved, but particularly the false policy of seeking help in Assyria and Egypt (which itself presupposes the beginning of the kingdoms decay). Chap. 6 is inseparably connected with chap. 5. But chap. 7 is also related to both of them, for a new section begins only with chap. 7. (See Introduction.) A single central and controlling idea, however, can hardly be indicated in these two chapters, or in the second part of the book generally. The discourse is too excited, moving suddenly from one thought to another, especially from accusation to threatening, and vice versa.
Hos 5:1. Hear this, ye priests. It is doubtful whether refers to the foregoing, but it is not improbable that it does. The solemn discourse just ended would now be applied to the hearts of those specially addressed here, and the continuation of the discourse would then be attached to it. House of the king = the royal family, or possibly those who surrounded him ordinarily. The king referred to cannot be with certainty determined. Keil conjectures Zachariah or Menahem, or both. According to 2Ki 15:19 f. the resort to Assyria would suit Menahem better than Zachariah. For the judgment is for you. This refers specially, according to the sequel, to the Priests and the Court. [The judgment is that announced in the preceding chapter; the special application is made here.M.] The rulers of the people are compared to a snare and net. The birds whom they have taken or allured to destruction, are the people. Mizpah cannot be the Mizpah strictly so called in the tribe of Benjamin, but must be= and that= an elevated place in Gilead, perhaps identical with in the tribe of Dan. Tabor, on this side the Jordan, would correspond to the elevated point on the other side. These two places are probably selected as prominent points to represent the whole country; for it is not known that they were places of sacrifice. Keil conjectures that they are chosen in this image because they were places suitable for bird-catching.
Hos 5:2. , to make deep. Literally: they have made slaughter deep=they have sunk deep in it. Slaughter might of itself be understood as murder, but the thought is carried further. is usually employed of the slaughter of beasts for sacrifice, and thus is most suitable here according to the foregoing, where the evil influence of the rulers upon the nation is spoken of, and this consisted in the idolatry which they saw them practice. But this sacrificing is intentionally called only slaying, and suggested by it. a is uncertain. The most probable explanation makes it= , apostates. This is then the subject of the sentence, which would be rendered: the apostates are deeply sunk in murder. Keil, with others, takes it quite differently: transgressions, more literally: deviations. He explains after , 1Ki 10:16 f.: to stretch, stretch along; therefore: deviations; they have made deep to stretch out=they have carried their transgressions very far. But what a tortuous mode of expression: to stretch out deviations! [The Anglo-American Commentators generally adopt the former view, rendering: revolvers, or: apostates.M.]
Hos 5:3. The second half of this verse tells what God discerns in Ephraim and Israel. : now, at this very moment, pointing out, as an actual fact, that which at present lies open to the eye of God. [Henderson: To express an assertion more strongly, the Hebrews put it first in the form of an affirmative, and afterwards in the form of a negative.M.]
Hos 5:4. Their deeds will not allow, etc. Their works stand in the way of their returning to God; for they are not isolated things, but are the expression of their inner nature, and that is held securely by the spirit of whoredom (Hos 4:12), as by a demoniacal power which has stifled the knowledge of God. They are therefore not freenot lords over themselves, but slaves. [The rendering adopted here is that given in the margin of the English Bible, and approved by the majority of the Expositors of Continental Europe, ancient and modern, and by Horsley among the English ones. But there he stands alone, all other Anglo American translators adopting the rendering: they will not frame their doings to return to the Lord. They have been led to this view by the mistaken notion that the other translation involved a grammatical impossibility. See Gram. Note.M.]
Hos 5:5. The pride of Israel according to some, denotes God, as One in whom Israel might have pride. The sense would then be that God, by his judgments testifies in the very face of Israel. But such an explanation is forced. The natural impression, on reading the words, is rather that Israel and its conduct is spoken of Therefore the words are to be taken as they stand; the pride of Israel testifies to its face, namely, when the punishment of such pride is being suffered. It will be then felt what it is to reject Jehovah in presumptuous self-reliance (Wnsche). Judah also totters with them. In Hos 4:15 Judah is warned not to be partaker in Israels guilt; but this must have been done because such participation was already begun, or foreseen as about to be assumed. On the other hand in Hos 1:7 Judahs destiny is distinguished definitely from that of Israel. [Henderson and others account for this seeming discrepancy by assuming that this chapter was written at a period considerably subsequent to that of the utterance of the last. But the evidence of the connection between them is too strong to admit of this supposition. The solution given above is therefore probably the correct one.M.]
Hos 5:6. They shall go with their flocks and with their herds. The fruitlessness of Israels sacrifices without a mind answering to the offering, is here shown (comp. Hos 6:6; Isa 1:11 ff.; Jer 7:21 ff.; Psa 40:7; Psa 1:6 ff.).
Hos 5:7. , to act faithlessly, especially of the infidelity of a wife to her husband. The proof () of such unfaithfulness of Israel to Jehovah, the Husband, is then given. Instead of bearing children to God in covenant with Him, they had rather, by their illicit intercourse with idols, begotten strange, illegitimate children, children not belonging to the household, i.e., children whom the Lord cannot acknowledge as his own. The punishment is then announced: The new moon will devour them. The new moon is the festal season on which sacrifices were offered, and is here employed for the sacrifices themselves. The meaning is: your festal sacrifices are so far from bringing deliverance as rather to induce your ruin (Keil). The sentence must, at the same time, be understood in a temporal sense=the time will soon come when they will perish, as also appears clearly from Hos 5:8. Their portions are their possessions, part of which they brought as offerings.
Hos 5:8. The judgment is seen in the Spirit as being already inflicted. The invasion of the enemy is to be announced by the horn and the trumpet. Gibeah and Ramah were most suitable for giving signals on account of their lofty situation. Both were on the northern boundary of Benjamin. Thus Judah is already menaced (see Hos 5:5), and Israel actually occupied. , to raise a shout=to sound the alarm in danger. Beth-aven again=Bethel; is to be supplied. Behind thee, Benjamin. The danger which is signaled, the enemy, is coming. He is already close behind thee.
Hos 5:9. Israel shall assuredly be destroyed, and permanently also: =enduring, that is, lasting misfortune (comp. Deu 28:59). Others make it=true, what will surely he fulfilled. [The latter view is preferable, and is approved by most expositors.M.]
Hos 5:10. Like the removers of landmarks. Is this to be taken literally ? It is certain that we are not to think of hostile seizures of the territory of Israel, but the tertium comp. is the curse which, according to Deu 27:17, is laid upon the removal of a neighbors landmark=they have done something worthy of cursing. The curse attending the removal of the landmarks must therefore regarded here as something well known. The question then arises: what is it that they have lone incurring a curse. Keil and Hengstenberg think that a spiritual removal of boundaries is indicated, a subversion of the bounds of justice, lamely, by participating in the guilt of Ephraim which they did by breaking down the barriers between Jehovah and the idols. And it is true that the princes of Judah are to be regarded as in a special sense divided off as against Israel and its idolatry, by virtue of the true faith which still prevailed in Judah as contrasted with Israel. The sense would then be: The princes of Judah, by their favoring idolatry, by this transgressing of spiritual limits, have become like those who remove the land-marks of fields, and thus become subject to the curse. Gods anger will seize upon them like a full stream of water. Comp. Psa 69:25; Psa 79:6; Jer 10:25.
Hos 5:11-15 declare that even Assyria cannot help, and that the vanity of all help outside of God, drives Israel to Him.
Hos 5:11. and are united also in Deu 28:33 to denote the complete subjugation of Israel under enemies in the event of apostasy from God (Keil). occurs only here and in Isa 28:10. In the latter case, at all events, it= , command. So many here also: a human statute [in contrast to the ordinances of God] alluding to the worship of calves (Keil). [See Textual note.]
Hos 5:12. A moth and rottenness are symbols of destroying influences. The moth is alluded to in the same way in Isa 1:9; Isa 51:8; Psa 39:12; both united in Job 13:28. Such influences also destroy slowly but surely: Certa Dei judicia (Calvin).
Hos 5:13. and , injury and wound, hardly denote religious and moral depravation (Keil); for it would scarcely have been said that Ephraim perceived this, but the judgment of God mentioned in Hos 5:12, which according to the image there employed is not one which brings sudden ruin, but a more secret corruption, of which, indeed, moral depravation forms a part, but only as a judgment of God. That a divine judgment is intended, is clear from what is said of the vanity of help that is sought, especially in the sequel, and from the ground assigned for its insufficiency in Hos 5:14. Assyria is here named for the first time. In the subsequent chapters the Prophet frequently recurs to the false policy of seeking help from Assyria. Only Ephraim is named because Israel is the main subject. Judah is referred to only incidentally. , a contender, an epithet devised by the Prophet to denote the Assyrian king.
Hos 5:14. They can as little defend themselves from Gods judgments as they can from the attack of lions. (Comp. Hos 13:7; Isa 5:29; Deu 32:39).
Hos 5:15. The figure of the lion is continued. As the lion, without fear of being attacked, withdraws into his lair, so the Lord withdraws into heaven; none can or dare call Him to account. Until they make expiation = suffer. The suffering shall drive them to God. =seek earnestly. Comp. Hos 2:9 and Deu 4:29-30, where comp. also the expression .
Hos 6:1. Come let us return to Jehovah. The words are plainly connected with the last words of chap. 5. where a seeking of God on the part of the people is mentioned as the aim and consequence of the divine judgment. The opinion is, therefore, the most natural (so already the LXX) that they are just the expression of that seeking, that in them Israel announces its resolve, and immediately thereafter the hope of favor on the ground of the return. The view of Keil is less suitable, that we have here an exhortation addressed by the Prophet in the name of God to the people whom God has smitten. The words are only and naturally put in the mouths of those who, punished for their sins, would return to God. [The Anglo American Commentators, generally, adopt the view here advocated. Henderson gives the additional plea that the bearing of Hos 6:5 favors the hypothesis.M.] For He hath torn, etc. (comp. Hos 5:14). Strong faith. The Lord who had spoken with such threatenings, and such implacable severity, would yet give salvation (and not Assyria, 6:13). This would also be true if the words , are taken as expressing a wish, which is readily suggested by a frequent usage of with the future: and may He heal us, etc. (so also in the following sentences).. The resolve to return would then be strengthened by the calamity which God sends. If be taken not as expressing a wish but simply a hope the determination to return would rather be strengthened by this hope, as the healing, etc., would be the fruit of the return. [On the grammatical and logical connection of the different clauses of the first three verses, see Gram. note.M.] An allusion to Deu 32:39 can hardly be mistaken, especially if we look to Hos 6:2.
Hos 6:2. He will revive us again, etc. The definite limits: two days, and: on the third day, hold out the prospect of the speedy and sure revival of Israel. Two and three days are very short periods of time; and the linking of two numbers following the one upon the other, expresses the certainty of what is to take place within the period named, just as in the so-called number-sayings in Amo 1:3; Job 5:19; Pro 6:16; Pro 30:15; Pro 30:18, in which the last and greatest number expresses the highest or utmost extent of the matter dealt with (Keil). Both the Rabbinical interpretations of these numbers (e.g., that they relate to the three captivities, the Egyptian, the Babylonish, and the Roman) and the Christian, according to which Christs resurrection on the third day is indicated, are naturally inadmissible. The latter is excluded even by the words themselves. Israel is the subject of discourse: it is torn, smitten, slain; nothing is said of the exile itself, but in general there is set forth the termination of its existence as a people through the divine judgment (which to be sure was brought to pass by means of the exile). Israel expects, in the event of conversion, to be delivered from this situation and to be restored, and that speedily. It is naturally not the awakening of the physically dead that is announced; but it is a significant fact, that such an awakening is employed to illustrate the restoration of Israel, for it may lead us to infer that such a belief lay not far from the Prophets mind. Comp. for our verse, Isa 36:19 ff. (and for the whole section, Isa 6:1621), and especially the well-known vision in Eze 37:1-14. (See further No. 4 in the Doctrinal section.) [Comp. the remarks of Delitzsch on Job 19:25 ff. in his Commentary on that book, which contain the true principle of interpretation in such cases, and substantially agree with the method approved by Schmoller here. Henderson and Cowles agree in excluding any but an historic allusion, while Horsley and Pusey maintain the allegorical interpretation, the former seeing a no very obscure, though but an oblique, allusion to our Lords resurrection on the third day, the latter repudiating any other application, and carrying out the analogy to the extreme possibilities of fanciful conjecture. The explanation of the two and three days given above is probably the true one. With it Newcome and Henderson agree. Cowles suggests an allusion to the duration of the pestilence in Israel after Davids census of the people, and thinks that besides there may be a tacit allusion to the fact that three days is about the extent of human endurance under extreme privations and hardships.M.] That we may live before Him: under his protecting shelter and favor, comp. Gen 17:18 (Keil).
Hos 6:3. Let us know, pursue the knowledge of Jehovah. Keil rightly makes the verse parallel with Hos 6:1, as a further appeal. The expression especially indicates an appeal, or, according to our view, a self-exhortation. The zeal and earnestness of the return is thus presented. Know must be taken in the sense of Hos 4:1; Hos 4:6. Jehovah had become an unknown, a strange God to the (idolatrous) people. Such knowledge has thus a practical aim, to acknowledge, to serve Him. The following words declare what is hoped for as the fruit of that knowledge: His coming forth is sure like the dawn, etc. Jehovah will appear bringing salvation. This is set forth under the figures of the daybreak and a fertilizing rain. The appearing of Jehovah is denoted as a rising by the image of the dawn (, usually employed of the sun). The transition from night to day is set forth. Comp. Isa 58:8. And He will come as the rain for us, etc., i.e., reviving and refreshing. In Deu 11:14 (comp. Deu 28:12 and Lev 26:4-5), the rain, or the early and latter rain, is mentioned among the blessings which the Lord will bestow upon his people if they shall serve Him with the whole heart. This promise the Lord will so fulfill in the case of his newly-revived people, that He himself will refresh them like a fertilizing rain (Keil).
Hos 6:4. What shall I do to thee, Ephraim? It is common to break off the discourse here, wrongly, with Hos 6:3. It is supposed that there is here a first section containing a promise, to which the promise in chaps. 11. and 14. correspond, and that a new section begins in Hos 6:4 with a new objurgatory discourse (Keil). But, in the first place, Hos 6:1-3 do not really contain a promise of the Prophet, or of God through the Prophet, but only a hope of the people themselves. And, in the second place, Hos 6:4 is too closely connected with the preceding (not as a promise of God attached to the foregoing), according to Luthers translation: how will I do thee good, etc. ? For does not mean: to do good, and is not=the mercy which I will show you, and, especially, the comparison of Gods favor to the morning cloud and the vanishing dew would be unsuitable. The words rather contain a bitter complaint of Israels inconstancy, and that suggested just by the preceding words. A good and joyful feeling was there expressed. If Israel only had now such a feeling as was expressed in the words which the Prophet puts in their mouth, all would be well! But Israel is as inconstant as God is constant. Its goodness is as the morning cloud and the swiftly vanishing dew. Both the dew and the morning cloud are figures of evanescence. The dew has an allusion to the rain, with which Jehovah is compared by way of contrast; and the morning cloud disappearing so soon, points back to the dawn which surely brings the day. , love, is naturally, on account of Gods complaint against the inconstancy of the people, to be understood of love towards God. Yet it may also be taken generally, and made to include mans love to his neighbor as well. What shall I do to thee?=how shall I further punish thee? Then follows what God would yet do.
Hos 6:5. Thereforebecause the character of Israel was such as was described in Hos 6:4. The words of my mouth is parallel to the Prophets, because the latter proclaimed Gods purposes; and the was performed by the prophets just so far as they uttered the words of God. , to hew out or off. The figure is that of hard stone or wood to which, by hewing, the right shape is given, and obdurate Israel is conceived of as having been subjected to such treatment for its good through the objurgations of the prophets. Similarly Luther after Jerome: to plane off.The expression of the second member is stronger still: I slew them. A slaying influence is ascribed to Gods word. He gives to the prophets to announce death and ruin. In the words that follow we are probably to change the reading, and translate=and my judgment (goes forth) as light. [See Textual note.M.] The image may have been chosen with reference to Hos 6:4 : Since your love is like the morning cloud and the dew, vanishing quickly, when the sun rises, I will make such a sun rise as you do not wish. The judgment is here compared to a sunrise, which is elsewhere rather an image of a gracious visitation (comp. Hos 6:3), perhaps in the sense that judgment reveals sins, the works of darkness, in their true light (comp. Eph 5:13).
Hos 6:6 and the following ones confirm more definitely what is said in Hos 6:5. What God wishes is love and the knowledge of God. The knowledge of God (=piety here) goes back to the essential idea of as embracing in its general sense, love to God and man, though the latter here preponderates. In this sense Jesus cites it in Mat 9:13; Mat 12:7. On the meaning, comp. No. 5 in the Doctrinal and Ethical section.
Hos 6:7. Yet the conduct of the people is just the opposite of what God desires. But they, like Adam, have broken the covenant. The reference is to Ephraim and Judah, not to the priests. And, therefore, does not express a contrast to these=ordinary men. It would rather indicate a contrast to Ephraim and Judah as the people of God. But this thought is quite remote. Viewing the passage without prejudice, the usual explanation is seen to be the most natural: like Adam Allusion is thus made to Genesis 3. Adams sin was the violation of a covenant: for with the command laid upon Adam, God entered into a relation with him, which, in accordance with the analogies of later agreements made with mankind, might be called a covenant. Such covenant-breaking is a , a breach of fidelity. Then they were unfaithful to Me, as it were, pointing with the finger to the well known places of idolatrous worship, e.g., Bethel. Israels position, therefore, is one of apostasy from God. Israel contradicts its destiny, which was, to be Gods people. In fact, the verse expresses the want of that one thing which God desires, the want of the knowledge of God. Being a condition of intimacy with God, it is lost in apostasy from Him. Therefore, also, there is no Hos 6:8 ff. [Newcome, Pusey, and Cowles prefer the interpretation that understands Adam to be meant. Henderson rejects it, and prefers the rendering: they (are) like men (who) break a covenant. To this it might be objected, first, that this, which is in any case, a paraphrase, is not the natural translation of the words. If it were the authors meaning, every reader, contemporary with him or otherwise, would have mistaken it, on the first view, at least. In the second place, such a periphrastic expression would be a very feeble, as well as unusual, way of conveying the notion that they had broken Gods covenant, in marked contrast to the directness of the charge in the second member of the verse. He objects to the other view that nowhere is there mention made of Gods entering into a covenant with Adam. But this objection is not valid if it appears that the transaction in which God and Adam were the parties was really of the nature of a covenant. And that term is a concise and correct mode of asserting a plain Scriptural fact, namely, that God made to Adam a promise suspended upon a condition, and attached to disobedience a certain penalty. This is what in Scriptural language is meant by a covenant. (Hodge, Systematic Theology, vol. 2. p. 117.) His other objection is trivial, that with the exception of three doubtful passages, of which the present is one, Adam is not used in the Old Testament after the first chapter of Genesis (he probably meant the fifth) as a proper name, nor is any reference made to our first parents. The nearest parallel to our passage is Job 31:33 : if I have concealed my transgression like Adam; of the correctness of which rendering there can be no reasonable doubt. Comp. Delitzsch on that passage in his Commentary on Job.M.].
Hos 6:8. Gilead might be taken here as the name of a city. But it never occurs as such, only as the name of a district on the east of the Jordan. It must therefore be assumed that the name of the district is applied here to the chief city, Mizpah. Or we might remain by the notion of the district, and the expression would then be a comparison=All Gilead is, as it were, a city of evil-doers, as full of them as a city is of men. . is a foot-mark, therefore: tracked with blood, full of bloody tracks. Here murderous actions are indicated without being definitely named.
Hos 6:9. But the most shameful transactions occur in the west of the Jordan. Even priests act like robbers. is a predatory band, a band of freebooters or robbers, therefore =a companion of such bands, a robber. Like the lurking of robbers = as robbers lurk, so lurk a company of priests, they murder on the way to Shechem. Travellers are surprised by them on the way to Shechem. Shechem was a City of Refuge. Perhaps those are meant who sought refuge there. The priests are by many thought to be residents of Shechem. But Shechem was a Levitical, not a sacerdotal, city. The expression would then refer not to those dwelling within the city, but to those without, who fall upon persons going to Shechem. Bethel was rather the seat of the priests. Keil therefore supposes: The way to Shechem is mentioned as a place of murders and bloody deeds, because the road to Bethel, the principal seat of worship belonging to the ten tribes, from Samaria the capital, and in fact from the northern part of the kingdom generally, lay through this city. Pilgrims to the feasts for the most part took this road; and the priests, who were taken from the dregs of the people, appear to have lain in wait for them, to rob, or, in case of resistance, to murder. More strictly speaking, it must have been done on the return from Bethel to Shechem. The allusion is evidently to a definite event unknown to us. The same remark applies to the following words. is climactic. =shame, perhaps, unchastity. [This word does not mean shame or dishonor. It is primarily a device or plan either evil or good (comp. Job 17:11), though usually the former. The next meaning is wickedness; then specially a crime resulting from unchastity. For the connection between the two meanings see Lev 18:11.M.]
Hos 6:10. The consequences of the preceding. Probably both corporeal and spiritual whoredom are included.
Hos 6:11. A threatening is appended against Judah also. Judah also is guilty. The harvest is as elsewhere an image of judgment, a cutting down (comp. also Isa 28:24 ff.) When I shall turn the captivity of my people. This appears, on the contrary, to refer to a deliverance, and therefore to be a promise. But it must be remembered that the judgment has for its aim the deliverance of Gods people () as a whole. But such deliverance is effected only through the judgment that falls upon the several parts first upon Israel and then upon Judah. The meaning therefore is, when Israel, the Ten Tribes, shall have received its punishment and been restored, Judah also will be punished. [This paraphrase of the passage does not agree with historical fact, and must therefore be rejected. The true view seems to be that of Keil: never means: to bring back the captives, but in every passage where it occurs simply: to turn the captivity and that in the figurative sense of restitutio in integrum. My people, i.e., the people of Jehovah is not Israel of the Ten Tribes but the covenant nation as a whole. Consequently the captivity of my people is the misery into which Israel (of the twelve tribes) had been brought through its apostasy from God, not the Assyrian or Babylonian Exile, but the misery brought about by the sins of the people. God could avert this only by judgments, through which the ungodly were destroyed and the penitent converted. Consequently the following is the thought which we obtain from the verse: When God shall come to punish that He may root out ungodliness, and restore his people to their true destiny, Judah will also be visited with the judgment.] The whole is, not to be regarded as a promise, or the harvest as a harvest of joy. Nor is it necessary to attract the second hemistich of Hos 6:11 to the first verse of chap. 7. (e.g., Meier).
DOCTRINAL AND ETHICAL
1. Prophetic rebuke does not merely not spare rulers and kings: it is specially directed against them. This follows from the conviction of the high vocation the monarchy had to fulfill. It is the bearer of the magisterial office, and as such must administer and guard the divine law, and must therefore care both for the purity of Gods worship and the administration of justice. And if it neglects or directly violates its obligation, despises the divine law, and even introduces idolatry, perverts justice, exercises injustice or leaves it unpunished, it becomes recreant to God, from whom it receives its authority, and incurs his punishment. This, the Prophet, as Gods messenger, announces, and his voice is therefore at first a voice of warning in order to bring it back to the true path. But the Prophet arraigns not merely neglect or violation of the obligations entailed by the office a such, but also the personal conduct of the bearers of the office, with a due appreciation of the influence which they exercise by word and still more by deed, in virtue of their high position.
2. In all inroads of sin and corruption we are to look not merely at the outward work, but at the power of darkness, the spirit, that lies behind as their most dexterous and astute controlling influence, which will maintain most craftily its right and cause; comp. Hos 6:4 (Rieger).
3. Rieger: So long as man under divine chastisement, supposes that he can find help and mitigate his misfortunes by trust in the creatures, he wanders off as though in a trackless wilderness, from the living fountain, and might preclude himself from the most essential self-humbling, the knowledge of his guilt. But when God presses upon him with his hand and he has no deliverer then is quickened in his heart a little seed implanted there before by Gods good hand; and thus the love of God is like a man who has sown seed in his land; he goes away to his place, and depends on that which the seed will produce it time and after the rough winter. Most beautiful is the believing assurance with which the Prophet makes the chastened express their hope of favor if they should return to God. (This same hope is expressed in Deu 32:29.) Thus restoration after past destruction is hoped for, and the blessedness of this restoration is further and happily described by comparing the returning favor of God to the rising dawn and the descending rain of harvest, as beneficent and refreshing as the one, as fertilizing and fraught with as rich blessings as the other, it spreads its influence. Such a visitation of mercy was most fully vouchsafed through the Messiah; He was the Day-star from on high; in Him came to us the Son of God in the flesh to diffuse upon us the Holy Spirit like fertilizing rain. He brings, therefore, the true healing for the bruised, the true binding up of the wounds for the smitten, the true reviving for the slainall under the condition (presupposed by the Prophet) of a penitent returning to God. That the Prophet himself, in putting these words into the mouths of the penitent, thought of the Messiah, can not be maintained. We must apply here also canon laid down at chaps 12. that the fulfillment took place under the Messiah, but in another and higher sense than the Prophet fancied, that the words inspired by the Spirit of God had a further range than the Prophet knew. The revival and the upraising imply primarily a restoration of Israel, and we have in Eze 37:1-14 the completed picture of which our short sentence affords the outlines. But if the true restoration of Gods people has been and is now being accomplished only through Christ, we can go a step further, and show that the revival, proceeding from Him, which is essentially a partaking in a new spiritual life, finds its completion only in the awakening even from corporeal death to the enjoyment of eternal life, of those who have been spiritually quickened by Him. If we, therefore, from the stand-point of the New Testament, find in the words of our Prophet here an allusion to this, we are not really so far wrong as might seem. Nay, as the Prophet certainly speaks of a reviving in a spiritual sense, so he must take that image from an actual revival of the dead, as he took the preceding ones in Hos 6:1 from the binding and healing of a wound, and this idea cannot be so remote from his language, even if we can say no more (Isaiah in Isa 26:19 evidently goes further). As regards the specification of time: on the third day, which so naturally suggests Christs resurrection,the coincidence is certainly not accidental so far as the resurrection on the third day is to be regarded as a rising in a very brief space of time. He was, indeed, to die, but not to remain in the state of the dead any longer than was necessary, so to speak, in order to make his death an indubitable fact; rather, as the First Fruits, He should be soonest brought out of death by the mighty working of the Father, and it would thus be shown how completely Gods wrath, borne by Him, was quenched, and Gods favor restored. On the third day the sun of mercy thus rose even here. And upon this revival of the Messiah on the third day, is conditioned the revival of sinners, proceeding from Him, in time and eternity. We must, therefore, regard this passage of prophecy as at least significant from a New Testament stand-point, nor do we err if we say, that there is here contained more than the Prophet could conceive; it is a divine word resembling a seed of corn which does not simply represent what it actually is (even the most precious stone does no more than this), but conceals in itself something else far higher, the germ which it enfolds.
4. Hos 6:5. There is expressed here a clear consciousness of the aim and lofty position of prophecy. It is above all not something inciDeutal, but is embraced organically in the divine economy. Its special mission is fulfilled when the people of God forget their calling, and disregarding the voice of their own conscience, no longer seize the true path, and, having already inwardly apostatized, attain only to weak resolves, which are never fulfilled (Hos 6:4). Then God appears before his people, and sends them the prophets, who are, so to speak, a conscience standing outside of them. Through them He speaks the words of his mouth and rebukes his people. He announces through them his judgment; their words of rebuke themselves are a punishment to the people, at all events, a punishment by words before the punishment by deeds is sent, but yet essentially identical with it, inasmuch as it was intended to produce deep sorrow, to touch the inner man, and to bring painfully to the consciousness criminal apostasy from God, and has thus the same aim as actual punishment has. Thus the sending of the prophets appears in one passage as a punishment; therefore also the expression which speaks of Gods hewing and slaying through them is employed, and there is conjoined with it in one line the rising of judgment like the sun, which may be understood of the efficiency of the prophets themselves. It is declared in such passages as Hos 12:11 that prophecy had in itself a more general significance, as it effected Gods revelation to the people, and brought Him into close relations with them, and was, in so far, an element of his dispensation of mercy. And, apart from this, as Hosea directly shows, it had not only a legal but also an evangelical aspect by its vocation as proclaiming Gods faithfulness, in virtue of which He had not rejected his people but had destined for them a great deliverance. Here, however, it is occupied with the race for which it was specially designed, and for them it preached punishment by holding up before them the law they had so contemptuously violated; it became a chastening rod through the Word, and it was to hold out to the people the prospect of the future salvation only through the medium of punishment, and must as its main duty cut to pieces and slay. The preaching of the New Covenant has, on the other hand, as its main duty, an evangelical mission, which must never be ignored. But still it cannot dispense with the preaching of the Law. It must, even there, recur to that as its next duty; for the Law is the true .
The worthlessness of sacrifice as a mere opus operatum is most distinctly emphasized by prophecy in opposition to the false esteem in which it was held, which was a token of religious and moral ruin, going hand in hand with an empty service forms and outward works. Sacrifice, in general was, as it seems, regarded as a good because a religious work, even when it was not performed in the strict legal manner, but was associated with calf and idol-worship, and therefore with a transgression of the Law (as in our context it is not legal sacrifice that is spoken of the address being to the kingdom of the ten tribes). In this they wishes to honor Jehovah, or pretended to do so. Comp. Hos 6:6. In that passage the worthlessness of the outward sacrifice, which was only in form a seeking of Jehovah, and could not be a seeking from the heart (Hos 6:15), is strongly expressed. Comp. Mic 6:8; Isa 1:11-17; Psa 40:7; Psa 40:9; Ps. 1:8 ff.; Psa 51:18 ff.; 1Sa 15:22.
To infer, however, from this polemic of prophecy against the opus operatum of sacrifice (sacrifice to an idol is to the Prophet only slaughter), that it values sacrifice in itself but little, and stands as to the Law, etc., upon a freer stand-point, is assuredly wrong. If the prophets were the stern guardians of the Law, and especially of the worship of Jehovah, and directed their rebukes against every depreciation of the law and every apostasy from Johavath, and if they also placed the ceremonial clement in worship in contrast to the ethical and internal, they did so because the latter was absent, and because it alone gave to sacrifice its real worth. And in our passage it is not to be overlooked that Hosea turns first to the sacrifices of the ten tribes, to the places of unlawful sacrifice, and denounces them as worthless, not merely on account of the absence of the inner qualities, but because he saw the people engaged in a course of conduct illegal and therefore displeasing to God, rejects their sacrifices and therefore so much the more opposes to these the inner qualities, and amongst these, the knowledge of God, which would lead back to God and thereby also to the legal worship of Jehovah with its sacrifices. On the relation of the sacrificial service to the future time of salvation, see on chap. 14
5. Hos 6:7. They have, like Adam, broken the covenant. The passage is important as being the only, but a clear, reference to the Fall in the Old Testament. This is presented as a transgression of the Covenant, and God is therefore conceived of as standing to the first man in a covenantrelation. Adams sin appears, therefore, to the Prophet, not as something trifling, but as a great transgression, just as Paul speaks of it in the Epistle to the Romans, though there is nothing said of the consequences of this sin upon mankind. And while this transgression is thought of as a (the first) violation of the covenant, there is also ascribed to it a significance as influencing the destiny of the world.
HOMILETICAL AND PRACTICAL
Hos 6:1. Wrt. Summ.: Preachers should rebuke the sins of rulers as well as those of subjects, so that they bear not the guilt of the souls that are lost, whose blood God will require at their hands.
Hos 6:2. Great zeal, even though it be in the cause of religion, is not the chief thing. It is of itself mere bigotry and has no merit, but is rather to be rejected if it is against the truth.
[Matthew Henry: Those that have apostatized from the truths of God are often the most subtle and barbarous persecutors of those that still adhere to them.M.]
Hos 6:4. The longer thou continuest in sin the more difficult is the return. He who commits sin is the servant of sin. At first he will not return, at last he cannot. The heart is hardened. The spirit of whoredom: not single sins that are committed, but an evil spirit rising up and taking possession of the soul. The more men sin against God, the more they lose the knowledge of Him, and the more difficult it is for them to return; and so the chastisement of God must be more severe to bring them back to Him.
Hos 6:5. God spares not even his own, when they sin.
Starke: He who mingles with the ungodly will be punished with them.
[Pusey: In the presence of God there is needed no other witness against the sinner than his own conscience.M.]
Hos 6:6. Starke: God will not be slighted with the outward appearance of godliness. In distress men should indeed seek God, though not in hypocrisy, but in sincerity. Our most acceptable sacrifice to God, is the surrender of ourselves, body and soul, to Him.
Hos 6:7. Wrt. Summ.: Godless parents usually bring up godless children, whom God regards not as his, but as strange children, children of whoredom. They shall suffer a like punishment with their parents. But God will require their blood at the hands of their parents, from whom a heavy reckoning will be demanded. Therefore bring up your children in the chastening and admonition of the Lord, and they will not be strange children, but Gods, and heirs of eternal life.
Hos 6:9. Starke: In time of war men should not be troubled so much about the cruelty and tyranny of their enemies, as they should lament and bewail their sins.
Hos 6:10. Pfaff Bibelwerk: God has set firm bounds even to the great ones of this earth, and prescribed to them laws which they must observe. But when they remove these limits God pours out his wrath upon them like water.
Hengstenberg: If those are cursed who remove a neighbors landmarks, how much more they who remove those of God!
[Scott: When princes break down the fence of the divine law by their edicts, decisions, or examples, they open the flood-gates of Gods wrath: and when subjects willingly obey ungodly and persecuting statutes, they may expect to be given up to grievous exactions and oppressions; for God will disregard the interests, liberty, and security of those who disregard his honor and renounce his service.M.]
Hosea 6:12. Luther: There is nothing more delicate than a moth. One can scarcely touch it without killing it, and yet it eats through cloth, and so destroys our clothing. And the wood-worm eats little by little through the hardest wood. So the wrath of God is despised by the ungodly, as though it were without power; yet whatever contends with it must come to destruction, and cannot be restored to its former condition by any might or influence. We are thus warned not to live on in such security, but to fear the Lord and walk in all his ways. All strength and force without this, will not defend us from his wrath.
[Pusey: So God visits the soul with different distresses, bodily or spiritual. He impairs, little by little, health of body or fineness of understanding; or He withdraws grace or spiritual strength, or allows lukewarmness or distaste for the things of God to creep over the soul. These are the gnawings of the moth, overlooked by the sinner, if he persevere in carelessness as to his conscience, yet bringing in the end entire decay of health, of understanding, of heart, of mind, unless God interfere by the mightier mercy of some heavy chastisement, to awaken him.M.]
Hosea 6:13. Seek not thy consolation in the world, when the consequences of sin make themselves felt. It helps thee indeed, but only to drag thee completely into its power, and to certain ruin. If men would have the wounds of sin healed, they must hasten to the true Physician, and not to false ones, whose help is of no avail.
[Matthew Henry: Those who neglect God and seek to creatures for help shall certainly be disappointed; that depend upon them for support, will find them not foundations but broken reeds; that depend upon them for supply will find them not fountains but broken cisterns; that depend upon them for comfort and a cure will find them miserable comforters and physicians of no value.M.]
Hosea 6:14. Starke: Those who have an angry God, concern themselves to no purpose about resisting their enemies or other misfortunes.
Hosea 6:15. [Matthew Henry: When men begin to complain more of their sins than of their afflictions, there begin to be some hopes of them. And this is that which God requires of us when we are under his correcting hand, that we own ourselves to be in fault, and to be justly corrected.M.]
Chap. 6. Hos 6:1. The language of the repenting sinner. How often does it come so late as this! But O that it would always come! How much must intervene before it comes (much use of the Lords chastening rod)! but how great also is the gain! Alas that it is so hard for men to decide so! but what a blessed decision it is!M.]
Hos 6:2. God revives us not only that we may live before Him, i.e., to his glory and service, but also live in the enjoyment of his presence and blessing.
Hos 6:3. Delay is more disastrous in nothing than in turning to God. [Pusey: 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.M.]
Hos 6:4. Transient heats in religion do not accomplish the work which steadfastness must crown.
[Matthew Henry: God never destroys sinners till He sees there is no other way with them.M.]
Hos 6:5. Cramer: The Law is the ministry which, through the letter, kills. He, therefore, who is not slain and does not die to sin, cannot be made alive through the voice of the Gospel.
[Pusey: Gods past loving kindness, his pains (so to speak), his solicitations, the drawings of his grace, the tender mercies of his austere chastisements, will, in the day of judgment, stand out as clear as the light, and leave the sinner confounded, without excuse. In this life also Gods judgments are as a light which goeth forth, enlightening not the sinner who perishes, but others, in the darkness of ignorance, on whom they burst with a sudden blaze of light.]
Hos 6:6. Wrt. Summ.: The means by which we become partakers of the mercy of God, are not our works and desert, but the true knowledge of God and faith in Christ which works by love, in which God has more delight and satisfaction than in all outward works. And this is the sum of the whole Christian religion, that we believe in the name of the Son of God and have love toward one another.
Hos 6:7. Pfaff. Bibelwerk. Beware of transgressing, by presumptuous sin, the covenant which thou hast made with thy God. He is a great God and not a man, with whom thou hast entered into obligations.
[Pusey: There, He does not say, where. But Israel and every sinner in Israel know full well, where. God points out to the conscience of sinners the place and the time, the very spot, where they offended Him. The sinners conscience and memory fills up the word there. It sees the whole landscape of its sins around.M.]
Hos 6:10. Pfaff. Bibelwerk: Woe to the land, the city, or the church, where God sees nothing but abominations and sins!
Hos 6:11. Each one reaps what he has sown. If thou dost become partaker in other mens sins, thou wilt meet with their punishment. If the captivity of Gods people is certain, so is also deliverance But, on the other hand also, the promise presupposes the threatening: no deliverance without judgment upon sin; salvation comes, but only after a long and dark night.
Footnotes:
[1]Hos 5:2. is probably the Inf. Piel from . [It is the inf. absol. with paragogic. The regular form would be , but the Kamets-Hhatuph is changed to Patach. See Green, Gr., 119, 3. Its construction with the finite verb follows a peculiar idiom, common in Hebrew. The literal translation is: they have made deep to slaughter. Comp. Isa 31:6. Ewald, comparing with Hos 9:9, holds that our word is a false reading for , but there is no reason why the Prophet should not have used both expressions.M.]
[2][Hos 5:4.E. V. and most Anglo-American expositors adopt another construction in the first hemistich, rendering: they will not frame their doings. Horsley, with the best Continental critics, prefers the rendering which is given in the margin of E. V. and adopted by Schmoller. Pusey is undecided, and indeed it is difficult to determine which is the true view; for no importance is to be attached to the objection of Henderson, that would require an object expressed if the construction last referred to were the correct one.M.]
[3]Hos 5:8.Before supply .
[4]Hos 5:11. is in the construct, state before . It is not=broken, harassed in law, which is unsuitable here, but we have a genitivus efficient is, and =judgment, as in Hos 5:1 : crushed by judgment. On the combination , see Ewald, 285, 6. The words are cordinate. [See Green, 269. This construction is frequent in Hosea; comp. Hos 1:6; Hos 6:4M.] Frst takes in our passage= , a pillar, especially a fingerpost. He, however, has the conjecture that= , filth, dirt, and this= , , idols, and would then take from , to be foolish (of which the Niphal occurs)=he was foolish, and followed after filth (filthy idol-worship). A further conjecture is that it may be an Ephraimitish mode of writing (Job 15:31) =nothing, vanity. LXX.: .
[5][Chap. 6 Hos 5:1-3.The true construction of the various sentences in these verses is probably as follows: The first line of Hos 5:1 contains an exhortation, the remainder of that and the following verse consisting of arguments in support of it; and the first line of Hos 5:3 contains a parallel exhortation, followed in the remainder of the verse, by parallel arguments. A glance at the verses in their connection will show the appropriateness of this general view. That the opposite is true of the construction adopted in E. V. and by the English expositors generally, according to which the opening of Hos 5:3 is regarded as a continuation of the reasons for returning, is evident both from the unfitness of that line as an argument, and from the consideration that all the pleas adduced in all three verses are drawn from expectations of favor from God Himself. The form of the Heb. pret. (with paragogic) here employed, also confirms this view. But there is no need of holding, according to the view preferred by Schmoller, that any of the intermediate verbs introduce an exhortation. This both weakens the force of the array of pleas successively adduced and mars the regular and beautiful structure of the section. (Hos 5:1), and , (Hos 5:3), therefore, being paragogic futures (Green, 97, 1, 264), are cohortatives, and the only cohortatives in the section.M]
[6]Hos 5:5.The object of is to be supplied by anticipation from . Instead of , the punctation and division of the words is probably to be changed according to the ancient versions, and to be read. The Masoretic reading is encumbered with too many difficulties.
[7]Hos 5:9. is for = [constr. inf. Piel, equivalent to a participial noun. It is an imitation of the Chaldee. Henderson conjectures that the form is for , Piel. Part.. The translation of E. V.: by consent, has arisen from the Targum rendering, : one shoulder. This view is now almost altogether abandonedM.]
[8]Hos 5:11. is used impersonally, being equivalent to a passive sense [one sets, prepares a harvest=a harvest is prepared.M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 1153
THE CHARACTERISTIC MARKS OF TRUE PENITENCE
Hos 6:1. Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
THE spiritual dereliction which the people of God have at times experienced, has ever been considered as the most afflictive of all chastisements: but it has also been the most salutary, and most effectual. The benefits arising from it were strongly exemplified in the Israelites, who after having long withstood the united efforts of all the prophets, were on a sudden constrained by it to turn to God with unfeigned contrition.
The words before us are the expressions of that repentance which was excited in the Israelites by Gods departure from them, and by his grace that accompanied the affliction [Note: Hos 5:15.]: and they suggest to us a proper occasion to consider,
I.
The characteristic marks of true penitence
It will always be attended with,
1.
A sense of our departure from God
[Unregenerate men live without God in the world; and yet the thought of their being at a distance from God never enters into their minds. But as soon as the grace of repentance is given to them, they see that they have been like sheep going astray, every one to his own way, and that they can never find happiness but in returning to the shepherd and bishop of their souls.]
2.
An acknowledgment of affliction as a just chastisement for sin
[The impenitent heart murmurs and rebels under the Divine chastisements: the penitent hears the rod and him that appointed it. He blesses God for the troubles that have brought him to reflection [Note: Psa 16:7; Psa 119:67.]; and while he smarts under the wounds that have been inflicted on him, he regards them as the merciful tokens of parental love [Note: Psa 119:75.].]
3.
A determination to return to God
[When a man is once thoroughly awakened to a sense of his lost condition, he can no longer be contented with a formal round of duties. He reads, hears, prays in a very different way from that in which he was wont to do. What shall I do to be saved? is the one thought that occupies his mind; and he is resolved through grace to sacrifice every thing that would obstruct the salvation of his soul. To hear of Christ, to seek him, to believe on him, and to receive out of his fulness, these are from henceforth his chief desire, his supreme delight [Note: Son 5:6; Son 5:8.].]
4.
A desire that others should return to him also
[As all the other marks, so this especially was manifested by the repenting Israelites. This is peculiarly insisted on as characteristic of the great work that shall be accomplished in the latter day [Note: Isa 2:3.]. This has distinguished the Church of God in all ages [Note: Son 1:4. Draw me, and we, &c.]. The penitent knows how awful the state of all around him is, and how much he has contributed by his influence and example to destroy them; and therefore, though he expects nothing but hatred for his good-will, he feels it incumbent on him to labour for their salvation; and, if it were possible, he would instruct, convert, and save the whole world [Note: Zec 8:21. Joh 1:41; Joh 1:45.].]
To promote an increase of such repentance amongst us, we shall proceed to state,
II.
The grounds on which a penitent may take encouragement to return to God
Whatever grounds of despondency we may feel within ourselves, we may take encouragement,
1.
From a general view of Gods readiness to heal us
[God has not left himself without witness even among the heathen world; but has shewn, by his goodness to the evil and unthankful, that he is ever ready to exercise mercy. But to us who have his revealed will, he has left no possibility of doubt: for if he spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? The invitations and promises with which his word is filled, are a further evidence to us, that he is willing to receive every returning prodigal, and that he will in no wise cast out any who come unto him. On this ground the whole world may adopt the words of the text, and say, Come, let us return unto the Lord.]
2.
From that particular discovery of it which we have in the wounds he has inflicted on us
[The Israelites seemed to lay a peculiar stress on this, and to infer, from the very strokes of his rod, his willingness to heal and bind them up. They even felt an assurance that his return to them would be both speedy and effectual [Note: The text, with ver. 2.]. Thus as soon as any person is brought to acknowledge the hand of God in his afflictions, he will improve them in this very way. Whether his troubles be of a temporal or spiritual nature, he will adore God for not leaving him in a secure and thoughtless state, and for awakening him by any means to a sense of his guilt and danger. He will begin immediately to argue as Manoahs wife; Would the Lord have shewn me this mercy, if he had intended to destroy me [Note: Jdg 13:23.]? Does a father correct his child because he has no love to him? Are not the very expressions of his anger to be viewed as tokens of his love [Note: Heb 12:6.], and as an earnest of his returning favour to me as soon as I shall have implored his forgiveness?
Let those then who feel the burthen of their sins, remember, that it is God who has given them to see their iniquities; and that the heavier their burthen is, the more abundant encouragement they have to cast it on the Lord [Note: Mat 11:28.].]
Application
1.
To those who have deserted God
[Let us only reflect on the months and years that we have past without any affectionate remembrance of God, or any earnest application to Christ as our Mediator and Advocate; and we shall not need many words to convince us, that we are included in this number. But let us consider whom we have forsaken; even God, the fountain of living waters; and, with all our labour in pursuit of happiness, we have only hewed out for ourselves cisterns, broken cisterns that can hold no water [Note: Jer 2:13.]. Let our past experience suffice to shew us the vanity and folly of our ways: and let us return unto him from whom we have deeply revolted. But let us beware lest we heal our wounds slightly. Christ is the brazen Serpent to which all must look: He is the good Samaritan who alone can help us, and who has submitted to be himself wounded for our transgressions, that he might heal us by his stripes.]
2.
To those who are deserted by God
[God does find it necessary sometimes to withdraw the light of his countenance from his people. But, whatever he may have done on some particular occasions, we are sure that in general he does not forsake us till after we have forsaken him. Hence, when the Israelites were deserted by him, they did not say, Let us pray that he will return to us; but, Let us return unto him: for they were well assured that, as the alienation had begun on their part, so it would be terminated as soon as ever they should humble themselves in a becoming manner. Let those then who are under the hidings of Gods face, inquire, what has occasioned his departure from them: and let them put away the accursed thing, and turn to him with their whole hearts. Let them rest assured, that there is balm in Gilead; and that, if they come to God in the name of Christ, their backslidings shall be healed, and their happiness restored [Note: Hos 14:4. Lam 3:31-32. Psa 97:11; Psa 147:3.]. [Note: If this were the subject of a Fast Sermon, the application might be comprised in the following observations: 1. The calamities of the nation are manifest tokens of Gods displeasure, and calls to repentance.2, All the efforts of our rulers to heal our wounds will be in vain, if we do not repent.3. A general turning unto God would bring us speedy and effectual relief.]]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
The opening of this Chapter is most blessed indeed, and carries with it evident tokens of grace. The other parts are somewhat like the preceding Chapters, the Lord’s expostulations with his people.
Hos 6:1
Every word in this verse is important and interesting, and I beg the Reader to ponder well the golden sayings contained in it. Some have thought, that what is here said is the immediate result of what the Lord had said in the last verse of the preceding chapter, and ought not to have been separated from it. And indeed I wish the Reader to look back to that verse, and read it with this. For from whence should such a resolution or desire as is here expressed come, but from the Lord’s grace in the heart? How blessed is it to read this, and especially after what we have gone through in the preceding Chapters of God’s charge against his people, for their revolting from him! And observe, it is not the resolution of one person, and that one going to the Lord alone; but it seems to be a general invitation, Come, let us return unto the Lord. And I pray the Reader to observe with me, how pure the gospel is here set forth, in the reasons assigned for the sinner’s return: because He who hath torn can only heal. The Holy Ghost that convinceth of sin, can be the only comforter, to convince of the all-sufficiency of Christ’s righteousness, to justify and save. So said also the gospel Prophet. Isa 9:13 ; Joh 16:7-11 . Precious Jesus! give thy people thus to know thee, and it will be indeed blessed. Deu 32:39 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 6:4
My text is the sad Divine comment upon the apparently genuine repentance and quick return to God expressed in previous verses. But God sees how flimsy and hollow that repentance is.
I. It is a strange and awful fact that men can thwart God. The words of the text express perplexity, and it would seem as if we must accept them as implying the failure of every weapon He has. It is a mystery, but it is no less a certainty. But it is not owing to deficiency in his appliances.
II. The most dangerous of all man’s ways of thwarting God is through transient impulses and resolutions.
III. Our resolutions to amend are incomplete, and usually arise from fear or pain.
IV. The Divine effort to amend us persists. What is the effect of all our unbelief upon God? It is not to make Him angry, not to make Him pause, but to heighten the energy of His efforts.
A. Maclaren.
Reference. VI. 4. H. W. Beecher, Christian World Pulpit, vol. xx. p. 1381.
Mercy, and Not Sacrifice
Hos 6:6
Hosea conceives the relation of Jehovah to His people as a moral union.
I. Not with violence, but gently, with tender indulgence and consideration, had they been treated; Jehovah had shown towards them the love and regard of a father. Israel, as an aggregate of individual persons, is Jehovah’s family; and between the members of a family governed by such a Head, mutual loyalty and kindness, mutual consideration and regard, ought instinctively to prevail, and form a natural bond regulating the intercourse of each with his fellow-man.
II. By ‘knowledge of God,’ Hosea here means not a merely intellectual apprehension of His nature, but a knowledge displaying itself in conduct, a knowledge of His power, His influence, and His character, resting upon spiritual experience, and resulting in moral practice.
III. The Israelites, Hosea says, had misapprehended the nature of Jehovah’s demands: they were prompt, and even punctilious, in the performance of outward religious ceremonies, supposing that this would satisfy His requirements; but what He delighted in was conduct governed consistently by a moral purpose, and a life regulated by a cheerful regard for the rights and needs of other men: sacrifice was offered properly as the expression of a right state of heart, but it could not be accepted in lieu of it; it was valueless unless accompanied by sincerity of purpose and integrity of life.
IV. Mercy and not sacrifice! The knowledge of God, rather than burnt offerings! The saying is one of those pregnant ones which abound in the writings of the prophets, and which, expanded and generalized, became the basis of the teaching of Christ. Christ enforced anew the true character of religion. The citizen of the Kingdom of Heaven was recognized, not by external marks, but by Godlike dispositions, by humility, meekness, the aspiration after goodness, simplicity.
S. R. Driver, Sermons, p. 217.
A False Standard
Hos 6:7
In the Old Testament the idea of covenant colours the whole history. Pious Jews looking back interpreted the past of their race by this great thought. They were the children of the promise, and the promise was the gracious relationship into which God entered with the people of Israel. To Hosea it was a figure of speech by which he expressed his interpretation of the spiritual history of Israel, stating the terms of love in which God stood towards them, and on the other side the moral obligations that lay upon them in view of that gracious attitude. Israel’s privilege meant Israel’s duty. The covenant was broken when they ceased to do justly and love mercy and walk humbly with God. They put themselves out of that sweet relationship, wilfully robbed themselves of the promise, when they did not perform their part of the loving contract. They took the rank and place of other men. They like men transgressed the covenant. Thus these words are more than an assertion of universal human fallibility, more than saying that it is human to err, like men to transgress. It is the assertion of a higher standard for Israel. Israel had special privileges, peculiar opportunities, and was charged with a mission. To fail, to be after all only like other men, was to come under heavier condemnation. If they are not better than others they are worse; for they have sinned against clearer light, and sinned against special love.
I. The principle of this greater condemnation is a common one, and works out in every relationship of life. Every step of progress sets a new standard; and men are judged not by what they have passed on the way, but by what they have attained. Every advance is a fresh obligation. New knowledge is new duty. The higher you rise, the higher rises the standard of judgment. Do you complain? Nay, it is the reward of efficiency. In business the capable man is not laid on the shelf as a reward for his capacity. He is promoted, advanced to harder and more responsible positions. It is the practice of life; and we recognize the principle in every sphere.
II. There is, however, a constant tendency to level down the standard, and to be content with just what is expected by the mass. It was against this tendency that the prophets ever had to strive. The higher religion with its sterner, simpler rites, with its great moral claims on life, was ever menaced by the surrounding idolatries with their appeal to sense and their laxer standard. There was also a heathen party in Israel, even in her most faithful days, a party ever ready to take advantage of every weakening of the religious conscience and ever making a strong appeal to the lower instincts of the nation. Why should they be bound to a covenant so severe? Why not be like the men of the place, like the men around them, who get on very well and have a happier time where less is expected of them? The strongest count in Hosea’s indictment against them, that ‘they like men transgressed the covenant’ was also the strongest temptation. It is the common temptation still to accommodate oneself to environment. We excuse ourselves that we are just like men when we transgress the covenant, the covenant which our own hearts acknowledge.
III. The men who will sneer at you as a ‘saint’ will admire you for being what they call a man of the world. You will get plenty of help in being like others, and plenty of hindrance in attempting the exceptional or uncommon. In addition to this outside pressure of a low worldly standard, another subtle encouragement to reduce the level of conduct is due to a disillusionment which comes regarding others, sometimes in men we have admired and looked up to. We find they are like men, hampered by the same weakness, liable to the same temptations, overtaken by the same faults. We take a low estimate of human nature, and bring down our own standard of duty to suit it. On such reasoning there could be no progress at all. There would be no stainless peaks on earth; only a dreary level. We have not come to our kingdom as men till we have got past the merely social conscience, the outside standard of others, and have within ourselves a measure of right and wrong and are parties to a personal covenant in which we stand to God.
Hugh Black, University Sermons, p. 175.
References. VII. 8. J. Baines, Sermons, p. 100. C. J. Vaughan, Lessons of Life and Godliness, p. 65. VII. 9. Spurgeon, Sermons, vol. xiv. No. 830. VIII. 2. J. N. Norton, Old Paths, p. 172. J. H. Hitchens, Christian World Pulpit, vol. xxvii. p. 59. VIII. 12. Spurgeon, Sermons, vol. i. No. 16. X. 2. Ibid. vol. v. No. 276. X. 12. E. Blencowe, Plain Sermons to a Country Congregation (2nd Series), p. 281. XI. 1. Spurgeon, Sermons, vol. xxviii. No. 1675. XI. 3, 4. J. M. Neale, Sermons on the Prophets, vol. ii. p. 87.
Fuente: Expositor’s Dictionary of Text by Robertson
Healing and Binding
Hos 6:1-3
Man never uttered these words. They seem as if they had originated in the hearts of the sinners whose sin has been portrayed with unutterable blackness. If we suppose that the prodigals invented this desire and this prayer, we are mistaken. God first teaches the prayer, and then answers it. The proof that prayer is divinely answered is that prayer is divinely taught. Lord, teach us how to pray! God will not disappoint himself; the Lord will not mock his own Throne; the Lord will not teach his children to praise and pray, to give thanks and make request, and then treat them as if they had been speaking into the empty clouds. We often pray without praying, and then we have no answer thank God! If God treated human folly as he treats divine inspiration, where were his discrimination, his omniscience, his Godhead? Sometimes we pray when we have no right to pray, no claim upon the divine attention; our ambition speaks, our vanity importunes, our selfishness utters its greedy plea; then God is absent; he is not to be found by the cry of selfishness. We are to understand by these words that the Lord himself is teaching the people what to say.
The picture is vivid; it represents the Almighty as telling Israel and Judah and all sinning ones in all ages to say, “Come, let us return.” Such an exhortation must have come from God. We have been with Judah and Israel in their hell; it was with difficulty we breathed there; never was sin so held up before us in blackness and pestilence; never did wickedness reek out with so horrible a stench as we have just known it It took some courage to go through these five chapters; we would have evaded them if we could, but we had to take them as they came. To read some of the verses aloud was an impossibility; we glanced at them, hinted at them, treated them furtively, but as to making their acquaintance in any sense of familiarity, it would be like hugging the very spirit of darkness and pollution. When we have been travelling in some dark and difficult place, filled with smoke and sulphur, when we have come out of the subterranean way, and stood on the thoroughfare, we have exclaimed spontaneously, How different, how healthy, how fresh the air is! So with us in reference to this opening. After what we have gone through we feel as if we had come suddenly upon a mountain-top, and all the winds were blowing around us, not in violence, but in blessing, every breath a benediction, every breeze a renewal of youth and hope and thankfulness. The great prayers of the Bible are not men’s prayers. Solomon never prayed that great dedication prayer out of his own head, until he had taken that head to have it sanctified, refined, ennobled, and enriched by special communion with the Father of all true sanctuaries; and when the prodigal said, far away, “I will arise,” it was the Spirit eternal that told him what a fool he was, as well as criminal, to be dying of hunger when he might be eating bread in his father’s house. Do not take credit for your own religion. You will spoil it by claiming it. Say rather, when the soul takes wing and seeks the gate of the morning, This also cometh forth from the Lord of hosts, wonderful in counsel and excellent in working. Never invent your own prayers; simply have nothing to do with them but utter them, with lips of faith and hearts of thankfulness. No man should ever make a prayer in any sense construct and arrange a prayer if he wants it answered; he should first say, Lord, I want to pray; now pray in me, and through me, and for me: and the prayer itself shall be its own reply.
Notice the plural form: “Come, and let us ” This is not a grammatical accident. Here is the expression of a great movement that is yet to take place in human history. Whole nations are to be fired with a religious enthusiasm; man is to speak to man and of man as to himself and of himself; the parts are to come together and constitute the totality of the divine idea. A beautiful sight to see a lone pilgrim going on a journey Godward; vivid pictorially and most subduing pathetically is it to see a prodigal lamed, bruised, travel-stained, a face a pictured sorrow, going alone to tell his Father all his sin. Never let us undervalue individuality of contrition, repentance, and pardon; but what is beautiful in the individual is multiplied in its loveliness when we consider that all men with one voice may some day say to one another, “Come, let us…” Can men hide themselves under a common plural? Is there a grammar which belongs to us all, a moral grammar, a spiritual syntax? Have all men fallen? Have all we like sheep gone astray? Is there none righteous, no not one? This is the plurality of the return; this is the evidence of the common action, that men start from the abyss of a common apostasy, and by the grace and light of Christ and God the Holy Spirit they may seek pardon, peace, truest comfort.
Notice also the word which we are so apt to pass over as a common phrase, namely, the word “return.” We may so pronounce it as to find nothing in it but a dissyllable; we may, on the other hand, be so arrested by all its pathetic suggestiveness as to find in it the history of all sin, and the dawning of the everlasting Gospel. How far is it back to God from the sinner’s way-going, his wantonness, and his conscious distance from the Eternal Throne? Can we walk back in a day? Say ye who measure distances and talk numbers, how far is it, how long the journey? Can I accomplish it before the sunset? Foolish man! that he should measure some road his feet may take, and never measure or attempt to measure the distance which intervenes between a soul all sin and a God all holiness. Is this a return to be accomplished airily, jauntily, frivolously? Can it be done in a friendly conversation? Is this a matter to be accomplished by a waving of the hand? Can men go this journey, and yet be sitting still all the time? What is the distance? He would be a foolish king who went forth to battle, and did not number his army, count the cost, and beforehand work out the problem of possibilities. How insane the man who never assures himself how far he is from his father’s house! The word “repent” is a larger word than it sometimes appears to be; it involves heartache, and heart-inquest, heart-searching, confession, supplication, contrition, shamefacedness, burning of the skin because the heated blood is aflush with the agony of shame. We cannot repent trivially. Earthquakes and tempests, rending winds and burning fires, and pulverising hammers, must all be known in their moral meaning before we enter into rest. This experience will come variously. The dear young child that has never known the vulgarity of sin cannot pass through the same experience as a man who has been familiar with every spirit of it. Yet as to moral meaning and spiritual intent and force, there will be a kindred consciousness, so that the one shall not talk to the other in an unknown tongue. Even when the child hears the criminal’s experience, there will be a power of following it with some degree of sympathy and understanding; yet while the young soul shudders at the tale of iniquity and wrong and madness, it will still know that such a tale is no romance, but something that might have taken place in the youngest, tenderest heart.
Observe that the meaning is not given in the next form of the expression: “For he hath torn, and he will heal us; he hath smitten, and he will bind us up.” This God is a surgeon. There is meaning in all the smiting of God; in all the losses and crosses which baffle our life; in all the emptying from vessel to vessel which our experience undergoes; in all the depletions, disappointments, and harassings of the life. God is doing therein a preparatory work; when he rips up the soil, laying back the greensward as by a hand of iron, it is that he may afterwards come and sow the seed that shall grow into an abundant and satisfying harvest. When the surgeon brings his steel into the sick chamber, it is not that he may cut, wound, and give pain; he cuts and wounds and gives pain and tears to pieces that he may heal and comfort and restore. Look at the purpose of the smiting”; look at the meaning of the tearing which our life undergoes. Job, if the Lord hath torn thy nest out of thy favourite branch, it is that he may build thee a better, and bigger, and warmer with his own hands. Cheer thee! All this means that we accept the providence in a filial spirit. The great administration is not carried on without our consent wherever personal culture, refinement, and perfecting of character may be concerned. Herein we are co-workers with God, fellow-labourers with the divine, saying, All things work together for good to them that love God; then shall the tearing and the smiting end in healing and in binding up.
The second verse is the most mysterious in all the prophecy. Perhaps it is hardly second to any other verse in the whole volume in spiritual mystery:
“After two days will he revive us: in the third day he will raise us up, and we shall live in his sight” ( Hos 6:2 ).
What is the prophet talking about? He does not know. No prophet knows his own prophecy. If the prophet knew what he was talking about he would be as a common man; his madness is the seal of his apostleship. When Paul became from the world’s point of view insane he most tenderly gripped the hand that saved him. We have instances again and again in which men talk not knowing what they are saying; they use beautiful language and cannot explain it. “And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself; but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.” Is it possible for a rational man to be talking what he does not understand? It is one of the raptures and luxuries of the highest life. Arithmetic always knows what it is talking about. Poor arithmetic! Well called by some prophet, who did not know what he was talking about, “simple arithmetic.” It knows every button it holds. You cannot escape the claim of arithmetic. It boasts itself of what it calls its audit and its balance-sheet. But poetry, passion, religious enthusiasm, that momentary transport of the soul in which we see more than can be seen with mortal eyes, that strange power, will, uncontrollable, yet always limited by the highest reason, cannot accept language but with a sense of its insufficiency, and cannot commend it, because of conscious contempt.
There have not been wanting those who have seen the resurrection of our Lord predicted in these words. With them I heartily join. Sometimes words have to lie for centuries because the explanation has not come. The prophets often wondered what they were saying; they did not know what the spirit of Christ and the spirit of prophecy within them was saying at any given moment; they wondered, they were alarmed; their very faces indicated the torment of their soul; they called the word they spoke a burden “the burden of the Lord.” There are those who tell us that we import meanings into the Bible. We reply: You import meanings into us, and we do not accept you as our teachers, and we despise you as our critics. And there are those who seem to know exactly what the Bible means and what it cannot mean, and who are very particular not to allow anybody to tell Ezekiel something that Ezekiel never thought about himself. Who knows what a prophecy means? Who understands the higher typology of Scripture? Because there is a spiritualisation of the letter which is superstitious and absurd, it does not follow that there is not a reading of all the apocalypse of the Bible which does not cover all history, all evolution, all sacrifice, and all heroism. Better find more meanings in the Bible than fewer; better say, “It is impossible to drain this goblet,” than to treat it as if it were only one of a thousand others to be tasted and rejected as taste may dictate. This is a remarkable expression about the “two days” and “the third day.” But is there not here a use of the plural also? “will he revive us: in the third day he will raise us.” Certainly; nor does that interfere with the meaning which has been assigned to the prophecy. It is Christ that is raised, but only as the first-fruits; when Christ rises no saint sleeps. Christ involves the whole, and expresses himself in the totality of the saints. They that sleep in Christ shall only be behind their Lord; they will go up with him as in a cloud of mystery and of glory. “I am the resurrection and the life”: does the declaration end there? Does it not go on to say, “He that believeth in me, though he were dead, yet shall he live”? Is the old thunder “come forth” nothing now but a hollow and impotent whisper? Is not Jesus Christ the same yesterday, to-day, and for ever? If ye then be risen with Christ, prove your resurrection by your consecration.
What is the blessed assurance that is given after the resurrection? “We shall live in his sight”: literally, We shall live in his face. The prophet Hosea refers repeatedly to “the face of God.” We have just heard what he said, charged by the divine Word: “In their affliction they will seek me early,” and we have heard him declare that when they came the Lord would show them his face in answer to their contrition. “We shall be satisfied when we awake,” that is to say, we shall be satisfied in our resurrection “with the likeness,” or the face, “of God.” We are not called into nothingness, emptiness, vacuity, or a mere sense of largeness and infinity; we are called to definiteness of conception, singularity and high accentuation of consciousness. We are to fix our gaze upon the ineffable beauty, and by looking at Christ we are to become like him. “For we shall see him as he is”: some sights are transfiguring; there are some objects we could not look at, and then go away instantly and commit sin. We must put a separation between the sight and the sin: we must, in other words, forget the spectacle before we can accept the drudgery of iniquity. To these exaltations are we called; these are the voices of history and of Providence that address us.
“Then shall we know, if we follow on to know the Lord”: 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. “His going forth is prepared as the morning” is established as the morning. It is a great action of law, a great movement settled, regulated, determined from eternity. “And 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”: if the latter rain came only, there was no harvest; if the former rain came only, there was no harvest; the latter and the former rain must both come, each in its own time, and each in its own way, and then the garners were too small for the harvesting. 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 furtherest away. It is in these mysteries we live; in these voices we hear the only music we care to listen to. Here is a house in which we would abide for ever.
Fuente: The People’s Bible by Joseph Parker
VIII
THE BOOK OF HOSEA PART 2
Hos 4:1-14:9
What has previously been presented in figure and symbol in the first section of the book is now plainly and literally stated. Jehovah’s controversy with Israel is set forth in Hos 4:1-5 . Someone has called this “The Lord’s Lawsuit” in which he brings grave charges against Israel for sins of omission followed by sins of commission. The sins of omission which led to the sins of commission are that there were no truth, no goodness, and no knowledge of God in the land. These omissions led to the gravest sins of commission, viz: profanity, covenant-breaking, murder, stealing, and adultery. The evidence in this case was so strong that there was no plea of “not guilty” entered, and Jehovah proceeded at once, after making the indictment, to announce the sentence: Destruction!
This verdict of destruction was for the lack of knowledge, which emphasizes the responsibility of the opportunity to know. They had rejected knowledge and had forgotten the law of Jehovah, and as the priests were the religious leaders and instructors of the people, the sentence is heavy against them, but “like people, like priest” shows the equality of the responsibility and the judgment. There is no excuse for either. He who seeks to know the agenda, God will reveal the credenda. The sentence is again stated, thus: Rejection, forgetting her children, shame, requite them their doings, hunger and harlotry. Such a sentence hung over them like a deadly pall.
In Hos 4:11-14 whoredom and wine are named together, not by accident but because they are companion evils, which is the universal testimony of those who practice either. Here they are said to take away the understanding, or as the Hebrew puts it, the heart. Both are literally true. That the understanding is marred and blighted by these evils is evidenced in the case of the thousands who have rendered themselves unfit for service anywhere by wasting their strength with wine and harlots. That the heart, the seat of affections, is destroyed by these evils witness the thousands of divorce cases in our courts today. By such a course the very vitals of man are burnt out and he then becomes the prey to every other evil in the catalogue. Let the youth of our country heed the warning of the prophet. Here Israel, engrossed with these sins, is pictured as going deeper and deeper in sin and degradation until they pass beyond the power of description. Notice that the Lord here holds the men responsible and pronounces a mighty invective against the modern double standard of morals. In God’s sight the transgressor is the guilty party, whether man or woman.
Though Israel has played the harlot, Judah is warned in Hos 4:15-19 that she may not follow the example of Israel. The places of danger are pointed out and the example of Israel is used to enforce the warning. Israel is stubborn; Ephraim is joined to his idols; let him alone. Israel is wrapped in the winds of destruc-tion and shall soon be put to shame, therefore, take heed, Judah.
There are several notable things in the address of Hos 5:1-7 : First, the whole people priests, Israel, and the royal house was involved in the judgment because each one was responsible for the existing conditions, their great centers of revolt against Jehovah being pointed out as Mizpeh, east of the Jordan; and Tabor, west of the Jordan. Second, the fact that Jehovah himself was the rebuker of them. God is the one undisputable judge and he will judge and he will judge them all. Though the mills of God grind slowly, Yet they grind exceeding small; Though with patience He stands waiting, With exactness grinds He all,
Third, God’s omniscience: “I know Ephraim, and Israel is not hid from me.” So he knows us and there is nothing hid from him. Fourth, men are hindered from turning to God by their gins. Fifth, positive instruction awaits the sinner (Hos 5:5 ). Sixth, sacrifices and seeking are too late after doom is pronounced. Repentance must come within the space allotted for it; otherwise, it is too late.
The cornet and trumpet in Hos 5:8-15 signifies the alarm in view of the approaching enemy. In the preceding paragraph the prophet signified their certain destruction and now he indicates that it is at hand, again assigning the reason, that Judah had become as bold as those who remove the landmarks, and Ephraim was content to walk after man’s commandments. Then he shows by the figure of the moth and the woodworm that he is slowly consuming both Israel and Judah, but they were applying to other powers for help to hold out and that the time would come when he, like the lion, would make quick work of his judgments upon Israel and Judah; that they will not seek him till their affliction comes.
Paragraph Hos 6:1-3 is the exhortation of the Israelites to one another at the time of their affliction mentioned in the last verse of the preceding chapter and should be introduced by the word, “saying,” as indicated in the margin of Hos 5:15 . The expressions, “He hath torn” and “he hath smitten,” evidently refer to the preceding verses which describe Jehovah’s dealing with Israel and Judah as a lion. This exhortation represents them after their affliction, saying to one another, “Come, and let us return unto Jehovah,” etc. The “two days” and the “third day” are expressions representing short periods, not literal or typical days. They are then represented as pursuing knowledge which is the opposite to their present condition in their lack of knowledge. Now they are perishing for the lack of knowledge but then they will flourish as land flourishes in the time of the latter rain. There is a primary fulfilment of this prophecy in the return after the captivity but the larger fulfilment will be at their final return and conversion at which commences the revival destined to sweep the world into the kingdom of God. As Peter says, it will be “the times of refreshing from the presence of the Lord” (Act 3:19 ).
A paraphrase of Hos 6:4-11 shows its interpretation and application, thus: “O Ephraim, O Judah, I am perplexed as to what remedy next to apply to you; your goodness is so shallow and transitory that my judgments have to be repeated from time to time. I desire goodness, i.e., works of charity, the right attitude of life, and the proper condition of the heart, rather than sacrifice. But instead of this you have, like Adam in the garden of Eden, transgressed my covenant and have dealt treacherously against me, as in the case of the Gileadites and the case of the murderous priests in the way to Shechem, and oh, the horribleness of your crimes! and, O Judah, there is a harvest for you, too.”
In the charges against Israel in Hos 7:1-16 the prophet gives the true state of affairs, viz: that the divine desire to heal was frustrated by the discovery of pollution, and by their persistent ignoring of God; that the pollution of the nation was manifest in the king, the princes, and the judges; that Ephraim was mixing among the people and had widespread influence, over the ten tribes, yet he was as a cake not turned; that he was an utter failure, being developed on one side, and on the other destroyed by burning; that he was unconscious of his wasting strength and ignored the plain testimony of the Pride of Israel; that as a silly dove, he was indicating fear and cowardice. Then the prophet concludes the statement of the case by a declaration of the utter folly of the people whom God was scourging toward redemption, to which they responded by howling, assembling, and rebelling.
Now we take up Hos 8 . From the statement of the case the prophet turned, in Hos 8:1-14 , to the pronouncement of judgment by the figure of the trumpet lifted to the mouth, uttering five blasts, in each of which the sin of the people was set forth as revealing the reason for judgment. The first blast declared the coming of judgment under the figure of an eagle, because of transgression and trespass. The second blast emphasized Israel’s sin of rebellion, in that they had set up kings and princes without authority of Jehovah. The third dealt with Israel’s idolatry, announcing that Jehovah had cast off the calf of Samaria. The fourth denounced Israel’s alliances and declared that her hire among the nations had issued in her diminishing. The fifth drew attention to the altars of sin and announced the coming judgment.
These judgments in detail are given in Hos 9 . Its first note was that of the death of joy. Israel could not find her joy like other peoples. Having known Jehovah, everything to which she turned in turning from him, failed to satisfy. How true is this of the individual backslider! The unsatisfied heart is constantly crying out, Where is the blessedness I knew, When first I saw the Lord? Where is the soul-refreshing view Of Jesus and his word?
The second note was that of actual exile to which she must pass: back to the slavery of Egypt and Assyria and away from the offerings and feasts of the Lord. The third was that of the cessation of prophecy. The means of testing themselves would be corrupted. The fourth declared the retributive justice of fornication. The prophet traced the growth of this pollution from its beginning at Baal-peor, and clearly set forth the inevitable deterioration of the impure people. The fifth and last was that of the final casting out of the people by God so that they should become wanderers among the nations.
In Hos 10 we have the prophet’s recapitulation and appeal. This closes the section. The whole case is stated under the figure of the vine. Israel was a vine of God’s planting which had turned its fruitfulness to evil account and was therefore doomed to his judgment. The result of this judgment would be the lament of the people that they had no king who was able to deliver them, and chastisement would inevitably follow. The last paragraph is an earnest and passionate appeal to return to loyalty.
Some things in Hos 10 need special explanation: First, note the expression here, “They will say to the mountains, Cover us; and to the hills, Fall on us.” This furnishes the analogue for the final destruction of the world and the judgment as given in Luk 23:30 and Rev 6:16 . Here the expression is used to indicate the horrors of the capture and destruction of the kingdom of Israel, the sufferings and distress of which are a foreshadowing of the great tribulation at the end of the world.
Second, the reference to Gibeah in Hos 10:9 needs a little explanation. This sin of Gibeah is the sin of the shameful outrage which with its consequences is recorded in Judges 19-20. That sin became proverbial, overtopping, as it did, all the ordinary iniquities, by its shameless atrocity and heinousness. By a long-continued course of sin, even from ancient days, Ephraim had been preparing for a fearful doom.
The third reference is to Shalman who destroyed Betharbel (Hos 10:14 ). There are several theories about this incident. Some think that “Shalman” is a short form of “Shalmaneser,” that Shalmaneser IV, who in the invasion which is mentioned (2Ki 17:3 ) fought a battle in the valley of Jezreel, in which he broke the power of Samaria in fulfilment of Hos 1:5 and about the same time stormed the neighboring town of Arbela, but who this “Shalman” was and what place was “Betharbel” are only matters of uncertain conjecture. All that is positively known is that the sack of Betharbel had made upon the minds of the Israelites an impression similar to that which in the seventeenth century was made far and wide by the sack of Madgeburg.
According to our brief outline the title of section Hos 11:1-14:8 is “Pollution and Pity.” This third cycle of the prophecy sets forth the pity which Jehovah has for his sinning people, and contains a declaration of Jehovah’s attitude toward Israel notwithstanding her sin. Chapters 11-13 are for the most part the speech of Jehovah himself. He sums up, and in so doing declares his sense of the awfulness of their sin, pronouncing his righteous judgment thereupon. Yet throughout the movement the dominant notes are those of pity and love, and the ultimate victory of that love over sin, and consequently over judgment. Three times in the course of this great message of Jehovah to his people (Hos 11:1-13:16 ), the prophet interpolates words of his own.
This message of Jehovah falls into three clearly marked elements which deal: (1) with the present in the light of past love (Hos 11:1-11 ); (2) with the present in the light of present love (Hos 12:7-11 ) ; (3) with the present in the light of future love (Hos 13:4-14 ).
The prophet’s interpolations set forth the history of Israel indicating their relation to Jehovah, and pronounce judgment. They form a remarkable obligate accompaniment, in a minor key, to the majestic love song of Jehovah, and constitute a contrasting introduction to the final message of the prophet. The first of them reveals the prophet’s sense of Jehovah’s controversy with Judah, his just dealings with Jacob, and, reminiscent of Jacob’s history, he makes a deduction and an appeal (Hos 11:12-13:6 ). The second traces the progress of Israel to death (Hos 12:12-13:3 ). The third declares their doom (Hos 13:15-16 ).
Then in general, Jehovah’s message in Hos 11:1-11 is as follows:
In this first movement, Jehovah reminded the people of his past love for them in words full of tenderness, setting out their present condition in its light, and crying, “How shall I give thee up?” Which inquiry was answered by the determined declaration of the ultimate triumph of love, and the restoration of the people.
There are two incidents of Israel’s history cited in this first part of Jehovah’s message. The first incident cited is the calling of Israel out of Egypt, which is quoted in Mat 2:15 and applied to our Lord Jesus Christ as a fulfilment of this prophecy. Hosea clearly refers to the calling of Israel out of Egypt, the nation being elsewhere spoken of as God’s son (Exo 4:22 ; Jer 3:9 ). But there is evident typical relation between Israel and the Messiah.
As Israel in the childhood of the nation was called out of Egypt, so Jesus. We may even find resemblance in minute details; his temptation of forty days in the desert, resembles Israel’s temptation of forty years in the desert, which itself corresponded to the forty days spent by the spies (Num 14:34 ). Thus we see how Hosea’s historical statement concerning Israel may have been also a prediction concerning the Messiah, as the Evangelist declares it was. It is not necessary to suppose that this was present to the prophet’s consciousness. Exalted by inspiration, a prophet may well have said things having deeper meanings than he was distinctly aware of, and which only a later inspiration, coming when the occasion arose, could fully unfold BROADUS on Mat 2:15 . The second incident in the history of God’s people cited is the destruction of Adman, Zeboim, Sodom, and Gomorrah, all of which are mentioned in Deu 29:23 as destroyed by Jehovah for their wickedness. The warning is a powerful one to Ephraim, or Israel, who are here threatened with destruction.
The prophet’s message in his first interpolation (Hos 11:12-12:6 ) is a lesson from the history of Jacob showing Israel’s relation to him. The prophet here goes back to the earliest history of Jacob showing God’s dealing with him from his conception to his settlement at Bethel, where God gave him the promise of a multitude of descendants. This bit of history includes the struggle between him and Esau before birth, and his wrestling with the angel.
In Hos 12:7-11 Jehovah sets out their present sin in the light of his present love. The sin of Ephraim and its pride and impertinence are distinctly stated and yet over all, love triumphs. Jehovah declared himself to be the God who delivered them from Egypt, and who would be true to the message of the prophets, to the visions of the seers and to the similitudes of the ministry of the prophets. There is an allusion in verse 7 to Jacob’s deception of Isaac, which characteristic seems to have been handed down to his posterity, as here indicated.
In the prophets second interpolation (Hos 12:12-13:3 ) he traces the progress of Israel to death, beginning at the flight to the field of Aram, through the exodus from Egypt and the preservation to the present, in which Ephraim was exalted in Israel, offended in Baal and died. Their certain doom is here announced.
Then follows Jehovah’s message in Hos 13:4-14 in which he sets forth the present condition of Israel in the light of his future love. Sin abounds, and therefore judgment is absolutely unavoidable. Nevertheless, the mighty strength of love must overcome at last.
There are several things in the passage worthy of special note. First, the allusions here to Jehovah’s dealings with them from Egypt to their destination in Canaan, their exaltation and his destruction of them. Second, the allusion to their history under kings, beginning with Saul, whom he gave them in his anger and whom he took away in his wrath. The statement may apply to the long line of kings of the Northern Kingdom, but it fits the case of Saul more especially and throws light on the problem of Saul’s mission as king of Israel. Third, the promise of their restoration under the figure of a resurrection (Hos 13:14 ), which is quoted and applied to the final resurrection by Paul (1Co 15:55 ) and which shows the typical import of this passage. It is like a flash of light in the darkest hour of despair.
Dr. Pusey on this passage has well said:
God by his prophets mingles promises of mercy in the midst of his threats of punishment. His mercy overflows the bounds of the occasion upon which he makes it known. He had sentenced Ephraim to temporal destruction. This was unchangeable. He points to that which turns all temporal loss into gain, that eternal redemption. The words are the fullest which could have been chosen. The word rendered “ransom” signifies rescued them by the payment of a price; the word rendered “redeem” relates to one who, as the nearest of kin, had the right to acquire anything as his own by paying the price. Both words in their exactest sense, describe what Jesus did, buying us with a price . . . and becoming our near kinsman by his incarnation. . . . The words refuse to be tied down to temporal deliverance. A little longer continuance in Canaan is not a redemption from the power of the grave; nor was Ephraim so delivered.
The expression, “repentance shall be hid from mine eyes,” means that God will never turn from his purpose to be merciful to Israel.
In the prophet’s last interpolation (Hos 13:15-16 ) he goes back to the death sentence showing the complete destruction of Ephraim and Samaria by the Eastern power, Assyria. The reference to Ephraim’s fruitfulness goes back to the promise of Jacob to Joseph, “He shall be a fruitful bough,” though Ephraim had turned this fruitfulness to evil and thus is brought to desolation.
Hos 14 gives us the final call of the prophet with the promise of Jehovah. The call was to the people to return because they had fallen by iniquity. It suggests the method of returning, as being that of bringing words of penitence, and forsaking all false gods. To this Jehovah answered in a message full of hope for the people, declaring that he would restore, renew, and ultimately reinstate them. There is no question but that this final word of prophecy has a reference to the return from the exile but that this return does not exhaust the meaning of this prophecy is also very evident. The larger fulfilment is to be spiritual and finds its expression in the final conversion of the Jews as voiced by Peter: “Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord” (Act 3:19 ).
The book closes with a brief epilogue, which demands attention to all the prophet has written, whether for warning, or reproof, or correction in righteousness, or encouragement to piety and virtue. Like the dictates of the Word, so the dispensations of his providence are to some the savor of life, to others the savor of death. So it is added that, while the righteous walk therein, in them the wicked stumble.
In closing this chapter I will say that Hosea occupies a period of transition in developing the messianic idea from the earlier prophets to Micah and Isaiah, in whose writings abounds the messianic element:
(1) Hosea, like Amos, predicts the destruction of the kingdom of Israel, but he looks beyond it to a brighter day, when the children of Israel will be as the sand of the sea in number, will be accepted of Jehovah as sons and daughters, and Judah and Israel will have one head, Christ (Hos 1:10-2:1 , et al).
(2) Hosea’s experience with an unfaithful wife is an object lesson of God’s forgiveness of Israel. Their spiritual adultery must lead them into exile but Jehovah will betroth Israel to himself in righteousness, and take the Gentiles into the same covenant (Hos 2:2-3:5 ; Rom 9:25-26 ).
(3) Hos 11:1 was fulfilled in the return of Joseph and Mary from Egypt with the babe, Jesus (Mat 2:15 ). So Jesus the antitype of Adam, Israel, and David.
(4) Hos 11:8-11 expresses Jehovah’s promise to restore Israel.
(5) Hos 13:14 is a messianic promise foreshadowing the resurrection.
(6) Hos 14:1-8 is a messianic promise of Israel’s final repentance, God’s reinstatement of them and their abundant blessings in the millennium.
I quote Dr. Sampey: In general, the earlier prophets describe clearly a terrible captivity of Jehovah’s people, to be followed by a return to their own land, where they were to enjoy the divine blessing. The everlasting love and compassion of Jehovah are repeatedly described, and the future enlargement of Israel is clearly set forth. The person of Messiah, however, is not distinctly brought before the reader. Isaiah and Micah will have much to say of the character and work of the Messaih Himself
QUESTIONS
1. What the character of this division, as contrasted with the first three chapters of Hosea?
2. What Jehovah’s controversy with Israel as set forth in Hos 4:1-5 ?
3. Why the verdict of destruction, as set forth in Hos 4:6-10 ?
4. What two practices are named together in Hos 4:11-14 , and what their effect upon the mind of man?
5. What warning to Judah in Hos 4:15-19 ?
6. What the notable things in the address of Hos 5:1-7 ?
7. What the significance and the application of the cornet and trumpet in Hos 5:8-15 ?
8. What the interpretation and application of Hos 6:1-3 ?
9. Paraphrase Hos 6:4-11 so as to show its interpretation and application.
10. What the charges against Israel in Hos 7:1-16 ?
11. How does the prophet pronounce judgment and what the significance in each case (Hos 8:1-14 )?
12. Describe these judgments in detail as given in Hos 9 .
13. State briefly the prophet’s recapitulation and appeal (Hos 10:1-15 ).
14. What things in Hos 10 need special explanation, and what the explanation in each case?
15. According to our brief outline what the title of section Hos 11:1-14:8 , and what in general, are its contents?
16. What the general features of the message of Jehovah?
17. What the general features of the prophet’s interpolations?
18. What, in general, is Jehovah’s message in Hos 11:1-11 ?
19. What two incidents of Israel’s history cited in this first part of Jehovah’s message, and what their interpretation and application?
20. What the prophet’s message in his first interpolation (Hos 11:12-12:6 )?
21. What, in general, Jehovah’s message in Hos 12:7-11 ?
22. What allusion to an incident in the life of Jacob in this passage?
23. What the substance of the prophet’s second interpolation (Hos 12:12-13:3 )?
24. What, in general, Jehovah’s message in Hos 13:4-14 ?
25. What things in the passage worthy of special note?
26. What the prophet’s message in his last interpolation (Hos 13:15-16 )?
27. What the contents of Hos 14 ?
28. Give a summary of the messianic predictions in the book of Hosea.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Hos 6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
Ver. 1. Come, and let us return unto the Lord, &c. ] So sweetly was God’s expectation answered, as likewise it was in David, Psa 27:8 . No sooner could God say “Seek ye my face,” but his holy heart answered (as it were by an echo), “Thy face, Lord, will I seek.” Look, what God aimeth at in his administration to his elect he will have it; he will have out the price of his Son’s blood, who gave “himself for us, that he might redeem us from all iniquity,” Tit 2:14 , “and that he might give repentance to Israel, and forgiveness of sins,” Act 5:31 . See the proof and practice hereof in these Jewish converts, “Come, and let us return to the Lord,” &c. See how “in those days, and at that time, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten,” Jer 50:4-5 . Judah and Israel could not agree at other times; but when they are in a weeping condition then they could; when they passed through the valley of Baca, and made it a Bochim with their penitent tears, even they could go “from strength to strength,” or from company to company (one company coming this way, and another that), and not rest until “every one of them in Zion appeareth before God,” Psa 84:6-7 . This was fulfilled, partly when the Lord turned again the captivity of Zion out of Babylon, and those that had sown in tears reaped in joy; those that went forth weeping and bearing precious seed came again with rejoicing and brought their sheaves with them, Psa 126:5-6 cf. Jer 29:13 ; partly, under their captivity and oppression by the Romans, which was the time in which Christ came and by his apostles converted thousands to the faith, so that multitudes of them were daily added to the Church, Act 2:41 ; Act 2:47 And, lastly, at that long looked for calling of the Jews; when they shall flee to Christ crucified “as the doves unto their windows,” Isa 60:8 ; when they shall “bring their brethren as an offering to the Lord upon horses, in chariots, and in litters”: that is, though sick, weakly, and unfit for travel, yet rather in litters than not at all; every one exciting others, and saying, “Come, and let us return unto the Lord,” &c. Return “unto him, from whom the children of Israel have deeply, revolted,” Isa 31:6 . Let us not pine away in our transgressions, as these, Eze 33:10 , for “yet there is hope in Israel concerning this thing,” Ezr 10:2 . We have “done all this wickedness; yet let us not turn aside from following the Lord”; for this were to add rebellion to sin, 1Sa 12:20 , this were worse than all the rest.
Come, let us return unto the Lord
For he hath torn
He will heal us
“ Deiecit ut relevet; premit ut solatia praestet,
Enecat, ut possit vivificare Deus. ”
NASB (UPDATED) TEXT: Hos 6:1-3
1Come, let us return to the LORD.
For He has torn us, but He will heal us;
He has wounded us, but He will bandage us.
2He will revive us after two days;
He will raise us up on the third day,
That we may live before Him.
3So let us know, let us press on to know the LORD.
His going forth is as certain as the dawn;
And He will come to us like the rain,
Like the spring rain watering the earth.
Hos 6:1 Come This is an Qal IMPERATIVE (BDB 229, KB 246). It seems that Hos 6:1-3 describes the true repentance called for in Hos 5:14-15, but when one reads Hos 6:4-6 it is obvious that the repentance is only skin deep and not a permanent change of character or the inauguration of a personal relationship.
let us return This is a Qal COHORTATIVE (BDB 996, KB 1427). See Special Topic: REPENTANCE IN THE OLD TESTAMENT .
Hos 6:1-3 may be the words of the priests. This whole context has been addressing them. This then would be their liturgical response to YHWH’s call for repentance in Hos 5:15.
He has torn us This term (BDB 382, KB 380, Qal PERFECT) may be an allusion to Hos 5:14. YHWH is described in judgment as a ferocious lion (cf. Job 16:9). This same term is used in Amo 1:11, but it is uncertain if it refers to YHWH or Edom’s anger. The phrase has torn is parallel to has wounded (BDB 645, KB. 697, Hiphil JUSSIVE [in form, but not function, Old Testament Parsing Guide by Beall, Banks, and Smith, p. 655]). This term in context could mean, to smite with a single non-lethal blow (e.g., Exo 21:15; Exo 21:19) or to smite repeatedly (e.g., Exo 2:11; Exo 2:13; Exo 5:16).
He will heal us The term heal (BDB 950, KB 1272, Qal IMPERFECT) is parallel to will bandage (BDB 289, KB 289, Qal IMPERFECT). Israel recognizes that the source of her judgment is YHWH and that if they repent He will forgive and restore.
Hos 6:2 revive us. . .raise us The first VERB (BDB 310, KB 309, Piel IMPERFECT) is from the root to live or revive (e.g., Psa 119:50; Psa 119:93). It is parallel to raise in the next poetic line.
This may be standard theology they had heard. They were counting on the unchanging merciful character of God to revive, rescue, and deliver them! They had forgotten and ignored the covenantal requirement of faith and obedience, but wanted its benefits (cf. Jeremiah 7)!
after two days This may be a Hebrew idiom of a short period of time (e.g., Jdg 11:4).
on the third day This refers to (1) a common proverb for the establishment of an agreement (cf. Jos 9:16-17; 2Sa 20:4; Ezr 10:8-9) or (2) simply a literary pattern (i.e., two. . .three) denoting a brief period. Israel was hoping YHWH would forgive and restore quickly! However, some commentators (I think wrongly) use this verse as a scriptural proof for Jesus being in the grave three days (cf. 1Co 15:4).
Hos 6:3 let us know, let us press on to know Both of these VERBS are Qal COHORTATIVES. They speak of a desire for an intimate, interpersonal fellowship with YHWH. This is the theme of Hosea (cf. Hos 2:8; Hos 2:20; Hos 4:1; Hos 4:6; Hos 5:4; Hos 6:3; Hos 6:6). See Special Topic: Characteristics of Israel’s God .
the dawn. . .the rain. . .the spring rain These describe the regularities of nature, so too, the character of YHWH. His basic desire is fellowship with humans made in His image. This was/is the purpose of creation! His love is to the thousandth generations (cf. Deu 7:9); His anger only to the third and fourth generations (cf. Deu 5:9). God’s settled gracious character is the hope of mankind!
One of my favorite authors is F. F. Bruce. He has a good article about the rains in Palestine in Answers to Questions, p. 13. This book has been so helpful to me that I highly recommend it to you.
let us return. These are the words of Israel in a yet future day, as already symbolized by the return of Gomer (Hos 3:2, Hos 3:3), and foretold in Hos 3:5. See the Structure, p. 1213). This is the acknowledgment referred to in Hos 5:15. Deu 82:39.
the LORD. Hebrew. Jehovah. App-4.
He will heal us. Compare Jer 30:17.
Chapter 6
And they will say,
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up ( Hsa Hos 6:1 ).
This is the prayer that they will be offering unto God or this is the declaration that they’ll be making to each other. “Come, and let us return unto the Lord. He has torn us, but He will heal us. He has smitten us, but He will bind us up.”
After two days will he revive us: in the third day he will raise us up, and we shall live in his sight ( Hsa Hos 6:1-2 ).
This is a fascinating prophecy, because if you look at the nation Israel, it has been almost two thousand years since they existed as a nation. Now we read in Peter that a thousand years is as a day unto the Lord and a day is as a thousand years. Using that formula, the two days would be two thousand years. That would completely coincide with the facts, for Israel has been smitten for about two thousand years and we are seeing the revival of the nation. “In the third day He will raise us up,” in third millennia. And we see Israel being raised up. “In the third day He will raise us up, and we shall live in His sight.
That is, the Messiah will be there and they will dwell with the Messiah. In the millennium, the thousand-year reign of Christ, Israel the nation will again have a very prominent place and God will fulfill all of the unfulfilled promises of the Old Testament upon the nation. First of all, the expansion of their borders to that area that God had promised them. Secondly, the King forever upon the throne of David to order it and to establish it in righteousness and in judgment, henceforth even forever, the Messiah and His reign. And this is an extremely fascinating prophecy, because as we look at the situation as it exists today, using the thousand-year day formula, you say, “Well, how do you know you can use that?” Because it fits. Surely it is not two literal days, and the fact that it has been two thousand years and now they are being raised up. We look forward to the beginning of that three-thousandth year, which will be the seven-thousandth year in the history man. And you have again all of the other interesting analogies of the Old Testament where a servant was to serve for six years but the seventh year he was to be set free. And so we look forward to that glorious seventh millennia when Christ shall sit upon the throne of David, and they, Israel, shall live in His sight.
Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; he shall come unto us as the rain, as the latter and the former rain unto the eaRuth ( Hsa Hos 6:3 ).
So this glorious promise as the latter rain and as the former rain unto the earth so that the blessings of the last days, and that’s what it is making a reference to, of God’s restoration on Israel. The blessings of that day are going to be absolutely glorious. Paul the apostle, in writing of this day of restoration, said, “If the cutting off of them brought the glory and salvation unto the Gentiles, what will the restoration be? But the glorious, really, restoration of the whole world.” The Kingdom Age, the millennial reign of Christ.
Now God cries out to Ephraim, the Northern Kingdom:
O Ephraim, what shall I do unto thee? ( Hsa Hos 6:4 )
And then unto Judah:
O, Judah, what shall I so unto thee? for your goodness is as a morning cloud, and as the early dew it goes away ( Hsa Hos 6:4 ).
Of course, this is something that we could relate to here in Southern California, the morning clouds. So often we hear on the news report, “Early morning clouds along the coast,” you know. And they burn off, that’s the thing about the early morning cloud, it doesn’t last; they burn off. As soon as the sun raises in the sky, the early morning clouds burn off. And so the goodness of Ephraim and of Judah didn’t last; it would burn off.
Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. For [the Lord said] I desired mercy, and not sacrifice; and the knowledge of God more than the burnt offerings ( Hsa Hos 6:5-6 ).
The people were still going on with the form of religion, the form of worship, but they lacked the real essence. God was looking for them to have the attitudes of mercy; God was desiring that they should have a knowledge of Him, but all they had was a form of religion. They still had the burnt offerings, they still had the sacrifices, but they really didn’t have a vital relationship with God.
You remember when Jesus addressed Himself to the church of Ephesus in Revelation chapter 2, He said, “I have this against thee.” He said, “I know thy works, working church.” And He remarks, He makes special comment on their works. But He said, “I have this against you: you’ve left your first love.” We see so many churches like that today. They are working churches. I mean they’ve got so many committees and everybody, you know, is being bugged by somebody else to do their job, and if you don’t do your job there’s someone whose gonna be giving you a call or writing you a note or whatever. I mean they got the whole thing so smoothly organized and they’re a working church; they’ve got all the motions. But Jesus said, “You don’t have the emotion. You don’t have the love.”
Here it was with Ephraim, with Judah. You’ve got the sacrifices, you’ve got the burnt offerings, but there’s no mercy; there’s no real knowledge of God. I would rather that you be merciful. I’d rather that you really know Me. This would be preferable to just the formal works.
But they like men have transgressed the covenant: they have dealt treacherously against me. Gilead is a city of those who work iniquity, it’s polluted with blood. And as troops of robbers they wait for a man, so the company of priests murder in the way by consent: for they commit lewdness ( Hsa Hos 6:7-9 ).
So the priesthood was guilty and were as a troop of robbers. Now according to the original Hebrew they were actually lying in wait for those who were fleeing to the cities of refuge and were killing them.
I’ve seen a horrible thing in the house of Israel: there is whoredom of Ephraim, and Israel is defiled. Also, O Judah, he has set a harvest for thee, when I return the captivity of my people ( Hsa Hos 6:10-11 ). “
Hos 6:1-11
ISRAELS INGRATITUDE-HER INCONSTANCY
TEXT: Hos 6:1-11
Hos 6:1 Come,H1980 and let us returnH7725 untoH413 the LORD:H3068 forH3588 heH1931 hath torn,H2963 and he will healH7495 us; he hath smitten,H5221 and he will bind us up.H2280
Hos 6:2 After two daysH4480 H3117 will he reviveH2421 us: in the thirdH7992 dayH3117 he will raise us up,H6965 and we shall liveH2421 in his sight.H6440
Hos 6:3 Then shall we know,H3045 if we follow onH7291 to knowH3045 (H853) the LORD:H3068 his going forthH4161 is preparedH3559 as the morning;H7837 and he shall comeH935 unto us as the rain,H1653 as the latterH4456 and former rainH3138 unto the earth.H776
Hos 6:1-3 COME, AND LET US RETURN UNTO JEHOVAH . . . AFTER TWO DAYS . . . ON THE THIRD DAY HE WILL RAISE US UP . . . LET US FOLLOW ON TO KNOW JEHOVAH . . . These three verses should, if we can follow context at all, be a part of the preceding chapter, They should never have been put into another chapter, and thus separated contextually. God has spoken of His withdrawal from the nation of Israel; He is going to leave them to their choice which has been sin. But He leaves the door of repentance open. And Hosea appeals to the people, as one of them, to return to God through that door which God has left open. Hoseas words here are some of the most tender and beautiful words found in the Bible. God wounds in order that He may heal! God chastens in order that He may bless! K & D says, As the endurance of punishment impels to seek the Lord (ch. Hosea 6), so the motive to return to the Lord is founded upon the knowledge of the fact that the Lord can, and will, heal the wounds which He inflicts, Every child of God has need of endurance, so that you may do the will of God and receive what is promised (Heb 10:36). We have discussed the matter of chastening earlier in this work so we will not go into it in detail here. Suffice it so say that one of the greatest lessons to be learned from the Old Testament prophets is that God chastens like a loving Father in order to bless the penitent and to punish the impenitent.
Zerr: Hos 6:1. This verse may be considered both as an exhortation and a predction. The Lord through his prophet exhorts the people to come to themselves and the prophet sees them doing so. See the comments on the last clause of Hos 5:15. Hos 6:2. The numerals are used figuratively, meaning that he (the Lord) would punish them for a while, then receive them back again. This is one form of prediction that indicates the captivity and the return. 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.
Two and three days are very short periods of time. The phrase used here in Hos 6:2 expresses the certainty of what is to take place within a short period of time. It is a short time, a time known only to God, but a time definitely established and determined by the omniscience of God. Just as certainly as the Perfectly-Righteous and Perfectly-Just God punishes sin, so He will certainly save those who repent. This is Hoseas main intent in these words. Thus the primary audience is Israel, the northern kingdom. Whether on the third day he will raise us up, refers to the resurrection) of Jesus Christ (cf. Luk 24:44-46) in either a symbolic or allegorical way, or not, we cannot say dogmatically. However, in the light of Hos 11:1 (cf. Mat 2:15) and other such passages, we take the position that this phrase is a prophecy of the Messiahs resurrection. At least it probably refers to the conversion of spiritual Israel (the church) to the Lord its God, through faith in the redemptive death and resurrection of the Messiah. This is one of those prophecies with double emphasis (see our notes on Interpreting the Prophets).
The knowledge of Jehovah which Hosea exhorts his fellow countrymen to zealously strive for is an experiential knowledge of the heart as well as the head. It is the knowledge of which John the apostles writes, And by this we may be sure that we know him, if we keep his commandments (1Jn 2:3 ff). If Israel knows her God practically, by keeping His commandments, then forgiveness and blessing is sure to follow such knowledge. Again this reminds us of the apostle John, . . . if we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness (1Jn 1:9). God is faithful; let us be faithful. Indeed, the faithfulness of God, as demonstrated in His mighty miracles witnessed and recorded in history, is motive enough to inspire us to faithfulness. This is what Hosea is inferring when He says, his going forth is sure as the morning, etc. This is the refrain running throughout all the prophets as they attempt to direct the attention of the people back in history to Gods dealings with their forefathers-God is faithful; let us be faithful. This is the primary reason for the coming of Jesus Christ, to confirm once for all, the faithfulness of God (cf. 2Co 1:20; Heb 6:17-18). The Lord will rise upon Israel like the morning dawn (cf. Mal 4:2; Luk 1:78; Eph 5:14; 2Pe 1:19). As surely as the dawn follows the night (cf. Jer 33:20; Jer 33:25) according to divine government, so surely will blessing follow repentance. As surely as the rain, falling from heaven, nourishes the earth and produces fruitfulness, (Isa 55:10-13), so will the going forth of the Lord to bless a penitent people produce fruitfulness. The latter rain is the rain which usually comes in Palestine just before harvest-time.
Hos 6:4 O Ephraim,H669 whatH4100 shall I doH6213 unto thee? O Judah,H3063 whatH4100 shall I doH6213 unto thee? for your goodnessH2617 is as a morningH1242 cloud,H6051 and as the earlyH7925 dewH2919 it goeth away.H1980
Hos 6:4 O EPHRAIM, WHAT SHALL I DO UNTO THEE? . . . FOR YOUR GOODNESS IS AS A MORNING CLOUD . . . Contrasted with the unchangeable character of God and the absolute certainty of His promises, is the fickleness of Israel. Anyone who has lived on the seacoast or in low-lying areas will appreciate the figure of speech in Hos 6:4. The early morning mists and fallen dew are quickly burned off by the hot sun; the mists vaporize and vanish. This is like the righteousness and love of Israel. It comes and goes. It appears for a short time, sporadically, then vaporizes and vanishes when the sun of tribulation or materialism bears down (cf. Mat 13:20-21). The same figurative use of the word dew is to be found in Hos 13:3. While the same prophet uses dew (Hos 14:5) as a simile to express the refreshing salvation of Jehovah. Usage such as this should make Bible scholars cautious about insisting that a word must always have the same interpretation throughout the Bible! So, Hosea, speaking for God, says, O, Israel, what else can I do to you to bring you to repentance? I have tried all kinds of chastisement to bring you back to trust in Me. All that is left is obliteration.
Zerr: Hos 6:4. The Lord frequently uses expressions that are common to man (Rom 6:19), in order to convey the thought to the ones involved. A human parent who was at the end of his efforts” with his wayward children would likely speak in the manner of the first half of this verse. The reference to the dew or early cloud is to compare the instability or laek of permanence in the character of God’s children.
Hos 6:5 ThereforeH5921 H3651 have I hewedH2672 them by the prophets;H5030 I have slainH2026 them by the wordsH561 of my mouth:H6310 and thy judgmentsH4941 are as the lightH216 that goeth forth.H3318
Hos 6:5 THEREFORE HAVE I HEWED THEM BY THE PROPHETS . . . Because of their fickleness God had sent prophet-preachers to the nation. Through them God had hewed or carved the nation; He had worked it like a piece of carving wood, trying to shape it into a holy nation according to its true calling. But because the people would not be hewn the messages of the prophets slew them. In other words, their messages pronounced salvation upon the penitent but inevitable judgment upon the impenitent. The nation, for the most part, chose the sentence of death pronounced by the prophetic message. Gods call to repentance or judgment is always plain, forthright, unambiguous and bright as light. There can be no excuses by any man that Gods wrath is not revealed (cf. Rom 1:18 ff; Joh 3:16-21).
Zerr: Hos 6:5. Sawed them by the prophets is figurative and means that when God decreed to punish his people he would warn them about it by the voice of the prophets. See Jer 1:10 and Eze 43:3 for similar statements, and note the marginal reading at the latter place. Thy is a pronoun that stands for the wayward people of God, and their judgments are described to be as fickle as their goodness is in Hos 6:4.
Hos 6:6 ForH3588 I desiredH2654 mercy,H2617 and notH3808 sacrifice;H2077 and the knowledgeH1847 of GodH430 more than burnt offerings.H4480 H5930
Hos 6:6 FOR I DESIRE GOODNESS, AND NOT SACRIFICE . . . This verse does not mean, of course, that God wanted the Jews at this time to cease all Mosaic sacrifices and offerings. Indeed, to the last man of them the prophets insisted that the people return to the law of Moses (cf. our Special Study eight, pages 91-92). What God is protesting as to Israels sacrificing is the faithless, heartless manner in which they were being done. The people who were offering the sacrifices were not doing it because they had faith in Jehovah-there was no love in their hearts for God. Their offerings were abominable, revolting, sickening to the heart of God. What God wanted was faith and love to accompany the sacrifices; without this they were vain, useless-even worse than useless (cf. 1Sa 15:22; Isa 1:11-17; Mic 6:8; Psa 50:8 ff; Psa 51:15-17 etc.).
Zerr: Hos 6:6. This verse is quoted by Jesus in Mat 12:7, and applied to the cruel and hypocritical Jews of His time. The statement has been perverted by false teaehers who wish to avoid a strict adherence to the New Testament teaching. They make it mean that Jesus is not as particular in having the “doctrinal points observed as he is in “practical” religion. But that use of the passage does violence to the authority of Christ. The remark was made concerning the selfrighteous and grasping leaders among the Jews, who would oppress the poor to obtain gain, then think to come to the altar with a part of the possessions they had extorted from the poor, and try to make it right before the Lord by making a sacrifice. Under those circumstances the Lord would not want their sacrifices, but rather that they show mercy to the people whom they had defrauded. It will again be appropriate for the reader to see the note offered at Isa 1:10.
Hos 6:7 But theyH1992 like menH120 have transgressedH5674 the covenant:H1285 thereH8033 have they dealt treacherouslyH898 against me.
Hos 6:7 BUT THEY LIKE ADAM HAVE TRANSGRESSED THE COVENANT . . . Gods first covenant was with Adam, and, subsequently to all mankind as represented in Adam. The promise was life from God; the provision was perfect obedience; the penalty of failure was death. This covenant with Adam expressed its promises and threatenings in visible signs-the tree of life and the tree of the knowledge of good and evil. Man (Adam) fell (transgressed the covenant) and God, by His great mercy and love, provided a way of salvation apart from mans personal obligation to sinless obedience as the condition of life. God covered mans sin by grace; but man had to appropriate that grace by faith in God and faithful obedience to whatever covenant conditions or dispensation for this grace God imposed at whatever time in history man found himself to be living. Before Moses God administered His covenant of grace through patriarchal-sacrificial mediation. After Moses God dispensed His grace through the Levitical mediation. Both of these dispensations necessitated faith, without which they brought inevitable judgment. Each was a different dispensation (or administration) of the one, overall, covenant of grace begun by God in Gen 3:15 when man fell from the covenant of perfect obedience. Each dispensation had conditions dictated by God to be kept according to the free moral choice of man. Each dispensation was but a foreshadow, figure, prophecy of that final full and complete dispensation of Gods covenant of grace to be realized in the atoning work of Jesus Christ when God interposed Himself (cf. Heb 6:17; 2Co 5:17-21). In Christ God discharged all mans responsibility to sinlessness in His own Person. But, in order for man to appropriate this imputed righteousness so freely administered by the covenant of grace, man must respond to the covenant in faith, love and obedience. This Adam did not do; and this the nation of Israel did not do. The question of the moment, however, is, are we responding in faith and love and obedience to the covenant of grace which God so abundantly and certainly revealed in Christ Jesus which is now administered in the conditions recorded in the New Testament?!
Zerr: Hos 6:7. The lexicon of Strong defines men as follows: “Ruddy, i. e., a human being (an individual, or the species, mankind, etc.) In most Bibles the marginal reading gives the rendering “like Adam, In Job 31:33 the text says, “as Adam,” and the margin at that place says, after the manner of men. The thought in the verse is that Israel had followed the trend of mankind in general instead of conducting themselves as the servants of God. There means, with reference to the covenant; there is where they had dealt treacherously against Him.
Hos 6:8 GileadH1568 is a cityH7151 of them that workH6466 iniquity,H205 and is pollutedH6121 with blood.H4480 H1818
Hos 6:8 GILEAD IS A CITY OF THEM THAT WORK INIQUITY . . . Gilead, as a city, is not mentioned in the Old Testament. It is the name of a district standing for the whole territory of the land of the northern kingdom east of the Jordan river. This was probably the bad lands of Israel-a rendezvous for robbers and murders.
Zerr: Hos 6:8. Gilead is a word of various significance in the Bible, usually refering to an extensive region of the land of the Jews. But it sometimes refers to a city and it is so used in this verse. The inhabitants of that city were sinners to a special degree and hence are mentioned in this specific manner. The particular evil of which they were guilty was murder.
Hos 6:9 And as troops of robbersH1416 waitH2442 for a man,H376 so the companyH2267 of priestsH3548 murderH7523 in the wayH1870 by consent:H7926 forH3588 they commitH6213 lewdness.H2154
Hos 6:9 . . . TROOPS OF ROBBERS WAIT FOR A MAN, SO THE COMPANY OF PRIESTS MURDER . . . Gangs of apostate priests were robbing and killing and fleeing to these bad lands and using Levitical cities as sanctuaries. These criminals were finding protection by using sacred cities of refuge in which to hide. This verse indicates they were guilty also of unnatural and perverted acts of sexuality (lewdness). All such behavior was a natural consequence of Israels accommodation of the pagan, heathen idolatry of neighboring nations. Moral breakdown always follows rejection of Gods eternal truth!
Zerr: Hos 6:9. Single or individual acts of lawlessness are bad enough, but when men conspire to commit sin as a group it Is much worse. That is what these Jews were doing, and they are likened to troops of robbers. Even the priests acted in a body” or as the company of priests, and they did so by consent which means a conspiracy. Lewdness is an indefinite translation of the original in this place. The Hebrew is ZAMMAH and Strong defines it, “A plan, especially a bad one. Hence the word is meant as an additional expression showing the spirit of conspiracy in which the priests acted. Lewdness, in its usual sense, is bad. and these people were guilty of that: but it was not the particular evil in the mind of the Lord here.
Hos 6:10 I have seenH7200 an horrible thingH8186 in the houseH1004 of Israel:H3478 thereH8033 is the whoredomH2184 of Ephraim,H669 IsraelH3478 is defiled.H2930
Hos 6:10 . . . WHOREDOM IS FOUND IN EPHRAIM, ISRAEL IS DEFILED. Undoubtedly this is a reference to both physical whoredom (cf. Hosea (cf. Hos 4:2; Hos 4:13) and idolatry which is called spiritual whoredom (cf. Hos 5:3-4; Hos 14:8, etc.). To defile is to contaminate or pollute. This is what Israel had done. She was contaminated with moral rottenness. She had made herself unacceptable to the holy, righteous, loving God by refusing Him and doing everything within her power to despise Him.
Zerr: Hos 6:10. Both fleshly and spiritual whoredom were practiced in the Jewish nation, but the latter is evidently what the Lord has especially in mind here. Ephraim and Israel are named separately, because the capital of the latter was located in the possessions of the former.
Hos 6:11 Also,H1571 O Judah,H3063 he hath setH7896 an harvestH7105 for thee, when I returnedH7725 the captivityH7622 of my people.H5971
Hos 6:11 ALSO, O JUDAH, THERE IS A HARVEST APPOINTED FOR THEE . . . Judah has disregarded the exhortation of Hosea in chapter Hos 4:17, Ephraim is joined to idols, let him alone. The southern kingdom has allowed itself to become defiled by idolatry also. Therefore, when God comes to judge and punish the covenant people (beginning with the northern kingdom, Israel), in order to purge them of this defilement and bring them back to their true destiny, Judah also will be judged and chastened by captivity. This verse has nothing at all to say as to when God will bring back the captivity of His people; the when has to be determined from other passages, which announce the exile of both Israel and Judah, and the eventual restoration of those who are converted to Jehovah (and it includes all the nations). Thus we must conclude that the complete bringing back the captivity of Gods covenant people finds its ultimate fulfillment in the establishment of the Messianic kingdom (the church on Pentecost) when all nations will come up to Jerusalem. The captivities of both Israel and Judah was the START of Gods plan of restoration! This is what is meant in this verse.
Zerr: Hos 6:11. A passing notice is given frequently to Judah (the 2-tribe kingdom), but the main subject of this book is the affairs of Israel (the 10 tribe kingdom). In the present verse a wide space of time is covered. The prophet sees into the future when Judah, like Israel, will be sent into captivity for idolatry, hut afterwards be returned t,o the home land,
Questions
1. What do Hos 6:1-3 of this chapter tell about the character of God?
2. What is the primary meaning of after two . . . three days in this context?
3. Could these three days have reference to Christs resurrection? How?
4. What does Hosea mean by knowing the Lord?
5. How were the people hewn by the prophets?
6. Does this chapter teach that the prophets preached cessation of sacrifices?
7. How did Adam transgress Gods covenant?
Here we have the prophet’s appeal in consequence of the judgment threatened. It was first a message calling the people to return to Jehovah. It was based on the certainty of divine pity; and a promise of certain prosperity if the people did return to Him.
However, it is impossible to read this message without discovering its Messianic values, for all that the prophet declared finds its fulfilment in the Christ by way of His First and Second Advents. There are two appeals: the first, “Come, and let us return”; the second, “Let us know, let us follow on to know.” The argument for the &st is the suffering of Another. “He hath tom, and He will heal us; He hath smitten, and He wilI bind us up.” Resurrection, “After two days will He revive us; on the third day He will raise us up, and we shall live before Him.” The argument for the second suggests the things that follow suffering and resurrection, which may be stated thus: Ascension, “His going forth is sure as the morning”; Pentecost, “He shall come unto us as the rain”; the Second Advent, “As the latter rain that watereth the earth.”
The second cycle of the prophecy deals with pollution and its punishment. The prophet first stated the case as between Jehovah and His people. The divine attitude was declared to be perplexity. In the presence of the shallowness of their goodness, which was like the morning cloud, or early dew, Jehovah exclaimed, “What shall I do?” He had adopted different methods for their welfare, hewing them by the prophets, slaying them by words, proceeding against them in judgment. What He desired to produce in them as the character of mercy was knowledge of Himself rather than their burnt offerings.
The response to this attitude had been persistent transgression and treachery, and the proofs were to be found in Gilead and Shechem, both of which cities were, in all probability, cities of refuge. The former had been polluted, and the latter filled with lewdness, and even the priests were guilty of murder. Israel had committed the horrible sin of whoredom with Egypt. From Judah also would come a harvest in the day of restoration.
Let Us Return unto the Lord
Hos 6:1-11
How full Scripture is of tender invitations: Come, and let us return! This opening verse is closely connected with Hos 5:15. The hand that smote was the Fathers who waited to welcome the prodigal nation with healing and up-binding. When the sun seems to dip below the horizon, we begin to travel toward its rising again. Then we follow on, to behold the glorious dawn of the next day, which is prepared for us. Presently we catch the first glimpse, and soon come into its full splendor. The sun does not move toward us, but we toward it. So when the soul turns toward God, if only it is willing to do His will, it has begun to follow on toward the light of His countenance, which presently will be revealed in its full radiance. Gods favor is also compared to the fertilizing rain, for its certainty and refreshment, Gen 8:22.
While Gods love is constant, our religious life is fickle and changeful. Emotion is evanescent as the morning clouds, which in Palestine vanish by nine or ten oclock. Our Lord quoted Hos 5:6 in Mat 9:13; Mat 12:7. The pomp of outward ritual, however ornate, counts less with God than one contrite sigh or tear.
Chapter 6
What Shall I Do Unto Thee?
The opening verses (1 to 3) connect intimately with what we have just been considering, while the balance of the chapter is another appeal to the consciences of Ephraim and Judah.
Nothing could be more suited than the expression of these first three verses upon the lips of the restored remnant in the coming day of His power whose face has so long been hidden from them: Come, and let us return unto the Lord: for He hath torn, and He will heal us; He hath smitten, and He will bind us up. After two days will He revive us: in the third day He will raise us up, and we shall live in His sight. 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 ram unto the earth.
It is the cry of the returning residue who have learned to know the Lord in the smoking furnace of the tribulation period, and who now ask the way to Zion, and with chastened spirits return unto the One so long despised. The awakening in the 12th chapter of Zechariah links closely with what we have here. Like Naomi, they recognize that He it is who has torn and smitten them; but faith counts on Him for healing and enlargement. After two days of solemn testimony to their consciences, leading to manifest repentance, He revives them on the third day; answering to the day upon which the water of separation was sprinkled upon the unclean man (Num. 19), that he might be declared clean upon the seventh day. Thus they who once were denied by the dead are made to live in His sight. So when He descends in glory like showers upon the grass, they find revival and blessing, with daily growth in the knowledge of Himself in His kingdom throughout the age to come.
But, alas, though this shall indeed be when they are made willing in the day of His power, they were far from being in that happy state when the prophet Hosea was sent among them. The lovely millennial picture is presented but for a moment ere the Spirit of God goes on to deal with them because of their wretchedly fallen condition, and to plead in tenderest beseechings that they turn from their evil ways.
There had once been what seemed like a desire to be true to Himself, but it had proven to be but transitory. O Ephraim, He cries, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away (ver. 4). Like Ephesus of a later day, it was but for a brief season that they clung to their first love. The tender feelings of those early days, when they went after Him into the wilderness, had been evanescent indeed, and had now vanished like the dew when the sun rises in its strength. Because of this, in place of sending prophets to gladden their spirits, He had been obliged to give them a ministry like that afterwards given through John the Baptizer, laying the axe unto the root of the trees, which in their pride rose up in such loftiness (ver. 5). The distinction might be made that the prophets of old were more like men sent to prune and hew away all excrescences, thus endeavoring to trim the trees and purge them, with a view to fruitfulness. But all their efforts were in vain; so John came to lay the axe unto the root of the trees. All must come down. Recovery was hopeless. The first man could bring forth nothing for God. He must be superseded by the Second! This is the great difference between the closing books of the Old Testament and the opening message of the New. Mere outward correctness and attention to forms and ceremonies would not do for God. His word is, I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings (ver. 6). Isaiah similarly declared the incompatibility of mere ritualistic observances when the heart was far from the Lord. See Isa. 58, et al. God must have reality. All else is but hollow mockery in His sight who is of purer eyes than to behold iniquity.
Like Adam (see margin, ver. 7), they had transgressed the covenant. God had made known His will to them, but they had violated His every command, following the lust of the flesh, the lust of the eye, and the pride of life. Thus had they dealt treacherously with Him whose servants ^they professed to be.
And Gilead, so greatly favored naturally, had become a city of iniquity, and stained with blood (ver. 8). A priestly city, it should have been holy to the Lord; but these godless sacerdotalists were but as troops of robbers, plundering those they should have led in the right way; living in uncleanness too, instead of in Gods holy ways. The leaders of the people caused them to err, and led them astray from the paths of truth.
Who can fail to see the same ungodly conditions developing now in Protestantism, so-called? The open debauchery of the well-named Dark Ages has been checked by the light of an open Bible, which has made men ashamed of what they once dared to revel in, in the darkness and ignorance of Romanism and medieval times. But now Satans supreme effort is to poison the minds of men by the unholy speculations of infidel clerics who give free rein to the filthiness of the spirit, and use their positions as leaders of Christian thought to enrich themselves while starving the true flock of Christ and poisoning those who, while bearing the name of Christians, are destitute of divine grace! Terrible must be the end when false religion is judged in the day of the Lords anger!
In vain the warning voice was raised of old. In vain it is raised today. The mass, then and now, went recklessly on their way, heedless of His solemn rebuke. I have seen a horrible thing in the house of Israel: there is the harlotry of Ephraim, Israel is defiled (ver. 10).
The last verse seems to admit of a double interpretation. For Judah a harvest is appointed when their captivity shall be brought again. It might mean that God would get His harvest, whatever mans failure, when they are at last restored to Himself; but as Judah alone is mentioned, while the guilt of both had just been proclaimed, I judge the harvest referred to is that awful one of judgment yet to be reaped because of the rejection of Messiah. Judah must pass through this, as we have already noticed, just prior to their restoration and blessing. The ten tribes, as such, had no part in the rejection of the Lord Jesus. It was not on them the rabid elders invoked the curse when they cried, His blood be on us, and on our children! Consequently, for Judah a terrible harvest is yet to come. They sowed the wind: they shall reap the whirlwind, when the vials of the wrath of God are poured out upon the prophetic earth.
Chapter 7
Hos 6:1
I. These words declare that the motive of every Divine judgment, within the limits of this life, is mercy: the end of every affliction, however crushing, is the restoration of a sinner to the peace and the love of God. Within the limits of this life, I say. Thus far our vision stretches. We see but dimly what may lie beyond. Here at any rate the one constant, patient aim of God, by every means of influence which He wields, is to bring men unto Himself.
II. It is important for us to remember what some schools of Christian thought have strangely forgotten-that God’s righteousness is not a righteousness which would be satisfied equally by the conversion or by the punishment of a sinner. God’s righteousness, God’s justice, God’s holiness, yearn for the restoration of the sinner to righteousness, quite as much as His holiness and His mercy and His love.
III. There is absolutely nothing on earth irreparable while we can repent and turn unto the Lord, “for He hath torn, and He will heal us; He hath smitten, and He will bind us up.” There is absolutely nothing in the experience of the sinner, the sufferer, which God cannot transmute into joy. Turn to Him, and as in a healthy frame when wounded, the repairing power begins its work at once. No cloud can long remain on the life which He wills to vindicate. No calamity can long oppress the spirit which He wills to draw to the shield of His strength, and to rest on the bosom of His love.
J. Baldwin Brown, The Sunday Afternoon, p. 269.
References: Hos 6:1, Hos 6:2.-Spurgeon, Sermons, vol. vii., No. 400; vol. xxiv., No. 1396. Hos 6:1-10.-F. Hastings, Christian World Pulpit, vol. xxix., p. 261. Hos 6:2.-Preacher’s Monthly, vol. v., p. 132.
Hos 6:3
The infatuation of knowledge is the curse of life; the desire to know unsettles life. We honour the knower, the man who has eaten most of the sad fruit of the tree of knowledge of good and evil. Yet what is most of our knowledge? Think of a man in a churchyard, spelling out the inscriptions on the stones-a clever archaeologist; you would not say this added much to his worth of attainment because he was able cleverly to decipher the inscriptions. Yet the world is a vast, wide churchyard, and what we call knowledge is much such a reading of inscriptions. This is not the knowledge that is power. Christian knowledge, true knowledge, is power. Now Christ promises knowledge. You are to estimate a measure yourself by what you know; you are to fall back upon first principles. But you are to follow on and follow after; and as you advance, the light, the gracious light, shall shine upon your way.
I. 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. This knowledge is great because God is the substance of the soul. When God is the substance of the soul, and of all its knowledge, then the blessed life and the blessed knowledge give light within. The old superstitious theosophists used to say, that all things had their star, and each star had its angel above itself, and each angel its idea, or essence, or truth, in God. Is thy. flower withered?-thou hast it in thy star. Is thy star darkened?-thou hast an angel. Is thy angel withdrawn?-thou hast God. See now what knowledge is; as we are said to see all things by the crystal sphere in the eye, so the spirit is the crystal in the eye of the soul; and as the soul has the Divine knowledge within it, so it perceives.
II. But it is a progression. Follow on. I can only conceive of the state of souls as a state of immortal consciousness, a state where hope and memory are as one, and love is only passive in certain and secure possession. “Then shall we know,” but the quality of our knowledge will be the same as that which makes the holy life and joy and certainty of earth. We shall live then, not by the accumulation of facts but by consciousness, by feeling, and by thought.
E. Paxton Hood, Dark Sayings on a Harp, p. 223.
References: Hos 6:3.-Spurgeon, Sermons, vol. xxi., No. 1246. Hos 6:3, Hos 6:4.-Ibid., vol. xv., No. 852; H. W. Beecher, Christian World Pulpit, vol. v., p. 75.
Hos 6:3
It is Christ whom our faith must grasp under these two figures, the Day-dawn and the Rain.
I. The day-dawn and the rain represent some resemblances between the coming of Christ in His Gospel and in His Spirt. (1) They have the same manifest origin. The day-dawn comes from Heaven, and so also does the rain. They are not of man’s ordering and making, but of God’s. It is not less so with the Gospel and Spirit of Christ. 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. The kingdom of heaven cometh not with observation. (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. And in this they are fit and blessed emblems of the way in which Christ approaches us, both with His Gospel and His Spirit. (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. Here, too, they are emblems of the Gospel and Spirit of Christ. These, in like manner, have the same aim-life and revival. The Gospel of Christ is the word of life. The Holy Ghost is the Spirit of life.
II. Notice some of the points of distinction between them. (1) Christ’s 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. But the rain as it descends breaks into drops, and hangs with its globules on every blade. There is this twofold aspect in the coming of Christ. (2) Christ’s coming is constant and yet variable. The sunrise is of all things the most sure and settled. But for the rain man knows no fixed rule. Christ visits men in His Gospel, steady and unchanging as the sun. But with the Holy Spirit it is otherwise: His coming may vary in time and place, like the wind which bloweth where it listeth, or the rain, whose arrival depends on causes we have not fathomed. (3) Christ’s coming may be with gladness, and yet also with trouble. And as God’s sun and cloud in the world around us are not at variance, neither are the gladness that lies in the light of His Gospel and the trouble that may come from the convictions of His Spirit. (4) Christ’s coming in His Gospel and Spirit may be separate for a while, but they tend to a final and perfect union. 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.
J. Ker, Sermons, p. 82.
Hos 6:4
We sometimes hear it taken for granted that there are men who live and die without any serious thoughts. It may be so. But of the far larger class it may assuredly be said that they have, from time to time, their painful misgivings, their agitating fears, their keen convictions; and that the fault is rather that these emotions are intermittent, transitory, evanescent-ever and anon choked and smothered, or else scorched and withered, so that they bring no fruit to perfection.
I. There is first, the “goodness” of early childhood; found not quite unfrequently in the sanctuary of a Christian home, where God is known and loved and honoured, and everything that is attractive and glorious is connected with His name. There, in those earliest days, where open and defiling sin has not yet entered, the thought of God as Father, of Christ as a Saviour, of the Holy Spirit as a Comforter; the thought of heaven as the place where all is pure and loving and happy; the thought of sin as something deadly and hateful-thoughts such as these may be pressed upon the young heart with a freshness, and a fulness, and a beauty which the most advanced Christian warrior would give a thousand worlds to purchase. Happy are they who from such a life are early called to rest. How different their lot from that of those whom the present subject rather sets before us; those who fall from this earliest goodness; those on whom when the sun is up, he shines with a scorching and withering glare, so that their goodness is like the morning cloud or the early dew which are scattered by his rising.
II. There is a second growth of goodness, when he who has already lost much of the innocence of childhood begins to seek earnestly God’s grace in boyhood. This kind of goodness is of a higher order than the former, in proportion as victory over sin is more glorious than freedom from temptation. Yet how often is it but as a morning cloud, dispersed by the first rising of the sun. Let us therefore fear. Fear-but not be cast down. There is One who giveth power to the weak, and to those who have no strength increaseth might.
C. J. Vaughan, Harrow Sermons, 2nd series, p. 1.
Hos 6:4
The theme thus brought before us is the frequently transitory character of religious impressions. We may classify the causes which tend to make religious impressions evanescent under three heads.
I. There are, first, those which are speculative in their nature. It has often occurred that when the conscience is awakened the soul takes refuge in the perplexing difficulties which revelation leaves unsolved, connected with such subjects as these-namely, the harmony of prayer with the foreknowledge of God; the consistency of special grace with the free offer of salvation to every hearer of the Gospel; the origin of evil, the doctrine of the atonement, the doctrine of election, and the like: and because no satisfactory solution of these is found, the individual is content to be as he was before, and his half-formed resolutions vanish. Observe (1) that the existence of difficulties is inseparable from any revelation which is short of infinite. (2) These difficulties in revelation are of the very same sort, so far at least as they touch our conduct, as those which we meet in God’s daily providence. (3) Difficulties in regard to things of which we are in doubt ought not to prevent us from performing duties that are perfectly plain.
II. A second class of causes which operate in the way of removing spiritual impressions may be styled the practical. There is (1) fear of opposition, (2) the influence of evil associates, (3) the fettering influence of some pernicious habit.
III. A third cause is connected with the conduct of professing Christians. The seriousness produced by some searching discourse is often wiped out by the thoughtless, flippant remarks of a so-called Christian on the way home from church. (1) To those who have felt their religious convictions shaken by this cause, I say: Religion is a personal thing; every man must give account of himself to God, and these inconsistent professors of religion shall be answerable for their hypocrisy at the bar of His judgment. But their inconsistency will not excuse you. (2) My second remark is to those who profess and call themselves Christians. See what stumbling-blocks your inconsistencies put in the way of sinners who may be seriously thinking of returning to God, and be warned to be watchful over your lives.
W. M. Taylor, Limitations of Life, p. 280.
References: Hos 6:4.-H. W. Beecher, Christian World Pulpit, vol. xx., p. 138; Homiletic Quarterly, vol iv., p. 140.
and let: Hos 5:15, Hos 14:1, Isa 2:3, Isa 55:7, Jer 3:22, Jer 50:4, Lam 3:40, Lam 3:41, Zep 2:1
he hath torn: Hos 5:12-14, Hos 13:7-9, Deu 32:39, 1Sa 2:6, Job 5:18, Job 34:29, Psa 30:7, Isa 30:22, Jer 30:12, Jer 33:5, Lam 3:32, Lam 3:33
Reciprocal: Gen 32:29 – blessed Exo 15:26 – for I am Lev 14:48 – shall come in Lev 26:40 – confess Deu 30:2 – return unto 1Sa 7:3 – return 2Ki 3:13 – Nay 2Ki 5:7 – Amos I God 2Ki 19:3 – This day 2Ch 6:26 – thou dost 2Ch 15:4 – in their trouble Psa 6:2 – heal Psa 32:5 – I said Psa 41:4 – heal Psa 51:8 – bones Psa 60:2 – heal Psa 71:20 – quicken Psa 77:2 – my Psa 95:6 – O come Psa 119:67 – but now Psa 147:3 – healeth Pro 1:28 – they shall seek Ecc 3:3 – time to kill Isa 3:7 – healer Isa 10:21 – return Isa 12:1 – though Isa 17:7 – General Isa 27:8 – thou wilt Isa 30:18 – wait Isa 37:3 – General Isa 38:9 – he had Isa 61:1 – to bind Jer 3:7 – Turn thou Jer 3:12 – Return Jer 5:24 – Let us now Jer 8:4 – turn Jer 22:23 – how Jer 29:13 – ye shall Jer 30:13 – hast Jer 30:17 – For I Jer 31:18 – surely Jer 33:6 – I will bring Jer 36:7 – It may Lam 3:10 – unto Lam 3:11 – pulled Hos 2:7 – I will Hos 7:10 – and they Hos 11:5 – because Joe 2:12 – turn Amo 4:6 – yet Jon 2:1 – prayed Zec 1:3 – Turn Mal 4:2 – healing Joh 12:40 – heal Jam 4:8 – Draw nigh to God Jam 5:13 – any among
Hos 6:1. This verse may be considered both as an exhortation and a predction. The Lord through his prophet exhorts the people to come to themselves and the prophet sees them doing so. See the comments on the last clause of Hos 5:15.
Hos 6:1. Come, let us return, &c. Bishop Horsley considers the prophet as speaking here in his own person, to the end of the 3d verse, and taking occasion, from the intimation of pardon to the penitent, given in the conclusion of the preceding chapter, to address his countrymen in words of mild, pathetic persuasion, and to exhort them to return to the worship and service of God. But many other commentators rather think these are to be considered as the words of the repenting and returning Jews and Israelites in their exile, who, it is said, in the last clause of the foregoing chapter, would in their affliction seek God, which they are here represented as encouraging one another to do, saying, Come, &c. Not only the LXX., but, according to Houbigant, the Arabic, Syriac, and Chaldee, supply the word saying, before this verse. Whether they did this as interpreters, which, says Archbishop Newcome, is my opinion, or whether they read in their copy of the Hebrew text, , (saying,) is uncertain. Let us return unto the Lord, &c. He it is who hath brought us into this estate under which we groan; and he is able, if he think fit, to deliver us from it in a short time: nothing is difficult to him. Full of mercy as he is, he will not permit us to continue long in captivity and oppression, wherein we are buried like the dead in the tomb. He hath torn, and he will heal us, &c. The same God that punisheth us can only remove his judgments, and show us mercy. The expression, He hath torn, relates to what was said Hos 5:14.
Hos 6:2. After two days will he revive us. The Chaldaic paraphrase gives a double acceptation to this text, that the Messiah should raise the dead, and that he should also revive and heal the church. Day is here understood in a figurative sense for age or dispensation. Israel saw a fine day compared with her captivity, when Cyrus restored them to their own country, and with gifts of gold. Israel saw a second day when the light of the glorious gospel of God our Saviour burst upon a beclouded age. It was, says Eusebius, like the sun enlightening the world at once. But whatever reviving the world received on the promulgation of the gospel, the third day, or glorious millennium, when Israel shall be restored, surpasses in excellence; for they shall be raised up to live in his sight, to enjoy his smiles, and to walk in the light of his countenance. Then all the wounds of Jacob shall be healed with the health of eternal life.But this passage may and ought to be understood of our Saviours resurrection. So St. Paul, and so the christian fathers apply the text, and with just propriety and force.
Hos 6:3. As the latter rain. Christ was to descend as the rain on the mown grass. The first rain watered the seeds in the apostles days. The latter rain, called the residue of the Spirit, shall fall just before the gentile harvest or fulness is gathered in. Thus the two seasons of the rain are improved to designate the economy of the Spirit.
Hos 6:4. Your goodness is as a morning cloud. See Psa 133:3. The force of the words lies in the contrast between the Lords goodness, which is as the rain, and Ephraims repentance, which passed away as the morning cloud.
Hos 6:6. I desired mercy, and not sacrifice. The sacrifices of God are a broken spirit, and a contrite heart. When Zaccheus proposed to give the half of his goods to the poor, it was more pleasing than whole burnt- offerings. Charity in the eyes of God, who is love, outshines all the ritual of exterior worship.
REFLECTIONS.
The prophet opens here a new discourse of invitations, of arguments, of sententious reasonings. Come, let us return to the Lord; he has torn us with wars, as the wild beasts tear the flocks; but his strokes are paternal, they have not destroyed us. In him is the refuge from the rod. Let us no more go to Pul, nor to Tiglath with presents; that would be to reproach the Lord, as though his arm could not save, as though he were faithless to his covenant.
The prophet, in the time of trouble, when Israel was torn and bleeding with wounds, springs into the arms of his Redeemer and suffering Saviour. The Lord hath torn, and he will heal us: after two days he will revive us: in the third day he will raise us up. In this manner all the prophets fled to him in the time of trouble. Isaiah promised the virgins son to heal Judah when her armies were slain, and her cities burned: chap. 7, 8, 9. So the Eternal, the God of ages, was promised to become incarnate, to be born in Bethlehem when the judge of Israel was smitten with a rod on the cheekbone. Mic 5:2. It was the birthday of the church, when Christ rose again on the third day, according to the scriptures. The identical words of Hosea are cited by Paul, in 1Co 15:4. To this refuge let us ever run; for he is a covert from the tempest, and the shadow of a great rock in a weary land.
But let not our devotion be transient, as in former days, nor as the morning cloud, which gives illusive hopes of rain, and is followed by a scorching sun. What can afflict us more than to see a man rise from a bed of sickness, and return to all his former sins. To this vacillating character, the Lord will soon come with a rod of vengeance, as he came to Samaria with a sword. The priests who trifle with such a mans conscience, resemble Baals priests, who are justly compared to troops of robbers.
In a word, nothing but the terrors of an angry God can touch the hearts of men whose sins are confirmed by habit. Oh Judah, he hath set a harvest in the midst of thee. The corn will soon be ripe. He is about to give the word to the Assyrian reapers, Thrust in the sickle, for the harvest of the earth is ripe. Therefore, oh Israel, return to the Lord.
Hos 5:15 to Hos 6:3. Israels Confession and Penitence.Yahweh, speaking in His own person, declares that He will return to His place (i.e. to heaven; cf. Mic 1:3), there to await Israels penitence (Hos 5:15). When trouble comes they will eagerly seek Him. Then follows (Hos 6:1-3) a light-hearted confession of sin by the people, coupled with expressions of assurance that their God will forgive and help them. Many scholars regard this section as an addition by a later hand, intended to mitigate the unrelieved gloom of what precedes. But nothing in the style or language suggests that the piece is not by Hosea. Batten thinks it represents the confession and penitence of the purified people who will emerge from the judgment. Others regard the confession as a light-hearted one, put into the mouth of the people, which (in Hos 6:4 ff .) Yahweh rejects. Welch suggests that the prophet is quoting (in Hos 6:1-3) a temple-song (used at one of the great festivals), which he uses as a sort of text for comments that follow. Hos 6:4 is then the immediate continuation of Hos 6:3.
Hos 5:15. LXX inserts saying at the end (cf. mg.).
Hos 6:1. Cf. Isa 3:7.
Hos 6:2. After two days . . . the third day, i.e. after an undefined but short interval. Marti thinks that the return from the Exile is referred to.
Hos 6:3. his going forth, etc.: read (rearrangement of Heb. consonants), as soon as we seek him we shall find him.
6:1 Come, and let {a} us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
(a) He shows the people that they ought to turn to the Lord, so that he might stop his plagues.
B. The restoration promises 6:1-3
This first part of chapter 6 envisions Israel’s repentance. The prophet predicted the words that the penitent generation of Israelites would say when they sought the Lord (Hos 5:15). The message contains two cycles, each containing an exhortation (Hos 6:1 a, Hos 6:3 a) and a motivating promise (Hos 6:1-3 b). [Note: Chisholm, "Hosea," p. 1393.]
"Some of the most gracious calls to repentance in all Scripture are found in Hos 6:1-3 and Hos 14:1-3." [Note: Kaiser, 197.]
The repentant Israelites would encourage each other to return to Yahweh because they believed He would heal them (as a shepherd, cf. Hos 5:13) even though He had torn and wounded them (as a lion, cf. Hos 5:14). They would recognize that their punishment had come from Him, not just from a foreign enemy (cf. Deu 32:39).
THE THICK NIGHT OF ISRAEL
Hos 4:1-19; Hos 5:1-15; Hos 6:1-11; Hos 7:1-16; Hos 8:1-14; Hos 9:1-17; Hos 10:1-15; Hos 11:1-12; Hos 12:1-14; Hos 13:1-16; Hos 14:1-9
It was indeed a “thick night” into which this Arthur of Israel stepped from his shattered home. The mists drive across Hoseas long agony with his people, and what we see, we see blurred and broken. There are stumbling and clashing; crowds in drift; confused rallies; gangs of assassins breaking across the highways; doors opening upon lurid interiors full of drunken riot. Voices, which other voices mock, cry for a dawn that never comes. God Himself is Laughter, Lightning, a Lion, a Gnawing Worm. Only one clear note breaks over the confusion-the trumpet summoning to war.
Take courage, O great heart! Not thus shall it always be! There wait thee, before the end, of open Visions at least two-one of Memory and one of Hope, one of Childhood and one of Spring. Past this night, past the swamp and jungle of these fetid years, thou shalt see thy land in her beauty, and God shall look on the face of His Bride.
Chapters 4-14 are almost indivisible. The two Visions just mentioned, chapters 11 and Hos 14:3-9, may be detached by virtue of contributing the only strains of gospel which rise victorious above the Lords controversy with His people and the troubled story of their sins. All the rest is the noise of a nation falling to pieces, the crumbling of a splendid past. And as decay has no climax and ruin no rhythm, so we may understand why it is impossible to divide with any certainty Hoseas record of Israels fall. Some arrangement we must attempt, but it is more or less artificial, and to be undertaken for the sake of our own minds, that cannot grasp so great a collapse all at once. Chapter 4 has a certain unity, and is followed by a new exordium, but as it forms only the theme of which the subsequent chapters are variations, we may take it with them as far as Hos 7:7; after which there is a slight transition from the moral signs of Israels dissolution to the political-although Hoses still combines the religious offences of idolatry with the anarchy of the land. These form the chief interest to the end of chapter 10. Then breaks the bright Vision of the Past, chapter 11, the temporary victory of the Gospel of the Prophet over his Curse. In chapters 12-14:2 we are plunged into the latter once more, and reach in Hos 14:3 if. the second bright vision, the Vision of the Future. To each of these phases of Israels Thick Night-we can hardly call them Sections-we may devote a chapter of simple exposition, adding three chapters more of detailed examination of the main doctrines we shall have encountered on our way-the Knowledge of God, Repentance, and the Sin against Love.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary