Verse-by-Verse Bible Commentary
Hosea 14:3

Bridgeway Bible Commentary

14:1-9 GOD’S FORGIVING LOVE

God loves Israel in spite of its sin and rebellion, and he still desires the people’s repentance rather than their destruction. He even gives them the words of confession to use in asking his forgiveness. In this prayer they acknowledge their sin, and promise that they will no longer look to foreign nations for help. They will not worship man-made gods, but will trust entirely in God and his mercy (14:1-3).
If they repent, God in his love will give them a spirit of faithfulness to replace their present unfaithfulness. He will bless them with refreshment, beauty and strength, and help them develop fruitful lives for him (4-7). God assures his people that he will give them blessings far greater than those they looked for, but never received, from their worship of Baal and their pursuit of prosperity (8).
The prophet closes his book with a wisdom saying to remind his readers that if they heed his message they will find blessing, but if they ignore it, they will meet disaster (9). We know from history that the people did not respond to God’s appeal. The nation Israel (the northern kingdom) was conquered by Assyria in 722 BC, its cities destroyed, and its people taken into foreign captivity (2 Kings 17:1-6).

Coffman's Commentaries on the Bible

"Assyria shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our gods; for in thee the fatherless findeth mercy."

"Assyria" This word is "Asshur" in the Hebrew text; but the two terms were almost synonymous. "The Semitic name served for the god Asshur as well as for the city and empire. In the present context, this dual meaning is particularly appropriate."James M. Ward, op. cit., p. 227.

"True repentance involves abandoning known sin; and here the double sins of relying on nations and idolatry are confessed."J. B. Hindley, op. cit., p. 715.

"We will not ride upon horses" is supposed to be a metaphorical way of declaring that, "neither can Egypt help us." Egypt was the principal source of the world's war horses in those times.

There are some further strong suggestions of the New Covenant in this verse: (1) the projected abandonment of idolatry, and (2) the mercy extended to the fatherless, perhaps a prophecy of the adoption of the Gentiles into the kingdom of God after Pentecost. In fact, the rejection of the reliance upon secular states may also be viewed as an ear-mark of Christianity, making three witnesses of the New Covenant in this single verse. We shall note each of them:

(1)    The reliance upon having their own state with their own chosen rulers was the original sin of the Old Israel; and this passage indicates that in the period of the New Covenant, God's people would not set up their own governments, or rely upon states, Assyria and Egypt, cited here, being the greatest states of that era. Christ flatly declared that his followers would not trust in such things, saying, "It shall not be so among you" (Matthew 20:25-26). This has been a characteristic of Christianity throughout the ages. Christians have not set up their own earthly governments, but submitted to whatever government presided over the place where they lived. Only the Mormons, the apostate Church, and a few others ever departed from this. But how about secular Israel? This very day they are back again in the secular state business!

(2)    The projected abandonment of idolatry would become in time a characteristic of the New Israel. Paganism has disappeared wherever Christianity is known. No Christian religion of any name or creed ever sanctioned idolatry; and even the consecration of sacred images has vanished from the earth wherever true Christianity abounds. The lapses of the Medieval Church in this particular do not deny the general truth.

(3)    The mercy to the fatherless as a hallmark of the New Covenant has been fulfilled in two ways. Never before in the world's history has so much time, money, and thoughtful care been expended upon behalf of orphan children as by the saints of God's holy church. But there is likely something else also inherent here. The pre-Christian Gentiles were "fatherless" as far as their relation to God was concerned; but they were adopted "in Christ Jesus." Paul wrote to a Gentile church, saying, "Ye received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15).

Could there remain any doubt of the pertinence of this chapter to "the kingdom of heaven in Christ"?

Barnes' Notes on the Whole Bible

Asshur shall not save us - After prayer for pardon and for acceptance of themselves, and thanksgiving for acceptance, comes the promise not to fall back into their former sins. Trust in man, in their own strength, in their idols, had been their besetting sins. Now, one by one, they disavow them.

First, they disclaim trust in man, and making “flesh their arm” Jeremiah 17:5. Their disclaimer of the help of the Assyrian, to whom they had so often betaken themselves against the will of God, contains, at once, that best earnest of true repentance, the renewal of the confession of past sins, and the promise to rely no more on any princes of this world, of whom he was then chief. The horse, in like way, is the symbol of any warlike strength of their own. As the Psalmist says, “Some put their trust in chariots and some in horses, but we will remember the name of the Lord our God” Psalms 20:7; and, “a horse is a vain thing for safety, neither shall he deliver any by his great strength” Psalms 33:17; and Solomon, “The horse is prepared for the day of battle but salvation is of the Lord” Proverbs 21:31. War was almost the only end for which the horse was used among the Jews. If otherwise, it was a matter of great and royal pomp. It was part of a standing army. Their kings were especially forbidden to “multiply horses” Deuteronomy 17:16 to themselves. Solomon, indeed, in his prosperity, broke this, as well as other commands of God. The pious king Hezekiah, although possessed at one time of large treasure, so kept that command as to furnish matter of mockery to Rabshakeh, the blaspheming envoy of Assyria, that he had neither horses nor horsemen 2 Kings 18:23. The horses being procured from Egypt 1 Kings 10:28, the commerce gave fresh occasion for idolatry.

Neither will we say anymore to the work of our hands, ye are our gods - This is the third disavowal. Since it was folly and sin to trust in the creatures which God had made, apart from God, how much more, to trust in things which they themselves had made, instead of God, and offensive to God!

For in Thee the fatherless findeth mercy - (or, O Thou, in whom). He is indeed fatherless who hath not God for his Father. They confess then, that they were and deserved to be thus “fatherless” and helpless, a prey to every oppressor; but they appeal to God by the title which He had taken, “the Father of the fatherless” Psalms 68:5, that He would have mercy on them, who had no help but in Him. : “We promise this, they say, hoping in the help of Thy mercy, since it belongeth to Thee and is for Thy Glory to have mercy on the people which believeth in Thee, and to stretch forth Thine Hand, that they may be able to leave their wonted ills and amend their former ways.”

Calvin's Commentary on the Bible

This verse ought to be joined with the last, as the Israelites show here more clearly and fully in what they had sinned, and, at the same time, give proof of their repentance; for when they say, The Assyrian shall not save us, we shall not mount on horses, we shall not say to the work of hands, Our gods, it is to be understood as a confession, that they had in these various ways roused against themselves the vengeance of God; for they had hoped for safety from the Assyrians, ran here and there, and had thus alienated themselves from God; they had also fled to statues and idols, and had transferred to dumb images the honour due to the only true God. We hence see, that though the faithful speak of future time, they yet indirectly confess that they had grievously sinned, had forsaken the only true God, and transferred their hopes to others, either to the Assyrians or to fictitious gods. But at the same time, they promise to be different in future; as though he said, that they would not only be grateful to God in celebrating his praises, but that their way of living would be also new, so as not to abuse the goodness of God. This is the substance of what is here said.

By saying, The Assyrian shall not save us, they doubtless condemned, as I have already stated, the false confidence with which they were before deluded, when they sought deliverance by means of the Assyrians. There is, indeed, no doubt, but that the Israelites were ever wont to pretend to trust in the name of God; but in thinking themselves lost without the succour of the Assyrians, they most certainly defrauded God of his just honour, and adorned men with spoils taken from him. For except we be convinced that God alone is sufficient for us, even when all earthly aids fail us, we do not place in him our hope of salvation; but, on the contrary, transfer to mortals what belongs alone to him. For this sacrilege the Israelites therefore condemn themselves, and, at the same time, show that the fruit of their repentance would be, to set their minds on God, so as not to be drawn here and there as before, or to think that they could be preserved through the help of men. Let us hence learn, that men turn not to God, except when they bid adieu to all creatures, and no longer fix their hopes on them. This is one thing.

What follows, On a horse we shall not mount, may be explained in two ways; — as though they said, that they would no longer be so mad as to be proud of their own power, or consider themselves safe because they were well furnished with horses and chariots; — but the clause may be more simply explained, as meaning, that they would not as before wander here and there to procure for themselves auxiliaries; We shall not then mount a horse, but continue quiet in our country; and this sense seems more appropriate. I do not then think that the Prophet brings forward any new idea, but I read the two sentences conjointly, The Assyrian shall not save us, we shall not then mount on a horse, that is, that we may ride in haste; for they had wearied themselves before with long journeys: as soon as any danger was at hand, they went away afar off into Assyria to seek help, when God commanded them to remain quiet.

The meaning of this will be better understood by referring to other passages, which correspond with what is here said. God says by Isaiah, ‘On horses mount not; but ye said, We will mount: then mount,’ says he, (Isaiah 30:16.) Here is a striking intimation, that the Jews against God’s will rode and hastened to seek aids. “I see you,” he says, “to be very prompt and swift: then mount, but it shall be for the purpose of fleeing.” We see what was the design of this reproof of the Prophet; it was to show that the Jews, who ought to have remained still and quiet, fled here and there for the sake of seeking assistance. So also in this place, when they would show the fruit of their repentance, they say, “We will not hereafter mount a horse, for the Lord, who promises to be our aid, is not to be sought as one far off: we will not then any more fatigue ourselves in vain.” It seems to me that this is what is meant by the Prophet.

Then he adds, And we shall not say, Our gods, to the work of our hands. As they had spoken of the false trust they placed in men, so now they condemn their own superstition. And these are the two pests which are wont to bring destruction on men; for nothing is more ruinous than to transfer our hope from God; and this is done in two ways, either when men trust in their own strength, or pride themselves on human aids and despise God, as if they can be safe without him, — or when they give up themselves to false superstitions. Both these diseases ever prevail in the world, when men entangle themselves in their own superstitions, and form for themselves new gods, from whom they expect safety; as we see to be the case with those under the Papacy. God is almost of no account with them, Christ is not sufficient. For how comes it that they contrive so many patrons for themselves, that they devise so many guardianships, except that they despise the help of God, or so extenuate it, that they dare not to hope for salvation from him? We hence see that superstition draws men away from God, and becomes thus the cause of the worst destruction. But there are some, who are not thus given up to superstitions, but who derive a hope from their own valour or wisdom; for the children of this world are inflated with their own strength; and when princes have their armies prepared, when they have fortified cities, when they possess abundance of money, when they are strengthened by many compacts, they are blinded with false confidence. So then this verse teaches us, that these are two destructive pests, which commonly draw men away from real safety; and if then we would repent sincerely from the heart, we must purge our minds from these two evils, so that we may not ascribe any thing to our own strength or to earthly helps, nor form any idols to be in the place of God, but feel assured that God alone is a sufficient help to us.

But it follows, For in thee will the fatherless find mercy. Here the Israelites show that it is necessary for us to be depressed that we may remain dependent on God alone; for those are compared to the fatherless who are so humbled, that they cast away all vain hopes, and, conscious of their nakedness and want, recumb on God alone. Hence, that God’s mercy may find a way open to come to us, we must become fatherless. Now what this metaphor means is well known to us. The fatherless, we know, are, first, destitute of aid, and, secondly, of wisdom; and they are also without strength. They are then dependent on the aid of another, and stand in need of direction; in short, their safety depends on the assistance of others. Thus, also, we are really fatherless, when we rely not on our own prudence, nor recumb on our own strength, nor think that we can be safe through the aids which come from the earth, but cast all our hopes and cares on God alone. This is one thing. The fatherless then shall find mercy in thee; that is, “When thou, Lord, dost so afflict us, that we become wholly cast down, then we shall find mercy in thee; and this mercy will be sufficient for us, so that we shall no more wander and be drawn aside by false devices, as it has hitherto been the case with us.” When, therefore, they say,in God will the fatherless find mercy, they mean that the grace offered by the Lord will be sufficient, so that there will be no need any more of seeking aid from any other. We now understand what the Prophet means in this verse. It follows —

Smith's Bible Commentary

Chapter 14

Chapter 14 ends God's plea with the people. His arms are always open; He's always ready to forgive.

O Israel, [God said,] return unto the LORD thy God ( Hsa Hosea 14:1 );

You've gone away, you've turned after Baal, you've turned after your idols, you worshipped the calf, but return.

for you have fallen by your iniquity ( Hsa Hosea 14:1 ).

It has been your ruin. It's been your downfall.

Take with you words, and turn to the LORD: say unto him, Take away our iniquity, and receive us graciously: so we will render the calves of our lips ( Hsa Hosea 14:2 ).

God is even putting the prayer in their mouths. He's saying just call unto God, ask God for forgiveness. Just say, "Oh, Lord, forgive us. Take away our iniquity and be gracious to us."

For Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: [for in God, the true God,] in thee the fatherless find mercy ( Hsa Hosea 14:3 ).

Now God is saying, "If you'll but do this then... "

I will heal your backsliding, and I will love you freely: for my anger will be turned away ( Hsa Hosea 14:3 )

Oh just ask, ask Me to forgive your iniquities, ask Me to be gracious to you and I will love you,

I will heal you from your backsliding, and I will turn my anger away. I will be as the dew unto Israel: and he will grow as the lily, and cast forth his roots in Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and the smell as Lebanon. They that dwell under his shadow shall return; and they shall revive as the corn, and grow as the vine: and the scent thereof shall be as the wine of Lebanon. Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him ( Hsa Hosea 14:3-8 ):

I've heard God; I've seen God. I'll have nothing more to do with idols because I've seen the true and the living God. God's promising them all these blessings if you'll just turn to Me, ask Me to forgive your iniquities, ask Me to be gracious and I will. I will do this for you.

Now, Ephraim, earlier in Hosea God said, "Ephraim is joined to her idols, let her alone." She's hopelessly bound up in her idolatry, but God foresees the day when they turn back to Him. The Bible says in Zechariah, "They shall look upon Him whom they have pierced." And in that day when they look upon Him whom they have pierced and they recognize that Jesus indeed is God's promised Messiah and they open their hearts to receive Him, there's gonna be such a glorious reunion as they in love and repentance reach out to God and He in love reaches out to them and restores them. And they do away with idols completely.

I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. Who is wise, he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein ( Hsa Hosea 14:8-9 ).

Who is wise? Prudent? He'll understand this: the ways of the Lord are right. You're wise and you're prudent when you understand that. When you no longer seek to walk in your own way but you determine that the ways of the Lord are right and the just shall walk in them, but those transgressors shall fall therein.

Shall we pray.

Thank you, Father, for Your love that never ceases, for Your mercies that are new every morning, for Your grace that You have bestowed so freely, fully, and abundantly upon our lives. Thank You, Lord, for loving us and drawing us with bands and cords of love unto Thyself. Thank You for putting Your Spirit upon us. Thank You for showing us Your way. Now may we walk in the ways of the Lord. In Jesus' name. Amen.

May God bless you and keep His hand upon your life, to guide, to strengthen, to bless. May the Lord be with you throughout all your activities this week. May He minister to your life in such a way that you'll be very conscious of the presence of God. May He just burst upon the scene and may you just recognize His nearness and His grace and His love and just be overwhelmed by the goodness of God. May the Lord bless, watch over and keep you through Jesus Christ our Lord. "

Dr. Constable's Expository Notes

1. An appeal for repentance 14:1-3

"As we move toward the conclusion of Hosea’s prophecy, the thundering voice of the prophet becomes a tender whisper as he pleads lovingly with Israel." [Note: McComiskey, p. 229.]

Dr. Constable's Expository Notes

B. Restoration in spite of unfaithfulness 14:1-8

As usual in the major sections of Hosea, promises of restoration follow announcements of judgment. This final section of restoration promises begins with an appeal for repentance and closes with the prospect of full and complete restoration.

"In beauty of expression these final words of Hosea rank with the memorable chapters of the OT. Like the rainbow after a storm, they promise Israel’s final restoration. Here is the full flowering of God’s unfailing love for his faithless people, the triumph of his grace, the assurance of his healing-all described in imagery that reveals the loving heart of God." [Note: Wood, "Hosea," p. 223.]

Dr. Constable's Expository Notes

They should renounce confidence in Assyria (a synecdoche for political alliances) and war horses (military might) for their security and victory. They should also promise not to call their hand-made idols their gods (heterodox worship). And they should acknowledge that only from Him could vulnerable, dependent orphans such as themselves find mercy. They were orphans in that they had no other means of deliverance and support.

"If their hearts were broken, their relationship to God would be mended." [Note: Ibid., p. 237.]

Gill's Exposition of the Whole Bible

Ashur shall not save us,.... This is still a continuation of the words repenting and returning Israel are directed to make use of before the Lord, declaring they would not do any more as they had done; to Assyria, or the kings of Assyria, as the Targum, for help, and desire assistance, and expect deliverance and salvation from thence; see Hosea 5:13;

we will not ride upon horses; to seek for help elsewhere; or go to Egypt for them, as they had done; or put their trust in them for safety, in a time of war; or think to make their escape by them when in danger; see Psalms 20:8;

neither will we say any more to the work of our hands, [ye are] our gods; that is, say so to, or concerning, their idols, which were made by their hands, or by their orders, as they had formerly done to the golden calf in the wilderness, and to the calves at Dan and Bethel; see

Exodus 32:4; now, by all these expressions is meant, that they would determine not to put any confidence in any creature, or in any creature performance; that they would not trust in their own merits, but in the mercy of God through Christ for the of their sins; nor in any works of righteousness for their justification before God, and acceptance with him; nor expect salvation in any other way than by the free grace of God, and his abundant mercy in Christ:

for in thee the fatherless findeth mercy; and in thee only; hereby declaring that the Lord was the only Saviour; that there was salvation in Christ, and in no other; and that they would have no other saviour but him; that they would look to the mercy of God proclaimed in him, and communicated from and through him, the mercy seat, and to his mercy alone for eternal life; in whom the most destitute persons, as the fatherless, who are destitute of friends, of help and assistance, of counsel and advice, find favour, kindness, and mercy, even such as are most hopeless and helpless; which is a great encouragement to look to the Lord, to trust in him, and hope in his mercy.

Henry's Complete Commentary on the Bible

      1 O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.   2 Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.   3 Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

      Here we have,

      I. A kind invitation given to sinners to repent, Hosea 14:1; Hosea 14:1. It is directed to Israel, God's professing people. They are called to return. Note, Conversion must be preached even to those that are within the pale of the church as well as to heathen. "Thou are Israel, and therefore art bound to thy God in duty, gratitude, and interest; thy revolt from him is so much the more heinous, and thy return to him so much the more necessary." Let Israel see, 1. What work he has made for repentance: "Thou has fallen by thy iniquity." Thou has stumbled; so some read it. Their idols were their stumbling-blocks. "Thou has fallen from God into sin, fallen off from all good, fallen down under the load of guilt and the curse." Note, Sin is a fall; and it concerns those that have fallen by sin to get up again by repentance. 2. What work he has to do in his repentance: "Return to the Lord thy God; return to him as the Lord whom thou has a dependence upon, as thy God, thine in covenant, whom thou has an interest in." Note, It is the great concern of those that have revolted from God to return to God, and so to do their first works. "Return to him from whom thou has fallen, and who alone is able to raise thee up. Return even to the Lord, or quite home to the Lord; do not only look to him, or take some steps towards him, but make thorough work of it." The ancient Jews had a saying grounded on this, Repentance is a great thing, for it brings men quite up to the throne of glory.

      II. Necessary instructions given them how to repent. 1. They must bethink themselves what to say to God when they come to him: Take with you words. They are required to bring, not sacrifices and offerings, but penitential prayers and supplications, the fruit of thy lips, yet not of the lips only, but of the heart, else words are but wind. One of the rabbin says, They must be such words as proceed from what is spoken first in the inner man; the heart must dictate to the tongue. We must take good words with us, by taking good thoughts and good affections with us. Verbaque prævisam rem non invita sequentur--Those who master a subject are seldom at a loss for language. Note, When we come to God we should consider what we have to say to him; for, if we come without an errand, we are likely to go without an answer. Hosea 9:10, What shall we say? We must take with us words from the scripture, take them from the Spirit of grace and supplication, who teaches us to cry, Abba, Father, and makes intercession in us. 2. They must bethink themselves what to do. They must not only take with them words, but must turn to the Lord; inwardly in their hearts, outwardly in their lives.

      III. For their assistance herein, and encouragement, God is pleased to put words into their mouths, to teach them what they shall say. Surely we may hope to speed with God, when he himself has ordered our address to be drawn up ready to our hands, and his own Spirit has indited it for us; and no doubt we shall speed if the workings of our souls agree with the words here recommended to us. They are,

      1. Petitioning words. Two things we are here directed to petition for:-- (1.) To be acquitted from guilt. When we return to the Lord we must say to him, Lord, take away all iniquity. They were now smarting for sin, under the load of affliction, but are taught to pray, not as Pharaoh, Take away this death, but, Take away this sin. Note, When we are in affliction we should be more concerned for the forgiveness of our sins than for the removal of our trouble. "Take away iniquity, lift it off as a burden we are ready to sink under or as the stumbling-block which we have often fallen over. Lord, take it away, that it may not appear against us, to our confusion and condemnation. Take it all away by a free and full remission, for we cannot pretend to strike any of it off by a satisfaction of our own." When God pardons sin he pardons all, that great debt; and when we pray against sin we must pray against it all and not except any. (2.) To be accepted as righteous in God's sight: "Receive us graciously. Let us have thy favour and love, and have thou respect to us and to our performances. Receive our prayer graciously; be well pleased with that good which by thy grace we are enabled to do." Take good (so the word is); take it to bestow upon us, so the margin reads it--Give good. This follows upon the petition for the taking away of iniquity; for, till iniquity is taken away, we have no reason to expect any good from God, but the taking away of iniquity makes way for the conferring of good removendo prohibens--by taking that out of the way which hindered. Give good; they do not say what good, but refer themselves to God; it is not good of the world's showing (Psalms 4:6), but good of God's giving. "Give good, that good which we have forfeited, and which thou has promised, and which the necessity of our case calls for." Note, God's gracious acceptance, and the blessed fruits and tokens of that acceptance, are to be earnestly desired and prayed for by us in our returning to God. "Give good, that good which will make us good and keep us from returning to iniquity again."

      2. Promising words. These also are put into their mouths, not to move God, or to oblige him to show them mercy, but to move themselves, and oblige themselves to returns of duty. Note, Our prayers for pardon and acceptance with God should be always accompanied with sincere purposes and vows of new obedience. Two things they are to promise and vow:-- (1.) Thanksgiving. "Pardon our sins, and accept of us, so will we render the calves of our lips." The fruit of our lips (so the LXX.), a word they used for burnt-offerings, and so it agrees with the Hebrew. The apostle quotes this phrase (Hebrews 13:15), and by the fruit of our lips understands the sacrifice of praise to God, giving thanks to his name. Note, Praise and thanksgiving are our spiritual sacrifice, and, if they come from an upright heart, shall please the Lord better than an ox or bullock,Psalms 69:30; Psalms 69:32. And the sense of our pardon and acceptance with God will enlarge our hearts in praise and thankfulness. Those that are received graciously may, and must, render the calves of their lips--poor returns for rich receivings, yet, if sincere, more acceptable than the calves of the stall. (2.) Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it. [2.] To be particular in our covenants and resolutions against sin, as we ought to be in our confession, because deceit lies in generals. [3.] To covenant especially and expressly against those sins which we have been most subject to, which have most easily beset us, and which we have been most frequently overcome by. We must keep ourselves from, and therefore must thus fortify ourselves against, our own iniquity,Psalms 18:23. The sin they here covenant against, owning thereby that they had been guilty of it, is giving that glory to another which is due to God only; this they promise they will never do, First, By putting that confidence in creatures which should be put in God only. They will not trust to their alliances abroad: Asshur (that is, Assyria) shall not save us. "We will not court the help of the Assyrians when we are in distress, as we have done (Hosea 5:13; Hosea 7:11; Hosea 8:9); we will not contract for it, nor will we confide in it, or depend upon it. Having a God to go to, a God all-sufficient to trust to, we scorn to be beholden to the Assyrians for help." They will not trust to their warlike preparations at home, especially not those which they were forbidden to multiply: "We will not ride upon horses, that is, we will not make court to Egypt," for thence they fetched their horses, Deuteronomy 17:16; Isaiah 30:16; Isaiah 31:1; Isaiah 31:3. "When our enemies invade us we will depend upon our God to succour our infantry, and will be in no care to remount our cavalry." Or, "We will not post on horseback, for haste, from one creature to another, to seek relief, but will take the nearest way, and the only sure way, by addressing ourselves to God," Isaiah 20:5. Note, True repentance takes us off from trusting to an arm of flesh, and brings us to rely on God only for all the good we stand in need of. Secondly, Nor will they do it by paying that homage to creatures which is due to God only. We will not say any more to the works of our hands, You are our gods. They must promise never to worship idols again, and for a good reason, because it is the most absurd and senseless thing in the world to pray to that as a god which is the work of our hands. We must promise that we will not set our hearts upon the gains of this world, nor pride ourselves in our external performances in religion, for that is, in effect, to say to the work of our hands, You are our gods.

      3. Pleading words are here put into their mouths: For in thee the fatherless find mercy. We must take our encouragement in prayer, not from any merit God finds in us, but purely from the mercy we hope to find in God. This contains in itself a great truth, that God takes special care of fatherless children, Psalms 68:4; Psalms 68:5. So he did in his law, Exodus 22:22. So he does in his providence, Psalms 27:10. It is God's prerogative to help the helpless. In him there is mercy for such, for they are proper objects of mercy. In him they find it; there it is laid up for them, and there they must seek it; seek and you shall find. It comes in here as a good plea for mercy and grace and an encouraging one to their faith. (1.) They plead the distress of their state and condition: "We are fatherless orphans, destitute of help." Those may expect to find help in God that are truly sensible of their helplessness in themselves and are willing to acknowledge it. This is a good step towards comfort. "If we have not yet boldness to call God Father, yet we look upon ourselves as fatherless without him, and therefore lay ourselves at his feet, to be looked upon by him with compassion." (2.) They plead God's wonted lovingkindness to such as were in that condition: With thee the fatherless not only may find, but does find, and shall find, mercy. It is a great encouragement to our faith and hope, in returning to God, that it is his glory to father the fatherless and help the helpless.

Spurgeon's Verse Expositions of the Bible

The Joyous Return

March 1st, 1891 by C. H. SPURGEON (1834-1892)

"O Israel, return unto the Lord thy God; for thou hast fallen by thing iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Asshur shall not save us, we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy." Hosea 14:1-3 .

We are in the last chapter of the book of the prophet Hosea. Throughout the book there has been thunder: sometimes a low rumbling, as of a distant tempest, sometimes peal on peal, as of a storm immediately overhead. And now the tempest has gathered all its force. Here it culminates. You expect the bolt of heaven to destroy. Lo, instead thereof a silver shower of mercy! The gentle drops come down plenteously, and you hear their fall upon the tender herb like music soft and low. God does not say, "O Israel, depart accursed!" But instead thereof, in dulcet tones he cries, "O Israel, return unto the Lord thy God." In the midst of wrath he remembers mercy.

"When God's right arm is bared for war, And thunders clothe his cloudy car."

e'en then he stays his uplifted hand, reins in the steeds of vengeance, and holds communion with grace; "for his mercy endureth for ever," and "judgment is his strange work." To use another figure: the whole book of Hosea is like a great trial wherein witnesses have appeared against the accused, and the arguments and excuses of the guilty have been answered and baffled. All has been heard for them, and much, very much against them, and the convicted stand at the bar to hear their sentence. Behold the Judge, instead of putting on the black cap to pronounce doom of death, stretches out his hands to the condemned, and in tones of pity cries, "O Israel, return"! This is a wonderful chapter to be at the end of such a book. I had never expected from such a prickly shrub to gather so fair a flower, so sweet a fruit; but so it is: where sin abounded, grace doth much more abound. No chapter in the Bible can be more rich in mercy than this last of Hosea; and yet no chapter in the Bible might, in the natural order of things, have been more terrible in judgment. Where we looked for the blackness of darkness, behold a noontide of light! While I am preaching from such a text, I feel the need of special help from the Holy Spirit. I lift up my heart for it. Will you not, my brethren, pray for me, that my hearers may not only hear my voice, but may perceive the inward voice of God speaking to their hearts! The Lord himself is the speaker of the text: it is Jehovah who says, "O Israel, return." May many of you hear the voice of God, and in that voice perceive an over-powering omnipotence which shall turn your thoughts and souls into the right way, making you willing in the day of his power! I ask you to consider, first, the call to call to God: "O Israel, return unto the Lord thy God"; and, secondly, the argument for coming: "For thou hast fallen by thine iniquity." Thirdly, we shall dwell upon the help in coming which the Lord gives to those who are willing to obey. He says, "Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously." In conclusion, we shall pray to see in many the coming by this help. May my unconverted hearers return unto the Lord, and know the power of his restoring grace! I. First, notice THE CALL TO COME: "O Israel, return unto the Lord thy God." Oh, that the call may be made effectual this day! It is a very instructive call; for it tells the sinner exactly what he has to do. Return: that is, reverse your course. The course you have taken is the opposite of that which you ought to have taken; therefore, come back. You have gone from God; come back to God. You have been prayerless; begin to pray! You have been hardened; yield to the Word. You have been full of cavils; believe even as a little child. Bring forth fruits meet for repentance, and not the fruits of obstinate persistence in evil. To many there could be no better direction in spiritual morals than this word, "Return." Do what you have not done: leave undone what you have been doing. Reverse the original. Take the other track! "Return!" is but a single word, but that word is full of moaning. There is to be a change, a total change, a coming back to God. The word is also instructive, because it says, Return unto the Lord." Do not only look to God, but return to him. Arise, and go unto your Father. Do not barely think about it, but do it. Do not return part of the way to this and to that good custom and salutary habit; but come right back to the Lord, and rest not till you feel that you are in his arms. It is of no use for the prodigal to say, "I will arise," unless he adds, "and go to my father." It is of no use his quitting one far-off country for another; but it must be said of him, And he arose and came to his father." The best direction we can give to many a sinner is Reverse your course of life, and let your reversed course of life lead you to God himself. How surely will he need the abounding grace of God for such a work as this! for Virgil's lines are true

"The gates of hell are open night and day; Smooth the descent, and easy is the way. But to return, and seek the upper skies, In this the task and mighty labor lies.

The call is very practical. It does not ask for sentiment, but for action: "O Israel, return unto the Lord thy God." Do not, as I have said before, think of it merely, but resolutely and thoughtfully return. Do not speculate about when you will do it: let it be done now. Procrastinate no longer: quit halting and hesitating once for all. Cease to count the loss or the gain of it, and take the decisive stop: "O Israel, return." I cannot help reminding you that this instructive and practical exhortation is also a very pathetic call. The "O" with which it commences is not used as an oratorical embellishment. Loving entreaty breathes in it. He who speaks is in earnest, and pleads with all his heart. It is God himself who says, "O Israel, return unto the Lord thy God." It is not a chill command cold and sharp, like the sword of the Lord in the day of doom; but albeit it has all the force of a command, it is a warm and tender entreaty from the lips of love: "O Israel, return." In that "O" I seem to hear at once the weeping of the Lord Jesus, the sounding of the bowels of the great Father, and the grieving of the Holy Spirit, "O Israel, return"! is a sorrowful, tender, gentle, wooing voice, which I beseech you to regard. Possibly some of you may have had to plead with one of your own children, who has been very wilful, and has threatened to do that which would have been exceedingly injurious to him. You have said, "Oh, do not so, my soul! Oh, do not so, my daughter!" and you have thrown your soul into your pleading. Even thus doth God, with sacred pathos, with love welling up from the depth of his heart, plead with every sinner before me, and he words the pleading thus "O Israel, return unto the Lord thy God." I would remind you, also, that, pathetic as it is, it is a divine call. "O Israel, return!" Who saith it? The prophet? Yea, and more than the prophet: he who pleads is the prophet's God. The first motion towards reconciliation is never from the sinner, but always from God. The sinner does not cry, "O Lord, my God, permit me to return"; but the Lord himself, who watches the wandering one, and sees him falling to his ruin, cries out, in the freeness of his grace, "O Israel, return!" What matters it to the Lord, though a man should even plunge down to hell? The Lord will be glorious, though the rebel perish. The Lord hath no need of men. Yet the Lord thinks much of wandering men, and longs for their return. Out of the freeness and riches of his love he calls them to himself. He swears by his own life that he willeth not the death of the sinner, but that he turn unto him, and live. Because of his spontaneous love and pity, he crieth, plaintively, "O Israel, return unto the Lord thy God." Hearken, then, my hearers. If it were my call, you might refuse it with small blame: but it is God's call: shall your Maker call in vain? Will you add to all your sin the turning of your back upon the God of love. Shall Jehovah cry in pity to your souls, and cry in vain? God grant it be not so! Here from this text, which, once written, remaineth, there soundeth out of the eternal deep of boundless mercy this cry of grace: "O Israel, return unto the Lord thy God"! And so I will say no more about this call except that it is evidently a very gracious one. He puts it so, "Return unto the Lord thy God." If thou, O sinner, wilt return to the Lord, he will be thy God; he will enter into covenant with thee, he will give himself over to thee to be thine. Henceforth thou shalt have a property in Jehovah, and all the wealth of his infinite nature shall be thine. Thou shalt be able to say, "This God is our God for ever and ever: he will be our guide even unto death." That man hath made a great speech who hath truly said, "God is mine." There is more in calling God our God than if we could hold the title-deeds of both the Indies, or claim possession of the stars. God, in the infinity of his grace, declares, "I will be their God." I cannot preach as I would. Who can compass such a theme as this? Oh, that you were wise, that you knew what was good for you! Then would you answer to this call. O sinner, how I wish that thou wert delivered from thy madness! for then thou wouldest no longer turn thy back upon thine own blessedness, nor wouldest thou longer reject the Lord thy God to thine own confusion. Thy present course will lead thee down to destruction utter and entire; wherefore, pause, I pray thee! Nay, I say more; do not stay where thou art, but return, return at once! Seest thou not what a welcome God will give thee? for he says not, "Return unto thy Judge," but "Return unto thy God." It is not written, "Return like an escaped prisoner to thy jailer, return to the whip and to the stocks"; but, "Return unto the Lord thy God." This God shall be thine exceeding joy. Albeit I cannot put my soul into such words as I could wish, I am sure that men who are wise and prudent will think upon these things, and will be led to seek after the Lord, from whom all blessings flow. I remember how, when I perceived the freeness and preciousness of the gospel, I ran towards it, being drawn that way by a strong desire for that which promised such great things to me. May many a man and woman out of the present company say, "I will answer to the divine entreaty. Jehovah bids me return, and return I will"! II. Secondly, I beg you to notice THE ARGUMENT FOR COMING. "Return unto the Lord thy God; for thou hast fallen by thine iniquity." What a wonderful argument is this! You are in an evil plight through sin; therefore return to the Lord your God. But, saith one, I was afraid I might not come because I had fallen." See how your fear is anticipated. The case is reversed, and your having fallen is made by the Lord into an argument why you should return to him. "I am broken-kneed," saith one; "I have fallen so badly that I shall never be worth a penny for any good work." Yet the Lord cries, "Return, for thou hast fallen." I hear one moaning, "I am broken to pieces by sin: I am like an old pot that has fallen on the stones. I am useless henceforth. "For that very reason the Lord of mercy bids you return. "Return unto the Lord thy God; for thou hast fallen." What ingenuity of mercy there is in the heart of God! See, he takes away the reason for despair, and makes out of it an argument for hope. Because you are thus fallen, you have need to return; and God considers your need, not your merit. Because you are fallen, God's pity invites you to return. Use the word "fallen" literally. If you are a fallen man, return; if you are a fallen woman, return. Why is it that the word fallen" has a force in reference to woman which it has not in regard to man: surely a fallen man is as sad a sight as a fallen woman. But whether male or female, here is the argument for your returning to God: "Thou hast fallen; therefore return." I pray you, yield to so gracious a plea. Dear friends, the argument is also this: the cause of your evil plight is sin. "Thou hast fallen by thine iniquity." Sin is the root of the mischief. Do not say, "I was fated to be so." "Thou hast fallen by thine iniquity." It is true that thou hast fallen in Adam; but thou hast also fallen by thine own actual sin, and thou hast enough to do to confess thine own act and deed. Thine own wilful omissions and commissions have ruined thee. Thou art wounded, but thine own hand has given the injurious stab. "Thou hast fallen by thine iniquity"; blame no one else. That you are an unbeliever is your own fault; you will not come to Christ that you might have life. The way you follow is the way of your own choice, in which you follow the imaginations and devices of your own heart. All the misery of your present estate is due to yourself alone. "O Israel, thou hast destroyed thyself"! Feel that it is so, and confess it before God, taking to yourself shame and confusion of face. The only remedy for your evil case is to come back to God. If you have fallen by your iniquity, you must be set free from this iniquity; but you cannot free yourself. "Can the Ethiopian change his skin, or the leopard his spots?" You have lain in the lye of evil till you are dyed ingrain with the scarlet of iniquity, and the color cannot be taken out except by a miracle of grace. God alone can take away the spots from the leopard, and the blackness from the Ethiopian, and the crimson from the deep-dyed wool. The Lord and the Lord only can work these marvels. Hence you are called upon to "return unto the Lord your God," for your only hope of restoration lies in God himself. Your guilt should not make you hesitate; for the Lord knows all about it, and his invitation shows that he does so. He says, "Return; for thou hast fallen." O my hearer, hast thou tried to hide that fall? Art thou sitting here and trying to forget thy ruin? The Lord does not forget it, and does not wish you to forget it. He sets it before your mind, and bids you come to him as a fallen person. The Lord Jesus Christ receives sinners as sinners. He does not want them to change their character and then come, but they are to come to him for a change. Come simply as sinners; not as awakened sinners, or sensible sinners, or sinners with some other good qualification. As sinners, come to him who has come to save sinners. The Lord Jesus gave himself for our sins; he never gave himself for our righteousness, and therefore he would have us come to him in all our defilement. Come in your evil habits, your guilt, your condemnation, your spiritual death, and your corruption. Come just as you are. He delighteth in mercy: leave space for mercy to work in. "Return," saith he; "for thou hast fallen by thine iniquity." If you are in the worst case that ever mortal was in, you have the best possible helper to whom you are to return. If you go to Gilead for balm for your wound, you would turn that way in vain; for to the question, "Is there no balm in Gilead; is there no physician there?" the answer is, of course, there is neither balm nor physician there; or else the hurt of the daughter of my people would long ago have been healed. You have long enough gone to Gilead, now go to God. Human sources of help must fail you; and for that very reason we would persuade you to turn to God. There is no physician in Gilead, therefore, come along with you to him whose touch is better than balm, who is himself himself the health of souls. The very hem of his garment overflows with power, so that a touch is effectual. Jesus has but to cast an eye on the most guilty and forlorn, and they live. Yea, if they do but cast an eye on him, they receive eternal life. A legion of devils will flee at his word. Oh, what a blessing it is that there is such a mighty Savior! If anybody here perishes it is not because the Savior is not able to save him. If any man here shall die in his sin, it can only be accounted for by the Savior's declaration, "If ye believe not that I am he, ye shall die in your sins." "He is able to save them to the uttermost that come unto God by him." "The blood of Jesus Christ his Son cleanseth us from all sin." How intensely do I pray that you may return to God, urged by these reasons; namely, that you are helplessly, hopelessly lost, and Christ is a mighty Savior, on whom your help is laid! I would that for this reason you would come to him, even this very day! He will receive you even now; for he hath said it: "Him that cometh to me I will in no wise cast out." III. Now let us see how our gracious God meets us, and provides for us THE HELP IN COMING. The Lord helps our ignorance and our fear. He gives us direction as to what to bring. Read the second verse. "Ah!" saith the sinner, "I do not know what to take with me in approaching the Most High. I have no bullocks, no lambs, no incense. In my hand there is no price of money or merit." The answer is, "Take with you words." Your heart is right; you are longing for salvation; you need not say, "Wherewith shall I come before the Lord, and bow myself before the high God?" "Take with you words"; you have plenty of them. The heart must be there first, and then nothing more is asked than "words." Cheap enough is this offering. Leaves of the wood are not so easy to come at. This is simple enough; he that hath a tongue can bring words. O man and woman, whatever else you cannot bring, you can bring words; for indeed you have multiplied words to sin. The Lord helping you to return, you need not hesitate for want of an offering, since he saith, "Take with you words." This is but another version of our grand hymn

"Nothing in my hand I bring: Simply to thy cross I cling; Naked, come to thee for dress; Helpless, look to thee for grace; Foul, I to the fountain fly; Wash me Savior, or I die."

And then, the Lord helps the coming sinner by a direction as to where to turn. "Take with you words, and turn to the Lord." "I was wanting to see the minister," saith one. Turn to the Lord! "I desire to converse with a man of God." Turn to the Lord! We read in the book of Job, "To which of the saints wilt thou turn?" My answer would be Sinner, turn thou to the sinner's friend, and leave the saints along. If thou wouldest be saved turn not to Peter, nor James, nor John; but turn to him whom all these call "Master and Lord." "Take with you words, and turn to the Lord." Have you been in the habit of turning to a man who is called a priest? I pray you, do so no longer; for there is now but one sin-atoning priest, and he is the Lord Jesus. Have you turned to ceremonies? Do you look for rest in sacraments? You look that way in vain; for they are not the way of salvation. Turn rather to the Lord as he is revealed in the Lord Jesus. Take with you words, and turn to the Lord himself. Against him you have sinned: to him make confession. You need that his anger should be turned away; seek, then, a free forgiveness from himself. It is his love that you want: go to him for it, and he will receive you graciously, and love you freely. A further help is this. The Lord helps us to return to him by giving a direction how to pray. A minister said to me last Thursday evening what I have often felt to be true: "We had need make coming to Christ very plain, for many people are so ignorant that they almost need to have the words of confession and faith put into their mouths. They need somebody to kneel down side by side with them, and utter the very words that they should speak unto the Lord." There is much more truth in this statement than inexperienced persons may think. So here the Lord does, as it were, put the words into the sinner's mouth. "Take with you words, and say unto him." He says the words, that the sinner may make them his own, and say them after him. In this condescending style he teaches the returning sinner how to pray. What a gracious God he is! Suppose a case. A great king has been grievously offended by a rebellious subject, but in kindness of heart he wills to be reconciled. He invites the rebel to sue for pardon. He replies, "O King, I would fain be forgiven, but how can I properly approach your offended majesty? I am anxious to present such a petition as you can accept, but I know not how to draw it up." Suppose this great king were to say, "I will draw up the petition for you," what confidence the supplicant would feel in presenting the petition! He brings to the king his own words. He prays the prayer he is bidden to pray. By the very fact of drawing up the petition, the monarch pledged himself to grant it. O my hearer, the Lord puts it into your mouth to say this morning, "Take away all iniquity." May you find it in your heart to pray in that fashion! That prayer is best which is offered in God's own way, and is of God's own prompting. May you present such a prayer at once! Here I find two sentences of petition. The first is "Take away all iniquity." Follow me, and try to pray this prayer, "O Thou that takest away the sin of the world, take away all my iniquity. It is great, but pardon it, I pray thee; for thou didst bear our sins in thine own body on the tree. By thy precious blood, wash away all my iniquity! Let me know that thou hast carried my transgression away, even as the scapegoat carried the sins of Israel into the wilderness of forgetfulness. Take away all iniquity by an act of pardon, I beseech thee. Take it away, also, in another sense Lord, take it out of my heart; take it out of my life." Dear seekers, I pray you, do not look on one sin and say, Lord, spare it!" Do not wish to have one sin left; but cry "Take it away! Take it away! Take away all iniquity. However sweet, or fascinating, or deeply seated, Lord, take away all iniquity. If I have been given to the intoxicating cup, take it away! If I have been the slave of greed, take it away! If I have been subject to passion, or pride, or lustfulness, take it away! Whatever is my besetting sin, 'take away all iniquity'!" Dost thou wish to have one fair sin spared to thee? It will be thy ruin. Hew in pieces that Agag sin that cometh so delicately. Let your cry be, "Take it away!" The taking of it away may cost you a right hand or a right eye; still, shrink; not, but cry, "Take away all iniquity." Have done with it all. It will be of no use to give up one poison; if you take another poison, it will kill you. All sin must go, or else all hope is gone! Return to God; but it must be with a prayer which shows that you and your sins have fallen out, never to be reconciled. The next petition is, "Receive us graciously." Confess that a kind reception of you by God must be of grace alone. Nothing but grace can open a door for our returning. Sinners cannot be received of the Lord on any other terms but those of mercy. We would not ask to be dealt with according to our merits; but we thank the Lord that he hath not dealt with us after our sins, nor rewarded us according to our iniquities. As to our sins, we cannot answer him one of a thousand. The Lord must receive us graciously or reject us righteously. Are we not glad that sinners can be received in the name of grace, and find a welcome in the tender mercy of our God? Offer, then, this petition, "Receive us graciously." I am not content merely to talk to you about these gracious words; I want every soul here to use them in personal prayer. Oh, that the Lord would touch all lips by his grace, and lead them to say from the heart "Lord, receive me, I return to thee. Take away all iniquity, and take me to thyself! Receive me as a subject of thy kingdom. Receive me of thy grace into thy home of love. Receive me into the family of thy redeemed on earth, and then receive me into thy mansion in heaven. 'Receive us graciously. These are two sweet petitions, and they are fitly framed together. May the Holy Spirit constrain every heart to present them! May these be the words which every one of you shall take with him in returning to the Lord! One sentence of promise follows these two of petition: "So will we render the calves of our lips." What are the "calves of our lips"? They are sacrifices of praise and thanksgiving. Yonder are the calves of the stall which men bring in sacrifice: they are struck down, and they die at the altar. God does not ask us for bullocks which have horns and hoofs. He takes no pleasure in the blood of calves, or of goats. He desires a broken heart, two faith, and humble love: these live at the altar. "Whoso offereth praise glorifieth God." Let us bring him our best thoughts, our best expressions, our best testimonies, our heartiest praises: these are not calves of our stalls, but "calves of our lips." Let our gratitude be a living sacrifice, and our conduct a constant testimony to the goodness of God. I think we can say this morning at least, I can "Lord, if thou wilt spare me, I will speak for thee." I must do so during the rest of my life, or else I shall have to change my ways and habits. I was thinking, as I came along this morning, that it is somewhere about forty years since I first opened my mouth to preach for Christ, and I can still say what I have of often said

"E'er since by faith I saw the stream His flowing wounds supply, Redeeming love has been thy theme, And shall be till I die."

Is there not some young man here who will begin at once to take up this service for the next forty years? I wonder what young man it is that I may lay hands upon for Jesus? And some Christian woman no, she is not a Christian yet; but I call her such, for she is going to be, I am only anticipating a little will she not now become a Christian, and straightaway render unto the Lord Jesus the calves of her lips, by bearing her testimony in her family and among her acquaintances? Who will consecrate himself this day unto the Lord. While you cry to God for mercy as to the past, resolve that if you are saved you will confess his name, and so offer him the calves of your lips. The Lord claims your hearts first, and your lips next. You must confess Christ before men. Salvation is promised to a confessed faith; always remember that, "He that with his heart believeth, and with his mouth maketh confession of him shall be saved." "He that believeth and is baptized shall be saved." Faith should be confessed in God's own way, by baptism, and to that faith the promise is specially given. Though I doubt not that some may be saved who is himself do not make an open avowal of their faith, yet the promise runs as I have quoted it, and I would not have you wilfully forget the command implied in it. "He that confesseth me before men, him will I confess before my Father which is in heaven"; so saith the Lord Jesus. It is no more than his due, that we should take up our cross and follow him. It is but a small thing, that if we trust in his name, we should bear his name. So you see the Lord puts into our mouths this morning this resolve, that we will praise him. "So will we render the calves of our lips." Now come three sentences of renunciation: Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods." First, the natural, legal trust, so much esteemed among men, must go. Israel used always to fall back upon Assyria. If Egypt threatened the people, or if any other nation oppressed them, they sent a present to the King of Assyria to come and deliver them. But now they cry, "Asshur shall not save us." The popular trust of the world is in self-righteousness in its various forms. You were going to be saved by your own repentance, reformation, and future well-doing; but of this you must say, "Asshur shall not save us." Are you trusting in sacraments? Give up so vain a confidence. They are not meant to save, but to instruct those who are saved already. Are you trusting in your hereditary godliness, your birthright religion? Away with so poor a foundation! Are you trusting in your prayers, your givings to the poor, your attendance on sermons, your honesty, your good nature? Set these on one side, and cry, "Asshur shall not save us." All confidences must go save Jesus Christ, whom God has laid in Zion for a foundation stone. On him must we build, and on none other; for "Asshur shall not save us." But, next, they gave up all carnal confidence of their own: "neither will we ride upon horses." The kings of Israel were forbidden to multiply horses, because they were not used in commerce, but only for military purposes, and Jehovah would not have his people rely upon these creatures. Egypt might glory in horse and chariot, but Israel must not do so. Hence we find pious Hezekiah keeping this law so strictly that Rabshakeh reviled him by offering to send two thousand horses if he could set riders upon them. When we come to God we must quit all trust in ourselves of every sort: in our tears, our prayers, our moral life, our excellent instincts, or anything else we must place no trust. "Some trust in horses, and some in chariots, but we will remember the name of the Lord our God." It may be, you have fine horses of morality and religiousness, you have many virtues upon which you think you might fairly depend: give up these trusts. Have you been lately trotting out your horses before your own family, and saying to your wife, "I am not like many men. I never drink too much, neither do I treat my household unkindly"? Put away these horses. You cannot come to God riding in pride. Say, "We will not ride upon horses." Put away every confidence in yourself, in whatever fashion it appears. One more stroke of renunciation remains. Down must go the gods of our former estate. He that would come to the true God must have done with the false gods. If we have been living for any objects save the glory of God, we must away with those objects. If we have been paying religious reverence to anything save God himself, we must away with it. "Neither will we say any more to the work of our hands, Ye are our gods." It seems strange that men should ever have said such a thing; but since they have said it, they must say it no more. God help every one here now to make a complete renunciation of everything which usurps the place of God! Whether it be an object of trust, reverence, desire, fear, or love, we must cast it down, and worship God alone. He saith to us, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." In the work of salvation the work of our hands is out of court, and God alone must be glorified. The words close with one sentence of faith. My time fails me, and I cannot dwell upon it at length. "In thee the fatherless findeth mercy." Dear orphan boys below me, here is a word for you. Remember it, and love God because it is true: "In thee the fatherless findeth mercy." God is the Father of the fatherless. Now, if God receives the fatherless, who have none to take care of them, and he becomes their God, we may be encouraged to come to him, even in the most forlorn condition. Does God keep open house for those who have no home? Then I will go to him. Does God take up those whom father and mother have forsaken? Then will I put my trust in him. I saw on a board this morning words announcing that an asylum was to be built on a plot of ground, for a class of persons who are described in three terrible words HELPLESS, HOMELESS, HOPELESS. These are the kind of people that God receives: to them he gives his mercy. Are you helpless? He will help you. Are you homeless? He will house you. Are you hopeless? He is the hope of those who have no other confidence. Come, then, to him at once! IV. This last word should induce sinners to return to God, and then we shall see before our eyes THE COMING BY THIS HELP. You that are great, and good, and full, and inwardly strong, you will not return to God. You that are nothing, and less than nothing, you that are fallen in your own sight, you that cannot help yourselves, you are likely to come: I pray that you may come at once. I have set before you an open door that no man can shut: will you not enter? Come to my Lord this day. Come now and say, "Take away all iniquity, and receive us graciously." May God help us to be doing this, rather than talking and hearing about it! Let us come to God, for he will help us to come. You see he helps us by giving us words; but as he never helps men to be hypocrites, he will also help us to feel the words. He who gives us words to speak, will give us grace to speak them sincerely. Are not these words the true desires of your hearts? On your knees, when you get home, pour them out before God. In your pews while you are here, present these petitions in silence. Say, "Take away all iniquity, receive me graciously: so will I render the calves of my lips." The Lord's help will suffice, not only to teach us the manner of praying, but to give us the desire, the faith, the love, the resolve which make up this prayer. Let your coming to the Lord now be decisive and actual. You have meant it for years, and yet nothing has been done. Some of you have been hearing me preach now for a quarter of a century. Think of that! I met, the other day, with one who heard me at New Park Street, and at last he has come out to confess his Lord after more than thirty years. Slow work this! Better late than never. Come, my friends, are you going to stick in the mud for ever? Will you lie outside the wickot-gate throughout another year? God grant you may cry now, "Take away all iniquity: receive us graciously"! Oh, that this might be the universal Cry of all my audience at this hour! The text is not written as for one, but for many. "Take with you words." The first verse is in the singular, and speaks of "thou"; but the second is in the plural, and speaks of "us." It is not, "Take away all iniquity; receive me graciously"; but, "receive us graciously: so will we render the calves of our lips. Asshur shall not save us." Come along with you, then, the whole company of you who desire salvation. I call upon you who are sitting in this first gallery all around me! I call upon the dense mass in the area below! I call upon you who sit in the upper gallery! Oh, that we might all join in one common return unto the Lord! Let us call this day "The day of the joyous return." "Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up." Who says "No"? What? Will you choose your own destruction, and persevere in the way of sin? I hope you will all say, "Ay," and that the Holy Spirit will lead you to carry out the resolve. The special call is to the fallen: "Return; for thou hast fallen." Come, ye fallen ones, come and welcome. It is to the wandering for to such is the command appropriate which saith, "Return."

"Return, O wanderer, to thy home Thy Father calls for thee; No longer now an exile roam In guilt and misery; Return! Return.

The call is to the forlorn and destitute: "In thee the fatherless findeth mercy." You that are fallen, far off, fatherless, and forlorn, come at once to God in Jesus Christ. Come now! Come! Come! Come! See how the Lord meets you! Read the fourth verse; I could almost kiss the lines as I gaze on them: "I will heal their backsliding": come, sick one, here is healing for you. "I will love them freely": come, unlovely one, here is love for you. "Mine anger is turned away from him": though you have felt his wrath burning in your souls, it is gone for ever. "I will be as the dew unto Israel": before this service is quite over, some drops of dew shall have fallen upon your parched spirits, and shall sparkle in your bosonis like diamonds glittering in the sun. These later verses speak as if the gracious work were done: they describe a scene most bright, full of color, and rich with perfume, as a fact accomplished. The chapter begins with an exhortation, but it runs into description, as if the people really had come, and God had met them, and had blessed them exceedingly. Lord, make it so at this very moment! May it not be merely that I have preached, and that these people have listened most encouragingly, but may men be really saved through grace! The Lord's people have been praying all the while, "God bless thy servant"; and now I shall look for fruit from this first of March. The Lord grant that this March may come in like a lamb to many of you! May the lion go out of you! May a heavenly wind spring up and blow across this city, and bring soulhealing with it! In this hope, I bid you again "Come to Jesus." Jesus says, "If any man thirst, let him come unto me, and drink." "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take of the water of life freely." The Lord gather you all into the arms of his grace, for his Son's sake! Amen.

Kelly Commentary on Books of the Bible

The rest of the prophecy consists of the indignant appeals of the Holy Spirit to conscience because of the increasing evils of Israel not so much the judgment of God on a grand scale, and His grace at the end, but His people caused to see themselves over and over again, and in every class, in presence of His patient but righteous ways with them. I do not mean that we shall not find here, especially at the end, what Jehovah will do in His goodness, but it consists much more of presentation sketches of Israel in a moral point of view. His dealings and denunciations compare the actual state then with the past, but the Spirit of prophecy launches into the future also. This, in fact, will be found in the rest of the prophecy, which closes with not a call only to repentance, but Jehovah's final assurance to Israel of His mercy, love, and rich blessing. Thus the two divisions end alike with Israel blessed inwardly and outwardly on earth to the praise of Jehovah their God, wound up with a moral appeal and a warning at the conclusion of all (Hosea 14:9).

In this second or remaining part the opening chapter (Hosea 4:1-19) begins to set out the ground of complaint against the sons of Israel. They are called to hear Jehovah; for He "hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land." It is well to note this. In the hypocrite or the theorist there may be a certain knowledge without good fruit; but, in those who are simple and real, knowledge of God cannot be separated from holy and righteous ways, as practical evil goes with ignorance of God. As the first verse puts their state negatively, in the second we have the positive wickedness charged home with amazing energy: "Swearing, and lying, and killing, and stealing, and committing adultery, burst out, and blood [lit. bloods] toucheth on blood." There was to the prophet nothing else. Profanity against God, corruption and violence among men, filled the scene; and this in the land where Jehovah's eyes rested continually, whence He had destroyed the former inhabitants because of their iniquities. "Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away." God marked His sense of all by desolation in the lower creation, down to those which might seem farthest from the control or influence of man. Such was the havoc and misery under God's hand through Israel's sin. "Yet let not man strive, and let not man reprove; for thy people [are] as they that strive with the priest." It was vain for man to speak now: God must take in hand a people who were like such as rejected him who spoke and judged in His name. Therefore was their destruction imminent, and would it be unceasing, "thou" and "the prophet" and "thy mother" all, root and branch. "Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother."

"My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I also will reject thee, that thou shalt be no priest to me: because thou hast forgotten the law of thy God, I too will forget thy children" (ver. 6). The true meaning seems to be Israel's loss of their relative nearness to God as His people (Exodus 19:1-25), not to such sons of Aaron as might pander to irregularities in worship or connive at sin. Not individuals but "my people" are in question; as those who bring priests into the verse seem to see in the following clause. We shall hear of priests presently. Here it is the people. "As they increased, so they sinned against me: I will change their glory into shame. They eat up the-sin [perhaps sin-offering] of my people, and long after [lift up their soul to] their iniquity. Therefore it shall be, like people, like priest; I will visit upon him his ways, and make his doings to return to him." Here imperceptibly we come from the people to the priest, who are singularly identified, as in wickedness so in punishment, in the latter clauses of verse 9 not "them" but "him." They were alike evil. No class was exempt from pollution: people and priests were indiscriminately corrupt. From their position the priests might be more guilty than the people; but they were all morally at one. But God would not fail in judgment.

"For they shall eat, and not have enough: they shall commit lewdness, and shall not increase: because they have left off to take heed to Jehovah. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of lewdness hath caused them to err, and they have gone lewdly from under their God." Thus moral laxity and indulgence play into the hands of idolatry, as Satan takes advantage of the passions to hold men in his religious toils. Hence we see how well the expression for uncleanness morally suits the heart's going after false gods. "They sacrifice on the tops of the mountains, and offer incense on the hills, under the oak and the poplar and the terebinth, because their shade is good: therefore your daughters commit lewdness, and your daughters-in-law commit adultery. I will not punish your daughters when they commit lewdness, nor your daughters-in-law when they commit adultery; for they themselves go aside with harlots, and sacrifice with prostitutes" (literally, consecrated to this demoralising false worship, which made their debasement a religious duty and a gain): "therefore the people not understanding shall be cast headlong."

Whatever their faults and ways against each other, deepest of all was their sin against Jehovah their God. And this furnishes the opportunity and necessity for the warning that they must lose their priestly character as a nation; that is, their distinctive nearness in relation to God. Further, let their ruin be a call to Judah to beware. This brings us face to face into the actual state of Israel when Hosea was on the earth. "Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven." The allusion is to the notorious idolatry of Israel and its chief seats, where God had once given the nation to judge their own evil, or near the spot where their father, prince with God, received promises of grace from Himself. It was now, however, not Bethel (house of God) but the neighbouring pollution, Beth-aven (house of vanity). "Nor swear, Jehovah liveth," thus adding insult against Jehovah to the injury done towards His truth; for idolatry is in no way mitigated, but the less excusable in him who even outwardly owns His name. This very recognition, and the attempt to mingle Jehovah with what was contrary to Jehovah, form the gravamen of their guilt, and its exact measure and worst aggravation at that epoch in the sight of God. The same principle applies now. To accredit with faith an offender is no ground whatever to count his sin less but rather more heinous. For there cannot be a more immoral or destructive principle than to allege the fact or hope of one's Christianity as a reason for slurring over his sin: on the contrary moral judgment and separation would be but due to the name of God, not to say in love to his soul whose deliverance and restoration we desire For we have to do with God's will and ways; according to which a man's faith and confession of the Lord's name should be the ground of discipline, never of tolerating his sin. But latitudinarian laxity characterises these days, and is, under the show of grace, real evil in God's sight.

Take notice of another solemn principle in verse 17 after warning Judah from the sad ruin of Israel: a desolate land of exile was before them. "Ephraim is joined to idols [lit. toils]: let him alone." God chastises as long as there is the smallest feeling; but when He ceases to deal with the guilty, all is over morally speaking. When to Ephraim or any other He gives such rest as this, it is because hope is abandoned, and the evil is allowed to run its course unchecked. "Their drink is turned; her rulers greatly love infamy:" that is, they give themselves to nothing else than that which is and brings inevitable shame. "The wind hath bound her up in its wings, and they shall be ashamed of their sacrifice." They refused to learn of God in peace and righteousness, and must be given up to the winds, dispersed afar off by their enemies, and there be humbled seeing they refused it in their own land.

There is a triple summons inHosea 5:1; Hosea 5:1. We begin with a distinct address to the priests, then a call to the people, and lastly to the house of the king. The last chapter was occupied with the people, and only by gradual transition came to the priests. But now the leaders are appealed to, religious and civil.

There is a notion that Hosea is disorderly, some going so far as to say that there is no regular method in the book. One can understand men owning that they have failed to comprehend a prophet so concise and so rapid in his changes. But it is grievous to add that a bishop who was considered to possess learning ventured to pronounce it merely the leaves of the Sibyl; as if any inspired words could with reverence be compared to mythic oracles of no heavenly birth, written on leaves and dispersed by the wind. When will men learn modesty as to themselves as well as reverence when they have to do with the word of God? If they cannot explain a passage or a book, why not confess their ignorance or hold their peace? For a man professing to be a chief shepherd of Christ to dare thus to speak of writings beyond his own measure evinces certainly anything but the lowly faithfulness which becomes a steward of God. Such, however, is the spirit of man increasingly in this age. To my conviction, though with abundant ground for feeling my own shortcomings, the prophecy is beyond doubt knit together so as to indicate a systematic chain, profoundly dealing with the whole people, and pointing the moral for Judah from apostate and callous Ephraim.

Idolatrous evil, with every other in its train, had perverted all grades and men in Israel up to the priests and the king's household the one controlling religious matters, the other acting as the fountain of authority here below. Where now was the saint of Jehovah, or the witness of the true David that was coming? Reckless impiety and self-indulgence reigned. There was wickedness everywhere. The judgment was now towards those who should have judged righteously. Alas! they were a snare on Mizpah and a net spread on Tabor. East or west of the Jordan made no difference; and the scenes of former mercies which ought never to have been forgotten were remembered but to give effect to actual enticements of idolatry. And the revolters made the slaughter deep, though Jehovah had been a rebuke to them all. Little as the guilty people thought it in their headlong self-willed madness, He well knew Ephraim, and Israel was not hidden from Him: defiling corruption wrought everywhere. Their doings would not permit them to return to their God; for the spirit of lewdness was in their bosom, and they had not known Jehovah. Therefore should the pride of Israel be humbled before His face; and Israel and Ephraim should stumble in their iniquity, Judah too falling with them (verses 1-5).

"They shall go with their flocks and with their herds to seek Jehovah; but they shall not find him; he hath withdrawn himself from them. They have dealt treacherously against Jehovah: for they have begotten strange children: now shall a month devour them with their portions." No offerings in such a state would avail: God stood aloof. Their treachery against Him was extreme; and the evil was perpetuated: but now, says the prophet in warning of speedy and sweeping judgments, shall one month devour them together with their portions [possessions]. Hence, says the prophet (verses 8, 9): "Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud at Beth-aven after thee, O Benjamin. Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be."

Alas! Judah, instead of repenting, sought their own profit; and divine wrath must be poured on them. Ephraim, disobedient to God, was subservient enough to him who made Israel sin against God, who thereon is like a moth to him, and to Judah like rottenness. Chastening did not lead them to God, but to the Assyrian: could he heal or cure? It was bad enough to be treacherous to God; but it was worse that they must expose their impiety and unbelief by having recourse to the stranger. It is a distress when the children of God behave ill among themselves, but it is an awful thing when there is no shame in seeking the resources of the world that hates them. With Israel this was the case. They exposed themselves; they exposed God, so to speak, in His own people, the only link, we may say, with God on the earth. "When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb:* yet could he not heal you, nor cure you of your wound." In fact it was God who was inflicting it: no wonder it was incurable. "For I will be unto Ephraim as a lion, and as a young lion to the house of Judah." Thus, we see, they are both now joined, as in sin so in punishment, first slow decay, and then fierce violence. Judah would take no warning from the sin of Ephraim or from his judgment now at hand. Hence says Jehovah, "I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early."

*There seems no good reason to regard ja'-reb as a proper name, but rather as an ordinary appellation, meaning the king "that should contend," "plead," or "avenge" the hostile king: so many ancients and moderns. It was the Assyrian.

This draws out a remarkable appeal from the agonized prophet (Hosea 6:1): "Come, and let us return unto Jehovah; for he hath torn, and he will heal us." Is there any disorder here? What more proper? We have had the proof of the guilt of them all; not only the solemn warning of the Lord, but the distinct statement that He was going away from them to leave them to themselves not absolutely as if He had done with them, though they had done with Him for the time; for He says, "In their affliction they will seek me early." There He gives them up. But this draws out the prophet. If such was the divine character, if God felt so keenly their adultery and spiritual treachery towards Himself, it nevertheless showed that His heart was towards them. "Come, and let us return." Why wait? Why go to the end of wickedness? "Come, and let us return unto Jehovah: for he hath torn, and he will heal us; he hath smitten, and he will bind us up," and with how much delight! It was God's hand that had brought them low, but He was able to heal. "After two days" a sufficient witness, it would seem "After two days he will revive us: in the third day" the witness was now complete; for "in the mouth of two or three witnesses every word shall be established" "in the third day he will raise us up, and we shall live in his sight." He first gives enough proof of what we are; then He will prove what He is in raising His people up nationally as from the dead.

Can it be doubted that the passage does in an indirect and hidden but real way refer to the resurrection of Christ? He became the true Israel. Consequently, just as He went down in grace and perfectness into the depths where they had fallen justly for their sins, under the persecuting power of the Gentiles, and was called out of Egypt, as they had been of old (a scripture which is given later in Hosea and applied by the Spirit of God in Matthew 2:1-23), so I do not doubt here similarly we have the resurrection of the Lord in mysterious view. Nevertheless its plain and immediate bearing is rather on Israel than on the Messiah. To Him it only refers, inasmuch as the Holy Ghost cannot but bring Him everywhere in the Bible. No matter what He may treat of if it be only loops or taches, badgers' or rams' skins, pillars, curtains, or anything else, revelation must always turn on Christ. His name lies at the bottom and is the top-stone of all. So it is here. Whatever the Spirit may hold out to Israel, Christ is the One fixed and guiding star to which we are directed by the Spirit of God. The chosen people may wax, wane, or disappear; but He abides, occasionally behind clouds the Sun that never sets. The Spirit is come to glorify Christ; He is now sent down, takes of the things of Christ, and shows them unto us. Even in the Old Testament, when coverings and a vail hung over all that was within, His words might be given, as remarked, in a kindred style: still Christ was ever underneath the veil.

Next we have from verse 4 Jehovah's grief, to which Hosea gives expression: "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and their judgments are as the light that goeth forth. For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like men have transgressed the covenant; there have they dealt treacherously against me." It is the language of Jehovah, as the earlier verses were the prophet's exhortation. Thence he slides so to speak, into the language of Him who gave him his office. A prophet was really the voice of Jehovah, and therefore beginning as a prophet he rises up to that which becomes Jehovah Himself. The hewing of the people by the prophets expresses vividly the moral dealings of God which gave the wicked no quarter. "I have slain them by the words of my mouth," he adds, to make still plainer what kind of slaying it was. "And thy judgments are as the light that goeth forth."

But of mercy He speaks. "For I desired mercy:" this is what He loves, and to this end, that He may be morally vindicated in displaying it. "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. But they like" not ''men'' but Adam is right. "Men" hardly gives the full force; in fact it is a force contrary to the truth, because men as such were not under the law nor under His covenant, and Adam did not hold such a place. As the head of the race, his position was well defined and peculiar. Adam had a relationship with God; but the fall broke up the state of innocence, and God "drove out the man," instead of keeping him in the earthly garden of His delights. The position of man since is that of an outcast from paradise. But Israel were called externally to a place of favour, separate to Jehovah from all the rest of mankind. There was a new trial of man, though of man fallen. Indeed this forms the proper scene of man's probation: either when in Eden, and there Adam comes before us; or out of Eden, and in due time the Jew manifests his course and issue. The interval between Adam and Israel, though not without divine testimonies and dealings in grace of the deepest interest individually, not to speak of the judgment of the world by the flood, was not one of recognised relationship with man as such, because, being driven out from the presence of God, he had as yet no formal position with God, save the responsibility of avenging His injured image. (Genesis 9:5-6.)

Consequently, although in the intervening time there were most instructive lessons, and of the greatest importance for us to heed, nevertheless Israel have a peculiar place, as under probation, that was found in no way between the two. Hence there need not be the slightest doubt that, although the word is capable of meaning "men" as well as "Adam," the context proves the true meaning to be what is given in the margin, not in the text: "But they [that is Israel], like Adam, have transgressed the covenant." Scripture never so speaks of man in general. Man is called a sinner. The Gentiles as such are not, I think, called transgressors. We hear of "sinners," never "transgressors, of the Gentiles." Men generally were not in a position to transgress; but they certainly were sinners and did nothing but sin. Transgression, dreadful as it is, supposes that those guilty of it have had a known revelation of God's revealed mind and will, and hence stand on a definite ground of relationship, the limits of which they have overpassed. Hence it is that "transgression" suits the state of man not when outcast, but when they break through the bounds that God has been pleased to set them. Certainly Adam was under a law, which he broke; he thus became a transgressor. Israel were under the law, which they broke likewise, and thus became transgressors. But the people between Adam and Moses, although they were sinners just as much as either, were not transgressors as both were.

This appears to be the ground taken here. Therefore the passage does not, I am persuaded, mean men, but Adam. "But they like Adam have transgressed the covenant." The relation of Adam with God may be regarded as a covenant with God, though not the covenant. There was certainly a law given to Adam, but not the law. Israel had the law and the first or old covenant, in contrast with that new one of which Jeremiah speaks under the Messiah's reign of peace and glory. But Israel rebelled, or, as it is said here, "transgressed the covenant." "There have they dealt treacherously against me."

The region of Gilead, which was across the Jordan, is next specified. No city of the name is known: if none, the name is given by a bold figure to their corporate union in corruption and violence. "Gilead is a city of them that work iniquity, and is polluted with blood." Nor is this the worst: for the priests banded privily to waylay and destroy "And as troops of robbers wait for a man, so the company of priests murder in the way by consent." Those that ought to have been a city of refuge and active intercessors for the needy were themselves the ringleaders in evil, and on every ground the most guilty of all. They "murder in the way of consent (or "toward Shechem"): for they commit deliberate crime." This was the heart-breaking sorrow. Had it been among the heathen, it were not so surprising. But "I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled." The chapter closes with the assurance of sovereign mercy on His part who must judge iniquity according to the holiness of His nature. "Also, O Judah, he hath set an harvest for thee, when I returned [or rather return] the captivity of my people." It is impossible fairly to apply this to the return from the captivity in Babylon; for it is striking to observe that the post-captivity prophets never speak of the Jews who returned as "my people," save in predictions of future blessedness under their Messiah reigning in glory and power over the earth. The return of the Jews by the decree of Cyrus was an unparalleled event, contrary to the policy of the East, and only to be accounted for by, the power which wrought in the conscience of Babylon's conqueror through the divine word, and (it may be) the personal weight of Daniel. Put those who returned were never called "my people." It awaits another and very different day when the Jews shall look on Him whom they pierced. Compare chapters 1, 2, 3. For that day awaits the real fulfilment ofPsalms 126:1; Psalms 126:1; Psalms 126:5, when the harvest of joy shall come after many and long sorrows.

Hosea 7:1-16, in a most solemn description, follows up the same proof and reproof of sin against them all; and shows that, spite of the patient mercy and touching appeals of God, they would only get worse and worse. The day of deliverance was as yet far off. God's intervention in goodness only manifested the people's sin "When I would have healed Israel, then the iniquity of Ephraim was discovered, and the evils of Samaria; for they practise falsehood (cf. John 3:1-36; John 3:1-36); and the thief cometh in, a troop of robbers plundereth without. And they say not to their hearts, I remember all their wickedness: now their own doings encompass them; they are before my face. They have made the king glad with their wickedness, and the princes with their lies."

What can be more graphic, though somewhat obscure from the singular compression of the style and rapid changes in figure, than the description which follows in verses 4-7, where the heart burns with the fire of passion, and indulgence and flattery furnish fuel? "They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened. In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire. They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me." Ephraim is shown to have been mixed up among the nations to the dishonour of Jehovah. There might have been some hope, if he had judged such a self-willed slight and confusion and had repented; but he is become "a cake not turned" (verse 8). Therefore, it is only a question of getting so burnt as to be good for nothing. "Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are sprinkled about on him, and he knoweth it not" (verse 9). It was plain enough their heathen idols were proving their ruin. "And the pride of Israel testifieth to his face; but they turn not to Jehovah their God, nor seek him for all this." This is confirmed in verse 11 by the proof of their folly. The grey hairs beginning to show themselves here and there held out no promise of a crown of honour for his head far from it. They were but the sign of death working decrepitude, and of distance from God. Hence it is said: "Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria." That is, they look anywhere and everywhere rather than to God. Jehovah had dealt with them, no doubt, punishing them in His retributive righteousness.

Hence it is said, "As they go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard. Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me. And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. Though I have bound and strengthened their arms, yet do they imagine mischief against me. They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt." Egypt, to which they called in vain, not only fails them, as against Assyria, but mocks at their captivity and ruin. Such is the world against God's guilty people. Whatever favours God gave them, they turned against Him; whatever judgments He sent against them, they never cried to Him. How dreadful was their condition when justly given up to their folly and its punishment! "They have not cried unto me," He says, "from their heart." They cried out when punished, but they never cried to God with their heart when they howled from their beds. Judgment had no more moral effect upon them than mercy.

In Hosea 8:1-14 accordingly, Jehovah warns aloud of unsparing judgment. "Set the trumpet to thy mouth. He shall come as an eagle against the house of Jehovah." They are the same figures used by our Lord in Matthew 24:1-51, where the disciples are told of the loud sound of the trumpet and of the eagles gathering together at the end of this age. The trumpet is clearly the announcement of the purpose of God in any given case. Here it is the sound of imminent judgment, as in the Lord's later prophecies it assures of the time come to gather the scattered Jews, or rather Israel. The eagles are a figure of the instruments of divine vengeance surely and rapidly coming to their prey. I only refer to both now to illustrate the surprising unity of scripture, and show how the employment of figures from beginning to end is governed by the perfect wisdom of God. This is no inconsiderable help to interpretation; because if the prophets had only employed each his own peculiar phrases, it would have been incomparably more difficult to understand scripture. As it is, there is a definite language of symbol used right through the Bible; and when you have seized it in one place, it remains for use in another, and thus become a means of helping us through what would otherwise prove more difficult. But it is well to remember that in point of depth the New Testament exceeds the Old; and although many complain of difficulties in Hebrew, they are not of the same nature but are mainly owing to a difference of relationship.

"To me will they then cry, My God, we [Israel] know thee." It was but lip-confession. "Israel hath cast off good; the enemy shall pursue him. They have set up kings, but not by me: they have made princes and I knew it not: of their silver and their gold have they made them idols that they may be cast off. Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to purity? For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure."

The prophet in spirit sees the people already captives, yet not extinguished, among the Gentiles, yet never coalescing as others, utterly despised as none ever were, yet surviving all cruelty and shame to this day. "For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. Yea, because they hire among the nations, now will I gather them, and in a little they shall sorrow for the burden of the king of princes." This was one great offence with God, whom they forsook and forget: else surely He had appeared for their deliverance as He did for Judah. They sought the shelter of Assyria, and there should they be carried in shame. "Because Ephraim hath made many altars to sin, many altars shall be unto him to sin." This was their other great transgression, the parent of fruitful evil and sorrow. "I have written to him the great things of my law: they were counted as a strange thing. They sacrifice flesh for the sacrifices of mine offerings, and eat it: Jehovah accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt. For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities; but I will send a fire upon his cities, and it shall devour the palaces thereof." There might be thus a difference in degree of departure. Israel had abandoned the true God, Judah trusted her fortified cities; but judgment would prove that God is not indifferent in either case to His own dishonour. The denunciation here is too plain to call for explanation.

Hosea 9:1-17 sets out the joyless doom of Israel for their lewd departure from their God; for they had taken their corn as a harlot's hire from their false gods: all such outward mercies should fail, and they should not dwell in the land of Jehovah, but Ephraim shall return to Egypt, and in Assyria they should eat of unclean things some fleeing voluntarily to the former, the mass captives in the latter. They should not pour out wine to Jehovah, nor should they be pleasing to Him their sacrifices unto them as the bread of mourners; all that eat thereof should be unclean; for their bread should be for themselves none should come into the house of Jehovah (verses 1-4). "What will ye do on the day of assembly on the day of Jehovah's feast?" They should be not only incapable of keeping holiday after the manner prescribed, but alas! without the heart and conscience exercised, seeing man's power, not their own sin nor God's judgment. "For, lo, they are gone because of destruction." To avoid the Assyrian they escaped to the south; but "Egypt shall gather them, Memphis shall bury them [not the land of their fathers]; as for their desired silver, nettles shall inherit it thorns in their tents." Impatience had long stupefied them. They should awake to suffering if not repentance. "The days of visitation are come, the days of retribution are come; Israel shall know it [not yet themselves, nor Jehovah]. The prophet is foolish, the man of the spirit frantic, for the greatness of thy punishment and the great hatred." Such had been Israel's taunt against the true prophet; and such was meted again to the false. Of these deceivers it was true. "Ephraim [was a] watchman with my God; the prophet is a fowler's snare on all his ways hatred in the house of his God. They have gone deep, they are corrupted, as in the days of Gibeah: he will remember their iniquity, he will visit their sins" (ver. 5-9).

As the Spirit compares their state as a whole to that frightful epoch when one tribe all but perished for its obstinate espousal of an evil most offensive to Israel, so now He dwells on Jehovah's love for the people and their sad return. "I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree at her first time: but they went to Baal-peor, and separated themselves unto that shame; and their abominations were according as they loved. As for Ephraim, their glory shall fly away as a bird, from the birth, and from the womb, and from the conception. Though they bring up their children, yet will I bereave them, that there shall not be a man left; yea, woe also to them when I depart from them! Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer. Give them, O Jehovah: what wilt thou give? give them a miscarrying womb and dry breasts. All their wickedness is in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes are revolters. Ephraim is smitten' their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations."

Thus not only should a blight fall on their national prosperity, and their glory in their children perish, but woe to themselves forsaken of Jehovah! Murder and barrenness should befall Ephraim, who dared to make Gilgal itself the sink of their wickedness: for their wicked audacious doings Jehovah would drive them out of His house, and love them no more; but they should not wander only, but be wanderers among the nations. How truly accomplished to the letter! and the more strikingly because they do not form a separate community, but mix with the Gentiles within and without Christendom, chiefly abandoned to the lust of gain.

In Hosea 10:1-15 we have Israel judged as an empty* vine in accordance with all that precedes. For it is clear that this answers to the outward state in the days of the prophet. There was ample religious show, such as it was profession, but nothing for God's acceptance the plain contrast of Christ, who alone was the true vine. This is another instance of the way in which Christ takes up in His own person the history of Israel, and renews it for good in obedience to God's glory; as all the fruit Israel brought forth was to lusts, multiplying altars as his fruit multiplied, and making goodly statues or images as his land was made good. It is always thus where prosperity accompanies an unrenewed mind. "Their heart is divided; now shall they be guilty. He will cut off their altars; he will spoil their statues [or images]. For now will they say, We have no king, because we fear not Jehovah and the king: what can he do for us? They have spoken [mere] words, swearing falsely, making a covenant, and judgment springeth up as hemlock in the furrows of the field." It was poison they planted, cultivated, and would reap. "For the calves of Beth-aven the inhabitants of Samaria fear; yea, the people thereof mourn over them, and the priests thereof [that] rejoiced over them for its glory, because it is departed from it. This also shall be carried to Assyria a present to the contentious king [or king Jareb]: Ephraim shall receive shame, and Israel be ashamed of his own counsel." Their idol, far from helping, was taken captive with the besotted people who gave up Jehovah for the likeness of a calf which eats hay. "As for Samaria, her king is cut off as foam [or a chip] on the face of the water. The high places of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us."

*Dr. Henderson and others render baqaq "luxuriant," and argue that the idea of emptying, which the verb also has (derived) from that of pouring out entirely or abundantly the contents of a vessel, does not suit the present connection. But there is no need for the smallest violence. For inasmuch as the sense is clearly a vine that is luxuriant in everything but fruit, pouring out, as it literally means, its wood and leaves, the authorized version is justified, not those who overlook the connection, and take it in the sense of fruitfulness. The Targum of Jonathan is decidedly in favour of this; the old versions are divided, like the moderns.

Verses 9-11 are a most animated appeal, putting Israel now in as bad or a worse light than guilty Benjamin when all the other tribes punished his iniquity. "O Israel, thou hast sinned from the days of Gibeah: there they stood." They were fallen now; and that battle or worse must now overtake them. The nations will be used of Jehovah to chastise Israel, only harmonious and earnest in toiling at sin. Whatever might have been the gentle training of God before, He would place a rider on Ephraim [not make Ephraim to ride], but Judah, yea, all the seed of Jacob, should be broken down under the hand of the enemy. Under kindred figures an exhortation follows in verse 12, and a reproof in 13; but internal tumult would surely come, and ruin from without ensue, on Shalman (=Shalmaneser's) in the day of battle; and all this destructive devastation Bethel should procure them for "the wickedness of their wickedness:" "in a morning shall the king of Israel utterly be cut off."

Hosea 11:1-12 exemplifies a remark made repeatedly; for here again the Spirit intermingles Christ and Israel very strikingly. "When Israel was a child, then I loved him, and called my son out of Egypt." The allusion is clear to the past history of Israel, when they were the object of Jehovah's love and delivering power and special government. There seems an intimation of what He may do for His people by and by; for great things are in store for that people preserved providentially now for the work of grace at the end of this age. Meanwhile the Lord Jesus comes in between the two, enacting as it were the history over again in His own person, and becoming the basis for the future restoration of Israel. It is here that the principle applies so admirably. He resumes in grace their leading points, and thus comforts faith in Israel by the testimony of God's care for His people. "[He] then called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them." Thus, spite of all His goodness in every suited form, He was in their eyes as those that put the yoke on the Jews, feed them as He might.

At the same time Egypt is not, strictly speaking, the place where the great bulk of them lie hidden, though those who maybe there will surely be called out. Thus was Christ when His parents fled of old from Herod. But as a whole the tribes were carried into Assyria; and Hosea says here, "He shall not return into the land of Egypt: but the Assyrian shall be his king, because they refused to return." The meaning implied is that in rebellion against God some would have liked Egypt as a refuge from the Assyrian spoiler. We know that in the time of Jeremiah there was such a resource in order to avoid submission to Babylon. God commanded the king and people to submit to the head of gold; but they would not, keeping by Egypt, which was tolerably near for escape. In vain! they perished; and Egypt was humbled under His hand. It was not that Israel had reason to love the iron furnace whence they had come out, their house of bondage till God delivered them by Moses; but man is ever perverse; and even Egypt, when displeasing to God and about to be judged after Israel, seems to their blind unbelief a desirable shield from the sword of the Assyrian when it comes, as it surely will. What we fly from in opposition to God's will becomes our severest scourge. "He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels. And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him." The prophet's language is picturesque, though compressed. The supposed Sibylline irregularity is nowhere in Hosea. There is often difficulty, because we are ignorant, and it may be added, because we do not read with the feeling and on the ground of Jews; for this prophet is intensely Jewish. The time is not yet come when Israel will be awakened to appreciate his rapid transitions, his solemn reproaches, his mingled recalls of divine favour. When that time comes, all difficulties of this kind will disappear. The Israelite will delight in and sympathize with these impassioned changes. Gentiles are but little capable of entering into such experience, and more particularly too when they confound, as they generally do, what belongs to Israel with the Christian's portion.

Here then, just as before, the announcement of these sweeping judgments of Jehovah, as well as of their humiliating causes, is pressed on the conscience and heart of Israel; at one time they are inflicted morally by the prophet, at another they are from their foes. Of course moral judgment comes first. Now we have it in a more external form. Their punishment is threatened to the last extremity out of the land, slaves of the heathen, which they assumed never could be; for so superstition dreams, as once in Israel, no less in what calls itself the church. But it is most just and retributive punishment. Nevertheless we have a new burst of sorrow on God's part, who grieved though compelled to strike, and would not utterly destroy the people He had chosen. "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. They shall walk after Jehovah: he shall roar like a lion: when he shall roar, then the children shall tremble from the west. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith Jehovah. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints."

Were they not really as bad as the devoted cities of the plain? Yet would He spare in sovereign mercy, not like man returning to complete the work, nor entering into the city that He might do it thoroughly; for He is God and not man, the Holy One in the midst of Ephraim. Here He assures not only of His intervention, but of their submission and answer to His summons, from the west, south, and north-east; for the Assyrians represent the north as decidedly as the east. The last verse however judges the present moral state of the two houses of Israel. How far from what grace will yet work though Judah stood?

Accordingly Hosea 12:1-14 pursues the reproof of Ephraim, and charges Judah also with offences in His sight. Thus Jacob is brought in not only as guilty in his sons, but personally as an object of divine dealing in order to counsel the people now. And a most interesting appeal it is, where Jehovah now pleads with His people, not so much appealing to conscience, nor letting them know His own pain in smiting them, but urging on them the reminiscences of past mercy to their father Jacob as a present lesson to his sons. How many a soul has been brought back to God by reminding it if joys once tasted, though long, long forgotten! And Jehovah will use any and every right measure to win His people back to Himself. So here He reminds them of Jacob. "Ephraim feedeth on wind" what folly! "And followeth after the east wind," of all winds the most fierce and scorching. "He daily increaseth lies and desolation," deceitful evil and its recompence even now, as well as by and by. "And they do make a covenant with the Assyrians, and oil is carried into Egypt." They might like to curry favour again with the mighty; but their false heart, breaking the covenant, and seeking to win Egypt also by presenting what they could expect abundantly, only made the Assyrian their enemies; and so end all efforts at setting one power against another to one's own advantage. It is unworthy even of a man, how much more of the people of God!

"Jehovah hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him." It was not Ephraim only but Judah too which was in question, though not yet so far gone as the rest. This gives the link reminding them of the ancient history of their common father. "He took his brother by the heel in the womb, and by his strength he had power with God." From the first Jacob did that which indicated the supplanting of his brother on the one hand, before it could be set down to developed character, but on the other God recalls what grace did when it gave him strength beyond his own in his weakness. When he was shrunk up in the sinew of his thigh he was strengthened of God to prevail with the angel, and acquired the name which pledges the blessing of grace and all overcoming to the seed of Abraham. "Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him." What! The man who cowered and wept for fear of Esau? The self-same man on that very same occasion, when full of plans though not without prayer at the alarming approach of Esau, learns the sufficiency of grace, and has this strength made perfect in his weakness. "He found him in Bethel, and there he spake with us [identifying strikingly and touchingly the children with their forefathers] even Jehovah the God of hosts; Jehovah is his memorial. Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually." What a withering rebuke in verses 7, 8! "A merchant [Canaan], the balance of deceit in his hand, he loveth to overreach! And Ephraim said, I am simply become rich; I have found me out substances: it is all my labours. They will find no iniquity in me that is sin." How often prosperity blinds to evil, and God's judgment those who should know both.

In verse 9 Jehovah binds together His deliverance of Israel from Egypt with that mercy which will yet make good what the feast of tabernacles pledged; in verse 10 He reminds them of this extraordinary testimony when they ruined themselves by breaking this law and forsaking Himself; in verse 11 He sets before them the lamentable and ruinous witness of their idolatry. Then in verse 12 their father Jacob is once more held up to rebuke them, who fled in weakness, but served faithfully sad contrast of his sons; and yet, though brought by God's word and power out of Egypt, most bitterly did Ephraim provoke to anger now therefore should his Lord leave his blood-guiltiness on him and requite his reproach to him.

In Hosea 13:1-16 we see that when Ephraim spake, there was trembling, so exalted was he in Israel: "When he offended in Baal, he died. And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen; they say of them, Let the men that sacrifice kiss the calves." Hence was so great a change, and the downfall of his power; their prosperity was as evanescent as the lightest things men speak of in proverbs. Yet again Jehovah reminds them of His relation to them from the beginning. Himself the only true God and Saviour. His very mercy was too much for them. He should now show Himself an avenger (verses 7, 8). Truly, as it is so earnestly put, "O Israel, thou hast destroyed thyself; but in me is thine help."* The sovereign grace of God is the only hope and help for His sinful people. Of this Israel will reap the benefit, as we are doing.

*The words probably mean, literally, "Thy destruction, Israel, [is] that [thou art] against me, against thyself."

Where was now their king to save? where their judges? Alas! the words recall another early history of sin and rebellion and of God's displeasure. Yet Ephraim clung only to his sin (ver. 12), hid instead of confessing it.. The very patience of God only makes the blow the more sudden and felt when it falls. What folly not to come forth when safety depends on promptness? But man's extremity is God's opportunity, who will deliver when all hope is gone. How unlike the king whom He gave once in wrath, who brought them into such a state of degradation that they could not even sharpen the mattock in the land of Israel, but were obliged to their bitterest enemies for the barest means of subsistence! Jehovah assuredly will take the matter in hand, and then not merely their enemies, but death and the grave would be put down. Let them summon plagues and array pestilence as they may, Jehovah will conquer on behalf of His people.

To apply this to any thing past in Israel's history is extravagantly poor. But it is a mistake to think that they will not be accomplished magnificently in Israel's future deliverance. Gentile "conceit," as the apostle warns in Romans 11:1-36, easily falls into such oversight, in its eagerness to take all the blessings to itself, leaving all the curses, and only these, to Israel. The New Testament gives a still richer turn, and reads a deeper truth in the words; but this in no way warrants our alienating the ancient people of God in the latter day from their predicted blessing through Jehovah's grace, when our Lord reigns, the all-conquering King of Israel, Jesus the Christ. Deliverance will come when the last Assyrian, the king of the north of Daniel, strikes his last blow not as of old carrying off the people, but himself falling far more miserably than Samaria then met her punishment at his hands.

Then most beautifully winding up the prophecy, we have in Hosea 14:1-9 no scattered leaf of the Sibyl, but what ought to be here and nowhere else the final operation and effect of divine grace on the long-guilty, long-hardened people of God. The appeals, the reminiscences, the warnings, and the mercy are no longer in vain; but at length by the Spirit poured into the heart of Israel (who bow at last to that gracious Jehovah whose long-suffering had waited upon them many days ages of His own dishonour through them waiting for these latter days) the blessed time of Israel's restoration to their God in their own land. Fitly therefore at the end, and assuredly not in vain, comes the call: "O Israel, return unto Jehovah thy God; for thou hast fallen by thine iniquity." How true and wholesome is the word of God I "Take with you words, and turn to Jehovah: say unto him, Take away all iniquity." He would not leave them without a suited word to Him, for He loves to provide all; He would put no words less than these into their lips: "Take away all iniquity, and receive us graciously." Would they have ventured to ask so much? Lord, teach us to ask from Thee we need this as well as to act for Thee. "So will we render the calves of our lips."

All is judged now aright; because self is judged before the God who brings them near Him. Their repentance is genuine and the fruit of grace. "Asshur shall not save us; we will not ride upon horses." All their vain resources are now and for ever abandoned. "Neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy." Idolatry had been the inlet of all mischief at home, as well as the outlet to pride in the world. Then comes Jehovah's answer from verse 4: "I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon." What mercy in the face of wayward inconstancy and hearts only firm in rebellion! What tender love as well as mercy! Love free and full whose motive is in God Himself, who once smote His people in anger, but now will be as the dew to them so long without one drop of moisture to refresh them! How will not Israel then flourish! As the lily for form and graceful elegance; as Lebanon for stability; as the unfading olive for beauty (no longer under the morning cloud), and with the fragrance of Lebanon. "They that dwell under his shade shall return; they shall revive as the corn, and grow as the vine; the scent as the vine of Lebanon." What will the receiving back of Israel be to all the world but life from the dead?

True and faithful is the sovereign grace of God. It is not salvation in the meagre sense that the Jews will be screened from deserved destruction. If Jehovah saves, He will do it evermore for earth or heaven in a way that is worthy of Himself. "Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir-tree. From me is thy fruit found." It appears to be a conversation between Ephraim and Jehovah. "Ephraim [shall say], "What have I to do any more with idols?" To this Jehovah answers, "I myself have heard and observed him." Thereon Ephraim replies, "I am like a green fir tree;" to which Jehovah rejoins, "From me is thy fruit found." What a blessed change for Ephraim! and what communion with their God!

The whole of this terse prophecy ends with the searching question of the closing verse "Who is wise, that he may understand these things? intelligent, that he may know them? for the ways of Jehovah are right, and the transgressors shall stumble thereon." May this wisdom be given to us, that we too may understand Himself and His ways! "He that doeth the will of God abideth for ever;" and this being the desire, he "shall know of the doctrine whether it be of God." "None of the wicked shall understand; but the wise shall understand."