{"id":22297,"date":"2022-09-24T09:26:52","date_gmt":"2022-09-24T14:26:52","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-hosea-144\/"},"modified":"2022-09-24T09:26:52","modified_gmt":"2022-09-24T14:26:52","slug":"exegetical-and-hermeneutical-commentary-of-hosea-144","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-hosea-144\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Hosea 14:4"},"content":{"rendered":"

I will heal their backsliding, I will love them freely: for mine anger is turned away from him. <\/i><\/b><\/h3>\n

I will heal their backsliding – <\/B>God, in answer, promises to heal that wound of their souls, from where every other evil came, their fickleness and unsteadfastness. Hitherto, this had been the characteristic of Israel. Within a while they forgat His works, and would not abide His counsels Psa 106:13<\/span>. They forgat what He had done. Their heart was not whole with Him; neither continued they steadfast in His covenant. They turned back and tempted God. They kept not His testimonies, but turned back and fell way like their forefathers, starting aside like a broken bow Psa 78:12<\/span>, Psa 78:37<\/span>, Psa 78:42<\/span>, Psa 78:57-58<\/span>. Steadfastness to the end is the special gift of the Gospel. Lo, I am with you alway, even unto the end of the world. The gates of hell shall not prevail against it Mat 28:20<\/span>; Mat 16:18<\/span>. And to individuals, Jesus, having loved His own, loved them unto the end Joh 13:1<\/span>. In healing that disease of unsteadfastness, God healed all besides. This He did to all, wheresoever or howsoever dispersed, who received the Gospel; this He doth still; and this He will do completely in the end, when all Israel shall be saved.<\/P>

I will love them freely – <\/B>that is, as the word means, impelled thereto by Himself alone, and so, (as used of God) moved by His own Essential Bountifulness, the exceedling greatness of His Goodness, largely, bountifully. God loves us freely in loving us against our deserts, because He is love; He loves us freely in that He freely became Man, and, having become Man freely shed His Blood for the remission of our sins, freely forgave our sins; He loves us freely, in giving us grace, according to the good pleasure of His will Eph 1:5<\/span>, to become pleasing to Him, and causing all good in us; He loves us freely, in rewarding infinitely the good which we have from Him. : More manifestly here speaketh the Person of the Saviour Himself, promising His own Coming to the salvation of penitents, with sweetly sounding promise, with sweetness full of grace.<\/P>

For Mine anger is turned away from him – <\/B>As He says, In My wrath I smote thee; but in My favor have I had mercy on thee Isa 60:10<\/span>. He doth not withhold only, or suspend His anger, but He taketh it away wholly. So the Psalmist saith, Thou hast forgiven the iniquity of Thy people; Thou hast covered all their sin; Thou hast taken away all Thy wrath; Thou hast turned from the fierceness of Thine anger Psa 85:2-3<\/span>.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Hos 14:4<\/span><\/p>\n

I will heal their backsliding.<\/em><\/p>\n<\/p>\n

The awful stale of backsliders<\/strong><\/p>\n

In the history of the Israelites there is no feature more striking than their frequent rebellions and backslidings. It is amazing to think that a nation which had witnessed such signal interposition of the Divine power in their behalf could be found backsliding to such a degree. Oh, the unfathomable depths of Divine compassion! God has mercy to heal the backslidings of His people.<\/p>\n


I. <\/strong>The case of the backslider. It is the most awful to be found within the pale of the professing Christian Church. There is a wide difference between his case and that of the unawakened and unconverted sinner. For a man to become an apostate; to relapse into deliberate sin; with all his light, knowledge, and advantages, to sin openly and wilfully,–what ingratitude is implied in this, what treachery and baseness! The most awful condition on this side hell is that of him whose once awakened conscience is now seared as with a hot iron; whose once melted heart is turned into worse than its original flintiness; whose once enlightened mind is given over to judicial blindness. Yet even such a case is not beyond the reach of Divine compassion. To human eyes it is indeed incurable. It is a cancer which spreads its fibres through the entire system, the disease which mocks at human cures. But God says, I will heal their backsliding.<\/p>\n


II. <\/strong>The means God employs in healing the backslider. He is not limited in the selection or use of means; but He acts, generally speaking, by bringing the backslider into the wilderness of affliction, and by turning the idol which seduced him away from his God, into his scourge. It may be the idol of sensual pleasure, of fame, or of gold. By and by he will awaken to a full sense of his danger and misery. His God forsaken, his Saviour betrayed, his hopes of heaven blasted! He let go the substance to grasp at the shadow. The idol which led him from God has become his curse. As he journeys on in this wilderness, in despair and wretchedness, thinking he has turned his back for ever on happiness and peace, then it is that a new and unexpected prospect bursts upon his sight! An unthought of opening presents itself. Through the long vista he catches a glimpse of a bright and glorious expanse. God gives him his vineyards from these. The valley of Achor becomes a door of hope. God brings the backslider to himself by another route than he ever thought of. Let us remember, for our own warning and heart-searching, that there may be many a backslider in heart, where there is no open and manifest defection from the ways of godliness. (Denis Kelly, B. A.<\/em>)<\/p>\n<\/p>\n

The Lords healing<\/strong><\/p>\n

Their <\/em>alienation was not only offensive to God, it was also hurtful to themselves. It had brought spiritual malady upon them. Jehovah assumes the function of healer, and He expects what He promises. The God whom they had offended does not suffer them to perish, nor spurn them away as loathsome; but He revives and quickens them. The gangrene disappears, and they return to soundness and health, with the assured prospect of coming at length to the fulness of the stature of perfect men. (John Eadie, D. D. , LL. D.<\/em>)<\/p>\n<\/p>\n

Blacksliding healed<\/strong><\/p>\n

In this verse is set down an answer to that prayer, repentance, and reformation which the Church made. Where God doth give a spirit of prayer, He will answer. God answers exactly unto all that is prayed for, beginning first with the ground of all comfort, the forgiveness of sins. Backsliding is an aggravation of sin. Sins rank thus–<\/p>\n

1. <\/strong>Sins of ignorance.<\/p>\n

2. <\/strong>Sins of infirmity.<\/p>\n

3. <\/strong>Sins against knowledge.<\/p>\n

4. <\/strong>Sins against the Holy Ghost.<\/p>\n

In that Gods promise is I will heal, observe that sin is a wound and a disease. Sin, as disease, arises either from ourselves, as we have a seminary of them in our own hearts; or from the infection and contagion of others; or from Satan, who hath society with our spirits. In regard to its effects, sin is like a disease. Diseases neglected breed death; they become incurable. This is the end of sin, either to end in a good despair, or in a fruitless, barren despair. How may we know that we are sick of this sickness and disease of sin? If the soul be inflamed with revenge and anger, that soul is certainly diseased: the temper of the soul is according to the passions thereof. If a man cannot relish good diet, then we count him a sick man; so when a man cannot relish holy discourse, nor the ordinances of God. A man may know there is a deadly sickness upon the soul, when he is senseless of his wounds; and senseless of that which passeth from them. A man is desperately soul-sick when oaths, lies, and deceitful speeches pass from him, and yet he is senseless of them. Let us know and consider, that no man who lives in sins unrepented of and uncured is to be envied, be he never so great. Let there be no dallying with sin. God is the great physician of the soul. Healing implies taking away–<\/p>\n

1. <\/strong>The guilt of sin, which is the venom of it, by justification.<\/p>\n

2. <\/strong>The rage of sin, which is the spreading of it, by sanctification.<\/p>\n

3. <\/strong>The removing of the judgment upon our estate.<\/p>\n

Sense of pardon only comes after sight, sense, weariness, and confession of sin. Let us remember this, lest we deceive our souls. (R. Sibbes, D. D.<\/em>)<\/p>\n<\/p>\n

Backsliding<\/strong><\/p>\n

This word imports a departing or a turning away again from God. It is quite contrary, in the formal nature of it, to faith and repentance, and implies that which the apostle calls a repenting of repentance. For a man, having approved of Gods ways, and entered into covenant with Him, after this to go from his word, and fling up his bargain, and start aside like a deceitful bow; of all other dispositions of the soul, this is one of the worst; to deal with our sins as Israel did with their servants, dismiss them and then take them again (Jer 34:10-11<\/span>). It is the sad fruit of an evil and unbelieving heart. Yet God says, I will heal their backslidings. To understand this aright, we are to know that there is a twofold apostasy.<\/p>\n

1. <\/strong>An apostasy arising out of impotency of affection and prevalency of lust, drawing the heart to look toward the old pleasures thereof again: it is a recidivation or relapse into a former sinful condition out of forgetfulness and falseness of heart, for want of the fear of God to balance the conscience and to fix and unite the heart to Him. Though exceedingly dangerous, yet God is sometimes pleased to forgive and to heal this disease.<\/p>\n

2. <\/strong>An apostasy which is proud and malicious, when, after they have tasted the good Word of God, men set themselves to hate, oppose, and persecute godliness, to do despite unto the Spirit of grace, to fling off the holy strictness of Christs yoke. Observe<\/p>\n

(1)<\/strong> We should beware of backsliding, above all other sins.<\/p>\n

(2)<\/strong> We should not be so terrified by any sin, which our soul mourns and labours under, and our heart turns from, as thereby to be withheld from going to the Physician for pardon and healing. (Jeremiah Burroughs.<\/em>)<\/p>\n<\/p>\n

I will love them freely.
<\/strong><\/p>\n

Gods promise of forgiveness<\/strong><\/p>\n

We observe Gods acknowledgment or consideration of all the three points embraced in the supplication of the truly penitent. God healeth in four different ways, and each mode embraces all the others.<\/p>\n

1.<\/strong> <\/strong>By a gracious pardon.<\/p>\n

2. <\/strong>By a spiritual and effectual reformation, by enabling, us to walk in newness of life, by making us holy, even as He is holy.<\/p>\n

3. <\/strong>By removing judgments which sin brought upon the sufferer, whether nationally or individually.<\/p>\n

4. <\/strong>By comforting. This mode of restoring health to the soul is one of Christs principal works. The Lord is very minute and distinct in marking every article in the penitents prayer. Ephraim not only besought mercy to have all his iniquity taken away, but also that He who took away all sin, should, at the same time, receive good gifts in his behalf. Jehovah, accordingly, does not only promise, I will heal their backsliding, but proceeds to say moreover, I will love them freely. This is the fundamental principle of Gospel truth. Ephraim gave a reason for his entire dependence, henceforth and for ever, upon the Lord, which was, For in Thee the fatherless findeth mercy. We can do nothing on our part to obtain the mercy vouchsafed unto us; for God said, I will love them freely. It is out of mans power to deserve Gods love. Another consideration must be borne in mind, not to incur Gods wrath again. (Moses Margoliouth, B. A.<\/em>)<\/p>\n<\/p>\n

The free grace of God<\/strong><\/p>\n

Here the heart of our Heavenly Father is opened to us in the declarations of His free, royal, and incomprehensible mercy. This as far surpasses our sins and sinfulness as His self-existent Godhead does our creature capacities.<\/p>\n

1. <\/strong>The Lords free grace in healing the backsliding of His people.<\/p>\n

2. <\/strong>The manner in which this is made known to them.<\/p>\n

3. <\/strong>The way and means by which they <\/em>receive the inward sense and benefit thereof. (Samuel Eyles Pierce.<\/em>)<\/p>\n<\/p>\n

Loving freely<\/strong><\/p>\n

St. Austin says, Those that are to petition great persons, they will obtain some who are skilful to frame their petitions; lest by their unskilfulness they provoke anger, instead of carrying away the benefit desired. So it is here with Gods people, being to deal with the great God, and not being able to frame their own petitions. God answers them graciously with the same mercies which He had suggested them to ask. His answer is full, I will love them freely. This He does because–<\/p>\n

1. <\/strong>It is His name and nature to be gracious.<\/p>\n

2. <\/strong>No creature can deserve anything at Gods hands.<\/p>\n

God did not then begin to love them, when He said, I will love them freely, but to discover that love which He carried unto them from all eternity. Whatsoever is in God (manifested in time) is eternal and everlasting in Him, without beginning or ending; for whatsoever is in God, is God. His love, discovered in time, must needs be from all eternity. This free love and favour of God is the cause of all other mercies and free favours, whereby He discovereth His love unto us.<\/p>\n

1. <\/strong>It is the cause of election.<\/p>\n

2. <\/strong>Of vocation.<\/p>\n

3. <\/strong>Of forgiveness of sins.<\/p>\n

4. <\/strong>Of the grace of love.<\/p>\n

5. <\/strong>Of justification, sanctification, etc.<\/p>\n

6. <\/strong>Of eternal life.<\/p>\n

If we would have God to manifest His free love to us, let us strive to be obedient to His commandments, and stir up our hearts by all means to love Him, who hath so freely loved us. The reason for the discovery of this love is thus given. For Mine anger is turned away from him. There is anger in God against sin: because there is an antipathy between Him and sin. Gods anger is the special thing in afflictions. Judgments are called Gods anger. God will turn away His anger upon repentance. It is His nature to do so. Learn to observe Gods truth in the performance of His gracious promises. (R. Sibbes, D. D.<\/em>)<\/p>\n<\/p>\n

Loving freely<\/strong><\/p>\n

The word means, impelled thereto by himself alone, and so (as used of God), moved by His own essential bountifulness, the exceeding greatness of His <\/em>goodness. God loves us freely in loving us against our deserts, because He is love. He loves us freely, in that He became man, and having become man freely shed His blood for the remission of our sins, freely forgave our sins. He loves us freely, in giving us grace, according to the good pleasure of His will, to become pleasing to Him, and causing all good in us; He loves us freely in rewarding infinitely the cod which we have from Him. More manifestly here speaketh the person of tee Saviour Himself, promising His own coming to the salvation of penitents, with sweetly sounding promise, with sweetness full of grace. (E. B. Pusey, D. D.<\/em>)<\/p>\n<\/p>\n

The promises of God for the comfort and encouragement of the penitent<\/strong><\/p>\n


I. <\/strong>I will heal their backslidings. Sin is the malady, of the soul. Here is the assurance that it shall not be fatal. Healing denotes recovery from the disease. The condemnation shall be removed, and the dominion of sin subdued.<\/p>\n


II. <\/strong>I will love them freely. Which implies conferring upon them everything good and desirable.<\/p>\n


III. <\/strong>I will be as the dew. God will visit the souls of His penitent people with His refreshing grace and sanctifying Spirit. In consequence they shall flourish and increase in know ledge and goodness, adorning their religious profession, and appearing before the world in the beauty of holiness.<\/p>\n

1. <\/strong>Dew refreshes the face of nature.<\/p>\n

2. <\/strong>Dew makes the ground fruitful.<\/p>\n

The soul shall become as a fair and fragrant garden, as a comely and flourishing plantation.<\/p>\n


IV. <\/strong>He shall grow as the lily, etc. <\/em>All the excellences of the vegetable world are here collected to express the effects produced by the dew of Gods grace on the penitents soul; beauty, fragrancy, vigour (or strength), and fertility. The salutary influence of Gods blessings should reach <\/em>surrounding nations. (S. Knight, M. A.<\/em>)<\/p>\n<\/p>\n

Privileges of the pardoned soul<\/strong><\/p>\n

Were it not then the wisest course to begin with making our peace, and then we may soon lead a happy life? It is said, he that gets out of debt grows rich; most sure it is, that the pardoned soul cannot be poor; for as soon as the peace is concluded, a free trade is opened between God, and the soul. If once <\/em>pardoned, we may then sail to any port <\/em>that lies in God s dominions, and be welcome; where all the promises stand open with their treasure, and say: Here, poor soul, take full lading in of all precious things, even as much as thy faith can bear and carry away. (J. Spencer.<\/em>)<\/p>\n<\/p>\n

Love for the unlovely<\/strong><\/p>\n

The greatest sins do most and best set off the freeness and the riches of Gods grace; there is nothing that makes heaven and earth to ring and sound out His praise so much as the fixing of His love upon those who are most unlovely and uncomely, the bestowing of Himself upon those who have given away themselves from Him. (Thomas Brooks.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 4<\/span>. I will heal their backsliding<\/B><\/I>] Here is the answer<\/I> of God to these prayers and resolutions. See its parts: –<\/P>

<\/P>

1. Ye have backslidden and fallen, and are grievously and mortally wounded by that fall; but I, who am the Author of life, and who redeem from death, will heal<\/I> all these wounds and spiritual diseases.<\/P>

<\/P>

2. I will love them freely <\/I>– nedabah, after a liberal,<\/I> princely<\/I> manner. I will love them so as to do them incessant good. It shall not be a love of affection<\/I> merely, but shall be a beneficial love<\/I>. A love that not only feels delight in itself<\/I>, but fills them with delight<\/I> who are its objects, by making them unutterably and supremely happy.<\/P>

<\/P>

3. For mine anger is turned away from him <\/I>– Because he has turned back to me. Thus God and man become friends<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

I will heal:<\/B> it is a usual metaphor in Scripture; sin is our disease. God is the Physician who healeth us, Psa 103:3<\/span>; Jer 3:22<\/span>; and he doth it through Christ, in whom this promise is made to returning backsliders. This promise God maketh by his prophet, to encourage them to hearken to his advice of repenting. <\/P>

Backslidings; <\/B>aversions, voluntary and wilful turning away from God; well expressed here, and called rebellions by some other interpreters. These voluntary, continued, and obstinate aversions, or backslidings, are instances of greatest sins and sinners; yet God promiseth to heal these old putrefying sores, that we might be assured that he will heal all other lesser wounds: he will fully heal by pardoning and purifying. <\/P>

I will love them; <\/B>though before he hated, could take no pleasure in them, now he will show that his mind and heart are towards them to accept them, and do them good. <\/P>

Freely; <\/B>without their desert, and without bounds of time, or measure, or kind. All kinds of mercies the fruit of his love, infinite mercy in grace and glory, eternal mercies, his love will afford to them. This is liberal love indeed, this promised here. <\/P>

For mine anger is turned away from him; <\/B>I am reconciled to them, my displeasure is turned away. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

4.<\/B> God’s gracious reply to theirself-condemning prayer. <\/P>

backsliding<\/B>apostasy:<\/I>not merely occasional backslidings. God can heal the most desperatesinfulness [CALVIN]. <\/P>

freely<\/B>with agratuitous, unmerited, and abundant love (Eze16:60-63<\/span>). So as to the spiritual Israel (Joh 15:16<\/span>;Rom 3:24<\/span>; Rom 5:8<\/span>;1Jn 4:10<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

I will heal their backslidings<\/strong>,…. This and what follows is the Lord’s answer to the above prayer; and this clause particularly is an answer to that petition, “take away all iniquity”, Ho 14:2<\/span>; sins are diseases, natural and hereditary, nauseous and loathsome, mortal, and incurable but by the grace of God, and blood of Christ; backslidings are relapses, which are dangerous things; Christ is the only Physician, who heals all the diseases of sin, and these relapses also; he will do it, he has promised it, and never turns away any that apply to him for it; and which he does by a fresh application of his blood, whereby he takes away sin, heals the conscience wounded with it, and restores peace and comfort; which is a great encouragement to take words, and return unto him; see Ho 6:1<\/span>;<\/p>\n

I will love them freely<\/strong>; this is in answer to that petition, “receive us, graciously”; or “receive good”, or rather “give good”, Ho 14:2<\/span>; not that the love of God or Christ begins when sinners repent and turn to him, or he applies his pardoning grace, since his love is from everlasting; but that in so doing he manifests his love, and will continue in it, nor shall anything separate from it: and this love, as it is freely set upon the objects of it, without any merits of theirs, or any motives in them, but flows from the free sovereign will and pleasure of God in Christ; so it is as freely manifested, and continues upon the same bottom, and is displayed in a most liberal and profuse donation of blessings of grace to them: this love is free in its original, and is liberal and bountiful in the effects of it; and makes the objects of it a free, willing, and bountiful people too:<\/p>\n

for mine anger is turned away from him<\/strong>: from Israel, which, under former dispensations of Providence, seemed to be towards him, at least when under his frowns, resentment, and displeasure, as is the case of that people at this day; but when they shall return to the Lord, and he shall manifest and apply his pardoning grace to them, his anger will appear no more, and they shall be in a very happy and comfortable condition, as Israel or the church declares, Isa 12:1<\/span>; which refers to the same times as these words do; see Ro 11:26<\/span>; and compare<\/p>\n

Ps 85:2<\/span>; where a manifestation of pardoning grace is called the Lord’s turning himself from the fierceness of his anger; and especially this suits with Gospel times, satisfaction being made for sin by the sacrifice of Christ.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

“I will heal their apostasy, will love them freely: for my wrath has turned away from it. <\/em> Hos 14:5<\/span>. I will be like dew for Israel: it shall blossom like the lily, and strike its roots like Lebanon.<\/em> Hos 14:6<\/span>. Its shoots shall go forth, and its splendour shall become like the olive-tree, and its smell like Lebanon. <\/em> Hos 14:7<\/span>. They that dwell in its shadow shall give life to corn again; and shall blossom like the vine: whose glory is like the wine of Lebanon.<\/em> Hos 14:8<\/span>. Ephraim: What have I further with the idols? I hear, and look upon him: I, like a bursting cypress, in me is thy fruit found.” <\/em> The Lord promises first of all to heal their apostasy, i.e., all the injuries which have been inflicted by their apostasy from Him, and to love them with perfect spontaneity ( n e dabhah <\/em> an adverbial accusative, promta animi voluntate <\/em>), since His anger, which was kindled on account of its idolatry, had now turned away from it ( mimmennu <\/em>, i.e., from Israel). The reading mimmenn <\/em> (from me), which the Babylonian Codices have after the Masora, appears to have originated in a misunderstanding of Jer 2:35<\/span>. This love of the Lord will manifest itself in abundant blessing. Jehovah will be to Israel a refreshing, enlivening dew (cf. Isa 26:19<\/span>), through which it will blossom splendidly, strike deep roots, and spread its shoots far and wide. “Like the lily:” the fragrant white lily, which is very common in Palestine, and grows without cultivation, and “which is unsurpassed in its fecundity, often producing fifty bulbs from a single root” (Pliny h. n.<\/em> xxi. 5). “Strike roots like Lebanon,” i.e., not merely the deeply rooted forest of Lebanon, but the mountain itself, as one of the “foundations of the earth” (Mic 6:2<\/span>). The deeper the roots, the more the branches spread and cover themselves with splendid green foliage, like the evergreen and fruitful olive-tree (Jer 11:16<\/span>; Ps. 52:10). The smell is like Lebanon, which is rendered fragrant by its cedars and spices (Son 4:11<\/span>). The meaning of the several features in the picture has been well explained by Rosenmller thus: “The rooting<\/em> indicates stability: the spreading of the branches<\/em>, propagation and the multitude of inhabitants; the splendour of the olive<\/em>, beauty and glory, and that constant and lasting; the fragrance<\/em>, hilarity and loveliness.” In Hos 14:7<\/span> a somewhat different turn is given to the figure. The comparison of the growth and flourishing of Israel to the lily and to a tree, that strikes deep roots and spreads its green branches far and wide, passes imperceptibly into the idea that Israel is itself the tree beneath whose shade the members of the nation flourish with freshness and vigour. is to be connected adverbially with . Those who sit beneath the shade of Israel, the tree that is bursting into leaf, will revive corn, i.e., cause it to return to life, or produce it for nourishment, satiety, and strengthening. Yea, they themselves will sprout like the vine, whose remembrance is, i.e., which has a renown, like the wine of Lebanon, which has been celebrated from time immemorial (cf. Plin. h. n.<\/em> xiv. 7; Oedmann, Verbm. Sammlung aus der Naturkunde<\/em>, ii. p. 193; and Rosenmller, Bibl. Althk.<\/em> iv. 1, p. 217). The divine promise closes in Hos 14:9<\/span> with an appeal to Israel to renounce idols altogether, and hold fast by the Lord alone as the source of its life. Ephraim<\/em> is a vocative, and is followed immediately by what the Lord has to say to Ephraim, so that we may supply memento<\/em> in thought. , what have I yet to do with idols? (for this phrase, compare Jer 2:18<\/span>); that is to say, not “I have now to contend with thee on account of the idols (Schmieder), nor “do not place them by my side any more” (Ros.); but, “I will have nothing more to do with idols,” which also implies that Ephraim is to have nothing more to do with them. To this there is appended a notice of what God has done and will do for Israel, to which greater prominence is given by the emphatic : I<\/em>, I hearken ( anth <\/em> a prophetic perfect), and look upon him. , to look about for a person, to be anxious about him, or care for him, as in Job 24:15<\/span>. The suffix refers to Ephraim. In the last clause, God compares Himself to a cypress becoming green, not only to denote the shelter which He will afford to the people, but as the true tree of life, on which the nation finds its fruits – a fruit which nourishes and invigorates the spiritual life of the nation. The salvation which this promise sets before the people when they shall return to the Lord, is indeed depicted, according to the circumstances and peculiar views prevailing under the Old Testament, as earthly growth and prosperity; but its real nature is such, that it will receive a spiritual fulfilment in those Israelites alone who are brought to belief in Jesus Christ.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Assurance of Mercy; Repentance of Ephraim.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 720.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him.   5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.   6 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.   7 They that dwell under his shadow shall return; they shall revive as<\/I> the corn, and grow as the vine: the scent thereof shall be<\/I> as the wine of Lebanon.<\/P>

      We have here an answer of peace to the prayers of returning Israel. They seek God’s face, and they shall not seek in vain.<\/I> God will be sure to meet those in a way of mercy who return to him in a way of duty. If we speak to God in good prayers, God will speak to us in good promises, as he answered the angel with good words and comfortable words,<\/I> Zech. i. 13<\/I><\/span>. If we take with us the foregoing words in our coming to God, we may take home with us these following words for our faith to feast upon; and see how these answer those.<\/P>

      I. Do they dread and deprecate God’s displeasure, and therefore return to him? He assures them that, upon their submission, his anger is turned away from them.<\/I> This is laid as the ground of all the other favours here promised. I will do so and so, for my anger is turned away,<\/I> and thereby a door is opened for all good to flow to them, Isa. xii. 1<\/span>. Note, Though God is justly and greatly angry with sinners, yet he is not implacable in his anger; it may be turned away; it shall be turned away, from those that turn away from their iniquity. God will be reconciled to those that are reconciled to him and to his whole will.<\/P>

      II. Do they pray for the taking away of iniquity?<\/I> He assures them that he will heal their backslidings;<\/I> so he promised, Jer. iii. 22<\/span>. Note, Though backslidings from God are the dangerous diseases and wounds of the soul, yet they are not incurable, for God has graciously promised that if backsliding sinners will apply to him as their physician, and comply with his methods, he will heal their backslidings. He will heal the guilt of their backslidings by pardoning mercy and their bent to backslide<\/I> by renewing grace. Their iniquity<\/I> shall not be their ruin.<\/I><\/P>

      III. Do they pray that God will receive them graciously? In answer to that, behold, it is promised, I will love them freely.<\/I> God had hated them while they went on sin (ch.<\/I><\/span> ix. 15<\/span>); but now that they return and repent he loves them, not only ceases to be angry<\/I> with them, but takes complacency in them and designs their good. He loves them freely,<\/I> with an absolute entire<\/I> love (so some), so that there are no remains of his former displeasure, with a liberal bountiful<\/I> love (so others); he will be open-handed in his love to them, and will think nothing too much to bestow upon them or to do for them. Or with a cheerful willing<\/I> love; he will love them without reluctancy or renitency. He will not say in the day of thy repentance, How shall I receive thee again?<\/I> as he said in the day of thy apostasy, How shall I give thee up?<\/I> Or with an unmerited preventing<\/I> love. Whom God loves he loves freely,<\/I> not because they deserve it, but of his own good pleasure. He loves because he will<\/I> love, Deu 7:7<\/span>; Deu 7:8<\/span>.<\/P>

      IV. Do they pray that God will give good,<\/I> will make them good? In answer to that, behold, it is promised, I will be as the dew unto Israel,<\/I> v.<\/span> 5<\/span><\/U><\/I><\/span>. Observe,<\/P>

      1. What shall be the favour God will bestow upon them. It is the blessing of their father Jacob, God give thee the dew of heaven,<\/I> Gen. xxvii. 28<\/I><\/span>. Nay, what they need God will not only give them, but he will himself be that<\/I> to them, all that which they need: I will be as the dew unto Israel.<\/I> This ensures spiritual blessings in heavenly things;<\/I> and it follows upon the healing of their backslidings, for pardoning mercy is always accompanied with renewing grace. Note, To Israelites indeed God himself will be as the dew.<\/I> He will instruct them; his doctrine shall drop upon them as the dew, Deut. xxxii. 2<\/span>. They shall know more and more of him, for he will come to them as the rain,<\/I> Hos. vi. 3<\/I><\/span>. He will refresh them with his comforts, so that their souls shall be as a watered garden,<\/I> Isa. lviii. 11<\/I><\/span>. He will be to true penitents as the dew to Israel<\/I> when they were in the wilderness, dew that had manna in it, Exo 16:14<\/span>; Num 11:9<\/span>. The graces of the Spirit are the hidden manna, hidden in the dew; God will give them bread from heaven, as he did to Israel in the dew in abundance, John i. 16<\/span>.<\/P>

      2. What shall be the fruit of that favour which shall be produced in them. The grace thus freely bestowed on them shall not be in vain.<\/I> Those souls, those Israelites, to whom God is as the dew, on whom his grace distils,<\/P>

      (1.) Shall be growing. The bad being by the grace of God made good, they shall by the same grace be made better; for grace, wherever it is true, is growing. [1.] They shall grow upwards, and be more flourishing, shall grow as the lily,<\/I> or (as some read it) shall blossom as the rose.<\/I> The growth of the lily, as that of all bulbous roots, is very quick and speedy. The root of the lily seems lost in the ground all winter, but, when it is refreshed with the dews of the spring, it starts up in a little time; so the grace of God improves young converts sometimes very fast. The lily, when it has come to its height, is a lovely flower (Matt. vi. 29<\/span>), so grace is the comeliness of the soul, Ezek. xvi. 14<\/span>. It is the beauty of holiness<\/I> that is produced by the dew of the morning,<\/I> Ps. cx. 3<\/I><\/span>. [2.] They shall grow downwards, and be more firm. The lily indeed grows fast, and grows fine, but it soon fades and is easily plucked up; and therefore it is here promised to Israel that with the flower of the lily he shall have the root of the cedar: He shall cast forth his roots as Lebanon,<\/I> as the trees of Lebanon,<\/I> which, having taken deep root, cannot be plucked up, Amos ix. 15<\/span>. Note, Spiritual growth consists most in the growth of the root, which is out of sight. The more we depend upon Christ and draw sap and virtue from him, the more we act in religion from a principle and the more steadfast and resolved we are in it, the more we cast forth our roots.<\/I> [3.] They shall grow round about (v.<\/I><\/span> 6<\/span>): His branches shall spread<\/I> on all sides. And (v.<\/I><\/span> 7<\/span>) he shall grow as the vine,<\/I> whose branches extend furthest of any tree. Joseph was to be a fruitful bough,<\/I> Gen. xlix. 22<\/I><\/span>. When many are added to the church from without, when a hopeful generation rises up, then Israel’s branches spread. When particular believers abound in good works, and increase in the knowledge of God and in every good gift, then their branches may be said to spread. The inward man is renewed day by day.<\/I><\/P>

      (2.) They shall be graceful and acceptable both to God and man. Grace is the amiable thing, and makes those that have it truly amiable. They are here compared to such trees as are pleasant, [1.] To the sight: His beauty shall be as the olive-tree,<\/I> which is always green. The Lord called thy name a green olive-tree,<\/I> Jer. xi. 16<\/I><\/span>. Ordinances are the beauty of the church, and in them it is, and shall be, ever green. Holiness is the beauty of a soul; when those that believe with the heart make profession with the mouth, and justify and adorn that profession with an agreeable conversation, then their beauty is as the olive-tree, Ps. lii. 8<\/span>. It is a promise to the trees of righteousness that their leaf shall not wither. [2.] To the smell: His smell<\/I> shall be as Lebanon<\/I> (v.<\/I><\/span> 6<\/span>) and his scent as the wine of Lebanon,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. This was the praise of their father Jacob, The smell of my son is as the smell of a field which the Lord has blessed,<\/I> Gen. xxvii. 27<\/I><\/span>. The church is compared to a garden of spices<\/I> (Son 4:12<\/span>; Son 4:14<\/span>), which all her garments smell of.<\/I> True believers are acceptable to God<\/I> and approved of men.<\/I> God smells a sweet savour<\/I> from their spiritual sacrifices<\/I> (Gen. viii. 21<\/span>), and they are accepted of the multitude of the brethren.<\/I> Grace is the perfume of the soul, the perfume of the name, makes it like a precious ointment, Eccl. vii. 1<\/span>. The memorial thereof shall be as the wine of Lebanon<\/I> (so the margin reads it), not only their reviving comforts now, but their surviving honours when they are gone, shall be as the wine of Lebanon,<\/I> that has a delicate flavour. Flourishing churches have their faith spoken of throughout the world<\/I> (Rom. i. 8<\/span>) and leave their name to be remembered<\/I> (Ps. xlv. 17<\/span>); and the memory of<\/I> flourishing saints is blessed,<\/I> and shall be so, as theirs who by faith obtained a good report.<\/I><\/P>

      (3.) They shall be fruitful and useful. The church is compared here to the vine and the olive, which brings forth useful fruits, to the honour of God and man. Nay, the very shadow of the church shall be agreeable (v.<\/I><\/span> 7<\/span>): Those that dwell under his shadow shall return<\/I>–under God’s shadow<\/I> (so some), under the shadow of the Messias, so the Chaldee. Believers dwell under God’s shadow<\/I> (Ps. xci. 1<\/span>), and there they are and may be safe and easy. But it is rather under the shadow of Israel,<\/I> under the shadow of the church. Note, God’s promises pertain to those, and those only, that dwell under the church’s shadow, that attend on God’s ordinances and adhere to his people, not those that flee to that shadow only for shelter in a hot gleam, but those that dwell under it.<\/I> Ps. xxvii. 4<\/I><\/span>. We may apply it to particular believers; when a man is effectually brought home to God all that dwell under his shadow<\/I>–children, servants, subjects, friends. This day has salvation come to this house.<\/I> Those that dwell under the shadow of the church shall return; their drooping spirits shall return, and they shall be refreshed and comforted. He restores my soul,<\/I> Ps. xxiii. 3<\/I><\/span>. They shall revive as the corn,<\/I> which, when it is sown, dies first, and then revives, and brings forth much fruit,<\/I> John xii. 24<\/I><\/span>. It is promised that God’s people shall be blessings to the world, as corn and wine are. And a very great and valuable mercy it is to be serviceable to our generation. Comfort and honour attend it.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

God here confirms what we have observed respecting his gratuitous reconciliation, nor is the repetition useless; for as men are disposed to entertain vain and false hopes, so nothing is more difficult than to preserve them in dependence on the one God, and to pacify their minds, so that they disturb not nor fret themselves, as experience teaches us all. For when we embrace the promises of free pardon, our flesh ever leads us to distrust, and we become harassed by various fancies. “What! can you or dare you promise with certainty to yourself that God will be propitious to you, when you know that for many reasons he is justly angry with you?” Since, then, we are so inclined to harbour distrust, the Prophet again confirms the truth which we have before noticed, which is, that God is ready to be reconciled, and that he desires nothing more than to receive and embrace his people. <\/p>\n

Hence he says, I will heal their defections The way of healing is by a gratuitous pardon. For though God, by regenerating us by his Spirit, heals our rebellion, that is, subdues us unto obedience, and removes from us our corruptions, which stimulate us to sin; yet in this place the Prophet no doubt declares in the person of God, that the Israelites would be saved from their defections, so that they might not come against them in judgement, nor be imputed to them. Let us know then that God is in two respects a physician while he is healing our sins: he cleanses us by his Spirit, and he abolishes and buries all our offences. But it is of the second kind of healing that the Prophet now speaks, when he says, I will heal their turnings away: and he employs a strong term, for he might have said, “your faults or errors” but he says, “your defections from God;” as though he said, “Though they have so grievously sinned, that by their crimes they have deserved hundred deaths, yet I will heal them from these their atrocious sins, and I will love them freely.” <\/p>\n

The word נדבה, nudebe, may be explained either freely or bountifully. I will then love them bountifully, that is, with an abounding and not a common love; or I will love them freely, that is gratuitously. But they who render the words “I will love them of mine own accord,” that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy. <\/p>\n

We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy. <\/p>\n

Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots. When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases. <\/p>\n

It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them. “How is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?” Hence the Prophet seals his testimony respecting God’s love, when he says, that his wrath has now ceased. Turned away then is my fury “Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away It follows — <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES.]<\/strong> <\/p>\n

Hos. 14:4<\/span><\/strong>.<\/strong>] Promise of mercy follows. First heal all injury caused by apostasy. Freely<\/strong>] Gratuitously and with perfect spontaneity (Eze. 16:60-63<\/span>). The word means impelled<\/em> thereto by Himself alone, and so moved by His own essential bountifulness, the exceeding greatness of His goodness, largely, bountifully [Puscy<\/em>]. <\/p>\n

HOMILETICS<\/em><\/p>\n

HEALTH AND DIVINE FAVOUR.Hos. 14:4<\/span><\/em><\/p>\n

In response to penitential return to God, he will heal the wounds of his people and bestow upon them the blessings of his grace.
I. We have health<\/strong>. I will heal their backsliding. <\/p>\n

1. The disease<\/em>. Backsliding. All sin is a disease; backsliding is the most dangerous. It endangers present holiness, joy, and usefulness, and imperils the future. It begins almost imperceptibly, first in the heart, then in the closet, and then in the Church. Private prayer loses its relish, spiritual enjoyments cease, and then the means of grace are neglected. As a sheep that wanders from the fold never seeks to return, so the backslider wanders on still more and more astray, till the Divine shepherd brings him back. If any man draw back, my soul shall have no pleasure in him. <\/p>\n

2. The cure<\/em>. I will heal<\/em>. Apostasy is no ordinary wound, but God can heal it. (a<\/em>) By the pardon of sin. The blood of Christ cleanses from all sin. (b<\/em>) By removing the effects of sin. Taking away its guilt, power, and dominion; destroying the bent, the tendency within us to go back. (c<\/em>) By restoring to all good. God himself and lost comfort are regained. The cure is efficient<\/em>. It is restoration to perfect soundness. The cure is certain<\/em>. I will<\/em> heal. God is a physician that never fails. Cases helpless and hopeless can be healed by him. Christ cured most desperate diseases, so backsliding children may be restored, For I am the Lord that healeth thee. II<\/strong>. We have Divine favour<\/strong>. I will love them. <\/p>\n

1. Anger is turned away!<\/em> Mine anger is turned away from him. God is displeased with sin, but his anger will be turned away from those who repent. This is a proof and an assurance of his love. The clouds with which a guilty conscience covers God shall disperse, and sunshine beam forth in brightness and beauty again. <\/p>\n

2. Love is manifest<\/em>. I will love them. (a<\/em>) Love in its widest scope<\/em>. Them. Who? Moralists and worldly respectable? No! but those who have despised his authority and trifled with former mercies. Backsliders from God. (b<\/em>) Love in its gracious nature<\/em>. Freely. Spontaneously and liberally, because he will love. Freely, without money and without price; freely, without inducement and without merit; freely, without reluctance and stint. (c<\/em>) Love in its loftiest source<\/em>. I<\/em> will love them. God is lovepure, unchanging benignity, the fountain, the fulness of love. A word to the sinnerGod loves thee<\/em>. A direction to the penitentbelieve and return to God. To the Christianlove so amazing, so Divine, demands thy soul, thy life, thy all.<\/p>\n

GRACE ABOUNDING.Hos. 14:4<\/span><\/em><\/p>\n

This sentence is a body of divinity in miniature. The sense hinges upon the word freely. Here is the glorious, the suitable, the Divine way by which love streams from heaven to earth. In the text we have two great doctrines<\/em>. I will announce, establish<\/em>, and apply<\/em> the first.<\/p>\n

I. The first great doctrine is this, that there is nothing in man to attract the love of God to him<\/strong>. We have to establish<\/em> this doctrine. Our first argument is found in the origin of that love<\/em>. Our second, that the whole plan of Divine goodness is entirely opposed to the old covenant of works<\/em>. Thirdly, the substance of Gods love<\/em>, clearly proves that it cannot be mans goodness which makes God love him. Remember, further, the objects of Gods love,<\/em> and we shall soon see that it could not be anything in them which constrains God to love them. We are informed in Scripture that the love of God<\/em> and the fruit of the love of God<\/em> are a gift. But what practical use<\/em> of this doctrine? It offers comfort<\/em> to those who do not feel fit to come to Christ. The text is a death-blow to all kinds of fitness and unworthiness. It invites backsliders to return<\/em>. The text specially written for them. <\/p>\n

II. Nothing in man can be an effectual bar to Gods love<\/strong>. If anything in man to bar Gods grace, then this would have been a hindrance to its coming to any of the human race, it would have prevented the salvation of those undoubtedly saved, it would mar the sovereignty of God, be a great slur upon the grace of God, and detract glory from the gospel. The love of God has provided means to meet the extremest case. They are twofoldthe power of Christ and the power of the Spirit Spurgeon<\/em>].<\/p>\n

ILLUSTRATIONS TO CHAPTER 14<\/p>\n

Hos. 14:4<\/span>. We would always look hopefully at a sinner under correction<\/em>. For surely so long as the physician administers the medicine there is no ground for despondency [Bridges<\/em>]. Consumption, when it once comes to be really consumption, is beyond all doubt utterly incurable by ordinary medicine; and though many remedies may assist the sufferer and prolong his life, yet, as a rule, consumption is the herald of death; and so backsliding is incurable by any human means, and would be the forerunner of total apostasy were it not for Divine grace [Spurgeon<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

PEACE REMAINSLAVED<\/p>\n

TEXT: Hos. 14:4-6<\/span><\/p>\n

4<\/p>\n

I will heal their backsliding, I will love them freely; for mine anger is turned away from him.<\/p>\n

5<\/p>\n

I will be as the dew unto Israel; he shall blossom as the lily, and cast forth his roots as Lebanon.<\/p>\n

6<\/p>\n

His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon.<\/p>\n

QUERIES<\/strong><\/p>\n

a.<\/p>\n

How will God heal their backsliding?<\/p>\n

b.<\/p>\n

What do the figurative pictures of Israel as certain trees represent?<\/p>\n

PARAPHRASE<\/strong><\/p>\n

I will cure you of your faithlessness and fickleness and I will love you freely and in spite of what you have been for when you have repented, confessed and renounced your sins, My wrath will have been turned away from you. I will nourish you and give you fruitfulness, stability, beauty, and purity like the refreshing dew nourishes and gives all these things to the lilies, the cedars of Lebanon and the olive trees.<\/p>\n

SUMMARY<\/strong><\/p>\n

When Gods people shall have humbled themselves and turned to Him in penitent thanksgiving, He will shower them with His love and blessings.<\/p>\n

COMMENT<\/strong><\/p>\n

Hos. 14:4<\/span> I WILL HEAL THEIR BACKSLIDING, I WILL LOVE THEM FREELY . . . The Hebrew word translated freely here would be more literally, impelled. G. Campbell Morgan puts it, Freely means of My own will and My own heart, quite independently of them or of their deserts. I will not love them in response to their love. I will love them in spite of their rebellion . . . I will love them because I cannot help loving them. That is God. And it is because of that deep thing in the nature of God that He first said, I will heal their backsliding, I will cure the malady of their apostasy.<\/p>\n

It is this free love of God (which can only be appropriated by them when they have put themselves in a position to receive it by repenting) which will cure their backsliding. He does not mean that He will merely heal the wounds they have received in judgment for their apostasy. He is going to cure them of the very root cause of apostasyfaithlessness, fickleness and unbelief. And how is He going to do this? We are told in the next verses.<\/p>\n

Hos. 14:5-6<\/span> I WILL BE AS THE DEW . . . HE . . . AS THE LILY . . . CAST FORTH HIS ROOTS . . . BRANCHES . . . SPREAD . . . BEAUTY . . . AS THE OLIVE-TREE . . . Earlier the prophet has used dew to describe the fickleness of Israels love toward God, as the morning dew that goeth early away, (Hos. 6:4<\/span>). There dew represented the evanescent nature of their love toward God, Now dew represents the nourishment the everlasting God is able to provide. Because God is as the dew to Israel, he shall blossom as the lily. The lily stands for beauty and purity. Gods covenant people, under the dew-like nourishment of God shall be characterized by their beauty and purity. Not only beauty, not only purity, but stabilitycast forth his roots is synonymous with the stability of the majestic cedars of Lebanon. The branches spreading symbolize magnificence or greatness. The ever-green olive tree symbolizes perpetuity or eternality. Notice the symbolism of it all. Beauty, purity, strength, stedfastness (faithfulness), eternality; and then look at the nation as it was, ugly, impure, deformed, weak and vacillatingwithered with the east wind of Gods judgment and bearing no fruit.<\/p>\n

This, of course, cannot be applied in any ultimate sense to the restoration of the Jews in the days of Ezra and Zerubbabel, for the subsequent history of the Jews does not bear this description out. It is very evidently Hoseas way of expressing Gods promise to fulfill the covenant He made with Abraham and Abrahams spiritual posterity (Christians). It is evident that Hosea 14<\/span> is entirely Messianic in its terminus ad quern (end), It is a prophecy describing the spiritual inheritance that is to come to the Church and this may be clearly seen by comparing the glorious future of Zion (the Church) as Isaiah describes it in Isaiah chapters 6066. Read especially Isa. 60:13<\/span>; Isa. 60:21<\/span>; Isa. 61:1-4<\/span>; Isa. 62:1-5<\/span>; Isa. 65:17-25<\/span>, as Isaiah also uses the figures of beautifully fruitful trees to depict the future of Gods covenant people. There can be no doubt that Isaiah is speaking of Christ and His Church for Jesus applies at least one of these sections to Himself in Luk. 4:16<\/span> ff! God, through Christ, has purified a people unto Himself. God, through Christ, has given beauty, strength, faith, steadfastness and eternal life to His covenant people! God, through Christ, has healed His people!<\/p>\n

QUIZ<\/strong><\/p>\n

1.<\/p>\n

How will God heal the backsliding of His people?<\/p>\n

2.<\/p>\n

What does freely mean when speaking of Gods love?<\/p>\n

3.<\/p>\n

How is God to be as the dew unto Israel?<\/p>\n

4.<\/p>\n

Explain what the different figures of flowers and trees mean.<\/p>\n

5.<\/p>\n

Is this a Messianic prophecy and is it fulfilled in the Church today? Why?<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(4) Heal . . . Love.<\/strong>If the foregoing be the offering of penitent lips, then the majestic reply of Jehovah is full of superlative grace.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

4-8<\/strong>. <\/strong> The sentiments expressed in Hos 14:1-3<\/span>, are essentially different from those expressed in Hos 6:1-3<\/span>. The latter were superficial; to them Jehovah could give no favorable response; the prayer in Hos 14:2-3<\/span>, gives evidence of Israel’s sincerity; to it he responds with the promise of gracious redemption. The response is not addressed directly to Israel, but to the prophet; the former is referred to in the third person. <\/p>\n

Heal <\/strong> The people’s condition is likened to a disease which requires the presence of a physician (Hos 6:1<\/span>). <\/p>\n

Backsliding <\/strong> In Hos 6:1<\/span>, the people express the hope that Jehovah will heal, not their sin, but the damage caused by sin. Some commentators see in Hos 14:4<\/span> a, a reference to this expectation that Jehovah will restore their prosperity. That Jehovah will heal all “the damage which their backsliding has brought upon them” is undoubtedly true (5-7), but Jehovah will do something more; he will remove the cause of the calamity the spirit of apostasy which is responsible for the present hopeless condition (Hos 11:7<\/span>; compare Jer 31:31-33<\/span>). <\/p>\n

Freely <\/strong> Spontaneously. They need not purchase his love as they purchased the favor of Assyria and Egypt. <\/p>\n

Mine anger is turned away <\/strong> The change of attitude on the part of Israel has made it possible for Jehovah to manifest himself again in love and mercy (Hos 12:14<\/span>). 4b belongs really to Hos 14:5<\/span>, and not to 4a. The two clauses in 4a form a complete parallelism, similarly 4b and 5a form a parallelism. Because Jehovah’s anger is turned away he will be as dew unto Israel. The disease healed, the ruins of the past removed, a life of prosperity and peace may begin; to it Jehovah will give his blessing. <\/p>\n

Dew <\/strong> “The dews of Syrian nights are excessive; on many mornings it looks as if there had been a heavy rain.” This dew is of great importance in Palestine, since it is the only slackening of the drought which the country feels from May till October. In view of this fact it is only natural that dew should become a symbol of that which is refreshing, quickening, and invigorating (Psa 133:3<\/span>). Jehovah will put new energy and life into Israel (compare Mic 5:7<\/span>). The figure of dew is used in Hos 6:4<\/span>, with an entirely different meaning.<\/p>\n

The following verses (5-7) describe under various figures the splendor of the temporal and spiritual prosperity of the regenerated people. <\/p>\n

Grow as the lily <\/strong> R.V., “blossom.” The figure suggests beauty (Son 2:1-2<\/span>; Mat 6:28-29<\/span>) and stateliness; perhaps also rapidity of multiplication. Pliny states that the lily is unsurpassed in its fecundity, one single root often producing fifty bulbs. <\/p>\n

Cast forth <\/strong> That they may strike far and deep. <\/p>\n

His roots as Lebanon <\/strong> Mountains are represented as having roots (Job 28:9<\/span>); therefore the comparison may be with Lebanon itself, or the prophet may think of the cedars of Lebanon. In either case it is a figure of stability. <\/p>\n

His branches <\/strong> Better, his saplings <\/em> (compare Isa 53:2<\/span>, “tender plant”); the shoots that spring up from the roots around the parent stem. <\/p>\n

Shall spread <\/strong> Israel is not to be a single tree, but a whole garden. <\/p>\n

As the olive tree <\/strong> The olive tree ranks high for its beauty. It is an evergreen, and its leaves have a beautiful appearance; the “arrangement of colors makes an olive tree at a little distance appear as if covered with a filmy veil of silver gauze, which gives a soft dreamy sheen to the landscape (Jer 11:16<\/span>).” The additional thought of serviceableness may be implied (see on Joe 1:10<\/span>). <\/p>\n

His smell as Lebanon <\/strong> Lebanon is rendered fragrant by its cedars and aromatic shrubs (Son 4:11<\/span>). A figure of the delight with which God and man will look upon Israel.<\/p>\n

The interpretation of Hos 14:7<\/span> is uncertain. Most modern commentators consider the text corrupt and attempt emendations. The English translations do not reproduce the Hebrew correctly. If the translation is changed, fairly good sense may be had from the present text; render: “They that dwell under his shadow shall again bring to life corn; they shall blossom as the vine.” The mixed figures in the two clauses namely, the representation of one and the same person, on the one hand, as cultivating corn, on the other hand, as flourishing like a vine are thought by some to constitute a serious objection to the correctness of the Hebrew text, but this is not conclusive; even Isaiah is at times inconsistent in his use of figures (Isa 5:24<\/span>). <\/p>\n

His shadow <\/strong> The shadow of Israel. <\/p>\n

They that dwell <\/strong> The individual Israelites. The nation is pictured as a tree under whose shadow its members dwell. In a similar manner the mother, Israel, is distinguished from the children, the individual Israelites (Hos 2:2<\/span>). <\/p>\n

Revive <\/strong> Better, bring to life <\/em> a picture of abundant fertility and prosperity (Hos 10:1<\/span>; Psa 128:3<\/span>). <\/p>\n

The scent thereof <\/strong> Of the vine, Israel. Literally, his memorial, <\/em> or, renown. <\/p>\n

<\/em><\/p>\n

The wine of Lebanon <\/strong> Even Pliny speaks of the excellence of this wine; and more recent travelers praise it very highly (Eze 27:18<\/span>). G.A. Smith and others do not consider Hos 14:7<\/span> a continuation of Jehovah’s promises in Hos 14:5-6<\/span>, but an utterance of the prophet. The former reads, following in part the LXX., “They (Israel) shall return and dwell in his (Jehovah’s) shadow; they shall live well watered as a garden; till they flourish like a vine, and be fragrant like the wine of Lebanon.”<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘I will heal their backsliding, I will love them freely; for my anger is turned away from him.’<\/p>\n

YHWH’s response will then be that He will heal their backsliding and love them freely, because in view of their full ‘return’, His anger will be turned away from them. There will be full reconciliation. Their ‘backsliding’ has been briefly defined in Hos 14:2-3<\/span> which described what they have returned to Him from, and what is contained in those verses has been described in more detail throughout the prophecy. It had resulted in their total disregard for Him in the normal course of life. But now all that will be changed as a result of their new response to Him. Note the need for their backsliding to be ‘healed’. Only God could enable them to be truly restored from their backsliding, (compare Jer 31:31-34<\/span>; Eze 36:25-27<\/span>). It would require a new heart and a new spirit. Alternately the thought may be that they will be healed from the consequences of their backsliding.<\/p>\n

As a result He will ‘love them freely’, that is He will love them willingly and plentifully, with no restraint, with the responsive and overwhelming love of the lover. The result of this love is then expanded on. It is recounted in three descriptions of the blessing that they will receive, each of which is in three parts, and is expressed in the context of Lebanon, a familiar theme in the Song of Solomon (see Son 3:9<\/span>; Son 4:8<\/span>; Son 4:11<\/span>; Son 4:15<\/span>; Son 5:15<\/span>; Son 7:4<\/span>). The mountains of Lebanon were mountains that experienced almost continual dew and were always fresh and fruitbearing. Thus being ‘as Lebanon’ was looked on as having achieved the ultimate in fruitfulness and blessing. They will put down strong roots like those in Lebanon, they will give off delightful scents like those in Lebanon, and their taste will be like that of the vines of Lebanon.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Hos 14:4<\/span><\/em><\/strong>. <\/strong>Freely<\/em><\/strong><\/strong> Are good works then nothing, you will say? “Is there no place at all for them in the doctrine of repentance? I answer, that hitherto the discourse hath been about remission of sins, and the gift of the Holy Ghost. These are entirely gratuitous, and not of our merit, but simply of the inexhaustible goodness and compassion of God. Therefore, when we speak of the remission of sins, it is right to be silent about our own works; which, because they are done without the Holy Spirit, although with regard to civil society they may not be bad, yet cannot be called good, and ought not; because of the unclean heart, from which they proceed. But when through faith we have received remission of sins, and, together with that, the gift of the Holy Ghost; forthwith from the heart, as from a pure fountain, come forth works also good, and well-pleasing to God,” &c. See Luther’s Commentary upon this chapter. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

DISCOURSE: 1176
THE BLESSINGS THAT PENITENTS MAY EXPECT<\/strong><\/p>\n

Hos 14:4<\/span>. I will heal their backsliding; I will love them freely: for mine anger is turned away from him<\/em>.<\/p>\n

MEN who have never seen the evil of sin are ready to imagine that God will not punish: under the idea of advancing the attribute of mercy, they deprive the Deity of all justice, holiness, and truth. On the other hand, when they are awakened to a due sight and sense of sin, they suppose that God can never forgive such vile and guilty creatures as themselves: they are now as prone to limit his mercy, as before they were to extend it beyond all bounds of truth and soberness. Nor is this disposition found only in one or two instances: hard thoughts of God, and desponding thoughts of their own state, are very common amongst those who begin to repent; and therefore God is particularly solicitous to impress us with a confidence in his mercy. When he proclaimed his name to Moses, there were a great many expressions declarative of his mercy, while there was only one that described his justice. So we shall find, that there is scarcely one threatening in all the book of God, which is not followed by some free and gracious promise. In the passage before us, he has been exhorting the ten tribes to return unto him: he has put words into their mouths, and taught them how to approach him acceptably: and for their further encouragement, he promises to vouchsafe them the richest of all mercies; I will heal their backsliding; I will love them freely: for mine anger is turned away from him.
From these words we shall take occasion to shew,<\/p>\n

I.<\/p>\n

What blessings penitents may expect<\/p>\n

[We cannot easily conceive any description of sinners to be worse than those to whom the prophet was writing: this whole prophecy is filled with the most grievous accusations against them: yet God encourages them to repent; and, on the first appearance of penitence and contrition, he sends them this heart-reviving message, I will heal their backsliding; I will love them freely.
The first blessing then that every penitent may expect is, that God will heal his backslidings. Sin of every kind, but more especially backsliding, makes a grievous wound in the soul. What pain and anguish did Peter feel, when he went out and wept bitterly! How deeply was David stricken, when he roared for the disquietness of his heart! He compares his misery to that occasioned by broken bones; and prays, that God would make the bones which He had broken to rejoice. Yet grievous as these wounds are, God will heal them, if we be truly penitent. There are two ways in which he will heal sin: its guilt<\/em> he will heal, by the blood of his Son; its power and pollution<\/em>, by the influences of his Spirit.<\/p>\n

He will heal its guilt, by the blood of his Son:<\/em> there is no other balm than this: this alone can avail for the remission of sin: nothing but that which satisfied God will ever satisfy us: nothing but that blood which made an atonement for sin, can ever wash away its stain from our guilty consciences. That<\/em> however will cleanse from all sin: God once opened on the cross a fountain for sin and uncleanness; nor has it lost any of its cleansing efficacy: the deepest wound may be healed in a moment, if it be only sprinkled with this precious blood: nor will God ever fail to impart this balm to any soul that makes application for it: though their sins may have been as scarlet, they shall be made white as wool; and though they may have been red as crimson, they shall become white as snow.<\/p>\n

But God will destroy the power<\/em>, as well as cleanse the guilt of our backsliding: and this he will do by the influences of his Spirit<\/em>. It would be to little purpose that he forgave the guilt, if he did not also subdue the power, of our corruptions: for, however frequently they might be forgiven, they would still rage with unabated fury; the wounds healed for an instant would still be breaking out afresh; nor would our souls attain to any abiding purity or peace. God therefore will cast salt into the bitter fountain of our hearts: he will put his Spirit within us, and cause us to walk in his statutes: he will give us grace sufficient for us: he will strengthen us to resist temptation, and to fulfil our duties: and though we cannot expect to arrive at sinless perfection whilst we are in this world, yet shall we be so far healed, that no sin whatever shall have allowed dominion over us.<\/p>\n

This then is the first blessing which every penitent may expect; the guilt and power of his sins, yea, even of his most grievous backsliding, shall be healed; and, whereas there was no soundness in him, but (as the prophet says) wounds, and bruises, and putrefying sores, his health shall spring forth speedily, the lame man shall leap as an hart, and the tongue of the dumb shall sing.
But is this all that the penitent may expect? No; God has in store for him a higher and richer blessing: it is great indeed to have ones backslidings healed; but it is greater still to enjoy the light of Gods countenance, and to have his love shed abroad in ones heart: yet this also shall be vouchsafed to every repenting sinner: God says in my text, I will heal their backsliding; I will love them freely. God will feel a joy and a delight over the returning Prodigal; To this man, says he, will I look<\/em>, that is of an humble and contrite spirit: I will fix my eyes upon him for good; I will look upon him with complacency; though burning seraphs surround my throne, and myriads of angels brighter than the sun encompass me around, I will look through all their shining ranks, nor shall all of them together divert my attention from the contrite sinner: To this man will I look:<\/em> from whomsoever I hide my eyes, I will be sure to look on him with pleasure and complacency: I will rejoice over him with joy; I will rest in my love; I will joy over him with singing. What an unspeakable blessing is this! To have God himself delighting in us, and shedding abroad his love in our hearts, this is inestimable indeed! He adds moreover, I will love them freely;<\/em> i.e. without any desert in them, without any reluctance in himself<\/em>. Were he to wait till they had something in themselves worthy to attract his notice, they could have no hope: to all eternity they must remain poor, helpless, miserable, undone creatures: they could never of themselves entertain so much as one good thought; much less could they do any thing to merit Gods esteem: God therefore will not wait for any thing in them to attract his regard: if only they be sorry for their sins, and bewail them before him in secret, he will love them freely;<\/em> not for their sakes, but for his own; not because they are good, but because he will shew forth the freeness of his grace. And, as he will love them without any desert in them, so will he love them without any reluctance in himself: he delights in the exercise of mercy: it is the very joy of his heart to manifest his mercy to all that call upon him in truth. When our iniquities compel him to give us up, then he is all backwardness and reluctance; How shall I give thee up? my bowels are troubled for thee. But when we desire to return to him, he never deliberates; he never says, How shall I receive such a sinner as thou art? We may see in the parable of the Prodigal Son what is his conduct towards every repenting sinner: instead of hesitating whether he should receive the Prodigal, he ran to meet him; instead of upbraiding him, he interrupts him in his confession, and seals up his lips with kisses; instead of granting his request and making him the lowest of his servants, he treats him as his best-beloved son, clothes him in the richest garments, and kills the fatted calf for him. Thus does God towards every penitent; and were every soul as much disposed to receive mercy as God is to shew mercy, there would never so much as one perish, even to the end of the world.<\/p>\n

These blessings then may every penitent expect: God has here, as also in many other passages, expressly bound himself by his own voluntary promise; so that every penitent may expect these blessings upon the ground of Gods truth and faithfulness.]
But there is another ground mentioned in our text: we proceed therefore to notice,<\/p>\n

II.<\/p>\n

On what ground they may expect them<\/p>\n

[This part of our subject will require peculiar care and attention, lest we be misunderstood.
Observe the manner in which the last words of our text are introduced: God says, I will heal their backsliding; I will love them freely: for<\/em> mine anger is<\/em> turned away from him: he is here endeavouring to encourage penitents; and therefore he tells them that he will do great things for them, because<\/em> his anger is already<\/em> turned away from them. After much and careful examination of the words, we are persuaded that this is the true sense and meaning of them; and that they are intended to convey one of the most encouraging truths that can be found in all the book of God, namely, that our repentance is a proof of Gods anger being turned away from us, and that the removal of his anger from us is a pledge of greater blessings; or, in other words, that our having the grace of repentance is a ground whereon we may expect the richest blessings<\/em>.<\/p>\n

But we will explain ourselves more fully.
Repentance has not in itself any thing meritorious; nor can the mere work of repentance ever afford a ground of hope towards God: to suppose that our repentance can merit any thing at Gods hands, or bear any part in our justification before God, would be to subvert the whole Gospel, and to render Christs death of none effect. Satan cannot take any more effectual method to bring souls to perdition, than to make them trust in their own repentance. Let us not then be understood as though we would lead any man to trust in his repentance; for we say again, that it is impossible to take a surer road to destruction, than he does, who trusts in any repentance or righteousness of his own. But, in another sense, repentance may encourage us to hope; for repentance is a sign and evidence of grace; and grace given, warrants us to expect more grace: and therefore we say, repentance is in some sense a ground of hope: and this, we doubt not, is the meaning of the prophet, in our text. The latter part of our text is a reason for the former part of it: God says in the former part, I will do so and so; and then, in the latter, he tells them why they may expect him to do so and so, namely, because mine anger is turned away from them: he does not say, shall be turned away, but is<\/em> already turned away. Their being penitent was a proof that they had grace; their having grace was a proof that Gods anger was turned away from them; and the removal of his anger from them was a ground whereon they might expect further blessings from him. To make this matter more clear, let us substantiate two things: First, Repentance is an evidence of grace:<\/em> no one can doubt that<\/em>, unless he supposes, that he can repent without the grace of God: but a man must be ignorant indeed to frame any such conception as that: if we believe any thing of the Scriptures, or know any thing of our own hearts, we must know, that Christ is ascended up on high, to be a Prince and a Saviour, to give repentance and remission of sins; and that we must acknowledge our repentance, as well as every other good and perfect gift, to be from above, even from the Father of lights, with whom is no variableness nor shadow of turning. It being therefore past a doubt that repentance is an evidence of grace, let us prove next, that Grace given, warrants us to expect more grace<\/em>. The Scriptures plainly assert this; for, on what ground was Paul so confident that God would carry on the good work in the hearts of his Philippian converts, and perform it until the day of Christ? On this ground, namely, that he had begun a good work in them: so that, to say the least, grace bestowed is a ground of encouragement whereon we may hope to obtain more grace.<\/p>\n

The clear indisputable conclusion from hence is, that if any man has grace to repent, he may take encouragement from it to hope that God will give him more grace: if he has so good an evidence that Gods anger is already turned away from him, he has good reason to hope, that God will do more for him, that he will heal his backslidings, and love him freely.
By way of confirming this blessed truth, we will refer you to those memorable words of David [Note: Psa 56:13<\/span>.]; where you will see, that he draws the very same conclusion from the very same premises; and that too in such a way as evidently supposes his argument to be incontrovertible: Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before the Lord in the land of the living?]<\/p>\n

Let us now conclude, with an inference or two from what has been said:
1.<\/p>\n

What astonishing consolation is here for all that desire to turn unto God!<\/p>\n

[A person may, from a discovery of his sins, be led to say, There is no hope: more especially those who have once tasted the good word of God and the powers of the world to come, if they have lost their good impressions, and turned back to the world, are tempted to despair: Satan would suggest to them, that, because they have sinned against light and knowledge, they have committed the sin against the Holy Ghost. But observe what care God takes to dispel our fears, and to encourage our return: he does not merely say, I will heal their sins<\/em>, but I will heal their backsliding<\/em>; thereby obviating at once all their objections. He knows how Satan will take advantage of them: that he will suggest desponding thoughts, and make them believe their sins are too great to be forgiven; and therefore God specifies the greatest of all sins, I will heal their backsliding<\/em> their sins committed against all their own vows and resolutions, their sins committed after the greatest mercies had been vouchsafed to them; yes, even those, says God, will I heal: I will wash them away in the blood of my dear Son, and blot them out as a thick cloud: I will cast them behind my back, and remember them no more; I will pour the balm of Gilead into your wounded spirits, and speak peace to your afflicted consciences. Still Satan suggests, But you will fall again, and then your last end shall be worse than the beginning. No says God, it shall not be so; only come to me, and I will keep you from falling; trust in me, and you shall never fall; but an entrance shall be ministered unto you abundantly into the kingdom of your Lord and Saviour: I will heal you, not only by my pardoning, but also by my renewing, grace: and so effectually will I heal your wounds, that I will even renew you after mine own image, in righteousness and true holiness. Perhaps Satan will still urge, But you are not worthy; and thus prevent your trusting in God; But, says God, I do not look for worthiness in the creature: I will love them freely;<\/em> without the smallest regard to any thing in them: I will love them for mine own name sake, and have mercy merely because I will have mercy. But yet Satan suggests, This is not for you:<\/em> God is your enemy, and you have nothing to do with these promises: but to this also God has given you a certain answer; Are you truly desirous to have your backslidings healed, and to live in the enjoyment of Gods free love and favour? Then, says God, mine anger is turned away from you: it not only shall be, but is;<\/em> that very desire is a fruit of my love; that little repentance which you exercise, is the gift of my grace; and you are to take it as a pledge and earnest of richer blessings; you are to take encouragement from what I have given, to expect from me all that I can give: only follow the direction I have given you, Take with you words, and say unto me, Take away all iniquity, and receive me graciously, and I will answer the very desires of your heart; for I will heal your backslidings, which are the greatest of all sins, and will love you freely; and, lest you should doubt this, I tell you, that, if such be the desires of your heart, mine anger is turned away from you <\/p>\n

See now, my Brethren, what rich consolation here is for every drooping and desponding soul! O cease to listen to the suggestions of Satan; cease to entertain hard thoughts of God! Only come to Jesus) and see what a gracious Saviour he is; how freely he will love) how effectually he will heal. Bring all your unworthiness along with you; bring all your sins) and all your backslidings; and if only ye desire to have them all healed) surely ye shall soon feel the cleansing efficacy of his blood) and the renewing influence of his Spirit: and when he thus<\/em> loveth you, he will love you to the end ]<\/p>\n

2.<\/p>\n

What cause of fear is here to those who are living in wilful sin!<\/p>\n

[If you be not seeking deliverance from sin, even from your darling and besetting sin, surely your case is awful indeed: the anger of God is not turned away from you. No: if there be any truth in the Divine record, the wrath of God abideth on you. If you seek not to have your backslidings healed, how is it possible that God should love you? It is said, He hateth all the workers of iniquity, and, He is angry with the wicked every day. Deceive not therefore your own souls: ye backsliders in particular, who have fallen from your first love, deceive not yourselves; for, except ye repent, God shall remove your candlestick, and your lamp shall go out for ever. Examine well your own souls; see whether the world have not crept in; whether some accursed weeds and thorns have not choked the seed, so that you bring no fruit to perfection? If you can be easy in such a state, there is reason to fear that you are given up by God to judicial hardness: but perhaps you are not easy, yet your uneasiness does not stir you up to repent: you do not unfeignedly seek grace and mercy from the Saviours hands; you do not plead with him in earnest; you do not go with strong crying and tears to implore deliverance: what then can you expect, but to perish by the wounds which your backslidings have made? Still, however, there is mercy in store for you: God desires not your death, but rather that you turn from your wickedness and live. O then, turn, and live ye! Be importunate at the throne of grace; plead with Him that died for sinners: remember, He is the Sun of Righteousness, whose beams are healing; and the tree of life, whose leaves are for the healing of the nations. He is called, in Exo 15:26<\/span>, The Lord who healeth thee; and he says to every convinced sinner, If thou wilt return, return unto me, O Israel! Whosoever cometh unto me, I will in no wise east out ]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

Here we have the second division of the Chapter, in a Cluster of the richest promises. Reader! contemplate the Lord Jesus in all these precious things, (for He is the speaker,) and oh! for grace, that both you and I may see and know our own personal interest in them, for they are most blessed. Jesus will heal the backslidings of his people. His blood cleansed from all sin. And he will do it freely. His love is not the result of our prayers, but his own free grace. It comes from himself, and of himself. He doth love, and he will love. This is the only cause. And he will be as the dew unto Israel, that is, as another Prophet explains, which waiteth not for man, neither tarrieth for the sons of men. So free, unmerited, unexpected; so great and copious as the innumerable drops of the morning; and so blessed as the fruitful showers on the earth. And the sweet effects wrought on Israel’s mind thereby, shall be like that of the lily, whose roots lie deep, and even in winter still sends forth her shootings; so the lives of God’s people, which lie hid with Christ in God, shall be ever green, and which no wintry seasons can destroy. And as the cedar of Lebanon spreads forth her branches in majesty; so in Christ, his people stretch forth, on the right hand and on the left, with a smell as fragrant as the spices; and the sweet scented odour of Jesus name is in them like ointment poured forth. For dwelling under Christ’s shadow, everything shall partake of his fragrancy. And they shall grow as the branches of the vine, which though unpromising, and apparently like a dry stick, produceth the richest and most luxuriant branches, like the grapes of Eshcol or like the corn, which the more it is trodden down, the more it revives and brings forth fruit, some thirty fold, some sixty fold, some an hundred fold. Precious Lord Jesus! who that considers thy loveliness, and the blessedness of thy people in thee, but must cry out with the Church, my beloved is unto me as a cluster of camphire in the vineyards of Engedi. Son 1:14<\/span> .<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Hos 14:4 I will heal their backsliding, I will love them freely: for mine anger is turned away from him.<\/p>\n

Ver. 4. I will heal their backslidings<\/strong> ] Relapses, we know, are dangerous, and apostasy little less than incurable, 2Pe 2:20-21 Heb 6:6<\/span> . Bishop Latimer, in a sermon before King Edward VI, tells of one notorious backslider that repented; but beware of this sin, saith he, for I have known no more but one that did so. To fall forward is nothing so dangerous as to fall backward, with old Eli. Hence Paul so thundereth against the Galatians, and Peter against apostatizing libertines, 2Pe 2:22<\/span> ; but if Jehovah the physician (as he is called, Exo 15:26 ) undertake the cure, and say, I will heal their backslidings, what can hinder? Christ, in the Gospel, cured the most desperate diseases; such as all the physicians in the country might have cast their caps at, Mat 4:23-24<\/span> ; Mat 8:16<\/span> . Omnipotenti medico nullus insanabilis occurrit morbus<\/em> (Isidor.). He refused none that came to him, Mat 12:15<\/span> , no, not his enemies, as Malchus. Will he then reject his Ephraim, a child, bemoaning himself, though not a pleasant child, a towardly son, Jer 31:18<\/span> ; Jer 31:20<\/span> , a backslider indeed, but such a one, as crieth now, that God bindeth him, Job 36:13<\/span> . No sooner doth God cry, “Return, ye backsliding children, and I will heal your backslidings, I will love you freely”; but Ephraim, melted with such a love, replieth, “Behold, we come unto thee; for thou art the Lord our God,” Jer 3:22<\/span> . O most happy compliance! See the like Zec 13:9<\/span> . See Trapp on “<\/em> Zec 13:9 “<\/em> “They shall return even to the Lord” (from whom they had deeply revolted), “and he shall be entreated of them, and shall heal them,” Isa 19:22<\/span> . They had begged of him to take away all iniquity, Hos 14:2<\/span> ; and he here (in answer) promiseth to heal their backslidings, that compound of all iniquities, that falling sickness, that often hales hell at the heels of it, Heb 10:38<\/span> . <\/p>\n

<\/p>\n

I will love them freely<\/strong> ] Ephraim might remember, and Satan would be sure to suggest, that the prophet had said before, “Ephraim is smitten or wounded, My God will cast them away, or hate them, Mine anger is kindled against them,” Hos 8:5<\/span> ; Hos 9:16-17<\/span> . Here, therefore, upon their repentance, all this is graciously taken off in one breath, and Satan silenced. Be it that they are backslidden and sore wounded by their fall; I will heal their backslidings, and make their broken bones to rejoice. Be it that there is nothing at all in them that is laudable, or loveworthy, yet I will love them freely, ex mero motu,<\/em> of mine own free, absolute, and independent grace and favour, out of pure and unexcited love, without any the least respect to their merit, which in nothing better than hell. Be it that they have bitterly provoked me to anger, and (as angry people use to do) I have both threatened them and punished them; yet now mine anger is turned away from them; I am fully reconciled unto them in Christ, will clear up my countenance toward them, and remove mine heavy judgments from them. God’s favour is no empty favour. It is like the winter sun, that casts a goodly countenance when it shineth, but gives little heat or comfort. If he love a man freely, and out of the good pleasure of his will, , cum spontaneitate<\/em> (as he doth all his, Eph 2:8<\/span> , making them accepted in the beloved, Eph 1:6 ), such a man may promise himself all the blessings of this and a better life. Excellent is that of Bernard; He that sent his Son for thee, poured his Spirit into thee, promised to clear up his countenance upon thee, what can he deny thee? Qui misit unigenitum, immisit spiritum, promisit vultum, quid tandem tibi negaturus est?<\/em> He that inviteth thee to feed upon the fatted calf, will not only take away all iniquity, but give good. That was the second petition they preferred, and they have it answered in the next verse, ad cardinem desiderii; <\/em> God not only grants their prayer, but fulfils their counsel, Psa 20:4<\/span> .<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Hos 14:4-7<\/p>\n

4I will heal their apostasy,<\/p>\n

I will love them freely,<\/p>\n

For My anger has turned away from them.<\/p>\n

5I will be like the dew to Israel;<\/p>\n

He will blossom like the lily,<\/p>\n

And he will take root like the cedars of Lebanon.<\/p>\n

6His shoots will sprout,<\/p>\n

And his beauty will be like the olive tree<\/p>\n

And his fragrance like the cedars of Lebanon.<\/p>\n

7Those who live in his shadow<\/p>\n

Will again raise grain,<\/p>\n

And they will blossom like the vine.<\/p>\n

His renown will be like the wine of Lebanon.<\/p>\n

Hos 14:4 I will heal their apostasy In Hos 14:4-8 God speaks! The VERB (BDB 950, KB 1272) is a Qal IMPERFECT. Healing is an OT metaphor for forgiveness (cf. Hos 5:13; Hos 6:1; Hos 7:1; Hos 11:3; Psa 103:3; Isa 57:18; Jer 3:22).<\/p>\n

The term apostasy (BDB 1000) is literally turning back (cf. Hos 11:7). It is used in Jeremiah for turning away from YHWH (cf. Jer 2:19; Jer 3:22; Jer 5:6; Jer 8:5; Jer 14:7; Judah is called faithless in Jer 3:6; Jer 3:8; Jer 3:11; Jer 3:14; also notice Jer 7:24). If Israel turns back (i.e., repents) from sin (cf. Hos 14:1) YHWH will heal their turning back (i.e., apostasy) tendencies! His anger has turned away from them (cf. Deu 30:1-10). Notice the series of word plays on shub (BDB 996). See Special Topic: Apostasy (aphistmi) .<\/p>\n

I will love them freely This VERB (BDB 12, KB 17, Qal IMPERFECT) is parallel to heal in line 1. Grace (God’s unchanging character), not merit (humans ever-changing heart and motives), is the key to the new covenant (cf. Jer 31:31-34; Eze 36:22-38). However, an initial and ongoing response is demanded, not only repentance and faith (cf. Deuteronomy 30; Mar 1:15; Act 2:21), but also obedience (cf. Luk 6:46) and perseverance (cf. Revelation 2-3).<\/p>\n

My anger has turned away from them The term anger (BDB 60) is from nose or face. Anger can be seen in a red face and hard breathing. Here is an anthropomorphism for God’s deep feelings.<\/p>\n

There is a play on the word turn back or return (BDB 996) in this context:<\/p>\n

1. return, Hos 14:1<\/p>\n

2. return to, Hos 14:2<\/p>\n

3. turn away, Hos 14:4<\/p>\n

4. also in Hos 14:7<\/p>\n

Hos 14:5 the dew Dew (literal here, not like Hos 6:4; Hos 13:3) is the only source of moisture in Israel between the two rainy periods and is crucial for crops to mature. Hos 14:5-7 describe the agricultural signs of God’s blessings (cf. Deuteronomy 27-28).<\/p>\n

There is a series of JUSSIVES in Hos 14:5-6 :<\/p>\n

1. blossom, Hos 14:5 – BDB 827, KB 965, Qal IMPERFECT – JUSSIVE in meaning<\/p>\n

2. will stake its roots, Hos 14:5 (i.e., will take root) – BDB 645, KB 697, Qal JUSSIVE<\/p>\n

3. sprout (lit. go), Hos 14:6 – BDB 229, KB 246, Qal IMPERFECT – JUSSIVE in meaning<\/p>\n

4. will be – BDB 224, KB 243, Qal JUSSIVE<\/p>\n

Lebanon This is the land north of Israel called Phoenicia, whose capital is Tyre. It was famous for its trees. In this context<\/p>\n

1. trees, Hos 14:5 (parallel to city)<\/p>\n

2. trees, Hos 14:6 (parallel to olive trees)<\/p>\n

3. wine, Hos 14:7 (parallel to vine)<\/p>\n

In context, this may be a veiled reference to Ba’al, who Jezebel from Tyre, brought into Israel. The fertility of Lebanon was from YHWH, not Ba’al (cf. Hos 14:8).<\/p>\n

Hos 14:6-7 olive tree. . .grain. . .vine The three main crops of Palestine are olive oil, grains, and grapes. YHWH gave them this fertile land (e.g., Deu 8:7-9; Deu 11:9-12). These were from YHWH, not Ba’al! The restoration of God’s people to the land flowing with milk and honey is described as agricultural abundance (cf. Amo 9:13-15), but in reality it is the intimacy of the interpersonal relationship that is the greatest joy of a restored and renewed people\/family!<\/p>\n

Hos 14:7 Those who live in his shadow The VERB (BDB 442, KB 444, Qal PERFECT) means to sit or to dwell. This is a metaphor of (1) God as a mother bird who protects her young under her wings (cf. Psa 17:8; Psa 36:7; Psa 57:1; Psa 63:7; Mat 23:27) or (2) because of the agricultural context of Hos 14:5-8, this probably refers to God as a provider of a fruitful tree (cf. Hos 14:8; Eze 17:22-24). See Special Topic: Shadow As a Metaphor for Protection and Care .<\/p>\n

It is YHWH, not Ba’al, who is the source of fertility and stability (cf. Hos 14:8).<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

back-sliding. Compare Hos 11:7. Jer 5:6; Jer 14:7. <\/p>\n

him: i.e. Israel. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Hos 14:4-6<\/p>\n

PEACE REMAINS-LOVED<\/p>\n

TEXT: Hos 14:4-6<\/p>\n

When Gods people shall have humbled themselves and turned to Him in penitent thanksgiving, He will shower them with His love and blessings.<\/p>\n

Hos 14:4 I will healH7495 their backsliding,H4878 I will loveH157 them freely:H5071 forH3588 mine angerH639 is turned awayH7725 fromH4480 him. <\/p>\n

Hos 14:4 I WILL HEAL THEIR BACKSLIDING, I WILL LOVE THEM FREELY . . . The Hebrew word translated freely here would be more literally, impelled. G. Campbell Morgan puts it, Freely means of My own will and My own heart, quite independently of them or of their deserts. I will not love them in response to their love. I will love them in spite of their rebellion . . . I will love them because I cannot help loving them. That is God. And it is because of that deep thing in the nature of God that He first said, I will heal their backsliding, I will cure the malady of their apostasy. <\/p>\n

Zerr: Hos 14:4. Will heal their backsliding is a prediction of the effect the captivity was to have upon the practice of idolatry. The anger of God is always caused by the unrighteous conduct of man, and when that is changed for the better the anger also will be reversed and the mercy of God will be shown.<\/p>\n

It is this free love of God (which can only be appropriated by them when they have put themselves in a position to receive it by repenting) which will cure their backsliding. He does not mean that He will merely heal the wounds they have received in judgment for their apostasy. He is going to cure them of the very root cause of apostasy-faithlessness, fickleness and unbelief. And how is He going to do this? We are told in the next verses.<\/p>\n

Hos 14:5 I will beH1961 as the dewH2919 unto Israel:H3478 he shall growH6524 as the lily,H7799 and cast forthH5221 his rootsH8328 as Lebanon.H3844 <\/p>\n

Hos 14:6 His branchesH3127 shall spread,H1980 and his beautyH1935 shall beH1961 as the olive tree,H2132 and his smellH7381 as Lebanon.H3844 <\/p>\n

Hos 14:5-6 I WILL BE AS THE DEW . . . HE . . . AS THE LILY . . . CAST FORTH HIS ROOTS . . . BRANCHES . . . SPREAD . . . BEAUTY . . . AS THE OLIVE-TREE . . . Earlier the prophet has used dew to describe the fickleness of Israels love toward God, as the morning dew that goeth early away, (Hos 6:4). There dew represented the evanescent nature of their love toward God, Now dew represents the nourishment the everlasting God is able to provide. Because God is as the dew to Israel, he shall blossom as the lily. The lily stands for beauty and purity. Gods covenant people, under the dew-like nourishment of God shall be characterized by their beauty and purity. Not only beauty, not only purity, but stability-cast forth his roots is synonymous with the stability of the majestic cedars of Lebanon. The branches spreading symbolize magnificence or greatness. The ever-green olive tree symbolizes perpetuity or eternality. Notice the symbolism of it all. Beauty, purity, strength, stedfastness (faithfulness), eternality; and then look at the nation as it was, ugly, impure, deformed, weak and vacillating-withered with the east wind of Gods judgment and bearing no fruit. <\/p>\n

Zerr: Hos 14:5. The laws of vegetation under the conditions of nature are used for comparison. After a sultry day has caused the plants to droop, the dew of the night appearing in the morning will cause them to revive and lift up their heads. Likewise, after the scorching effect of the captivity, the dew of the release will rekindle hope again in the hearts of the people of Israel. Hos 14:6. This is more on the same thoughts as the preceding verse.<\/p>\n

This, of course, cannot be applied in any ultimate sense to the restoration of the Jews in the days of Ezra and Zerubbabel, for the subsequent history of the Jews does not bear this description out. It is very evidently Hoseas way of expressing Gods promise to fulfill the covenant He made with Abraham and Abrahams spiritual posterity (Christians). It is evident that Hosea 14 is entirely Messianic in its terminus ad quern (end), It is a prophecy describing the spiritual inheritance that is to come to the Church and this may be clearly seen by comparing the glorious future of Zion (the Church) as Isaiah describes it in Isaiah chapters 60-66. Read especially Isa 60:13; Isa 60:21; Isa 61:1-4; Isa 62:1-5; Isa 65:17-25, as Isaiah also uses the figures of beautifully fruitful trees to depict the future of Gods covenant people. There can be no doubt that Isaiah is speaking of Christ and His Church for Jesus applies at least one of these sections to Himself in Luk 4:16 ff! God, through Christ, has purified a people unto Himself. God, through Christ, has given beauty, strength, faith, steadfastness and eternal life to His covenant people! God, through Christ, has healed His people!<\/p>\n

Questions<\/p>\n

1. How will God heal the backsliding of His people?<\/p>\n

2. What does freely mean when speaking of Gods love?<\/p>\n

3. How is God to be as the dew unto Israel?<\/p>\n

4. Explain what the different figures of flowers and trees mean.<\/p>\n

5. Is this a Messianic prophecy and is it fulfilled in the Church today? Why?<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

heal: Hos 11:7, Exo 15:26, Isa 57:18, Jer 3:22, Jer 5:6, Jer 8:22, Jer 14:7, Jer 17:14, Jer 33:6, Mat 9:12, Mat 9:13 <\/p>\n

I will love: Deu 7:7, Deu 7:8, Zep 3:17, Rom 3:24, Eph 1:6, Eph 2:4-9, 2Ti 1:9, Tit 3:4 <\/p>\n

for: Num 25:4, Num 25:11, Psa 78:38, Isa 12:1, 2Co 5:19-21 <\/p>\n

Reciprocal: Job 33:24 – Then Psa 23:3 – restoreth Psa 47:4 – whom Isa 5:25 – For all Isa 58:8 – and thine Isa 66:14 – your bones Jer 30:13 – hast Jer 31:18 – Ephraim Jer 31:20 – I will Jer 31:22 – backsliding Eze 36:29 – save Eze 36:36 – I the Lord have Hos 11:3 – I healed Hos 11:9 – not execute Mic 7:19 – turn Zec 1:3 – and Mal 4:2 – healing Mat 13:15 – and I Luk 5:13 – I will Joh 12:40 – heal 2Ti 4:11 – Mark Rev 21:6 – freely Rev 22:2 – healing<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

BACKSLIDING AND ITS CURE<\/p>\n

I will heal their backsliding.<\/p>\n

Hos 14:4<\/p>\n

In the English Bible the word backsliding is found fifteen times, and represents in English several words in the original, even in the same writer. Backsliding means a wearying of Gods yoke, an attempt to get free from it wholly or in part, and a turning from the straight path, from dislike of its dullness or steepness, or from the existence of counter attractions.<\/p>\n

There are many sensitive souls who readily accuse themselves of this sin, and whose peace is marred, and their prayers hindered by false notions of the marks of backsliding. We shall try to help these.<\/p>\n

I. Backsliding is not that almost inevitable alteration in feeling which comes to many Christian people who have been for a good many years following the Divine Master, and who find now less warmth in their emotions of fear, hope, love, and joy.There is something in the laws of our nature which forbids repeated impressions to be felt as strongly as they were at first. We need not enter largely into the subject, but may perhaps be allowed to refer to a chapter on Feeling and Will, in Spiritual Life in its Advancing Stages. When any believer in the Lord Jesus laments the change from an ardent to an unimpassioned state of soul, and longs for his old feelings, he will do well to hesitate before he pronounces this change to be due to backsliding. It is by other signs that the sin is to be known. Habit strengthens principle, but seems to blunt feeling. The seat of backsliding (see Hos 4:16) is not in the feelings, but in the will.<\/p>\n

II. Backsliding is not that depression about spiritual matters, that so-called hiding of Gods Face which often accompanies ill-health, or physical and mental weariness.A preacher of a mission whose whole powers of body, mind, and spirit have been strained for several weeks, frequently suffers afterwards from a torpidity of soul, in which he seems little able to realize the comfort of the truths he has been so earnestly setting forth to others. This, however, must be set down to bodily exhaustion, and the want of nerve-rest. A couple of days in bed, with all trying subjects and letters kept from him, may do him much good.<\/p>\n

III. Backsliding has its causes and its signs.The causes are generally the gradual yielding to temptation to relax watchfulness, shorten prayer, indulge the body, read misleading books, or cultivate unspiritual friendships. And it is easy to see how these things which are causes, may also be used as marks of backsliding. A very common mark is an increasing dislike to spiritual conversation, and still more to spiritual effort for the reclaiming of sinners.<\/p>\n

The pleasures of life lie many of them just on the border line between good and evil. Some pleasures are so wholly pure, some so decidedly sinful that they need not enter into discussion; but the majority of our pleasures are just of the kind that you cannot decisively say that you may or may not innocently follow them without restraint. Now it is here that Satan finds his cruel advantage. The bringing us into contact with the ungodly in innocent pleasuresall tend to draw the cloud of unspirituality over the heart, and so these harmless things shut out the light of the sun; a little hesitation is felt in going straight from them to prayer; a day or two without prayer passes, and backsliding, perhaps for weeks, or months, is the result.<\/p>\n

But sometimes Satan is bolder. Counting on his ally in our own breasts, for the infection of nature doth remain even in them that are regenerate, he is able to blind those who are not very watchful indeed, as to the danger of some course of action. In matters of the affections this often happens. Many young Christians, become backsliders for years, or for life, from allowing their affections to fix on one who has no share with them in the Divine Love.<\/p>\n

Money matters often spoil promising careers. Either the passion for getting, the lust of hoarding, the dislike of giving, the reluctance to pay debts quickly, or worse still, some untrustworthiness about the money of others, has crept in little by little on once spiritual persons; and when this is the case, farewell to all religious life!<\/p>\n

Self-dependence, the removing of the souls full trust from Jesus Christ, and from the Holy Spirits power, is a fruitful spiritual source of backsliding. Was not this the cause of St. Peters fall? The marks of this may not be visible in any wrong acts, but they will be soon seen in the lowered spiritual tone, and the growth of pride and self-satisfaction; or in some cases, by a general dissatisfaction and discontent. For who can be happy who has removed his confidence from Jesus, and fixed it on himself?<\/p>\n

Archdeacon G. R. Wynne.<\/p>\n

Illustration<\/p>\n

Only God can heal backsliding. Nature knows nothing about forgiveness. Nature is red in tooth and claw. She never gives a fresh start to a life that has maimed and marred itself. She never forgets old mistakes. Her inexorable rule is, Whatsoever a man soweth that shall he reap. Other religions know nothing about the gracious healing. I have devoted as much time as any living man, to the sacred books of the world, a famous scholar testifies, and I have found their keynote. Whether it be the Vedas of the Brahmin, or the Koran of the Mohammedan, or the Zend-Avesta of the Parsee, the one keynote of all of them is salvation by works. They all say that salvation must be bought with a price, and that the purchase-money must be our own deservings. There is no word there of free and loving pardon. Men cannot entirely restore the wrongdoer. For their knowledge of sin in all its circumstances is a partial and defective knowledge.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

Hos 14:4. Will heal their backsliding is a prediction of the effect the captivity was to have upon the practice of idolatry. The anger of God is always caused by the unrighteous conduct of man, and when that is changed for the better the anger also will be reversed and the mercy Of God will be shown.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Hos 14:4. I will heal their backsliding I will deliver them from a backsliding heart and way, and remove those judgments they have brought upon themselves thereby. The Lord says, I will heal, &c., a usual metaphor in Scripture, because sin is our disease, and God is the physician who healeth us, Psa 103:3; Jer 3:22; and he doth it through Christ, in whom this promise is made to returning backsliders. God makes this promise to the Israelites by his prophet, to encourage them to hearken to his advice, given in the preceding verses. I will love them freely That is, of my own mere grace, and favour, and liberality. Bishop Horsley renders this verse, I will restore their conversion; (that is, as he understands it, their converted race, taking conversion as a collective noun for converts; like captivity for the captives; and dispersion for the dispersed;) I will love them gratuitously; for mine anger is departed from me. In these words, God promises, he says, to restore the converted nation [of the Israelites] to his favour, and a situation of prosperity and splendour. On the word gratuitously he quotes the following passage from Luthers commentary on this chapter: Are good works then nothing? you will say. Is there no place at all for them in the doctrine of repentance? I answer, that hitherto the discourse hath been about remission of sins, and the gift of the Holy Ghost. These are entirely gratuitous, and not of our merit, but simply of the inexhaustible goodness and compassion of God. Therefore, when we speak of the remission of sins, it is right to be silent about our own works; which, because they are done without the Holy Spirit, although with regard to civil society they may not be bad, yet cannot be called good, and ought not, because of the unclean heart from which they proceed. But when through faith we have received remission of sins, and, together with that, the gift of the Holy Ghost, forthwith from the heart, as from a pure fountain, come forth works also good, and well-pleasing to God. For although, by reason of the remains of original sin, the obedience even of the saints is not perfectly pure, yet, on account of faith in Christ, it is pleasing and acceptable to God.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

14:4 {e} I will heal their backsliding, I will love them freely: for mine anger is turned away from him.<\/p>\n

(e) He declares how ready God is to receive those that do repent.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

2. A promise of restoration 14:4-8<\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

When Israel repented, the Lord promised to heal the apostasy of the Israelites that had become a fatal sickness for them (cf. Hos 6:1). He also promised to bestow His love on them generously because then He would no longer be angry with them.<\/p>\n

"When a person collapses with sickness, it’s usually the result of a process that’s been working in the body for weeks or months. First an infection gets into the system and begins to grow. The person experiences weariness and loss of appetite, then weakness, and then the collapse occurs. When sin gets into the inner person and isn’t dealt with, it acts like an insidious infection: it grows quietly; it brings loss of spiritual appetite; it creates weariness and weakness; than comes the collapse." [Note: Wiersbe, pp. 329-30.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will heal their backsliding – God, in answer, promises to heal that wound of their souls, from where every other evil came, their fickleness and unsteadfastness. Hitherto, this had been the characteristic of Israel. Within a … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 14:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22297","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22297","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22297"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22297\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22297"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22297"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22297"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}