Verse-by-Verse Bible Commentary
Hosea 14:7

Clarke's Commentary

Verse Hosea 14:7. They that dwell under his shadow shall return — The Targum is curious: "They shall be gathered together from the midst of their captivity; they shall dwell under the shadow of his CHRIST, and the dead shall revive."

They shall revive as the corn — The justness and beauty of this metaphor is not generally perceived. After the corn has been a short time above the earth, in a single spike, the blades begin to separate, and the stalk to spring out of the centre. The side leaves turn back to make way for the protruding stalk; and fall bending down to the earth, assuming a withered appearance, though still attached to the plant. To look at the corn in this state, no one, unacquainted with the circumstance, could entertain any sanguine hope of a copious harvest. In a short time other leaves spring out; the former freshen, and begin to stand erect; and the whole seems to revive from a vegetative death. This is the circumstance to which the prophet refers "they shall revive as the corn." Of this a prudent and profitable use may be made.

1. When a soul is first "drawn by the cords of love," Hosea 11:4, every thing seems to it promising, comfortable, and delightful, like the corn in its first state.

2. But when the Spirit of judgment brings to the light of conscience the hidden things of iniquity, and repentance is deepened into contrition, the broken and the contrite heart groans, and thinks that all is lost; deep distress takes place, and discouragement succeeds discouragement. This answers to the corn in its second state.

3. By and by the pardon comes, and God's love is shed abroad in the heart by the Holy Ghost; every hope is revived and realized, the full corn in the ear becomes manifest; and this answers to the corn in its third state. "They shall revive as the corn." Glory be to God for his unspeakable gift!

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

"They that dwell under his shadow shall return; they shall revive as the grain, and blossom as the vine: the scent thereof shall be as the wine of Lebanon."

"This, of course, cannot be applied in any ultimate sense to the restoration of the Jews in the days of Ezra and Zerubbabel, for the subsequent history of the Jews does not bear this description out. This is Hosea's way of expressing God's promise to fulfil the covenant God made with Abraham and Abraham's spiritual posterity (Christians). It is evident that Hosea 14 is entirely Messianic in its "terminus ad quem" (end). It is a prophecy describing the spiritual inheritance that was to come in Christ."Paul T. Butler, op. cit., p. 582.

Barnes' Notes on the Whole Bible

They that dwell under his shadow - that is, the shadow of the restored Israel, who had just been described under the image of a magnificent tree uniting in itself all perfections. : “They that are under the shadow of the Church are together under the shadow of Christ the Head thereof, and also of God the Father.” The Jews, of old, explained it , “they shall dwell under the shadow of their Messias.” These, he says, “shall return,” i. e., they shall turn to be quite other than they had been, even back to Him, to whom they belonged, whose creatures they were, God. “They shall revive as the corn.” The words may be differently rendered, in the same general meaning. The simple words, “They shall revive” (literally, “give life” to, or “preserve in life,”) “corn,” have been filled up differently. Some of old, (from where ours has been taken) understood it, “they shall revive” themselves, and so, “shall live” , and that either “as corn,” (as it is said, “shall grow as the vine”); or “by corn” which is also very natural, since “bread is the staff of life,” and our spiritual Bread is the support of our spiritual life.

Or lastly, (of which the grammar is easier, yet the idiom less natural) it as been rendered “they shall give life to corn,” make corn to live, by cultivating it. In all ways the sense is perfect. If we render, “shall revive” as “corn,” it means, being, as it were, dead, they shall net only live again with renewed life, but shall even increase. Corn first dies in its outward form, and so is multiplied; the fruit-bearing branches of the vine are pruned and cut, and so they bear richer fruit. So through suffering, chastisement, or the heavy hand of God or man, the Church, being purified, yields more abundant fruits of grace. Or if rendered, “shall make corn to grow,” since the prophet, all around, is under figures of God’s workings in nature, speaking of His workings of grace, then it is the same image, as when our Lord speaks of those “who receive the seed in an honest and true heart and bring forth fruit, some an hundredfold, some sixty, some thirty” Matthew 13:23. Or if we were to render, “shall produce life through wheat,” what were this, but that seed-corn, which, for us and for our salvation, was sown in the earth, and died, and “brought forth much fruit;” the Bread of life, of which our Lord says, “I am the Bread of life, whoso eateth of this bread shall live forever, and the bread which I will give is My Flesh, which I will give for the life of the world?” John 6:48, John 6:51.

The scent thereof shall be as the wine of Lebanon - The grapes of Lebanon have been of the size of plums; its wine has been spoken of as the best in the East or even in the world . Formerly Israel was as a luxuriant, but empty, vine, bringing forth no fruit to God Hosea 10:1. God “looked that it should bring forth grapes, and it brought forth wild grapes” Isaiah 5:2. Now its glory and luxuriance should not hinder its bearing fruit, and “that,” the noblest of its kind. Rich and fragrant is the odor of graces, the inspiration of the Spirit of God, and not fleeting, but abiding.

Calvin's Commentary on the Bible

The dwellers under his shadow shall return, (so it is literally;) they shall revive themselves with corn, (or, revive as the corn;) they shall grow as the vine: his odour shall be as the wine of Libanus. The Prophet proceeds with the same subject, that God would show himself bountiful to his people, that it might plainly appear from their different state that they had before suffered just punishment. And he says, The dwellers under his shadow shall return. But the verb ישבו, ishibu, in this place rightly means, “to be refreshed,” as in Psalms 19:7; where the law of God is spoken of as משיבת, meshibet, converting the soul; which signifies the same as refreshing or restoring the soul. So the Prophet intimates, that after the Israelites shall begin to flourish again, their shadow would be vivifying, such as would restore and refresh those lying under it. He calls the “dwellers under his shadow”, all those who belong to the people; and compares the common state of the people of Israel to a tree full of leaves, which extends its branches far and wide, so that they who flee under its shadow are defended from the heat of the sun. We now see the design of this metaphor, and what the Prophet means by the verb ישבו, ishibu

He afterwards adds They shall vivify themselves with corn, or, revive as corn. If we read the word in the nominative case, the preposition כ, caph, is to be understood. The ablative case is more approved by some, “They shall vivify themselves with corn.” But the former sense seems more suitable; for, as I have said yesterday, the Prophet, as he handles a truth difficult to be believed, does on this account accumulate similitudes, such as serve for confirmation. Hence they shall revive as corn; that is, they shall increase. As from one grain, we know, many stalks proceed; so also, since the prophet speaks of the increase of the people after their restoration to God’s favour, he says that they would grow like corn.

But he adds, They shall germinate as the vine This similitude strengthens what I have just said, that the people are compared both to trees and to corn, and also to vines. And what is said of dwellers ought not to appear strange, for he wished more fully to express how this common benefit would come, that is, to every one. He afterwards adds, His odour shall be as the wine of Libanus; that is, when they shall germinate as the vine, they shall not produce common or sour wine, but the sweetest, such as is made on Mount Libanus, and which is of the best odour. But the Prophet means no other thing than that the Israelites will be happy, and that their condition will be prosperous and joyful, when they shall be converted from their superstitions and other vices, and shall wholly surrender themselves to be governed by God. This is the meaning. Let us now proceed —

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

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

2. A promise of restoration 14:4-8

Dr. Constable's Expository Notes

Other nations would also flourish as they benefited from Israel’s good influence. The Israelites would again grow grain, a mark of covenant blessing (cf. Hosea 2:21-23; Deuteronomy 28:4; Deuteronomy 28:8; Deuteronomy 28:11; Deuteronomy 30:9; Amos 9:13-15). The nation would be like a fruitful vine that produced the best wine, no longer like a scraggly vine in the wilderness (Hosea 10:1).

Gill's Exposition of the Whole Bible

They that dwell under his shadow shall return,.... Either under the shadow of Lebanon, as Japhet and Jarchi; the shadow of that mountain, or of the trees that grew upon it; or under the shadow of Israel, the church, to which young converts have recourse, and under which they sit with pleasure; or rather under the shadow of the Lord Israel was called to return unto, and now return, Hosea 14:1; as the Israelites will in the latter day. So the Targum,

"and they shall be gathered out of the midst of their captivity, they shall dwell under the shadow of their Messiah;''

thus truly gracious persons sit under the shadow of Christ, who come to themselves, and return unto the Lord; even under the shadow of his word and ordinances, where they desire to sit, and do sit with delight and pleasure, as well as in the greatest safety; and find it a very refreshing and comfortable shadow to them; even a shadow from the heat of avenging justice, a fiery law, the fiery darts of Satan, and the fury of the world; and, like the shadow of a great rock in a weary land, exceeding pleasing and cheering to weary travellers; see Song of Solomon 2:3

Isaiah 25:4;

they shall revive [as] the corn: which first dies, and then is quickened; or which, after a cold nipping winter, at spring revives again: thus do believers under the dews of divine grace, under the shadow of Christ, and the influences of his Spirit: or, "shall revive [with] corn" e; by means of it; by which may be signified the corn of heaven, angels' food, the hidden manna, the Gospel of Christ, and Christ himself, the bread of life; by which the spirits of his people are revived, their souls upheld in life, and their graces quickened; which they find and eat, and it is the joy and rejoicing of their hearts:

and grow as the vine: which, though weak, and needs support, and its wood unprofitable; yet grows and spreads very much, and brings forth rich fruit in clusters: so the saints, though they are weak in themselves, and need divine supports, and when they have done all they can are unprofitable servants; yet through the power of divine grace, which is like the dew, they grow in every grace, and are filled with the blessings of it, and bring forth much fruit to the glory of God:

and the scent thereof [shall be] as the wine of Lebanon; like the wine of those vines which grow on Mount Lebanon, and judged to be the best. On Mount Lebanon, about the midway between the top and the bottom of it, there is now a convent called Canobine, situated in a very pleasant place; and Le Bruyn in his travels relates, that it is preferable to all other places on account of its wines, which are the richest and finest in the world; they are very sweet, of a red colour, and so oily that they stick to the glass. At Lebanon was a city called by the Greeks Ampeloessa, from the excellency of its wine, as Grotius from Pliny f observes. Gabriel Sionita g assures us, that even to this day the wines of Libanus are in good reputation. Kimchi relates from Asaph, a physician, that the wines of Lebanon, Hermon, and Carmel, and of the mountains of Israel and Jerusalem, and of the mountains of Samaria, and of the mountains of Caphtor Mizraim, were the best of wines, and exceeded all others for scent, taste, and medicine. Japhet interprets it, the smell of their vine afar off was as the wine of Lebanon; and so Kimchi, the smell of the wine of the vine, to which Israel is compared, is like the smell of the wine of Lebanon. This may denote the savouriness of truly converted gracious souls, of their graces, doctrines, life, and conversation. Some choose to render it, "their memory h [shall be] as the wine of Lebanon"; so the Targum interprets it of

"the memory of their goodness;''

the saints obtain a good report through faith, and have a good name, better than precious ointment; their memory is blessed; they, are had in everlasting remembrance; the memory of them is not only dear to the people of God in after ages; but the memory of their persons, and of their works, is exceeding grateful to God and Christ.

e יחיו דגן ζησονται σιτω, Sept. "vivent tritico", V. L. "vivificabunt frumento", Munster, Castalio; so Syr. & Ar. f Nat. Hist. l. 5. c. 18. g Apud Calmet, Dictionary, on the word "Wine". h זכרו "memoria ejus", Montanus, Junius & Tremellius, Tarnovius, Cocceius, Castalio, Schmidt, Burkius.

Henry's Complete Commentary on the Bible

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

      We have here an answer of peace to the prayers of returning Israel. They seek God's face, and they shall not seek in vain. God will be sure to meet those in a way of mercy who return to him in a way of duty. If we speak to God in good prayers, God will speak to us in good promises, as he answered the angel with good words and comfortable words,Zechariah 1:13. If we take with us the foregoing words in our coming to God, we may take home with us these following words for our faith to feast upon; and see how these answer those.

      I. Do they dread and deprecate God's displeasure, and therefore return to him? He assures them that, upon their submission, his anger is turned away from them. This is laid as the ground of all the other favours here promised. I will do so and so, for my anger is turned away, and thereby a door is opened for all good to flow to them, Isaiah 12:1. Note, Though God is justly and greatly angry with sinners, yet he is not implacable in his anger; it may be turned away; it shall be turned away, from those that turn away from their iniquity. God will be reconciled to those that are reconciled to him and to his whole will.

      II. Do they pray for the taking away of iniquity? He assures them that he will heal their backslidings; so he promised, Jeremiah 3:22. Note, Though backslidings from God are the dangerous diseases and wounds of the soul, yet they are not incurable, for God has graciously promised that if backsliding sinners will apply to him as their physician, and comply with his methods, he will heal their backslidings. He will heal the guilt of their backslidings by pardoning mercy and their bent to backslide by renewing grace. Their iniquity shall not be their ruin.

      III. Do they pray that God will receive them graciously? In answer to that, behold, it is promised, I will love them freely. God had hated them while they went on sin (Hosea 9:15; Hosea 9:15); but now that they return and repent he loves them, not only ceases to be angry with them, but takes complacency in them and designs their good. He loves them freely, with an absolute entire love (so some), so that there are no remains of his former displeasure, with a liberal bountiful love (so others); he will be open-handed in his love to them, and will think nothing too much to bestow upon them or to do for them. Or with a cheerful willing love; he will love them without reluctancy or renitency. He will not say in the day of thy repentance, How shall I receive thee again? as he said in the day of thy apostasy, How shall I give thee up? Or with an unmerited preventing love. Whom God loves he loves freely, not because they deserve it, but of his own good pleasure. He loves because he will love, Deuteronomy 7:7; Deuteronomy 7:8.

      IV. Do they pray that God will give good, will make them good? In answer to that, behold, it is promised, I will be as the dew unto Israel,Hosea 14:5; Hosea 14:5. Observe,

      1. What shall be the favour God will bestow upon them. It is the blessing of their father Jacob, God give thee the dew of heaven,Genesis 27:28. Nay, what they need God will not only give them, but he will himself be that to them, all that which they need: I will be as the dew unto Israel. This ensures spiritual blessings in heavenly things; and it follows upon the healing of their backslidings, for pardoning mercy is always accompanied with renewing grace. Note, To Israelites indeed God himself will be as the dew. He will instruct them; his doctrine shall drop upon them as the dew, Deuteronomy 32:2. They shall know more and more of him, for he will come to them as the rain,Hosea 6:3. He will refresh them with his comforts, so that their souls shall be as a watered garden,Isaiah 58:11. He will be to true penitents as the dew to Israel when they were in the wilderness, dew that had manna in it, Exodus 16:14; Numbers 11:9. The graces of the Spirit are the hidden manna, hidden in the dew; God will give them bread from heaven, as he did to Israel in the dew in abundance, John 1:16.

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

      (1.) Shall be growing. The bad being by the grace of God made good, they shall by the same grace be made better; for grace, wherever it is true, is growing. [1.] They shall grow upwards, and be more flourishing, shall grow as the lily, or (as some read it) shall blossom as the rose. The growth of the lily, as that of all bulbous roots, is very quick and speedy. The root of the lily seems lost in the ground all winter, but, when it is refreshed with the dews of the spring, it starts up in a little time; so the grace of God improves young converts sometimes very fast. The lily, when it has come to its height, is a lovely flower (Matthew 6:29), so grace is the comeliness of the soul, Ezekiel 16:14. It is the beauty of holiness that is produced by the dew of the morning,Psalms 110:3. [2.] They shall grow downwards, and be more firm. The lily indeed grows fast, and grows fine, but it soon fades and is easily plucked up; and therefore it is here promised to Israel that with the flower of the lily he shall have the root of the cedar: He shall cast forth his roots as Lebanon, as the trees of Lebanon, which, having taken deep root, cannot be plucked up, Amos 9:15. Note, Spiritual growth consists most in the growth of the root, which is out of sight. The more we depend upon Christ and draw sap and virtue from him, the more we act in religion from a principle and the more steadfast and resolved we are in it, the more we cast forth our roots. [3.] They shall grow round about (Hosea 14:6; Hosea 14:6): His branches shall spread on all sides. And (Hosea 14:7; Hosea 14:7) he shall grow as the vine, whose branches extend furthest of any tree. Joseph was to be a fruitful bough,Genesis 49:22. When many are added to the church from without, when a hopeful generation rises up, then Israel's branches spread. When particular believers abound in good works, and increase in the knowledge of God and in every good gift, then their branches may be said to spread. The inward man is renewed day by day.

      (2.) They shall be graceful and acceptable both to God and man. Grace is the amiable thing, and makes those that have it truly amiable. They are here compared to such trees as are pleasant, [1.] To the sight: His beauty shall be as the olive-tree, which is always green. The Lord called thy name a green olive-tree,Jeremiah 11:16. Ordinances are the beauty of the church, and in them it is, and shall be, ever green. Holiness is the beauty of a soul; when those that believe with the heart make profession with the mouth, and justify and adorn that profession with an agreeable conversation, then their beauty is as the olive-tree, Psalms 52:8. It is a promise to the trees of righteousness that their leaf shall not wither. [2.] To the smell: His smell shall be as Lebanon (Hosea 14:6; Hosea 14:6) and his scent as the wine of Lebanon,Hosea 14:7; Hosea 14:7. This was the praise of their father Jacob, The smell of my son is as the smell of a field which the Lord has blessed,Genesis 27:27. The church is compared to a garden of spices (Song of Solomon 4:12; Song of Solomon 4:14), which all her garments smell of. True believers are acceptable to God and approved of men. God smells a sweet savour from their spiritual sacrifices (Genesis 8:21), and they are accepted of the multitude of the brethren. Grace is the perfume of the soul, the perfume of the name, makes it like a precious ointment, Ecclesiastes 7:1. The memorial thereof shall be as the wine of Lebanon (so the margin reads it), not only their reviving comforts now, but their surviving honours when they are gone, shall be as the wine of Lebanon, that has a delicate flavour. Flourishing churches have their faith spoken of throughout the world (Romans 1:8) and leave their name to be remembered (Psalms 45:17); and the memory of flourishing saints is blessed, and shall be so, as theirs who by faith obtained a good report.

      (3.) They shall be fruitful and useful. The church is compared here to the vine and the olive, which brings forth useful fruits, to the honour of God and man. Nay, the very shadow of the church shall be agreeable (Hosea 14:7; Hosea 14:7): Those that dwell under his shadow shall return--under God's shadow (so some), under the shadow of the Messias, so the Chaldee. Believers dwell under God's shadow (Psalms 91:1), and there they are and may be safe and easy. But it is rather under the shadow of Israel, under the shadow of the church. Note, God's promises pertain to those, and those only, that dwell under the church's shadow, that attend on God's ordinances and adhere to his people, not those that flee to that shadow only for shelter in a hot gleam, but those that dwell under it.Psalms 27:4. We may apply it to particular believers; when a man is effectually brought home to God all that dwell under his shadow--children, servants, subjects, friends. This day has salvation come to this house. Those that dwell under the shadow of the church shall return; their drooping spirits shall return, and they shall be refreshed and comforted. He restores my soul,Psalms 23:3. They shall revive as the corn, which, when it is sown, dies first, and then revives, and brings forth much fruit,John 12:24. It is promised that God's people shall be blessings to the world, as corn and wine are. And a very great and valuable mercy it is to be serviceable to our generation. Comfort and honour attend it.

Spurgeon's Verse Expositions of the Bible

Grace Reviving Israel

by C. H. SPURGEON (1834-1892)

"I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon." Hosea 14:5-7 .

In reading this passage, does it ever fail to charm you? How full of beauty, and how full of poetry it is! Every word is a figure. Fair flowers that adorn, and corn that enricheth the fields; the olive tree, and the vine; the scent of the wine of Lebanon, and all rich things are here gathered and clustered together, to set forth the beauty of Israel under the reviving influences of God's favor. And as this one portion of Sacred Writ is full of poetry, the like holds good of all the Word Of God. There is no book so poetic in its character as the Book of Inspiration. We had rather for poetry's sake, lose all the books that have ever been written by all the poets that ever lived, than lose the sacred Scriptures; yea, if a collection could be made of all the gems of all the noted books; could they all be bound into one volume, there could not be found so many beauties as lie here, some of them hidden, and others of them manifest, in this most blessed volume of Revelation. Altogether apart from the sublimity of the matters treated, and the glory of the doctrines, the style itself is enough to make the book precious to every reader. It is a wondrous book; it is the book of God: yea, as Herbert says, "The god of books." It is a book full of stars; every page blazes with light, from almost every sentence there beams forth some beautiful metaphor, some glorious figure. In expounding the words of the text, we shall observe, first, the promise of grace made to Israel, notwithstanding, Israel's sin: "I will be as the dew unto Israel." Secondly, the influences of divine grace sweetly set forth in divers metaphors; and thirdly, the effect of divine grace upon those around: "they that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon." I. Here is A PROMISE OF GRACE MADE TO THE CHRISTIAN: "I will be as the dew unto Israel." I need not remind you that the Christian, (under the similitude of Israel, as I shall presently show you,) is here compared to a plant, a plant which cannot be watered by any water that is to be found on earth, a plant which needs heavenly watering, even the dew from above. Hypocrites may be watered by natural religion. Formalists may get their supply from the wells and springs of earth; but the Christian is a plant which can only be supported by dew from heaven. He feels that though the river of Egypt might be turned to his roots, he could not grow; though all the water in its floods, and though the ocean itself might be brought to irrigate him, yet he could get no genial moisture, no true growing power, from all that could be had on earth. He needs to have his dew from heaven. "Well," says God to Israel, "thou art of thyself dewless, and sapless, and motionless, and thou hast no moisture. Thou canst not obtain any of thine own, nor can mortals give it thee; but do thou stand still where I have planted thee, and I will water thee every moment. I, the Lord will keep thee, I will be as the dew unto thee." That Eastern figure, dew for it is essentially Eastern, and not so well to be understood in this country has in it several beauties. You will notice, first of all, that grace, like the dew, often comes down imperceptibly into man's heart. When did the dew tell us that it was about to fall? Who ever heard the footsteps of the dew coming down upon the meadow grass? Who ever knew when it was descending? We see it when it has fallen; but who saw it come? And so with Christianity: it is very often imperceptible in its operations. True it is sometimes like the rattling hail, pelting on the windows: the sinner knows when it comes by stormy convictions, and by troubled feelings within, but quite as often the work of grace in man's heart is like the "still small voice," which few hear, and of which even the man himself is partially unconscious, not as to its operation perhaps, but as to its nature, feeling that there is a something in his heart, though not positively sure that it really comes from God. Christian! despise not spiritual things, because thou hearest not a sound therewith. Much that God doeth, he doeth in silence. There is a plant which bursts with the sound of a trumpet; but full many a flower called beautiful, openeth in silence, and no man heareth the sound thereof. There be some Christians who seem bound to make a noise in the world, they were made for that purpose; but there be far more who have to blush unseen whose glory it is not to "waste their sweetness," though to perfume "the desert air," and to make it sing and blossom like the garden of the Lord. Beloved, you may perhaps fancy that you have not grace, because it has not come upon you in terrible excitements and in awful convictions. I beseech you, do not distrust the power of grace, because it has stolen imperceptibly into your hearts. Mark the promise: "I will be as the dew unto Israel," Again, if the dew is sometimes imperceptible, it is always sufficient. If God waters the earth with dew, foolish would be the man who should go afterwards, to water after his Maker. And God's grace, when it comes upon man's heart, is all-sufficient. What he giveth unto Israel, his own chosen people, is always enough for them. They sometimes think they want something more; they never really do, and what else they want, or think they want, it is better for them still to want. God is sufficient. And the dew, too, when it is required, is constant. God may, if he pleases, withhold the dew, that he may make a nation fear before him, but he usually sendeth the dew in its appointed time, and each morning beholdeth the pearly drops shed forth from the hand of God; and do, Christian, God will be thy dew. As thou wantest grace; so shalt thou find it.

"All needful grace will God bestow, And crown that grace with glory too; He gives us all things. and withholds No real good from upright souls."

But it is superfluous for me to tell you what is the meaning of this figure. You all know it ten times better than I do, or at least you ought, for I am sure this text has been preached from times enough, and you are always hearing the metaphor used. Like many of God's metaphors it is so simple, so glorious, it arrests our attention at first sight "I will be as the dew unto Israel." Instead of explaining, therefore, allow me to question you concerning it. Are you, my dear friends, of the number here mentioned who belong to Israel? You ask me what is meant by Israel. I reply, that historically Israel means God's elect, his chosen ones: "Israel have I loved, but Esau have I hated." But as you cannot tell that you are God's elect, except by signs and marks, I must tell you another meaning of Israel. Israel means a man of prayer. The name of "Israel" was given to Jacob, because he "wrestled with the angel, and prevailed." Are you a man of prayer? Come now, answer the question, each one of you for yourselves. Are you men of prayer, and women of prayer? Alas! some of you may use a form of prayer, but it hath no life in it. You ask, do I object to forms of prayer? I answer, no. I believe that sometimes forms of prayer, moulded according to the mind of the Spirit, are offered up with the vital breath of the same Spirit of God. Far be it from me to say, that because you use a form of prayer, therefore you do not pray at all; this however I remind you, your form of prayer is merely a vehicle, that moveth not except as it is drawn. Of itself it is like a steam engine, motionless till the furnace is heated; or rather, it is like the carriage which is drawn by the steam engine, being linked thereto with chains. A form of prayer is a heavy material thing, which prayer has to drag after it. It is no help to prayer, but rather a burden to it. There may be prayer with the huge cumbrous thing called the form attached but the form is distinct in every sense from the power. The prayer is the spirit, the life, the desire, the wish, the agonizing panting with God to obtain the blessing I ask you not whether you use a form of prayer, or whether you utter extempore prayers; for you may speak extemporaneously in prayer, and talk as much nonsense, ay, and a great deal more than you would if you used a prescribed form; you may avoid formality, and become frivolous. It is not uttering spontaneous words that is prayer any more than repeating a litany. But I ask you, do you pray? If you are prayerless, then you have no right to call yourselves God's elect. God's people are a praying people. They are an Israel, a wrestling race; and unto them the promise is made "I will be unto them as the dew unto Israel." Yet one more hint: Israel may represent those who have chosen a better portion, who have given up the mess of pottage, who have sold that to "the men whose portion is in this life," and are looking to the recompense in another world. Art thou, my hearer, one of those who are content with a mess of pottage? Is it enough for thee if thy dish be filled with dainty meat, thy wine-cup full, thine income steady, and thy back clothed with goodly raiment; and dost thou then care nothing for the things to come? Is thy whole soul set on the things of earth? Then I warn thee. Though thou mayest talk about being elect, thou art none of God's elect unless thou hast set thine affections on things above and not on things on the earth. If thou art trying to make the best of things in this world, rejecting or even slighting that one object which ought to be three only one, to make the best of the next world, and dost not leave this in God's hand for him to take care of, thou art none of his. Unless thou hast renounced the pottage, and taken Christ to be thine all and heaven thy portion, thou hast no well-founded hope, and thou hast no right to take this promise to thyself "I will be as the dew unto Israel." But thou who abhorrest the world, thou who spendest thy time in prayer, thou mayest take this to thyself; and in thy most barren and dry moments, thou mayest urge this at the mercy-throne "I will be as the dew unto Israel." II. THE INFLUENCE OF DIVINE GRACE IN THE SOUL ARE HERE SET FORTH IN METAPHOR "I will be as the dew unto Israel." What is the effect? Although grace is imperceptible in its coming, it is discernible enough in its fruits. The very first effect of grace in the heart is, that it makes us grow upward. We shall "grow as the lily." This refers to the daffodil lily, which on a sudden, in a night, will spring up. There may have been no lilies at all in a field, but after a shower of rain the lilies may be seen springing up everywhere and the ground will appear perfectly covered with their yellow hue. Mark, that is what grace does in a man's soul. Wherever grace comes, its first operation is to make us grow up. It is a remarkable fact, that young Christians grow upward faster than any other Christians. They grow upward in their flaming love, mighty zeal, ardent hopes and longing expectations. Sometimes indeed our old friends step in and say, "Ah! young man, you are growing a great deal too fast; you are springing too rapidly upward; you will have a bitter frost to nip you a little presently." Very well, that is true enough; but that frost will come quite soon enough, without any of your frosty breath going before it. Let the young grow when they can do not give them a piercing nip with your freezy fingers. Let them thrive while they can. You may tell us we shall hurt our constitutions, and by-and-bye we shall not be so zealous; nevertheless, let us alone till our constitutions are hurt, suffer us to be zealous while we can. You know very well, with all your prudence, you would give a king's ransom if you could to-morrow have your juvenile ardor over again; and yet you quarrel with us because we grow upward. Why it is the effect of grace to grow upwards. The very first thing that grace does for us is to make us grow upward in love. Oh! what sweet love that is that we have in the early morning of life! There is not a prayer-meeting, but we are there; there is not a lecture, but oh how sweet it is to us; there is scarce a good deed to be done, but we must be engaged in it; we are so earnest, we are growing so fast. "They shall grow as the lily;" that is the promise. So when you see the promise fulfilled, my dear aged friends, do not be peevish or rebuke the young people, because they grow up and flourish in the courts of the Lord's house. There is a second effect. After they have been growing upward, they have to grow downward. While "he shall grow as the lily," he shall "cast forth his roots as Lebanon" likewise. God will not have his people all flower and foliage, he wants them also to take deep root and throw out strong fibres. After a few years, when we have been growing up in ardent piety, it usually happens that some doubt crosses the mind, or some affliction comes, which, if it does not chill our ardor, yet sometimes checks our energy, and we do not grow so fast as we should. Well, what is the effect? Are we really hurt or injured thereby? I trow not. Growing down is quite as good as growing up. I will not say it is better. The most blessed growth in grace is to be growing up and growing down to be rooted in humility, And yet growing up in zeal; but usually the two do not come together. Sometimes we grow up, and at other times we grow down. We are such poor mortals, we cannot attend to two things at once. So sure as ever we take to shooting up, the devil comes and tries to prevent us growing down; and if we are growing down, he generally keeps us from growing up. Well, if we cannot do two things at once, what a mercy it is that we can do one at a time, by God's grace! After having grown up. the Christian grows down; "he casts forth his roots as Lebanon;" that is, he gets less in his own esteem. He was nothing once, but he now begins to be less than nothing. He thought humbly of himself before; but now he thinks worse of himself than ever he did. If you ask him now what is his character, although he said he was "a poor sinner and nothing at all" before; now he will tell you, that he thinks he is the poorest of sinners, for he has not grown one atom the richer all the time he has served his Lord. He is still poor in spirit, and perhaps poorer than ever he was. Blessed is it to grow downward! And let me remind you, my dear friends, that growing downward is a very excellent thing to promote stability. Perhaps that is the exact meaning of the passage. When we are first brought to God, we are like the lily, wafted about by the wind, afterwards we grow downwards, and become firm. I am fully convinced that the prevailing lack of this age is not so much in respect to growing upwards as growing downwards. Whenever I look abroad on the aggregate assemblies of religious people, I am obliged to hold a large number of my hearers in supreme contempt. Are you not one day crowding to hear me preach what I think the truth, and another day cramming a place where a man is preaching the very opposite to what I hold to be true? The fact is, some of you have no idea of what fundamental truth in theology is. The popular cry is for liberality of sentiment, and if a man happens to say a hard word against anything he thinks essentially wrong, he is accounted a bigot directly. Many of you shrink from the imputation of bigotry, as if it were more awful than heresy in regard to the faith. You would as soon be called a common informer as be called a bigot. I beseech you, do not be appalled at a taunt. Do not be a bigot, but do not be ashamed of being called one. A man ought to have stable principles, and not be ever shifting about from one set of opinions to another. He ought not to be hearing a Calvinistic minister in the Morning, and saying, that is good, and then going in the evening to hear an Arminian minister, and saying, that is good. We are often told by some ministers in their drawing rooms, that God will not ask in the day of judgment what a man believed, for if his life has been correct, it will not much matter what doctrines he held. I am at a loss for the authority on which they base such laxness. I wonder who told them that was the truth. I have read my Bible through, and I have never found a text that could absolve my judgment from its allegiance to my Maker. I hold, that to believe wrongly is equally as great a sin in the sight of heaven as to act wrongly. Error is a crime before God, and though there is liberty of conscience, so far as man and man are concerned, there is no liberty of conscience with God. You are not free to believe truth, or to believe error just as you like. You are bound to believe what God says is truth, and on your soul's peril be it, that you believe two things that are contrary, or confound the positive and the negative, where faith is the evidence of justification, and unbelief the seal of a sinner's doom. Methinks God will say to you at last, "Man, I gave thee brains; I endowed thee with reason; how couldst thou suppose thyself less responsible for the use of thy brains than for the use of thy tongue?" One man says, "Yes;" another says "No," and because it is the fashion to call out "Liberality, liberality, liberality," thou dost assent to both, and joining the crowd thou art sincere in neither. Thou oughtest rather to say, "I believe that what I hold is true, and if I did not, I should not avow it, and believing it to be true, I cannot hold that the opposite is true, nor can I be continually going to hear one doctrine at one time and another at another; my conscience demands that I distinguish between things that differ." My dear friends, do try to grow down; strive to get a good hold of the rocky doctrines of free grace; do not give them up; keep fast hold of them. When you believe a thing upon genuine conviction, do not shrink from the avowal, because an ill name is applied to it; say rather,

"Should all the forms that men devise Assault my faith with treacherous art, I'd call them vanity and lies, And bind the gospel to my heart."

Well, what next? After Christian has become confirmed in his doctrine, and has received the truth in the love of it, what next? Why the next thing is, he makes a profession. "His branches shall spread." He has been a lily straight up, with no branches at all; but now his roots have struck deep into the ground, like the cedars of Lebanon; and the next thing he does is to send forth branches. He says, "I am a Christian; I cannot keep it a secret, I must let somebody know I am a child of God." He goes to a prayer-meeting, and he is asked to pray. There is one branch spread. He goes to join a church; there is another branch. He sits down to the Lord's supper: there is another branch. And so the little lily, which was at first but a tiny plant, now grows into a tree, and his branches spread. That is a blessed effect of grace, believe me, when it leads you to come forth from your obscurity, and let the world know what you are. I have no patience with some of you who talk about being secret Christians. I should think a man a deserter if he were to say, "Well, I am a soldier, but I do not like anybody to know it." I should think that he did not belong to one of our good regiments surely, or he would not be ashamed of his colors. But there are many now-a-days that you scarce know whether they are Christians. Shall I tell you why? The awful fact is, that they are not Christians. "No man lighteth a candle and putteth it under a bushel." You know what the consequence would be if he did, it would burn a hole through so sure as it was a candle; and no man can have grace in his heart, and keep it a secret. I am sure it must come out; it is one of the things that cannot be concealed. You shall not tell me you can walk into worldly company, and never let it be known that you are a Christian; that you can live for months in a house, and keep it dark that a Christian is living there. If that is the case, I tell you the angels do not know it; for it is not a fact. He that is a child of God will be discovered; his conduct will be different from the rest of men. "Thy speech betrayeth thee," said the maid to Peter. And our speech will betray us, if we are disciples. I beseech you, let me stir you up, my young friends, to make a more open profession of your faith. The Savior has done much for you; do not be ashamed of him, I implore you, but begin to make a profession of Christ Jesus, your Lord. Having joined the church and made a profession, what is the next effect of grace for the believer then? Why it is to make him beautiful as "the olive-tree." The most beautiful thing in the world is a Christian. Shall I tell you what kind of beauty he has? His beauty is the beauty of an olive tree; and that consists, first, in its fruitfulness. The most beautiful olive tree a man can grow is the one that bears the most; and the most beautiful Christian in the Church is the one that abounds most in good works. Besides, the olive is an evergreen, and so is the Christian. He has an olive-green beauty. 'He has a beauty which does not fade away, as it does from other trees, but lives for ever. Ah! my friends, we sometimes put one of our members before others because of his wealth, and at times we show a little partiality to another because of his eloquence, and to another because of his talents, but I take it that God ranks us all according to our fruitfulness. The most beautiful tree in a garden is the one that bears the most fruit: and there is a promise given to a Christian that after his branches have spread, his beauty shall be as the olive tree; that is, he shall grow and be laden with fruit. The olive tree, I have told you before, is evergreen; and so is the beauty of the Christian. Alas for the beautiful Christians we have in some of our places of worship on Sunday! Glorious Christians! Oh! if they could be packed up and sent to heaven just as they are, or provided their appearances were true indications of their state, what a blessed thing it would be! But alas, alas! on the Monday they have not the same sort of dress they had on Sunday, and therefore they have not the same kind of actions. Oh! dear friends, there is so much more Sunday religion in these days! Now, I like a Monday religion, and a Tuesday religion, and a Wednesday religion, and a Thursday religion, and a Friday religion, and a Saturday religion. I do not think the religion of the pulpit, or the religion of the pen, is to be relied upon. I think it is the religion of a draper's shop, the religion of a corn exchange, religion in a house, religion in the street, and the religion of a fireside, that proves us to be God's children. But how would some of you come off if you were weighed in these balances? Fine fellows, with your feathers on, on Sunday; but poor creatures when you are in your undress, in your religious dishabille on Monday! Ye are not well arrayed then; but ah! if ye were Christians, ye would be always well arrayed: yea, you would be always beautiful as the olive tree. Again, "His smell shall be as Lebanon." Now, I take it, the smell means the report which will go out concerning a man. As you walk up Lebanon, it is said that the flowers of the aromatic herbs there cast up a most delicious perfume. You need not touch a flower you can smell it at a distance. And so with the true Christian. Without seeking for it, he will obtain a blessed name among his brethren, and some name also amongst the world. "His beauty shall be as the olive tree." Once more, "His smell shall be as Lebanon." Did you ever know a flower at all concerned about its odour, or about what people would think of it? Did you ever hear a rose have a law-suit with a thorn, because the thorn said the rose did not smell sweetly? No certainly not. The rose went silently on, casting up its perfume, and left Mr. Thorn alone. Now, at times, with all ministers and with all Christians, there will be all manner of reports and hard sayings; but I have found a great gain by letting the fellows alone. When they are tired, they will have done, I dare say; and I am sure they will not much hurt us. If there be anything amiss in us, we are much obliged to them, and we will try and mend it; but if they have lied about us it is a satisfaction to us, as far as we are concerned, to know that they are liars, and we pray God that they may not have a portion in "the lake which burneth with fire and brimstone." Beloved, you never need be very much concerned what men shall say of your character; only take care that in the midst of reproach you are without guile or guilt. Live, live, live, that is the way to beat all slanderers and all calumniators. Keep straight on with what you think is right, and in due time your light shall burst forth as the morning, and your brightness as the sun in his strength. "His beauty shall be as the olive tree, and his smell as Lebanon." Wherever the Christian goes he will cast a perfume about him; and when he is gone he will leave some savor behind which will be remembered. III. Thus far we have spoken concerning the benefits of grace to the Christian himself: more briefly I will now address you CONCERNING THE BENEFITS OF GRACE TO OTHERS. The text says, "they that dwell under his shadow shall return." I am sure, my dear friends, if you have Christian principle in your heart, you will not like a selfish religion. Though you will hold it to be a duty continually to examine yourself; and to see that you also are sound in the faith, you will not confine your religion to yourself. You may perhaps take the maxim that Christianity should begin at home, but you will never think of improving on it by thinking that it ought to end there. I like an expansive religion. I should not like to attend a chapel where all the preaching was meant for me where all I heard comforted me. I should not like to go where there was not a scrap for me, but all for my brethren; nor where there was not something for the poor sinner. I could not afford to attend a place where I should always hear that which was exclusively for the saint, or exclusively for the sinner. If a man left half his congregation without a word, I should doubt whether he would give me the right one. But there are some people so selfish that, provided they go to heaven, it is enough they are in the covenant. They are the dear people of God generally dear at any price; a peculiar people awfully peculiar they are, certainly: they are so different from other people, there is no doubt about that. They say it is equal whether God ordains man's life or man's death. They would sit still to hear men damned, and I do believe they would sing a song over hell itself and hail its jubilee. They seem to have no feeling for anyone but themselves. They have dried the heart out of them by some cunning sleight of hand, they have taken away the marrow from the bones of godliness, and wrapped themselves entirely up in self. But true Christianity will be expansive and care for others. Come, then, ye men of generous hearts, ye of glowing charity, here is a promise for you you have some who dwell under your shadow. Are you a ministers your people sit under your shadow on the Sabbath. Are you a father? your children come and dwell under your shadow. Are you a master? your workmen dwell under your shadow; you have often prayed for their salvation; you have often yearned for the conversion of their souls. Mother! you have often pleaded for the deliverance of a daughter from her sin. "They that dwell under his shadow shall return." If you want to do good to your neighbors, and to bring them to Christ, put your own heart much upon the Savior. The more of Christ a man has, the more useful will he be in his day. If you were to look at all the ministers that have been useful, you will not find they were distinguished by great talent so much as by great grace. God can bless a poor unsophisticated countryman to the salvation of hundreds if he has grace; and a man ever so learned may preach in vain, with great periods and stupendous sentences, if he has none. Do you, then, seek to prove that promise "I will be as the dew unto Israel," and so doing, you will get this other promise fulfilled "They that dwell under your shadow shall return, shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon." I have no time to dwell upon these points "they shall revive as the corn," or "they shall return;" but I must just make a remark upon that sweet thought "they shall grow as the vine." We will transplant the Eastern metaphor into Western soil. Vines, with us, grow up by the side of walls, they could not grow up themselves if there were not some prop against which they could lean for support. Now, I have often thought this is an explanation of that text "Train up a child in the way he should go." Do you try all you can by God's grace to train up your child like you would a vine; and here is the promise. "It shall grow as the vine." Oh! I have thought, what a pretty sight it is to see an aged Christian, who, in his youth, was a Sabbath-school teacher, still a member of the Church; and there are nine or ten young men in the Church, perhaps, and they walk up and down the chapel, and go and talk to him, and comfort him. Do you not see how that is? Why, when the young man was a strong oak, he let those pieces of ivy grow around him; and those young Christians entwined and grew around him like the vine, and now he has become an old man the wind would come and blow the oak down, but the ivy that is twisted around it shields him from the blast and keeps him upright. So with aged Christians, when they have served their God well in their day and generation they shall have comforts from others who have grown around them like the vine, and shall be sheltered by them in their old age. May those of us who are young always seek to cheer the aged! Let us never despise them; let us try as much as we can to grow around them, that we may tower upwards by their means and that they may be comforted by our adherence. "They shall revive as the corn, and grow as the vine." Lastly, "The scent thereof shall be as Lebanon." The Christian man shall not allow others to grow up by him, but by a godly conversation, he shall spread the sweetness of perfume wherever he goes. I know some dear saints of the Lord who, if they come to my house for five minutes, leave a refreshing savor behind them for five weeks. They come and talk to me of the things of the kingdom, and I have not forgotten their sweet influence on my spirit for a long time after they have gone. It is said of the wine of Lebanon, that if you pour some into a glass the flavour of it will remain for a long time after the wine is gone. And you know of old wine casks, that it is long before the taste of the wine departs out of them. So with the old Christian; he has got a savoury conversation, he talks of the things of the kingdom, and leaves a perfume behind him which lasts for weeks afterwards and you say, "Oh how I wish that man of God would come to my house again; what a sweet savor there was about him!" This is not the case with every one. Many of you, when you go and see your friends, sit and tittle tattle all the afternoon, and on the Lord's day you break the Sabbath as much as if you had sought diversion in the park, although you cry out so much against those who go there. How many there are who utterly waste their time by unprofitable chat in their own houses! Let me solemnly warn you concerning this "They that feared the Lord spake often one to another" not about one another. When you meet together, there is too little talk about Christ Jesus, the glory of his kingdom, and the greatness of his power. Ministers come in for their share of fulsome praise or offensive scandal, but brethren, these things ought not to be so. Beloved, if you are true Christians that is the point you will leave a scent behind you in your conversation; and when you are dead, there will still be a sweet savor left. Ah! there was good old wine in this pulpit once; there was good old wine in this house of God once, and I can see the stains of it here now. Yea, there is the perfume of holy Whitfield in this place to-night; I am sure there is. I can fancy his shade looking down this evening upon this hallowed spot. I am sure he rejoices to see the multitude keeping holyday here; and there is to me, somehow, a kind of solemn awe throughout this place. I wonder how I dared to come here, to stand where he once stood, "whose shoes latchet I am unworthy to unloose." Oh! dear friends, it is something to leave a scent behind you as long as he has done. You may all do it in a measure. In one of Whitfield's sermons, (I like to read them continually, for I can find none like them), he speaks of some young man who said, "I will not live in my old father's house, for there is not a chair or a table there but smells of his piety." That is what you should endeavor to do, to make your house so smell of piety, that a wicked man cannot stop in it; to make it so holy, that without obtrusively telling your sentiments, it should make ungodly men uncomfortable in it; you should so live, that your name in your private circles, if not elsewhere, may be mentioned with honor, and it may be said of you, "Ah! he was one who reflected his Master's image, and who sought to adorn the doctrine of God his Savior in all things." I may have spoken to you in what you may think an odd style to-night, but I have spoken earnestly, right on I never pretend to preach to you eloquently, but I have only thrown out thought; I wish you to remember, and God grant that you may find them to your profit. But I am well aware that I am preaching to a great many who know nothing about the things of which I have been speaking. What shall I say to them? Oh! my dear hearers, I should like to strike beneath the floor of this pulpit, and get Whitfield to rise up and preach to you for five minutes. How he would plead with you! how he would stretch forth his hands, the tears rolling down his cheeks, and how he would cry out in his usual impassioned manner "Come, sinners, come; God help you to come to Jesus Christ!" and then he would go on to tell you how the heart of Christ is big enough to take big sinners in, and how the blackest and the filthiest the devil's castaways even, are welcome to Christ. And I think I see him pressing the poor convinced sinners into the fold. I think I see him doing as the angels did with Lot, taking them by the shoulders, and saying, "Run, run, for your life; look not behind you, stay not in all the plain!" I cannot do it as he could; but, nevertheless, if these lips had the language which the heart would speak, I would plead with you for Jesus' sake, that you would be reconciled to God. I have, I trust, some here who are crying for a Savior; they feel they want him; God has brought them to this states they feel their need of him. Sinner! if thou wantest Christ, Christ wants thee; if thou hast a desire after Christ, Christ has a desire after thee. What sayest thou, poor soul, wilt thou take Christ just as he is? Come! bundle out all thy righteousness. come! pack up all thy goodness and cast it out of doors. Take Jesus, Jesus only, to be thy salvation; and I tell thee, though thou wert black as night, and filthy as a demon, while thou art yet in the land of the living, if thou dost now take Christ as thy Savior, that Christ will be enough for thee, enough to clothe thee, enough to purge thee, enough to perfect thee, and enough to land thee safe in heaven. But if you are self-righteous, I have no gospel for you except this,

"Not the righteous, not the righteous, Sinners, Jesus, came to save."

Sinners, of all sorts and sizes! sinners black, sinners blacker, sinners blackest! sinners filthy, sinners filthier, sinners filthiest! sinners bad, sinners worse, sinners worst! all ye who can take to yourselves the name of sinners! all of you who can subscribe to that title! I, in God's name, preach to you that "he is able to save to the uttermost them that come unto God by him;" and if by faith and prayer you are enabled to come to him this night, there is not a sinner who feels his need of a Savior who may not this night have that Savior. God has given him first, and he will not deny him second. He who is freely proclaimed in revelation, is freely commended to you in ministration.

"True relief and true repentance, Every grace that brings you nigh; Without money, Come to Jesus Christ, and buy."

Oh! save souls! O God! save souls! Amen! 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."