Verse-by-Verse Bible Commentary
Hosea 2:9

Clarke's Commentary

Verse Hosea 2:9. Therefore will I return, and take away — In the course of my providence, I will withhold those benefits which she has prostituted to her idolatrous services. And I will neither give the land rain, nor fruitful seasons.

Bridgeway Bible Commentary

Unfaithful Israel (2:2-23)

In Chapter 2 Hosea’s sons are apparently now grown up and Hosea asks them to plead with their mother to return to him. In the same way the minority of faithful believers in Israel plead with the faithless nation to return to God (2).
Israel’s adultery was to follow Baal instead of Yahweh. The people believed that Baal was the god of nature and he would give them happiness. Just as a husband could strip his unfaithful wife and send her away naked, so God will, by drought and conquest, strip Israel’s land, leaving it bare and fruitless (3-5).
God creates other hindrances designed to stop Israel from going after Baal and to help her return to him, but she persists in pursuing Baal. Only when she cannot get what she wants from Baal does she selfishly turn back to Yahweh, hoping he can do better for her (6-7).
In his grace God receives unfaithful Israel back, but by ruining the productivity of the land he will show her that he, not Baal, is the controller of nature (8-9). As an adulterous wife is shamed by being stripped naked, so the nation that is committing spiritual adultery with Baal will be shamed as her land is stripped bare (10-13).

After she acknowledges her wrong, God will win Israel back to himself. When Israel first entered her land, the Valley of Achor (GNB: Trouble Valley) brought warnings of judgment (see Joshua 7:22-26), but when she returns it will bring hope (14-15). No longer will she try to follow both Yahweh and Baal. Yahweh will be her only husband. In fact, she will be so determined to avoid any identification of Yahweh with Baal, that she will refuse to use the word baal when speaking of Yahweh as her husband or master. She will use the alternative word ish (16-17). Yahweh will protect her from all dangers, whether from the world of nature or from the world of people. He is God of nature and God of history (18).

The ‘re-marriage’ will be based on God’s standards and maintained by his loving faithfulness to the marriage covenant. Israel will know Yahweh and be inseparably united with him (19-20). He, the only God of nature, will then give to Israel the blessings of nature that she desired. The curses signified by the names of Hosea’s three children will then be turned into blessings (21-23).

Coffman's Commentaries on the Bible

"Therefore will I take back my grain in the time thereof, and my new wine in the season thereof, and will pluck away my wool and my flax which should have covered her nakedness."

It is no accident that the nations worshipping idols have always exhibited poverty and wretchedness exceeding all other instances of it; and the overpowering thought of this verse is that the false worship is related to it as cause and effect. God's will denies to paganism the prosperity that has been consistently bestowed upon his own followers, as attested by the whole record of human history. Although stated in material terms of agricultural products, these blessings are, in reality, symbols of the much greater and more comprehensive benefits of serving God, as realized in fellowship with the Father and the marvelous hope of eternal life.

Barnes' Notes on the Whole Bible

Therefore I will return - God is, as it were, absent from men, when He lets them go on in their abuse of His gifts. “His judgments are far above out of their sight.” He returns to them, and His presence is felt in chastisements, as it might have been in mercies. He is not out of sight or out of mind, then. Others render it, “I will turn, i. e. I will do other than before; I will turn” from love to displeasure, from pouring out benefits to the infliction of chastisements, from giving abundance of all things to punishing them with the want of all things.

I will take away My corn in the time thereof - God shows us that His gifts come from Him, either by giving them when we almost despair of them, or taking them away, when they are all but our’s. It can seem no chance, when He so doeth. The chastisement is severer also, when the good things, long looked-for, are, at the last, taken out of our very hands, and that, when there is no remedy. If in harvest-time there be dearth, what afterward! “God taketh away all, that they who knew not the Giver through abundance, might know Him through want.”

And will recover My wool - God “recovers,” and, as it were, “delivers” the works of His Hands from serving the ungodly. While He leaves His creatures in the possession of the wicked, they are holden, as it were, in captivity, being kept back from their proper uses, and made the handmaidens and instruments and tempters to sin. God made His creatures on earth to serve man, that man, on occasion of them, might glorify Him. It is against the order of nature, to use God’s gifts to any other end, short of God’s glory much more, to turn God’s gifts against Himself, and make them serve to pride or luxury or sensual sin. It is a bondage, as it were, to them. Whence of them also Paul saith, “The creature was made subject to vanity, not willingly; and, all creation groaneth and travaileth in pain together until now” Romans 8:20, Romans 8:22. Penitents have felt this. They have felt that they deserve no more that the sun should shine on them, or the earth sustain them, or the air support them, or wine refresh them, or food nourish them, since all these are the creatures and servants of the God whom themselves have offended, and they themselves deserve no more to be served by God’s servants, since they have rebelled against their common Master, or to use even rightly what they have abused against the will of their Creator.

My flax - Given “to cover her nakedness, i. e. which God had given to that end. Shame was it, that, covered with the raiment which God had given her to hide her shame, she did deeds of shame. The white linen garments of her priests also were symbols of that purity, which the Great high priest should have and give. Now, withdrawing those gifts, He gave them up to the greatest visible shame, such as insolent conquerors, in leading a people into captivity, often inflicted upon them. Thereby, in act, was figured that loss of the robe of righteousness, heavenly grace, wherewith God beautifies the soul, whereof when it is stripped, it is indeed foul.

Calvin's Commentary on the Bible

It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that God was, by extreme necessity, constrained to take vengeance on an ungodly and irreclaimable people. He makes known how great was the hardness of the people, and then adds, “What now remains, but to deprive those who have been so ungrateful to me of all their blessings?” It is, indeed, more than base for men to enjoy the gifts of God and to despise the giver; yea, to exalt his creatures to his place, and to reduce, as it were, all his authority to nothing. This the superstitious indeed do, for they thrust God from his pre-eminence, and insult his glory. Will God, in the meantime, so throw away his blessings as to suffer them to be profaned by the ungodly, and himself to be thus mocked with impunity? We now then see the object of the Prophet; for God here shows that there was no other remedy, but to deprive the Israelites of all their gifts: he had indeed enriched them, but they had abused all their abundance. It was therefore necessary to reduce them to extreme want, that they might no longer pollute God’s gifts which ought to be held sacred by us.

And he uses a very suitable word; for נצל natsal means properly, to pluck away, to set free. I will by force take away, he says, my wool and my flax. It seems, indeed, to denote an unjust possession, as when one takes away by force from the hand of a robber what he unjustly possesses, or as when any one rescues wretched men from the power of a tyrant. So God now speaks, ‘I will pluck away my gifts from these men who basely and unjustly pollute them.’

And he adds, to cover her nakedness ערוה, orue, properly, though not simply, means nakedness: it is the nakedness of the uncomely parts. Moses calls any indecorous part of the body ערוה, orue, and so it means what is uncomely. This word we ought carefully to notice; for God here shows, that except he denudes idolaters, they will ever continue obstinate. How so? Because they use coverings for their baseness. While the ungodly enjoy their triumphs in the world, they regard them as veils drawn over them, so that nothing base or disgraceful can be seen in them. The same is the case with great kings and monarchs; they think that the eyes of all are dazzled by their splendour; and hence it is, that they are so audaciously dissolute. They think their own filth to be fine odour: such is the arrogance of the world. It is even so with the superstitious; when God is indulgent to them, they think that they have coverings. When, therefore, they abandon themselves to any kind of wickedness, they regard it as if it were a holy thing. How so? Because, whatever obscene thing is in them, it is covered by prosperity. When God observes such madness as this in men, can he do otherwise than pluck away his blessings, that such a pollution may not continually prevail? For it is an abuse extremely gross, that when God’s blessings are so many images of his glory, and when his paternal goodness shines forth even towards the ungodly, the world should convert them to a purpose wholly contrary, and make them as coverings for themselves, that they may conceal their own baseness, and more freely sin and carry on war against God himself. Hence he says, “That they may no longer cover their baseness, I will pluck away whatever I have bestowed on them.”

When he says, I will take away the corn and wine in its time, and in its stated time, he alludes, I have no doubt, to the time of harvest and vintage; as though he said, “The harvest will come, the vintage will come: there has been hitherto great fruitfulness; but I will show that the earth and all its fruits are subject to my will. Though, then, the Israelites are now full, and have their storehouses well furnished, they shall know that I rule over the harvest and the vintage, when the stated time shall come.” Now, the Spirit of God denounced this punishment early, that the Israelites, if reclaimable, might return to a right course. But as their blindness was so great that they despised all that had been said to them, no excuse remained for them. It now follows —

Smith's Bible Commentary

Chapter 2

Say to your brethren ( Hsa Hosea 2:1 ),

And here he leaves out the Lo, which is the negative.

Say to your brethren, My people; and to your sister, Ruhamah ( Hsa Hosea 2:1 ).

Or, "having obtained mercy."

So the negative Lo is taken away in chapter 2.

And say to your brother, my people; and to your sister, having obtained mercy. Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her in a dry land, and slay her with thirst. And I will not have mercy upon her children; for they be the children of whoredoms. For their mother hath played the harlot: she that conceived them hath done shamefully; for she said, I will go after my lovers, that give me my bread and my water, and my wool and my flax, my oil and my drink. Therefore, behold, I will hedge up the way with thorns, and make a wall, and she shall not find her path. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but she shall not find them: then shall she say, I will go and return to my first husband; for it was better with me than now ( Hsa Hosea 2:1-7 ).

So Israel's period of desolation, the period of wondering and wandering until she says, "I'm gonna return to my first husband. I'll return to God. It was at least better for me then that it is now."

For [the Lord said,] she did not know that I gave her the corn, and the wine, and the oil, and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and wine in the season thereof, and will recover my wool and my flax given to cover her nakedness ( Hsa Hosea 2:8-9 ).

Failed to realize that their blessings had come to them from God. So often, as a nation is blessed of God, they forget the source of blessing. "America, America, God shed His grace on thee." But we forget that. We begin to extol the merits of democracy, the value of the free enterprise system. And we begin to attribute the greatness of America to many other things, forgetting that it was God who gave us the corn, the oil, and the wine, the gold, the silver; it was God that made us great. And we're prone to forget these things. And when you forget the true source of the blessing in your life, the result is the misuse of those blessings. Taking those very blessings that God has bestowed and misusing them, using them against God.

So the children of Israel were taking the wine, the oil that God had given, and they were offering it as a sacrifice unto Baal. They took the gold and the silver that God had blessed them with and they made little pagan idols of Baal or Molech and they worshipped them, taking the very blessings of God and turning them against God, as we so often see today. People who have been talented by God, given beautiful voices to sing with, and yet they are singing songs of blasphemy, suggestiveness. People have a marvelous talent for writing and they're writing pornographic material. Taking the very assets that God has given to them and using them against the Lord. Men that God has endowed with great brilliance, powerful intellects, and they use that intellect to try to prove that there isn't a God or to destroy the faith of others who may believe in God. Taking the very blessings of God and turning them against the Lord.

Now this, of course, God said, "I'll come and take I'll take away the corn in its time." You see, if you abuse those blessings of God, God will take them away. How many have lost those very things that God had given to them because of their misuse of them?

Now God said,

I will discover her lewdness in the sight of her lovers, and none shall deliver her out of my hand. I will also cause her mirth to cease, her feast days, her new moons, her sabbaths, and all of her solemn feasts. And I will destroy her vines, her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them. And I will visit upon her the days of Baalim, wherein she burned incense to them ( Hsa Hosea 2:10-13 ),

Baalim, of course, being the plural of the Baals, the various lords, the various gods that they were burning incense to.

and she decked herself with earrings and her jewels, and she went after her lovers, and forgot me, saith the LORD ( Hsa Hosea 2:13 ).

And thus, God's indictment against Israel worshipping all these false gods, going after these false gods and forgetting the Lord.

Therefore, behold, [the Lord said,] I will allure her, and bring her into the wilderness, and speak comfortably unto her ( Hsa Hosea 2:14 ).

This is a prophecy of that time when during the Great Tribulation God will bare a portion of the nation of Israel down to the wilderness where He will protect them for the three and a half years of the Great Tribulation period. In Revelation, chapter 12, we read where God will give them wings of an eagle that they might be born to the wilderness place where they will be nourished for three and a half years. Jesus mentioning this said, "When you see the abomination of desolation spoken of by Daniel the prophet, flee into the wilderness. Don't bother to go back to your house to get your coat" ( Matthew 24:15-18 ). And God will preserve them and keep them. Isaiah 26 , "He will hide them until the tribulation is over, until the indignation is overpast" ( Isaiah 26:20 ).

"Therefore, behold," the Lord said, "I will allure her." God is going to begin to deal again with the nation of Israel as He preserves them from the man of sin during the Great Tribulation period. "I will bring her into the wilderness, and there I will speak comfortably to her."

And I will give her her vineyards from there, and the valley of Achor for a door of hope ( Hsa Hosea 2:14-15 ):

Now the valley of Achor is that valley that comes from Jericho up through to Bethel. It was in the valley of Achor the trouble (the word Achor is "trouble") is where, when they had conquered the city of Jericho and the children of Israel were moving into the land where there was this little town of Ai, and some of Joshua's men said, "Hey, don't send the whole army. We'll go over and we'll wipe out Ai and we'll bring you all of the loot." And so they went over and the men of Ai came out against them and began to defeat them. They came running back to Joshua and Joshua fell on his face and began to pray and the Lord says, "Why are you crying unto Me? Why are you praying now? If everything was all right you would have had victory, but there's sin in the camp." And so the Lord revealed that Achan, one of the men of Israel, had taken some of the loot from Jericho, which was all to be given to the Lord. He said, "You know, the first belongs to Me. The rest, as you go into the land, you can divide among yourself, but the first belongs to Me." Firstfruits always unto God. Jericho, the firstfruit, as they conquer the land, all belongs to God.

Well, Achan saw this beautiful Babylonish garment and he hid it in his own tent and all. And so the Lord reveals the sin of Achan, and it was dealt with there in the valley of Achor, the valley of trouble. They called the place Achor after the trouble that Achan, he said, "For you have troubled Israel." And so this valley where Israel was troubled, of course, coming up out of the Jordan valley into the land again will be the door of hope to the people.

and she shall sing there, as in the days of her youth, and the day when she came up out of the land of Egypt ( Hsa Hosea 2:15 ).

As in, after the Great Tribulation period when the Lord returns and these people then come from the wilderness, they will make their way back up into Israel through this valley of Achor and there they will be singing as they did years ago in the times of Joshua as they were coming into the land that God had promised, with singing and rejoicing. So, therefore, they shall come and sing in the heights of Zion and this glorious day in the future.

And it shall be at that day, saith the LORD, that thou shalt call me Ishi [that is, my husband]; and no longer Baali ( Hsa Hosea 2:16 ).

Now Baali is, of course, is lord but it is using that pagan term Baal. So you don't call him, "My Lord," but you'll be calling him, "My husband."

For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. And in that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely ( Hsa Hosea 2:17-18 ).

That's equivalent to Isaiah's prophecy where they will beat their swords into plowshares, their spears into pruning hooks and all. And they will make a covenant with the animals. The animals will no longer be vicious. The lion will lie down, or the lion will eat grass with the ox and a little child shall lead them. The animal kingdom will again be at peace. In those days you women won't have to have that abhorrence of snakes or all anymore or worried spiders or things of this nature. God is going to bring peace over the whole earth. No more wars and people will lie down in peace and in safety.

And I will betroth thee unto me for ever ( Hsa Hosea 2:19 );

God is going to just restore forever.

yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. And I will even betroth thee unto me in faithfulness: and thou shalt know the LORD ( Hsa Hosea 2:19-20 ).

This is a prophecy that is yet to be fulfilled. Still in the future when this glorious work of God is wrought upon the people of Israel and upon that nation.

And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God ( Hsa Hosea 2:21-23 ).

And so the restoration. And this of course, you remember, as Peter was speaking in the book of Acts, he said, "As the scripture in all places speaks of the restitution of all things" ( Acts 3:21 ). This is that restitution that Peter was speaking about. Not a universal restitution of all men, but the restitution of the nation of Israel to God and the restitution of this relationship where they say, "You are my God," and God says, "You are My people." And God betroths them again in faithfulness and in love and in mercy and all. This undying love that God has for these people. God's incurably in love with them. In this glorious time when they are restored, when they acknowledge God, He acknowledges them. "

Dr. Constable's Expository Notes

A. Oracles of judgment 2:2-13

Two judgment oracles follow. In the first one, Hosea and Gomer’s relationship is primarily in view, but the parallels with Yahweh and Israel’s relationship are obvious. In the second one, it is almost entirely Yahweh and Israel’s relationship that is in view. In both parts the general form of the messages is that of the lawsuit or legal accusation (Heb. rib) based on (Mosaic) covenant violation.

Dr. Constable's Expository Notes

2. Judgment on Israel 2:8-13

In the section that follows, the relationship between Israel and Yahweh becomes even clearer. The mention of Baals and Israel’s feasts makes this obvious. Hosea’s relationship with Gomer recedes into the background.

Dr. Constable's Expository Notes

Therefore the Lord would withdraw the blessings of fertility that he had formerly provided for Israel. Covenant curses would take their place (cf. Leviticus 26:3-39; Deuteronomy 28).

Gill's Exposition of the Whole Bible

Therefore will I return, and take away,.... Or, "take away again" k; an usual Hebraism:

my corn in the time thereof, and my wine in the season thereof; for though these are the gifts of God to men for their use, and to dispose of for the good of others; yet he retains his property in them, and can and will call them to an account for their stewardship; and, when he pleases, take away both their office, and the good things they were intrusted with, not making a right use of them; and this he does in his own appointed time and season, or at such a time when these are at the best, and the greatest good is expected from them, and which therefore is the more afflictive; as in the time of harvest and vintage, so Kimchi, when corn and grapes are fully ripe; or, as the Targum, in the time of the corn being on the floor, and of the pressure of the wine:

and will recover my wool, and my flax, given "to cover her nakedness"; or, "I will take away"; by force and violence, as out of the hands of thieves, and robbers, and usurpers, who have no right to them, being forfeited; these were given to cover her nakedness, but not to deck herself with for the honour of her idols, or to cherish pride and superstition; see Matthew 23:5 these were all taken away when the Romans came and took away their place and nation, John 11:48. The Septuagint and Arabic versions give the sense as if these were taken,

that they might not cover her nakedness, or "shame"; but that it might be exposed, as follows:

k אשוב ולקחתי "iterum capiam", Drusius; "recipiam", Liveleus.

Henry's Complete Commentary on the Bible

      6 Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.   7 And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.   8 For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.   9 Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.   10 And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.   11 I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.   12 And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.   13 And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

      God here goes on to threaten what he would do with this treacherous idolatrous people; and he warns that he may not wound, he threatens that he may not strike. If he turn not, he will whet his sword (Psalms 7:12); but, if he turn, he will sheathe it. They did not turn, and therefore all this came upon them: and its being threatened before shows that it was the execution of a divine sentence upon them for their wickedness; and it is written for admonition to us.

      I. They shall be perplexed and embarrassed in all their counsels, and disappointed in all their expectations. This is threatened Hosea 2:6; Hosea 2:7. But to the threatening is annexed a promise that this shall be a means to convince them of their folly, and bring them home to their duty; and so good shall be brought out of evil, in token of the mercy God has yet in reserve for them. And, this being the happy fruit and effect of the distress, it is hard to say whether the prediction, or the distress itself, should be called a threatening or a promise.

      1. God will raise up difficulties and troubles in their way, so that their public counsels and affairs shall have no success, nor shall they be able to get forward in them: I will hedge up thy way with thorns, with such crosses as, like thorns and briers, are the product of sin and the curse, and are scratching, and tearing, and vexing, and, when the way we are in is hedged up with them, stop our progress, and force us to turn back. She said, "I will go after my lovers; I will pursue my leagues and alliances with foreign powers, and depend upon them." But God says, "She shall be frustrated in these projects, and not be able to proceed in them. I will hedge up thy way with thorns, and, if that do not serve, I will make a wall." If some smaller difficulties be got over, and prevail not to break her measures, God will raise greater, for he will overcome when he judges. It shall be such a hedge, and such a wall, that she shall not find her paths. The change of the person here, I will hedge up thy way, and then, She shall not find it, is usual in scripture, especially in an earnest way of speaking. "Sinner, do thou take notice, I will hedge up thy way, and all you that are bystanders take notice what will be the effect of this, you may observe that she cannot find her paths." She shall be as a traveller that not only knows not which way to go, of many that are before him, but that finds no way at all to go forward. And then she shall follow after her lovers, but she shall not overtake them; she shall endeavour to make an interest in the Assyrians and Egyptians, and to have them for her protectors, but she shall not gain her point; they shall either not come into confederacy with her or not do her any service, shall help in vain and be as the staff of a broken reed. She shall seek them, but shall not find them, shall seek to her idols, but shall not find that satisfaction in them which she promised herself; the gods whom she trusted and courted not only can do nothing for her, but have nothing to say to her to encourage her. Now, (1.) This is such a just judgment as the Sodomites met with, that were struck with blindness, and wearied themselves to find the door (Genesis 19:11), and the Syrians, 2 Kings 6:18. Note, Those that are most resolute in their sinful pursuits are commonly most crossed in them. Thorns and snares are in the way of the froward (Proverbs 22:5); and thus with them God shows himself froward (Psalms 18:26), and walks contrary to those that walk contrary to him,Leviticus 26:23; Leviticus 26:24. The lamenting prophet complains, He has enclosed my ways,Lamentations 3:7; Lamentations 3:9. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. (2.) This is such a kind rebuke, and indeed such a mercy, as Balaam met with, when the angel stood in his way, to hinder his going forward to curse Israel,Numbers 22:22. Note, Crosses and obstacles in an evil course are great blessings, and are so to be accounted. They are God's hedges, to keep us from transgressing, to restrain us from wandering out of the green pastures, to withdraw man from his purpose (Job 33:17), to make the way of sin difficult, that we may not go on in it, and to keep us from it whether we will or not. We have reason to bless God both for restraining grace and for restraining providences.

      2. These difficulties that God raises up in their way shall raise up in their minds thoughts of turning back: "Then shall she say, Since I cannot overtake my lovers, I will even go and return to my first husband, that is, will return to God, and humble myself to him, and desire him to take me in again; for, when I kept close to him, it was every way better with me than now." Two things are here extorted from this degenerate apostate people:-- (1.) A just acknowledgement of the folly of their apostasy. They are now brought to own that it was better with them while they kept close to their God than ever it was since they forsook him. Note, Whoever have exchanged the service of God for the services of the world and the flesh have, sooner or later, been made to own that they changed for the worse, and that while they continued in good company, and went on in the way of good duties, and made conscience how they spent their time and what they said or did, it was better with them; they had more true comfort and enjoyment of themselves than ever they had since they went astray. (2.) A good purpose, to come back again to their duty: I will go, and return to my first husband; and she knows so much of his goodness and readiness to forgive that she speaks without any doubt of his receiving her again into favour and making her condition as good as ever. Note, The disappointments we meet with in our pursuits of satisfaction in the creature should, if nothing else will do it, drive us at length to the Creator, in whom alone it is to be had. When Moab is weary of the high place he shall go to the sanctuary,Isaiah 16:12. And when the prodigal son is reduced to husks, short allowance indeed, and remembers that in his father's house there is bread enough, then he says, I will arise and go to my father's house,Luke 15:17; Luke 15:18.

      II. The necessary supports and comforts of life shall be taken from them, because they had dishonoured God with them, Hosea 2:8; Hosea 2:9. Their land was plenteous. Now see here, 1. How graciously their plenty was given to them. God gave them not only corn for necessity, but wine for delight, and oil for ornament. Nay, he multiplied their silver and gold, wherewith to traffic with other nations and bring home their products, and which they might hoard up for posterity. Silver and gold will keep longer than corn, and wine, and oil. He gave them wool and flax too, to cover their nakedness, and to serve for ornament enough to them, Ezekiel 16:10. Note, God is a bountiful benefactor even to those who, he foresees, will be ungrateful and unthankful to him.

      2. How basely their plenty was abused by them. (1.) They robbed God of the honour of his gifts: She did not know that I gave her corn and wine; she did not remember it. The law and the prophets had told them, again and again, that all their comforts they received from God's bountiful providence; but they were so often told by their false prophets and idolatrous priests that they had their corn from such an idol, and their wine from such an idol, c., that they had quite forgotten their relation to their great benefactor and their obligations to him. She did not consider it she would not acknowledge it. This they were willingly ignorant of, and more brutish than the ox, that knows his owner, and the ass, that knows his master's crib. She did not know it, for she did not return thanks to him for his gifts, nor study what she should render; nor did she give him his dues out of them, but acted as if she were ignorant who was the donor. (2.) They served and honoured his enemies with them: They prepared them for Baal; they adorned their images with gold and silver (Jeremiah 10:4), and adorned themselves for the worship of their images, Hosea 2:13; Hosea 2:13. See Ezekiel 16:17-19. Wherewith they made Baal (so the margin reads it), that is, the image of Baal. Note, It is a very great dishonour to the God of heaven to make those gifts of his providence the food and fuel of our lusts which he gave us for our support in his service, and to be oil to the wheels of our obedience.

      3. How justly their plenty should be taken from them: "Therefore will I return; I will alter my dealings with them, will take another course, and will take away my corn and other good things that I gave her." I will recover them, a law term, as a man by due course of law recovers what is unjustly detained from him, or as, when the tenant has committed waste, the landlord recovers locum vastatum--dilapidations. Observe, God calls their abundance my corn and my wine, my wool and my flax. They called it theirs (my bread and my water,Hosea 2:5; Hosea 2:5), but God lets them know that it is not theirs; he only allowed them the use of it as tenants, entrusted them with the management of it as stewards, but still reserved the property in himself. "It is my corn and my wine." God will have us to know, not only that we have all our creature-comforts and enjoyments from him, but that he has still an incontestable right and title to them, that they are more his than ours, and therefore are to be used for him, and accounted for to him. He will therefore take their plenty away from them, because they have forfeited it by disowning his right, as a tenant by copy of court-roll, who holds at the will of his lord, forfeits his estate if he makes a feoffment of it as though he were a freeholder. He will recover it, will free or deliver it, that it may be no longer abused, as the creature is said to be delivered from the bondage of corruption under which it groans,Romans 8:21. He will take it away in the time thereof, and in the season thereof, just when they expected it, and thought that they were sure of it. It shall suffer shipwreck in the harbour; and the harvest shall be a heap. He will take it away by unseasonable weather or by unreasonable men. Note, Those that abuse the mercies God gives them, to his dishonour, cannot expect to enjoy them long.

      III. They shall lose all their honour, and be exposed to contempt (Hosea 2:10; Hosea 2:10): "I will discover her lewdness, will bring to light all her secret wickedness, and make it public, to her shame; I will show by the punishment of it how heinous, how odious, how offensive it is. The fact has been denied, but now it shall appear; the fault has been diminished, but now it shall appear exceedingly sinful. And this in the sight of her lovers, in the sight of the neighbouring nations, with whom she courted an alliance, and on whom she had a dependence; they shall despise her and be ashamed of her because of her weakness, and poverty, and ill conduct; they shall not think her any longer worthy of their friendship." See this fulfilled, Lamentations 1:8, All that honoured her despise her, because they have seen her nakedness. Or in the sight of the sun and moon, which she worshipped as her lovers; before them shall her lewdness be discovered. Compare this with Jeremiah 7:1; Jeremiah 7:2, They shall bring out the bones of their kings and princes, and spread them before the sun and moon, whom they have loved and served. Note, Sin will have shame; let those expect it that have done shamefully. What other lot can this impudent adulteress expect but that of a common harlot, to be carted through the town? And, when God comes to deal thus with her, none shall deliver her out of his hands, neither the gods nor the men they confide in. Note, Those who will not deliver themselves into the hand of God's mercy cannot be delivered out of the hand of his justice.

      IV. They shall lose all their pleasure, and shall be left melancholy (Hosea 2:11; Hosea 2:11): I will cause her mirth to cease. It seems, then, though they had gone a whoring from their God, yet they could find in their hearts to rejoice as other people, which is forbidden, Hosea 9:1; Hosea 9:1. Note, Many who lie under guilt and wrath are yet very jocund and merry, and live jovially; but, whether in their laughter their hearts be sad or no, it is certain that the end of their mirth will be heaviness; for God will cause all their mirth to cease. It is as Mr. Burroughs observes here, Sin and mirth can never hold long together; but, if men will not take away sin from their mirth, God will take away mirth from their sin.

      1. God will take away the occasions of their sacred mirth--their feast-days, their new moons, their sabbaths, and all their solemn feasts. These God instituted to be observed in a religious manner, and they were to be observed with rejoicing; and, it seems, though they had departed from the pure worship of God, yet they kept up the observance of these, not at God's temple at Jerusalem, for they had long since forsaken that, but probably at Dan and Bethel, where the calves were, or in some other places of meeting that they had. They observed them, not for the honour of God, nor with any true devotion towards him, but only because they were times of mirth and feasting, music and dancing, and meeting of friends, received by tradition from their fathers. Thus, when they had lost the power of godliness, and denied that, yet, for the pleasing of a vain and carnal mind, they kept up the form of it; and by this means their new-moons and their sabbaths became an iniquity which God could not away with,Isaiah 1:13. Now observe, (1.) God calls them their new-moons and their sabbaths, not his (he disowns them), but theirs. (2.) He will cause them to cease. Note, When men by their sins have caused the life and substance of ordinances to cease it is just with God by his judgments to cause the remaining show and shadow of them to cease.

      2. He will take away the supports of their carnal mind. They loved the new-moons and the sabbaths only for the sake of the good cheer that was stirring then, not for the sake of any religious exercises then performed; these they had dropped long ago; and now God will take away their provisions for these solemnities (Hosea 2:12; Hosea 2:12): I will destroy her vines and her fig-trees. Note, If men destroy God's words and ordinances, by which he should be honoured on their feast-days, it is just with him to destroy their vines and fig-trees, with which they regale themselves. While they took the pleasure of these, they gave their lovers the praise of them: "These are my rewards which my lovers have given me; I may thank my stars for these, and my worship of them; I may thank my neighbours for these, and my alliance with them." And therefore God will destroy them, will wither them with a blast, or bring in a foreign enemy that shall lay the country waste, so that their vineyards shall become a forest; the enclosures shall be thrown down, as is usual in war; all shall be laid in common, so that the beasts of the field shall eat their grapes and their figs. Or they shall be so blasted with the east wind that fruit-trees shall be of no more use than forest-trees; but, being withered and good for nothing, what fruit there is shall be left to the beasts of the field. Or it shall be devoured by their enemies, by men as barbarous as wild beasts. Now, (1.) This shall be the ruin of their mirth: God will cause all her mirth to cease. How will he do it? Taking away the new-moons and the sabbaths will not do it; they can very easily part with them, and find no loss; but "I will destroy her vines and her fig-trees, will take away her sensual pleasures, and then she will think herself undone indeed." Note, The destruction of the vines and the fig-trees causes all the mirth of a carnal heart to cease; it will say, as Micah, You have taken away my gods, and what have I more? (2.) This shall be the punishment of her idolatry (Hosea 2:13; Hosea 2:13): "I will visit upon her the days of Baalim; I will reckon with her for all the worship of all the Baals they have made gods of, from the days of their fathers unto this day." We read of their worshipping Baal as long ago as the time of the Judges, and, for aught I know, this may look as far back as those times, those days of Baalim; for it is in the second commandment, which forbids idolatry, that God threatens to visit the iniquities of the fathers upon the children; and justly is that sin so visited, more than any other, because it commonly supports itself by prescription and long usage. Now that the measure of the iniquity of Israel was full all their former sins came into the account, and shall be required of this generation. Or the days of Baalim are the solemn festival days which they kept in honour of their idols. Days of sinful mirth must be visited in days of mourning. These were the days wherein she burnt incense to idols, and, to grace the solemnity, decked herself with her ear-rings and her jewels, that, appearing honourable, the honour she did to Baal might be thought the greater. Or she was as a wife that decks herself with the ear-rings and jewels that her husband gave her, to make herself amiable to her lovers, whom she follows after, and is ever mindful of. But she forgot me, saith the Lord. Note, Our treacherous departures from God are owing to our forgetfulness of him, of his nature and attributes, his relation to us and our obligations to him. Many who plead that they have weak memories, and forget the things of God, can remember other things well enough; nay, it is because they are so mindful of lying vanities that they are so forgetful of their own mercies.

Spurgeon's Verse Expositions of the Bible

The Unknown Giver and the Misused Gifts

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A Sermon

(No. 2252)

Intended for Reading on Lord's-Day, April 17th, 1892,

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

On Thursday Evening, September 25th, 1890.

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"For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax." Hosea 2:8-9 .

In reading any of the records concerning the people of Israel and the people of Judah, one stands amazed at two things, and scarcely knows which to wonder at most. The first thing which causes astonishment is the great sin of the people; and the next thing, which is even more marvellous, is the great patience of God. I scarcely know which of the two things causes me greater surprise, that men should be so guilty, or that God should be so gracious. On every page of Israel's history, the kindness and forbearance of Jehovah are manifested towards the people whom he had betrothed unto himself. Even in the midst of their backsliding and idolatry, he did not forget the covenant which he had made with their fathers. Yet, in spite of all this goodness, the people sinned times without number, and grieved his Spirit again and again; instead of being led to repentance, they sinned yet more and more. Their iniquity, and the forbearance of God, stand like two mountain summits of the history of the chosen yet wayward people.

Let us just transfer these thoughts to ourselves, and see if we can, with any justice, cast a stone at the people who, in spite of such love, went so far astray. Alas, we are condemned by the comparison! We are nothing better than they were. Our case is, perhaps, fuller of contradictions and inconsistencies, if that is possible. Is it not wonderful, first of all, that we should have been so guilty, that we should have persevered in sin so many years, that even after we have known God we should have been so unfaithful to him, so unfaithful to our own convictions, and to our own conscience? Is it not this awful fact amazing? But that God should love us still, that he should follow us with warning and invitation, that his Holy Spirit should strive with us, and continue to strive until he wins the day, and that despite our shortcomings and our transgressions, he should have remained faithful to us, even to this very hour, is more amazing still. O my soul, sink low in deep humiliation because of thy sinfulness! But, rise higher and yet higher in adoration of the unutterable love, the boundless mercy of God to thee in spite of thine iniquity. Beloved brethren, if it were possible for us to only know adequately these two things, man's sin and God's love, we should have learned more than the greatest scientists of this world ever knew, and we should have attained to more true wisdom than all earth's philosophers ever possessed. There be some that, in their search for knowledge, have almost seemed to walk the heavens in order to tread the stars, and to dive into the depths to arrange the rocks and all their ancient life; but there are two things that none of the wise amongst men have ever been able to compass two things which unaided reason has ever failed to grasp, and ever will sin and love; sin for its thunder, and love for its music: sin for its hell and love for its heaven. But we, who have been taught by the grace of God, do know something of sin: may we know increasingly what an evil it is! I trust we also know something of divine love; may we be filled with it, even to overflowing!

But, coming now close to our text, I am going to make four observances upon it.

The first will be one that seems self-evident, yet is often forgotten, namely, that God is the Giver of every good gift. "I gave her corn, and wine and oil." In the second place, I will dwell upon the sad fact that many seem not to know this. "She did not know that I gave her corn, and wine, and oil." My third observation will be, that this ignorance leads to perversion of God's gifts: the gifts of God were profaned by being "prepared for Baal." In the last place, the solemn truth will demand our attention, that this ill use of God's gifts causes God to withdraw them. "Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and my flax." We lose what we are determined to put to improper use. So, you see that my discourse promises to be a very practical one.

I. The first thought in the text which claims our attention will be, that GOD IS THE GIVER OF EVERY GOOD GIFT. "I gave her corn, and wine, and oil, and multiplied her silver and gold." Whether we know it, or not, it is true that "every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom there is no variableness, neither shadow of turning." Do not, then, exult over thy brother if thou art more richly endowed with God's gifts than he is: "For who maketh thee to differ from another? And what hast thou that thou didst not receive?" All things that we possess have been bestowed upon us; for it is as certain that we brought nothing into the world, and that we shall take nothing out of the world. We receive everything from the great Distributor, who openeth his hand, and satisfieth the desire of every living thing. Though used with reference to a higher gift than any of those mentioned in the text, the words of John the Baptist are true concerning all God's gifts, "a man can receive nothing, except it be given him from heaven."

But someone may say, "Corn and wine are here mentioned first of all; surely these are the fruit of tillage. Men sow, and reap. Men plant, and gather grapes. How, then, can these things be the gift of God?" Why, the moment we think seriously of this matter, we perceive that no husbandman can command a harvest! No vine-dresser can be sure of fruit, unless he that rules the heavens, and sendeth the dews, the rains, the snow, and the frosts, shall take care both of the budding vine and of the ripening clusters. All that springs from the earth comes by a miracle of God's benevolence. If God withheld his hand, you might plough your land, but you would wait in vain for the harvest; and unfruitful season would not return to you even so much as the seed which you had sown. When famines come upon the nations, because of blighted harvests, then men ought to understand that the corn, and the wine, and the oil are God's gifts; but, alas, many are very slow to learn even that elementary lesson!

Perhaps others say, "Our share of these things comes to us as the earnings of labour. Of course, in some form or other that must be true. Ever since man fell, that word of God to Adam, "In the sweat of thy face shalt thou eat bread," has been the rule of life for his sons. If men do not till the soil, but dwell in cities, they must still work; but in less pleasant ways than the farmer knows. They may have to toil in murky workshops, where they would be glad to catch a breath of fresh breezes that come over the fields. I know we get our bread by our work; but then, who finds us work? Who gives us strength to do it? Let God but withdraw from us his gracious power, and our hands would hang feebly at our side. You know how true this is. When you have been laid aside upon the bed of sickness, then have you understood that, unless God gave health, the breadwinner could not go forth to his service, and there would be nothing on the table for the wife and children. It is God that gives us our bread, however hard we work in order to earn it. Still have we need to present the petition that our Lord taught his disciples, "Give us this day our daily bread."

Besides this, the text also mentions the gain of commerce. "I multiplied her silver and her gold." Here, also, God's hand is plainly seen. I admit, of course, that men gain their silver and their gold by trading; but will the ship come home again in safety unless God watches over it? Will the men that go into the bowels of the earth, to dig for minerals, come up alive unless still the providence of God preserves them? Is not the benediction of heaven needed in every enterprise to which men can put their hand? "Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh in vain." The success of business is based upon a thousand conditions, and surrounded by many risks, as every merchant knows. How easily God can lay his finger upon my human scheme, and bring to nought all our plans! They used to call those who engaged in commerce "merchant venturers", and they were rightly named. There is many a "peradventure" about business-life in these days of cruel competition, even in our home-trade; and it is even more at a venture that a man goes to a far-off land for a gain. God must give him success, if he is to get it. In our bills of lading we even now insert a clause, by which the shipowner disclaims responsibility in certain contingencies, amongst which is mentions "the act of God"; and when men despatch a vessel, they often pray, and they always ought to pray, "God speed this ship," for God-speed is needed if it is to reach its destination safely.

But some come in by their own corn, and their own wine, and their silver, and their gold, by the legacies of their friends. In such a case, you may easily trace the gifts of God. If you parents have left you sufficient for your maintenance, who gave you those parents? Who placed them in a position to be so generous to you? Who arranged the place and manner of your birth but the great Lord of providence? If you are living in specially favourable circumstances, and are able to obtain food, and the other necessaries of life, with a good share of its luxuries, which others can only gain by long labour, if at all, ascribe to it, I beseech you, to the bountiful providence of the Most High. If you do not give all the glory to the Giver of these gifts, surely you are forgetting your God.

And yet, perhaps, another says, "I have not laboured with my hands, but I am a man of resources. What I possess is the result of thought. I have carefully elaborated an invention, and in a few months I have been able to get for myself what others cannot get with a whole life of toil. Surely I may trace my prosperity to my capacious mind." And if you do so, you will be very foolish, unless you also adore the God who gave you your mind. By whose power is it that you have had the wit to gain wealth so speedily? I beseech you be humble in the presence of God, or you may in a few days lose your reason, for it has often happened that men who have had more wit than others have been among the first to lose it. "Great wit to madness is allied." In many a case it has proved to be so. Remember Nebuchadnezzar, king of Babylon, builder of cities, inventor of great things, and yet "he did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles' feathers and his nails like birds' claws," because he was proud, and exalted himself against God, neither gave glory for his greatness to the Most High.

We therefore settle it in our hearts as true, once for all, that God is the Giver of the corn, and the wine, and the oil, and the silver, and the gold, and whatever temporal blessings we enjoy. If honestly gained, we trace them to his hand; and we would thank him now and always for every good gift that we have received from him.

I need not make a list of spiritual blessings, nor need I remind you that they all come from God. You know how dependent you are upon him for them. By nature you are dead. What spiritual life can you get for yourselves without God? Can the dead make themselves to live? When you have been made alive, you are pardoned; can you pardon yourselves? Whence can forgiveness come but from God? You have more than pardon if you are a child of God, you are possessed of righteousness; how shall you ever have it but as God arrays you in the righteousness of Christ? Joy and peace are our portion, but both come by believing; they are the gift of God. Holiness, too, and everything else that prepares us for heaven, and helps us to reach that blessed place, is the gift of God freely bestowed upon unworthy men. We were unworthy when he began to bless us, and we are unworthy still; yet the hand that at first bestowed the gift upon us, continues to enrich us every day in all bountifulness. Shall we not praise him, lifting high our grateful song?

"Come thou fount of every blessing,

Tune my heart to sing thy grace,

Streams of mercy, never ceasing,

Call for songs of loudest praise."

We will not withhold our thanks for such abounding goodness.

"Oh, to grace how great a debtor

Daily I'm constrained to be!

Let that grace, now, like a fetter,

Bind my wandering heart to thee."

So much for the first point.

II. Now, secondly, and we come closer to our text, MANY SEEM NOT TO KNOW THIS. "She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold." She did not know, and in this lack of knowledge she stands not alone. There are great numbers in the world who do not know this elementary truth, that all good gifts, of any kind whatsoever, come from the hand of God. Why is this?

With some it arises from natural ignorance. Myriads of men know not God as yet; and they are to be pitied, if they have not even heard of him. I fear that in London there are many who have never received even the plainest instruction with regard to God and his Christ. It ought not to be so, seeing that so many in earlier years have passed through our Sunday-schools into which a child may go and come out again, and know but little that will abide with him. It is a pity that this should be the case; but facts go to show that I state no more than the plain truth. There are many whom we may meet in the street who could give us no intelligent account of what they owe to God. They scarcely know who he is. They use his name as a part of their profanity, and that is all. Brethren, I charge you, by the living God, that as far as your ability goes, you do not suffer a single person in London to be ignorant of God, and what men owe to him. With all your might, instruct those with whom you come in contact concerning the great Creator, Preserver, and Judge of men, and show them how all our blessings are to be traced to his generous hand. Thus shall be laid a foundation whereon may rest a saving faith in our Lord Jesus Christ.

There are, however, many more who, from thoughtless ignorance, do not know that God gave them their providential mercies. Oh, what a thing it is that the bulk of the people by whom we are surrounded should have a thought for everybody but God! Some persons are strictly honest to their fellow-men, but they never think that they owe God anything. Everybody is treated fitly by them except their Creator. They will be ungrateful to nobody except their very best Friend; and all for want of thought. Is it not ten thousand pities that so many miss heaven from heedlessness, and that so many go down to hell for want of thinking how they may escape from it? "The wicked shall be turned into hell," says the Psalmist, "and all the nations that forget God." What did these do who thus perish? Did they blaspheme? No; they only forgot God. Did they oppose his purposes? No, it is not said so; but they forgot God. That is all. He that forgets his king becomes a traitor. The soldier that forgets his captain becomes a deserter. The child that forgets his mother, becomes a prodigal. But the man that forgets his God is the worst of all; his sheer thoughtlessness leads him to the abyss of woe.

Some lose sight of God because of their wrong thoughts. They look upon everything that happens as luck. "I was a lucky fellow," says one. "Wonderfully fortunate I have always been," says another; "I have always had good luck." So God is pushed from his throne, and men pay their tribute to an imaginary something, which is really nothing, but which they call "luck." If luck has actually done anything for you, then by all means worship luck, and pay homage to it; but it is not so. Luck, fortune, and chance are the devil's trinity. If things have gone well with you, it has been so because it has pleased the Most High to favour you. I pray that you may not be unmindful of the heavenly blessing, but thank your God, and bless his name.

"Well," says one, "I do not attribute my success to luck. I say I owe it to myself." So you turn from your God, and worship yourself, do you? The Egyptians have been counted the most degraded people of this world in their worship. They worshipped onions, till Juvenal says, "O blessed people, who grow their gods in their own back gardens!" But I do not think they were quite so degraded as the man that worships himself. If I could bring my soul to worship an onion, I could never degrade myself low enough to worship myself. A man who makes himself his own god is mad. When you begin to adore yourself as a self-made man, you have surely come to the very abyss of absurdity and idolatry. "Know ye that the Lord he is God; it is he that hath made us, and not we ourselves. We are his people, and the sheep of his pasture." Let us not then be guilty of the folly of forgetting him to whom we owe our all. "O come, let us worship and bow down; let us kneel before the Lord our Maker." Still, alas, it is true that some, through their thoughtlessness or their corrupt thought about God, know not that he gave them their corn and wine and oil.

There are others who forget God from assumed ignorance; they know better, but they profess that they are too intelligent to believe in God. Do you often hear the proud boastings of such men? Oh! It is folly of the most profound kind for any man to think he is too intelligent, or too clever, to believe in God, or to trace anything to him. "These things happen according to the laws of nature," they say. "The arrangements of nature are fixed and invariable." Thus "nature" becomes nothing more than a false god, which they worship. They have elevated a certain something which they call "nature" into the place of God, and they suppose that God is somehow tied by his own laws, and can never do any other than that which he has been accustomed to do; by such reasoning natural law is lifted up, and made higher than the omnipotent God himself. Go you that worship nature, and worship her if you will. I have not generally found much worship in it. I had a neighbor, who said to me, "I do not go and shut myself up in the stifling atmosphere on a Sunday; I stop at home, and worship the god of nature." I said to him, "he is made of wood, is he not?" "What do you mean?" he said in some surprise. "I think," I answered, "that I have heard you at worship, and you seem to me to adore your god by knocking him down." "Ah!" said he; "have you heard me playing skittles on Sunday?" "Yes," I said; "you are a pretty fellow to tell me that you stop at home, and worship the god of nature. Your worship is all a lie." When you hear men talk about this god of nature, it often means that they only want an opportunity of having more drink, or of amusing themselves, or of otherwise wasting the hours of God's holy day. As for us, I trust that we shall not assume an ignorance which is not ours. We know that God gave us all we have, and unto him shall be the praise.

A great many have no real lack of knowledge at all, if your search their minds. Theirs is a practical ignorance. They know not that God gave them these things, in the sense that they do not confess that it is so. They never speak about him as the one who provideth for all their needs; they never praise him for his bounty. They may, perhaps, jerk out a "Thank God," just as a matter of common speech; but there is no thankfulness in their heart. Practically, they live from year to year as if there were no God, and spend their time and their substance as if they were under no obligation whatever to the great Lord of providence. Practically it may be said of them, "They know not that I gave them their corn and their wine and their oil."

A lower depth is reached by those who do not recognise God because of their wilful ignorance; who, because of their deeds of darkness, hate the light, and refuse to acknowledge the gifts of God. Our Father in heaven "maketh his sun to rise on the evil and on the good, and sendeth rain upon the just and the unjust." But the unjust do not receive the refreshing showers as from his hand, nor do those who are evil acknowledge that it is God's sun that shines upon their head. They hate God, and are wilfully ignorant, "having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart."

Now, it does seem to be a very grievous thing that men should be indebted to God for everything, and should never praise him; that they should every morning be awakened by the light that he gives, and every evening be helped to sleep by the shades of darkness with which he mercifully closes the day, and curtains the night; and yet that they should never adore his name. Am I not speaking to some here who, through a tolerably long life, have never thought of their God, or whose thoughts concerning him have been but fitful and feeble? I would like to hold you to your seat for a moment, my friend, while I ask you whether you do not feel ashamed that you have never considered the claims of the Most High, or have never thought that he could have any claims, but supposed that you had just to live to think of yourself and your friends, and perhaps of your fellow-men, but never of your God? His goodness has been practically denied by you. You have lived as if there were no God, or as if he were too far off to operate upon your life. You live as if you had received ought to have secured for him your service. Yet what have you done? Does a man keep a cow without expecting its milk? Would he keep a horse without putting it to work? Would he own a dog if it did not fawn upon him, and come at his call? Yet God has kept you all these years, and he has had nothing from you but sheer forgetfulness, or, possibly, something worse than that. What do you say to this? I press the matter upon you, and ask you carefully to review it before your own conscience, and before the Lord, to whom you must one day give account. Seeing that you have received so much from him, you should, at the very least, acknowledge that he is the Giver of all your good things. May God the Holy Spirit make you confess that you have not dealt well with your God, and strive with you until, by his almighty grace, you shall be constrained to change your evil course, and acknowledge the goodness and mercy you have received from him throughout your whole life!

III. In the third place, when men thus fail to recognize and acknowledge God's goodness, THIS IGNORANCE OFTEN LEADS TO THE PERVERSION OF GOD'S GIFTS. See how God puts it with reference to the people of Israel, "I multiplied her silver and gold, which they prepared for Baal." What a depth of infamy it would be to receive the bounty of one king, and to pay homage therewith before the throne of his rival! This is what Israel did, and alas! Too many imitate them to-day. The people burned incense to the false god of the heathen on every hill. "She decked herself with her ear-rings and her jewels, and she went after he lovers, and forgot me, saith the Lord." This was a great iniquity. The very gold which God gave them they fashioned into ornaments for their idol, and poured out the wine that came as a gift from heaven, as an offering at Baal's shrine. There was a certain Indian potentate, who deposed his father from the throne, and then desired that father to send him his jewels, that he might wear them at his own coronation. These people desired God's gifts, in order that they might present them to Baal; and, alas! In this impiety they have many followers. How many there are who are using against God all that he has given them! They have prepared it for Baal.

We do this whenever the gifts of God are used to augment pride. This is a temptation that besets all. We have all a tendency to swell and grow great simply because God has given us more than other people; whereas that but makes us the greater debtors. I have heard that, in the days of imprisonment for debt, there were people in prison who used to be quite proud because they owed ten thousand pounds, and who looked down with scorn upon a poor fellow who had come in there only owing a hundred pounds, or perhaps, only a five-pound note. The more they were in debt, the more they thought of themselves. Now, is not that the case with every proud man? Because you have greater ability, or greater wealth, than another, you owe so much the more to God; and yet you are foolish enough to make that, which ought to be a reason for being humble, a reason for being proud. God surely feels that his gifts are being misused when we handle them so as to make ourselves haughty and important. In doing this we forget him who gave us all, even as Hosea in another place saith concerning the people, "According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore they have forgotten me."

Moreover, the gifts of God are perverted when we use them to justify sin, setting our necks stiffly in the way of evil, because, though we have wandered from God, the corn and the oil are still continued to us. "There are my rewards that my lovers have given me," said this nation that went after Baal; therefore she thought that her worship of Baal was worthy to be continued. How horrible a thing it is for a man to boast in his sin, because God does not swiftly follow it with judgment, and to continue therein because God does not at once withdraw his common mercies! Those whose hearts are set in them to do evil, because the sentence against the evil work is not executed speedily, shall have sore distress in the day when, at last, the righteous God arises to judgment.

Again, God's gifts are ill-used when because of the very abundance of them, we begin to excuse excesses. the drunkard and the glutton pervert what was meant to be a good gift into an occasion of sin and riot. God gives us all good things richly to enjoy; but when, instead of enjoying them, men abuse them, and ruin themselves, body and soul, by missing the gifts of heaven, it would be small cause for wonder if God was roused to remove the gifts put to such base use. And since so many of those around us do abuse God's gifts in this manner, it behoves us, who desire to glorify God, to use all things with great temperance, and wholly to abstain from some thing, lest we should cause our brother to stumble.

Equally bad is it when a man uses the gifts of God's providence so as to foster selfishness. His silver and gold are multiplied; he hoards it up and makes a god of it. The poor are at his gate. There let them keep; why should he trouble about them? The church of God needs his aid. Let it need it. It shall have nothing from him. "Soul," says such a man, "thou must lay up much goods for many years." And, when he has effected his purpose, then he talks to his own soul again, poor creature that it is, and says, "Soul, thou hast much goods laid up for many years: take thine ease; eat, drink, and be merry." He has made a god of his goods, and thus he has perverted God's gifts, and used them to God's dishonour. He has given them to Baal.

It grieves one's heart to see gifts of God used to oppose God. What would you have thought of David, when Jonathan gave him his sword and bow, if he had not taken the sword, and cut off Jonathan's head, or if he had fitted an arrow to the string, and shot Jonathan to the heart? It would have been ingratitude. But men fight against God with God's own gifts. A woman endowed with beauty, the rare gift of God, uses it to ensnare others to sin. God gives us garments, and there are some who use their very garments for nothing else but pride, and who go through the world with no motive but display. A man has a musical voice given to him, but he sings what God cannot be pleased to hear, and what no man or woman ought to listen to. Another has great intellect, and he gives himself up to pulling the Bible to pieces, and, as far as he can, to destroy much good. Another has a voice that is clear and loud, and skill in using it, and you hear him stand up and lead others to war against their Maker, and to sin with a high hand against the King of heaven. Oh, the pity is that there should be so much of good in the world, all heaped up to rot that so many gifts of God should be used by men against him! When those in high authority oppress the righteous, they use their authority against God; and when men in high standing are seen at police courts advocating that which is injurious to morals, they not only degrade themselves, but they make us think that the "nobility" with which they are said to be endowed must be a myth. God keep us all, dear friends, from ever using the gifts of our Maker against our Maker; and we are certainly acting against him when we go contrary to anything that is honest, lovely, and of good repute; and when, in any way, we sanction that which will do our fellow-creatures wrong, and will be injurious to the interests of true righteousness, and the advancement of the kingdom of Christ!

My text is sadly true with reference to many; "She did not know that I gave her corn and wine, and oil, and multiplied her silver and gold, which they prepared for Baal." They prepared for God's enemies what God himself had given to them, and what he meant to be used only for his own glory.

IV. And now my fourth observation is this: THIS PERVERSION OFTEN MOVES GOD TO WITHDRAW HIS MISUSED GIFTS. "Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax."

God has given to many of you a great many mercies. Remember that, if you become proud of them, if because you have become fat, like Jeshurun, you begin to kick, he can take his gifts away. If you forsake God, who made you, and lightly esteem the Rock of your salvation, he will forsake you, and withdraw his bounty.

He can withdraw his gifts easily. "Riches certainly make themselves wings; they fly away as an eagle toward heaven." You have seen the crows on the ploughed field, have you not? There they are, blackening the ground. But clap you hands, and they are gone. So have we often seen it with a man's wealth. There has been a little change in the money market, some little turn in commerce, and all his money has taken to itself wings, and flown away. Is it health and strength that you have, or great wit? Ah, sir, a puff of wind may take away life; a little gas may be fatal to health! We know not what dependent creatures we are. God can easily take away the blessings which he gives, therefore let us remember him in the use of them. "Whether, therefore, ye eat or drink, do all to the glory of God."

Moreover, God can take away his gifts unexpectedly. In the text, he says, "I will take away my corn in the time thereof," that is, in harvest, "and my wine in the season thereof," that is, just at the time of vintage. When it seems as if the harvest and vintage were secure, God would send a sudden blight upon both, and they would perish. God can take things away when they almost touch the tips of our fingers, and he can easily deprive us of misused blessings at the very moment when we think we are most sure of them. "There's many a slip 'twixt the cup and the lip;" and there is many an occasion of final disappointment when we think we have succeeded. We are only secure as we trust in the Giver of all good.

God can take away these thing rightfully. What would you do yourself if you had one whom you fed who was always kidding against you? Would you feed a dog that was always barking at you, and trying to fly at you, and do you mischief? Is it not right that God should take away providential benefits from men when they misuse them, and pervert them to his dishonour? It is of his grace that these things are ours at all; he has but to withdraw that grace, and to deal with us as we deserve, and lo! We are impoverished at once.

If God does take these things away, I would pray that he may take them from you mercifully. I was riding one day with a young gentleman, who was leading a very reckless life indeed, but whose father was a very gracious man. I found that the son had taken to horse-racing, and I said, "That is right; go on as fast as you can. Till you have lost every penny you have, you will scarcely be willing to turn to God. Young fellows like you do not often come home, except round by the swine-trough. When you get down to that, then, I trust, you will cry to God for mercy, and say, 'I will arise, and go to my father.' " He was very astonished at my advice; but I think it was the right thing to say under the circumstances.

How often have I seen something of this sort take place! The Lord has taken away from a man wealth, or he has taken away health, or else the man has fallen into dishonour; the Lord takes away the corn in the time thereof, and the wine in the season thereof, and then it happens, as we have it in the verse before the text, the afflicted one says, "I will go and return to my first husband; for then it was better with me than now." So long as you come to Christ, I do not mind if you come round by "Weeping-Cross." Even if you come with a broken leg, with the loss of an eye, or with consumption making a prey of you, it will be well; if only your souls be saved, and you come home to your great Father, we will be glad. But why do you want to be whipped to Christ? Why not come willingly? Why do you need to have these truths burnt into you as with a hot iron? Why not learn them easily. "Be ye not as the horse, or as the mule, which have no understanding; whose mouth must be held in with bit and bridle." Be not hard-mouthed with God, for he will master you, if he once take you by the hand. If he means to bless you, he will conquer you, though he may have to use rough measures with you. By-and-by, when he has broken you in, he will deal with you in all the infinite tenderness of his compassion; and you will acknowledge that even his roughness was all the result of his love to you.

Now, I close by saying that the Lord may take these things away from us justly. He sometimes withdraws his bounty without intending mercy. The sufferings of guilty men here are like the first days of a horrible tempest that will continue for ever and ever. If they will not turn to him when he calls in mercy, but continue to reject his love, then will he begin to speak in thunder, and the first storm of his righteous wrath shall only be the beginning of an endless hurricane.

"Ye sinners, seek his grace,

Whose wrath ye cannot bear;

Fly to the shelter of his cross,

And find salvation there."

I have tried to speak very earnestly; but if I have failed to speak as tenderly as I would, may the great Master forgive! Oh, that you would acknowledge your indebtedness to God! Oh, that you would cast away your idols! "As though God did beseech you by us: we pray you in Christ's stead, be reconciled to God."

God grant that you may be led by the blessed Spirit to yield yourself to him who has given you so much cause to trust him, and to his name shall be eternal honour! Amen, and amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON Hosea 2:0 .

Kelly Commentary on Books of the Bible

The prophecy of Hosea naturally divides itself into two principal divisions with minor sections. The first consists of Hosea 1:1-11; Hosea 2:1-23; Hosea 3:1-5; the second, of the rest of the book. Within these greater divisions, however, we have distinct parts.

The first chapter presents the prophet with his ministry "in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel." He was therefore a contemporary of Isaiah, who prophesied during the same kings, save that in the case of Hosea only do we hear of the then reigning king of Israel, of whom, rather than Judah, our prophet treats. For the word of Jehovah to him takes into account the condition of Israel as a whole, and particularly uses the dismal condition of Ephraim for the moral good of Judah. This is true of the whole book, which is remarkable for its occupation simply with the Jew, without noticing (as do other prophets) the Gentiles either for judgment or for blessing.

Hosea is, one might say, exclusively devoted to the ancient people of God, with a very slight but remarkable exception in the first chapter; but even it is couched in terms so enigmatical (and this, I believe, with divine intention for a special end), that many have failed to discern the truth contemplated in consequence of not using the light supplied in the New Testament. But there cannot be a more striking example than this very instance affords of the all-importance of using one part of scripture, not to correct indeed this were impossible and irreverent but better to understand another. In order to profit by the fuller revelation of the mind of God, we do well to read the earlier communications in the strongest light vouchsafed to us. It is one mind conveyed by one Spirit; and God can give us grace by dependence on Himself to guard us, as far as is consistent with our moral condition, from that narrowness to which we are all too prone, making certain portions of scripture our favourites, so as to interfere with due heed to the rest of the word. Those who indulge in these thoughts cannot be expected to understand the word of God, and, in what they make their one-sided study, are apt to fall into singular and sometimes fatal mistakes. The most precious truths of God, if they are used in an exclusive way, may by the enemy be turned to the support of serious error. Thus there would be danger if there were, for instance, the systematic limiting of the mind to the resurrection or heavenly side of divine truth. Or again, take prophecy; and how withering to the soul when that part of scripture practically becomes a monopoly? Take the church for it does not matter what and in it there is no security one whit more. The reason is simple; the secret of power, blessing, security, and communion is found, not in resurrection or heaven, not in prophecy nor in the church, nor in any other conceivable branch of truth, but in Christ, who alone gives the whole truth. Consequently we see that what we all know to be a doctrine and a necessary principle in God's revelation is true also as applied to every detail of practical experience.

In this case, then, the date of Hosea indicates his interest in Israel, and the work that God assigned him in reference to the twelve-tribed nationality of His people, when the ruin of Israel was at hand, and that of Judah was ere long to follow. Brief as his handling of his subject is, there is a remarkable completeness in the prophecy; and the moral element is as prominent in the second part, as the dispensational is in the first. The parenthesis of Gentile empire is quite omitted throughout. He is filled with the afflictions and the guilt of Israel as a whole, and, more than any other of the twelve shorter prophets, breaks forth into passionate and renewed grief over the people. The book accordingly abounds, as none other does so much, in the most abrupt transitions, which therefore make the style of Hosea singularly difficult in some respects, and, it may be added too, far more so to us just because of its intensely Jewish character. Not being Jews, we do not come under their character of relationship; but those who are to be called as Jews by and by will understand it well. They, having that position, and being thus called (though through the sense of the deepest sins on their part, at the same time knowing the yearnings of the Spirit of God over them), will enter into, as I believe they will profit by, that which to us presents difficulty because we are not in the same position.

The first chapter mainly consists of symbolic action, which represents the course of God's purposes. "The beginning of the word of Jehovah by Hosea. And Jehovah said to Hosea, Go, take unto thee a wife of whoredoms* and children of whoredoms: for the land hath committed great whoredom, departing from Jehovah." Nothing can be more evident than this declared object. The prophet is commanded to do that which was necessarily most painful in itself, and suggestive of what he as a man of God must have felt to be humbling as well as repulsive. But such was the attitude of Israel to their God, and Jehovah would make the prophet and those who heeded the prophecy to understand in measure what He must feel as to His people. "So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. And Jehovah said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel." This was the first great blow. Israel was to be smitten in the house of Jehu, the avenger of the blood-guiltiness that had been brought in by the idolatrous Jezebel. Jehu was a rough man, vain and ambitious, suited notwithstanding to deal in his rude fashion with that which had dishonoured Jehovah a man far enough outside the current of the feelings of the Spirit of God, but none the less employed in an external way to deal with the evident and open evil of Ahab's house and Israel.

*The very least we can say is that the expression intimated to the prophet what Gomer was going to be. But it must be allowed that the phrase naturally conveys the impression that she had already been guilty of an impure life too common where idolatry reigned. If Salmon begat Boaz of Rahab the harlot, it is not hard to conceive the Lord commanding the prophet to take Gomer to wife as a symbolic parable to Israel. It may be worth noticing that, while in ver. 3 she is said to have borne "him" a son, this is not the phrase, but one more vague, in verses 6 and 8. The mother's character might suffice to stamp itself on the children; but the absence of the pronoun in the ease of Lo-ruhamah and Lo-ammi, as contrasted with Jezreel is under the circumstances remarkable.

Nevertheless this, as it had no root in God, so it had no strength to maintain itself against other evils. Hence, although it suited the policy of Jehu to deal with certain gross idolatries, the political-religious evil that characterized the kingdom of Israel seemed necessary to sustain him against the house of David. Consequently, as he had no conscience as to the sin of Jeroboam, this was judged of Jehovah in due time. God smote not only Jehu's house, but Israel. The kingdom was to pass, though it might linger for a little while afterwards; but it was smitten of God. This is what is represented by Jezreel. God would scatter in due time. The Assyrian broke the power of Israel in the valley of Jezreel (afterwards called Esdraelon), a scene of covetousness and blood from first to last.

Then again we find a daughter appears, whose name was to be called Lo-ruhamah, a name which expresses the absence of pity towards the people. No more mercy was to be shown. Thus the failure of the kingdom of Israel, which soon followed after the dealing with Jehu's house, was not then complete. There would be still more judgment from God; for He says, "I will no more have mercy upon the house of Israel." Jezreel was but the beginning of the judgments of God. "I will utterly take them away." It was not therefore the collapse of the kingdom of Jehu only, but Israel as a whole was to be swept from the land, never more to be restored as a separate polity. "But," says He in the very same breath, "I will have mercy upon the house of Judah, and will save them by Jehovah their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen." The Assyrian was allowed to destroy the kingdom of Israel, but was himself checked by divine power when he hoped to carry off Judah.

Thus there was a lengthening of the tranquillity for Judah. They, at least for the time, exhibited fidelity to Jehovah in their measure. Afterwards another child is born a son; and "then said God, Call his name Lo-ammi: for ye are not my people, and I will not be to you." It was no longer therefore simply a case of breaking up Israel completely, but Judah now comes into judgment. As long as the royal tribe stood, there was still a nucleus round which all the people might be gathered. As long as the house of David was true in any measure with Judah attached yet far from being true, God could (morally speaking) yet work recovery, or at any rate He could make them, as it were, swell out into a great people. But now, on the proved faithlessness of the innermost circle, God represents the solemn crisis by the birth of the son called Lo-ammi. Yet there is no notice of the Babylonish conqueror. The prophet abruptly passes by the captivity of Judah, and at once goes forward to the glorious reversal of all the sentences of woe. It is the reunion of all the tribes, but not the scanty return under Zerubbabel. A greater is here, even Messiah. Undoubtedly He is chosen, given and appointed to them by God; but it was important also to show that they will yield willing and active subjection. Gathered together, Israel and Judah shall make (or appoint) themselves one head, and shall come (or go) up out of the land: not Babylon or Assyria, or even the earth at large, I think, but rather an expression of their union religiously in the same solemn assemblies and feasts, as we have already seen them one people under one head. It was accomplished neither after the captivity nor when Christ came, but strikingly the reverse. It remains to be fulfilled when He comes to reign over the earth. "For," then indeed, "great [shall be] the day of Jezreel." God shall sow His people in His land, not scatter them out of it. It is the day not of humiliation but of manifested glory. "Yet," says He in His very sentence of judgment on Judah, "the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, in the place where it shall be said unto them, Ye [are] not my people, it shall be said unto them, [Ye are] the sons of the living God."

Observe the remarkable change here. It is the scripture already referred to as the mysterious intimation of the call of the Gentiles in pure grace. This, though distinctly taught in Romans 9:1-33, surprises many readers. The reason is because we are apt to regard all as an antithesis in a merely human or limited fashion. If any man of God on the face of the earth had had the writing of the sentence left to himself, had there not been the full power of God which is meant by inspiration in its true and proper sense, it seems quite inconceivable that this sentence could ever have been written. Who would have said it, let him be supposed the best of men, if he loved Israel as a good Jew? Least of all surely Hosea, whose heart was all on fire for the people, both in horror on account of their wickedness and in yearning after their blessedness. But for that reason he of himself would have said, not "Ye are not my people," but Ye shall be made my faithful people. No, this is not what God says, but something quite different. The strong bias so natural even to a good man would have rendered it out of the question to speak as Hosea does. We find it hard to take in, even when written plainly before our eyes, the distinct teaching of God, conveying as it does an unexpected form of thought and an altogether new subject. The Spirit inspired him and can teach us.

This, as hinted before, is the scripture which the apostle Paul employs inRomans 9:1-33; Romans 9:1-33, as is well known. There he is vindicating, as is plain, the sovereign call of God the only resource for man where all is ruined. How beautifully this fits in with our prophet is evident. The ruin of Israel was already there; the ruin of Judah was impending. All was doomed. What then can man fall back on? If the people of God on the earth turned out only a mass of ruins on one side or another, what was there to look to? Nothing and none but God, not His law, but His sovereign grace. Accordingly this is exactly what does come in; as indeed the sovereignty of God must always be the help and sustainment and joy of a soul that is thoroughly beaten out of itself when its evil is truly judged before God. But it often takes a long while to break a man down to that point. Hence it is that many feel difficulties about it, unless perhaps on their death-bed. Then at least, if anywhere, man is true. God is true always; but man (I am speaking now only of such as are born of God) then parts company with those visions, or rather fitful shadows, which had disordered and misled him during the activities of life. Then indeed he realizes what he is as well as what God is. Accordingly, if he lose all confidence in himself in every possible way, it is only to enjoy a confidence, never so well known before, in God Himself.

This is precisely what we find here in the reasonings of the apostle Paul. It is naturally offensive to the pride of man's heart, and more particularly to a Jew's. For had they not received magnificent promises from God? It was a great difficulty to them, and it sounds very natural and formidable, how it was possible that the promises of God should I may not say fail, but seem to fail. But this came from looking simply at themselves with the promises of God. We must remember that the Bible does not contain merely the promises it largely consists, and particularly the Old Testament, of a divine history of the responsibility of man. We must leave room for both, so as not to let the responsibility of man overthrow the promises of God; but, on the other hand, not to neutralize the responsibility of the one because of the promises of the other.

The tendency of all men is to become what people call either Arminians or Calvinists; and a hard thing it is to hold the balance of truth without wavering to either side. There is nothing, however, too hard for the Lord; and the word of God is the unfailing preservative from either one or the other. I am perfectly persuaded spite of partisans who think only of their own views, or freethinkers who have no difficulty in allowing that both are there that neither Arminianism nor Calvinism is in the Bible, and that they are both thoroughly wrong without even the smallest justification. The fact is, that the tendency to either is deeply seated in unrenewed minds that is, the same man may be an Arminian at one time and a Calvinist at another; and it is likely that, if he has been a violent Arminian one day, he may become a violent Calvinist to-morrow. But the roots of both lie in man and in his onesidedness. The truth of God is in His word as the revelation of Christ by the Spirit, and nowhere else.

So it will be observed inRomans 9:1-33; Romans 9:1-33 how completely the apostle sets aside the Jewish misuse of the promises of God. By a chain of the most convincing facts and testimonies of the Old Testament urged in this wonderful chapter, he compels the Jew to abandon the flattering conceit of national election, used absolutely and exclusively as was his wont; for really it is a conceit of himself after all. If they hold to the exclusive pretensions of Israel as simply deriving from Abraham in the line of flesh (which was their point), in that case they must accept others to be their companions; for Abraham had more sons than Isaac, and Isaac had another son than Jacob. The ground of flesh therefore is utterly indefensible. A mere lineal descent would have let in the Ishmaelites, for instance; and of them the Jew would not hear. If he pleaded that Ishmael sprang from Hagar, a slave, be it so; but what of Edom, born of the same mother as well as father, of Isaac and Rebecca, twin brother of Jacob himself? Consequently the ground taken was palpably unsound and untenable. We must therefore fall back upon the sole resource for man's evil and ruin God's sovereignty and gracious call. This was so much the more in point, because there was a time, even in the early history of the chosen people, when nothing less than God could have preserved it and given a ray of hope. It was not the Ishmaelites, not the Edomites, not the Gentiles, but Israel, who made the calf of gold. Had God dealt with them according to what they had been there to Him, must there not have been utter and immediate destruction? It is referred to now because of the moral principles connected with the citation of Hosea in Romans 9:1-33; and indeed all these truths appear to me to run together in the mind of the Spirit of God. If therefore we would understand the prophecy, we must follow and receive that which may seem discursively pursued in the New Testament, but which really was before the inspiring Spirit here too.

Consequently we have in the prophet what was true morally from the beginning of their sad history. It was now verging towards the bitter end of Israel, with Judah's ruin in full view. The very fact of prophets being raised up proved that the end was approaching; for prophecy only comes in with departure from God. There is no such form of revelation as prophecy when things run smooth and fair; nor is it then, morally speaking, required. What we have in days of comparative fidelity is the setting forth of privilege and duty; but when the privilege is despised and the duty not done, when God's people are in evident guilt, and judgment must follow, prophecy comes to tell of God's judging the evil, but with mercy and yet better blessing to the obedient remnant. This is true in principle even of the garden of Eden. God did not speak of the Seed of the woman till Adam was fallen; and so when Israel had transgressed like Adam, prophecy shines out. If the ruin were before Moses' eyes, as indeed it was, prophecy was vouchsafed to the lawgiver himself, as we see conspicuously in the end of Leviticus and Deuteronomy, not to speak of the wondrous burst through Balaam's mouth in the close of Numbers. Afterwards, when God had brought in every new form of blessing to kings raised up in grace to sustain the people, yet the ruin was only more decided. Prophecy too assumes a more comprehensive, systematic, and complete shape. A whole host of prophets, one might say, appears at this time; mighty prophetic utterances warned the people when outwardly things seemed strong but all was over before God, who therefore caused the alarm to be sounded with a remarkable and persistent urgency. The trumpet, as it were, was blown for Jehovah all over the land; and thus Hosea, as we know, was the contemporary of Amos, Micah, Isaiah, and perhaps other prophets at this time. There had been one even earlier still, as we may see if we compare the history. There was a peculiar reason for not putting the earliest first in order, which I hope to explain when I arrive at his book.

Already then the ruin was such that God's sovereignty was the only sure ground which could be taken. Hence we have seen that the apostle Paul uses this to point out, not merely the resource of grace for Israel, but that on Israel's failure it was perfectly open to God to go out to the Gentiles. For this is what Paul quotes the passage for in Romans 9:1-33: "That he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory, even us whom he hath called, not of the Jews only." From the moment God falls back on His own sovereignty the ground is as open for a Gentile as for a Jew. God is not sovereign if He may not choose whom He pleases. If He is sovereign, then it is but natural that His sovereignty should display itself where it would be most conspicuous. The call of the Gentiles furnishes this occasion; for if they were worst, as they certainly were utterly degraded, for this very reason they were most fit objects for the exercise of the divine sovereignty in grace. "Even us whom he called, not of the Jews only, but also of the Gentiles. As he saith also in Osee, I will call them my people which were not my people, and her beloved which was not beloved. And it shall come to pass that in the place where it was said unto them, Ye are not my people, there shall they be called the children of the living God." It is evident that verse 25 the apostle interprets of the future call of Israel, the reinstatement of the people of God on a better footing than ever in sovereign grace; but he also applies verse 26 to the Gentiles.

Thus all is here set out in the most orderly method: "Even us whom he hath called, not of the Jews only" (shown in verse 25), "but also of the Gentiles" (referred to in verse 26). "And it shall come to pass that in the place where it was said unto them, Ye are not my people, there shall they be called the sons of the living God." Consequently sonship is far more characteristic of the call of the Gentile than of the Jew. Thus in the change (not a little one, as I was going to say, but very great indeed), in the avoidance of the expression "people" and the employment of "sons," God with the most admirable propriety, intimates by His prophet that when He was going to work in grace He would work worthily of His name. He would bring Gentiles not merely into the place of Israel, but into a better standing. Granted that they were the vilest of the vile: even so grace could and would raise them into the nearest relationship to God Himself. Then they should be, not a mere substitute for Israel, but "the sons of the living God" a title never given in its full force to any but the Gentiles who are now being called.

In a vague and general sense, as compared with distant Gentiles, Israel is called son, child, first-born; but this merely as a nation, whereas "sons" is individual. The expression, "In the place . . . . Ye are the sons of the living God," in the latter part of verse 10, is what has been already spoken of as the dim allusion to the call of the Gentiles. but it is so dim that many persons swamp it all together, making it bear on Israel. It might have been viewed as referring to Israel if God had said, "Then they shall be Ammi." He does not, however, say this, but "sons of the living God."

Such is the point of the apostle Paul; and what confirms this as the true interpretation is, that Peter also quotes from our prophet, and indeed was writing to a remnant of Jews only, as the apostle Paul was writing in his own proper place to Gentiles. Peter, however, though he does quote Hosea, omits the words, "They shall be called the sons of the living God." See 1 Peter 2:10: "Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy." For his object he quotes fromHosea 2:1-23; Hosea 2:1-23, not from Hosea 1:1-11.

This strikingly falls in with what has been already observed, that the first chapter shows not merely the restoration of Israel (perfectly true as this is, and therefore in no way to be combated), but in a mysterious way room left by God for the bringing in of the Gentiles too. By the form of the allusion, which might very easily he overlooked, He proves His perfect knowledge beforehand, and makes a communication to us of the call of the Gentiles in their own proper distinctive relationship as sons of the living God, and not merely His people.

Hence it is that Peter, writing to Christian Jews only gives the latter. Although they had lost their place of people of God through idolatry and certainly the rejection of the Messiah did not mend matters, but rather confirmed the righteous sentence of God, that the little remnant which had come back were as bad as their fathers, or even worse, for they certainly perpetrated a greater crime in the rejection of their own Messiah, yet grace is come in, and they who have received the Messiah rejected but glorified, "are now the people of God." But he does not go farther, because he simply takes them up as persons who had by grace entered in faith into the privileges of Israel before Israel. They had received the Messiah; they were the remnant of that people. They who were not a people had become now a people; they who had not obtained mercy have now obtained mercy. But Paul, writing to the Gentiles, avails himself in a most appropriate way of what Peter passes by not ofHosea 2:23; Hosea 2:23, but of Hosea 1:10, which intimates the call of Gentiles in yet greater depth of mercy. At the same time he takes care to show that the Jew will require the very same ground of sovereign grace to bring him in by and by as we have for coming in now.

The prophet, it is well to observe, appears to point out Israel's future restoration immediately after in a slightly different phraseology, which I think ought to be noticed. "Then," he says (that is, when God has brought in the Gentiles, as we have seen), "Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land." Their restoration to the land is made evident here, their being joined not only Judah, but even reprobate Ephraim into Israel as a whole. "For great shall be the day of Jezreel." The very name of Jezreel, which was before a term of reproach and initiatory judgment, is now turned by the grace of God into a title of infinite mercy, when they shall be indeed the seed of God, not for scattering only but for the rich harvest of blessing that is to characterize the millennial day. Such is the first chapter.

Hosea 2:1-23 begins like the end of the first. In the rest of the chapter we have God carrying out a part but not the whole of the wonderful principles that are so compressed in the first chapter. We begin with the message: "Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. Plead with your mother." It is a call to those who like Hosea could feel, speak, and act according to the Spirit of Christ, with the courage inspired by the certainty of such relationships, though for the present the state of the people was as far from comforting as could well be conceived, as indeed is plain from the next and following verses. "Brethren" and "sisters" look at the Jews (I think) individually. "Your mother" looks at them corporately as a body. "Plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight." Here then we behold a most painful picture Jehovah threatening to put Israel to shame, and to have no mercy upon her children, because their mother had behaved shamelessly towards Himself. "For she is not my wife, nor am I her husband." She must put away her scandalous unfaithfulness, "lest I strip her naked, and set her as in the day when she was born, and make her as the desert, and cause her to die of thirst. On her children I will have no mercy; for they are lewd children, because their mother hath committed lewdness, their parent hath acted shamefully; for she said, I will follow my lovers, that give me my bread and my water, my wool and my flax, my oil and my wine."

Accordingly Jehovah threatens to hedge up her way with thorns. "Therefore, behold, I will hedge up thy way with thorns, and raise a wall, that she may not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now." There was compunction occasionally, a little revival from time to time even in Israel; but the people never really repented or consequently abandoned their course of sin. Their good resolutions were the proof of God's goodness and the fruit of His testimony, but they never effected a thorough repentance of Israel. "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they made into images of gold." Thus all was perverted to the service, and it was imputed to the favour of false gods. "Therefore," says He, "I will take my corn in its time, and my new wine in its season; and I will recover my wool and my flax designed to cover her nakedness. And I will expose her vileness before her lovers, and none shall deliver her out of my hand." Then He threatens that all her mirth shall cease, "her feast days, her new moons, and her sabbaths, and all her solemn assemblies. And I will destroy her vines and her fig-trees." Even her natural blessings must be cut off which her unbelief made an excuse for the idols she set up. "And I will visit upon her the days of Baalim, wherein she burned incense to them." All her luxurious and idolatrous sins therefore would come up in remembrance for judgment.

Nevertheless Jehovah remembers mercy, and immediately after announces that He will allure her, and, though leading he; into the wilderness, speak soothingly to her. But it should not be the past renewed, the old and sad history of Israel rehearsed once more; for to her He would grant her vineyards thence, the valley of Achor for a door of hope. The very place which of old was a door of judgment under Joshua becomes a door of hope in the prophetic vision. "And she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt." Nor shall this freshness of renewed youth fade away as then. "And it shall be at that day, saith Jehovah, that thou shalt call me Ishi; and shalt call me no more Baali," (that is, "husband" in love instead of mere "lord," were it in the best and truest sense of dominion and possession from her mouth); also the many and false lords should no more be remembered by their names. "And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword."

Thus we see that, coincident with the return of Israel to Jehovah, and this flowing out of His grace towards them, there shall follow universal blessedness. God will make all the earth to feel to its own joy the gracious restoration of His long-estranged people. With the beasts of the field, and the fowls of heaven, and the reptiles of the earth, Jehovah declares He will make a covenant for them in that day. It is infatuation to think that all this was fully accomplished at the return from the Babylonish captivity. The result is that even Christians, misled by this miserable error, are drawn away into the rationalistic impiety of counting God's word here mere hyperbole to heighten the effect, as if the Holy Spirit deigned to be a verbal trickster or a prophet were as vain as a litterateur. No; it is a brighter day when the power of God will make a complete clearance from the world of disorder, misrule, man's violence and corruption, as well as reduce to harmless and happy subjection the animal kingdom at large.

On the other hand, it is not the epoch of the Incarnation, as some pious men say; though how they can venture on it is marvellous. "That day" is still future, and awaits the appearing and the kingdom of the Lord Jesus. It its distressing to confound such a prophecy with Peter's vision in order to apply all to the church now. "The bow and the sword and the battle I will break and remove out of the earth or land, and will make them to lie down safely." But, better than all, "I will also betroth thee to myself for ever;" for what is the worth of every other mercy compared with this nearest association with Jehovah Himself? "Yea, I will betroth thee to myself in righteousness, and in judgment, and in loving-kindness, and in mercies," says He for the third time. "I will betroth thee to myself in faithfulness; and thou shalt know Jehovah."

Then comes a final and still fuller assurance. "And it shall come to pass in that day, I will hear, saith Jehovah, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel." What an uninterrupted line of blessing, from the heavens down to every earthly blessing in the land of Israel! Every creature of God shall then reap in full enjoyment the fruits of the restored and consummated union of Jehovah with His ancient people. "And I will sow her unto me in the earth [referring to the name of Jezreel]; and I will have mercy upon her that had not obtained mercy (or Lo-ruhamah); and I will say to them which were not my people (or Lo-ammi), My people thou; and they shall say, My God."

Alas! the heavens had been severed, necessarily and long severed, from the earth by the sin of man, and Satan had gained power not merely on the earth, but above could claim a seeming title of righteousness as accuser before God; and thus the heavens were turned into brass against His people, whom the same enemy so often deceived, perverting that which ought to have been the constant governing power and symbol of all , that influenced men in relation to God into his mainspring,, of corruption. For instead of looking up to God in adoration, man adored the heavens and their host rather than God as the highest object of his worship. Such was the earliest form of idolatry. It was there that Satan's power particularly developed itself, in the turning of the highest creatures of God, the most significant parts and signs of His blessing to man, into instruments of the worst corruption. In that day Jehovah will show His power and goodness in destroying and reversing the work of Satan.

Instead therefore of longer hearing his accusation in the heavens who had only sought to dishonour God and involve man in his own ruin, Jehovah will clear the heavens. There will be restored freedom between the Creator and the higher creation, which speaks to Him as it were on behalf of the thirsty earth, Satan being then expelled, and his power and corrupting influence broken, never more to enter there again. Then, as it is said here, "the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil." That is, instead of the old and complete breach between the creation and God, and consequently therefore, through the serpent's wiles, desolation justly inflicted by God because of its fallen head, Satan will be effectually gone and all the effects of his power effaced. For the Second man will establish peace on a righteous ground for ever between God and Israel, and all the creatures of God, from the highest down to the lowest, enter into rest and Joy.

Thus there is a total reversal of what Satan had done by sin throughout the universe, but especially in view of Israel; so that the names of the first chapter, which then betokened divine judgment, are now converted into mercy and blessing. "The earth [or land] shall hear the corn, and the wine, and the oil; and they shall hear Jezreel," as Israel is styled, the seed of God. Lo-ruhamah God calls Ruhamah; and to Lo-ammi He says, "Ammi thou." No doubt there is an allusion in Jezreel to their antecedent dispersion; in no way to anything Israel has been during their days of shame and sorrow, but rather to a fresh sowing of them in the land by Jehovah's grace to His glory. The proper fulfilment of this (whatever be the verification of its principle in the Christian remnant, as we see in 1 Peter 2:1-25) awaits the future and manifest kingdom of Jehovah and His Anointed. Then, not in pledge but in fulness, will it be seen by all the world that Hosea has not written in vain: "I will sow her unto me in the earth." It is granted that Jehovah intends to take all the earth under His manifest sway (Psalms 2:1-12, Zechariah 14:1-21), but a great mistake that "the land" will not have a central place in this vast scheme of earthly blessing. The church will be the New Jerusalem, the heavenly metropolis, coming down from God out of heaven, to which she properly belongs as the bride of the Lamb. But the earth is to be blessed, and pre-eminently the land of Israel under Christ's glorious reign; for the divine purpose is to sum up all things in Him in whom we have obtained an inheritance all things, whether they be things in heaven or things on earth. He, the Son in a way quite unique, is Heir of all in the truest and fullest sense, and the kingdom at His coming will display what faith believes while it is unseen.

Hosea 3:1-5 presents a still more concise summary of Israel's past, present, and future, yet with fresh and striking features in this new outline, brief as it is. Even such Jews as acknowledge their own prophets as divinely inspired confess that Hosea in verse 4 describes exactly their present state, as it has also been for many centuries: neither altar of God nor idolatry, no consultation by the true priests or by idols; though they flatter themselves that they still adhere to Jehovah notwithstanding their sins.* How blind to overlook the teaching that they are out of relation to Jehovah, and that it is only after the present long-lasting anomaly in their state that they are to seek their God!

*Leeser's Twenty-four Books of the Holy Scriptures, page 1242. London edition.

This chapter winds up, as has been stated, the introductory portion of our prophecy. Hosea is still occupied with the purposes of God. "Then said Jehovah unto me, Go yet, love a woman beloved of her friend, yet an adulteress." Again that most distressing contrast; the object of Jehovah's affection, and withal the base and gross return of Israel represented by Gomer, who had been unfaithful to the prophet, as was intimated before the marriage that she would be. The precision of the language, and the purity of God's servant even under so singular an injunction, are equally beautiful. She is called no longer thy wife but "a woman;" but her impurity was after marriage, and so she is justly named an adulteress. He is told to go again, and love her, a woman beloved by a "friend." Conjugal love is not intended; yet was she to be loved, as indeed she had been: there was no excuse for her sin in any failure of his affection. The exhortation was not after the manner of men, nor even of the law which regulated Israel's ordinary ways. It was grace, and "according to the love of Jehovah toward the sons of Israel, who look to other gods, and love flagons [or cakes] of grapes." For the connection of cakes with idolatry, seeJeremiah 7:18; Jeremiah 7:18, Jeremiah 44:19. The purchase-money, half in barley, half in money, is that of a female slave; which marks the degradation to which the guilty woman had been reduced; it was of course not a dowry, as she had been married to him already. "And I said unto her, Thou shalt abide [lit. sit] for me many days," said the prophet to her; "thou shalt not commit lewdness, and thou shalt not be to* a man [i.e. neither in sin nor in lawful married life]: so I also toward* thee" his heart and care here, not "to her" as her husband, but "toward" her in affection as a friend. The bearing of this on Israel is next explained: "for the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without seraphim: afterward shall the children of Israel return, and seek their God, and David their king; and shall fear Jehovah and his goodness in the latter days."

*The authorised version by giving "for me" and for thee" seems slightly to injure the force by its vague sameness of rendering.

Here are many important points which we could not have gathered from either the first chapter or the second. We have seen the general position down to the end inHosea 1:1-11; Hosea 1:1-11; we have had certain details about Israel in Hosea 2:1-23; but Hosea 3:1-5 furnishes the solemn evidence that the humiliation of Israel was to involve a most marked and peculiar isolation, and that it was not to be a passing visitation but a prolonged state, while grace would bless more than ever in the end. "For the sons of Israel shall abide many days." This could not have been concluded from the language of the preceding chapters. The picture therefore would not have been complete without it. Hence the Spirit of God, true to the divine purpose, gives us enough in these few words to meet the objections of him who might complain that Christianity supposes such an immense time as the period of Israel's blindness and departure from God. The answer is that the Jewish prophet says as much, and thereby the Lord leaves room for all that had to come in meanwhile. Not of course that "many days" would convey the thought of ages as the necessary meaning at first, but that as the time lengthened out, it would be seen that it had been all foreseen and predicted.

But there is more. For they are to remain "without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without a seraphim." Further, they were not to take up idolatrous statues or images, as they had so often done up to the captivity; and as they should be without an ephod, the distinctive priestly apparel, so they should not fall back on tutelary divinities as they used to do for anticipating the future. They should not have a king as before the captivity, nor a prince as the Jews had after their return from Babylon. Israel afterwards had neither; and even the Jews lost what they had not long after Christ came. Again, they were to be "without a sacrifice," their sacred as well as civil polity was at an end; for what is the law without a sacrifice? Thus it is a state of things far more true now since the rejection of the Messiah, than up to that transitional period when Messiah came to them; for, although they had not a king, they had a sort of princely ruler. Certainly in the days of the Lord there was under the authority of the Roman empire a subordinate king or ruler, who might be called prince in a certain sense. They were also to be not only without the worship of the true God, but even without the false gods to which they had formerly been victims. Clearly then this describes the present condition of Israel the most anomalous spectacle the world has ever seen a people who go on age after age without any of those elements which are supposed to be essential for keeping a people in existence. For they have lost their king and prince, they have neither God nor an idol. They are not able to present a sacrifice, having nobody that they know to be a priest. Partly since Babylon carried them into captivity, entirely since Titus destroyed Jerusalem, they are literally without those genealogies which the priests must possess and produce in order to prove their title to minister in the holy place. Whatever their pretensions, they can prove nothing, and yet they are upheld by God.

Thus we have here in a single verse of our prophet the most complete picture of their present state found in the word of God a picture which no Jew can deny to be a likeness of their actual state. The more honest they may be, the more they must acknowledge the living truth of the representation. Now, that God should have no connection with anything on the earth that He should be effectuating no purpose in a distinct manner for His own glory would be a monstrous notion, only fit for the wildest Epicurean dreamer, and a practical denial of the living God. Consequently, that God should use this time of the recess of Israel for the bringing in of other counsels is the simplest thing possible, which we can all understand. The Jew by and by will confess that he was inexcusably faithless in his ways and mistaken in his thoughts; he had here at least the negative side of the picture, his own enigmatic state, the people of God not His people, a nation without a government, and, stranger still, with no false god and yet without the true, having neither priest nor sacrifice. The Spirit of God gives the positive side in the New Testament, where we have the call of the Gentiles meanwhile, and within it the gathering of the faithful into the church Christ's body.

But in addition to all, the last verse furnishes another most distinct disclosure, which none but prejudiced men could overlook, that God has not done with Israel as such. It is not true, therefore, that the sons of Israel are to be merged in Christianity. They are said (ver. 5) afterwards not to turn but to "return," and seek Jehovah their God. This is not a description of becoming members of Christ, or of receiving the new and deeper revelations of the New Testament. They will never as a nation form the heavenly body of Christ, either wholly or in part. They will be saved in God's grace through faith in the Lord Jesus, but rather according to the measure vouchsafed to their fathers than to us now, with the modification of the manifest reign of the Lord. Compare Isaiah 11:1-16, Luke 1:1-80, Romans 11:1-36. Individuals merge in Christianity now of course, and are brought out of their state of Judaism consequently; but here we have a different and future state of things quite distinct in some material respects from anything that was or from anything that is, though there be but one Saviour, and but one Spirit, and but one God the Father. "Afterwards shall the sons of Israel return and seek" not the exalted Head in heaven nor the gospel as such, but "Jehovah their God." I grant you it is the same God, yet as Jehovah. It is not the revelation of His name as the Messiah (when rejected, and above all dead and risen) made Him known as "His Father and our Father, His God and, our God." It is not the name of the Father and of the Son and of the Holy Spirit into which we are baptized with water. Here it is rather the form and measure vouchsafed to the nation of old. In short it is God made known after a Jewish sort. And what confirms this is the next expression, "and David their king" that same blessed person, even the Messiah as such, who unites these two glories in His person, though the former of course not exclusively.

Evidently therefore a state of things is before. us quite distinct from Christianity. The Targum and the Rabbinical expositors own that David here means the Messiah. "And they shall fear toward Jehovah, and toward His goodness in the latter day." Thus we have clearly in this passage, not only the present abnormal condition of Israel, but the future restoration of their blessedness, yea, more than they ever yet possessed.* If "the latter days" mean, according to the well-known rule of Kimchi and other Jewish doctors, the days of the Messiah, the New Testament demonstrates that the question has still to be decided between the days of His first advent or those of His second. The context proves that in the Old Testament these days always look on to His reign in power and glory; but various parts of it in the Psalms and the Prophets attest His profound humiliation and death as clearly as His reign over Israel and the earth. The Jews and the Gentiles are quite if not equally wrong for want of simple-hearted intelligence without confusion of the New Testament with the Old.

*Dr. Henderson renders the last clause, "shall tremblingly hasten to Jehovah and to his goodness." His goodness will attract but overawe their souls. It is real and pious feeling, but in accordance with their relationship hardly with that of the Christian; and so the New Testament never speaks in exactly the same way. It is unwise and unfaithful to force the scriptures.