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Hosea Chapter
Eleven
Hosea 11
Chapter Contents
God's regard for Israel; their ingratitude. (1-7) The
Divine mercy yet in store. (8-12)
Commentary on Hosea 11:1-7
When Israel were weak and helpless as children
foolish
and froward as children
then God loved them; he bore them as the nurse does
the sucking child
nourished them
and suffered their manners. All who are
grown up
ought often to reflect upon the goodness of God to them in their
childhood. He took care of them
took pains with them
not only as a father
or
a tutor
but as a mother
or nurse. When they were in the wilderness
God
showed them the way in which they should go
and bore them up
taking them by
the arms. He taught them the way of his commandments by the ceremonial law
given by Moses. He took them by the arms
to guide them
that they might not
stray
and to hold them up
that they might not stumble and fall. God's
spiritual Israel are all thus supported. It is God's work to draw poor souls to
himself; and none can come to him except he draw them. With bands of love; this
word signifies stronger cords than the former. He eased them of the burdens
they had long groaned under. Israel is very ungrateful to God. God's counsels
would have saved them
but their own counsels ruined them. They backslide;
there is no hold of them
no stedfastness in them. They backslide from me
from
God
the chief good. They are bent to backslide; they are ready to sin; they
are forward to close with every temptation. Their hearts are fully set in them
to do evil. Those only are truly happy
whom the Lord teaches by his Spirit
upholds by his power
and causes to walk in his ways. By his grace he takes away
the love and dominion of sin
and creates a desire for the blessed feast of the
gospel
that they may feed thereon
and live for ever.
Commentary on Hosea 11:8-12
God is slow to anger
and is loth to abandon a people to
utter ruin
who have been called by his name. When God was to give a sacrifice
for sin
and a Saviour for sinners
he spared not his own Son
that he might
spare us. This is the language of the day of his patience; but when men sin
that away
then the great day of his wrath comes. Man's compassions are nothing
in comparison with the tender mercies of our God
whose thoughts and ways
in
receiving returning sinners
are as much above ours as heaven is above the
earth. God knows how to pardon poor sinners. He is faithful and just to forgive
us our sins
and therein declares his righteousness
now Christ has purchased
the pardon
and he has promised it. Holy trembling at the word of Christ will
draw us to him
not drive us from him
the children tremble
and flee to him.
And all that come at the gospel call
shall have a place and a name in the
gospel church. The religious service of Israel were mere hypocrisy
but in
Judah regard was had to God's laws
and the people followed their pious
forefathers. Let us be faithful: those who thus honour God
he will honour
but
such us despise Him shall be lightly esteemed.
── Matthew Henry《Concise Commentary on Hosea》
Hosea 11
Verse 1
[1] When Israel was a child
then I loved him
and called my
son out of Egypt.
Was a child — In the infancy of Israel.
I loved him — Manifested my tender and paternal
affection to him.
Called my son — Adopted him to be my son
and as
my son
provided for him
and brought him out of servitude.
Out of Egypt — But Israel
the first adopted son
was a type of Christ the first-born. And the history of Israel's coming out was
a type of Christ's future coming out of Egypt.
Verse 2
[2] As they called them
so they went from them: they
sacrificed unto Baalim
and burned incense to graven images.
They — Moses and Aaron
and other prophets.
Called — Persuaded
intreated
and urged by exhortations
the
whole house of Israel.
From them — From the prophets counsel and
commands.
Baalim — In the desert they began this apostacy
and held on
with obstinacy in it.
Verse 3
[3] I taught Ephraim also to go
taking them by their arms;
but they knew not that I healed them.
I taught — As a mother or nurse helps the child.
Taking them — Supporting and bearing them up.
They knew not — They would not see nor
acknowledge me in it.
Verse 4
[4] I drew them with cords of a man
with bands of love: and
I was to them as they that take off the yoke on their jaws
and I laid meat
unto them.
Cords of man — With such kindness as best fits
and most prevails with a man.
I was to them — As a careful husband-man in due
season takes the yoke from his labouring oxen
and takes off the muzzle with
which they were kept from eating
when at work.
I laid meat unto them — Brought them
provision in their wants.
Verse 5
[5] He shall not return into the land of Egypt
but the Assyrian
shall be his king
because they refused to return.
He — Ephraim.
Shall be king — Shall rule them with rigour and
cruelty.
They refused — The reason of all is
their
obstinacy in idolatry.
Verse 6
[6] And the sword shall abide on his cities
and shall consume
his branches
and devour them
because of their own counsels.
His branches — The lesser towns and villages.
Their own counsels — Which they have
followed in opposition to all the good counsels the prophets gave them from
time to time.
Verse 7
[7] And my people are bent to backsliding from me: though
they called them to the most High
none at all would exalt him.
They — The prophets.
None at all — Scarce any one would hearken and
obey.
Verse 8
[8] How shall I give thee up
Ephraim? how shall I deliver
thee
Israel? how shall I make thee as Admah? how shall I set thee as Zeboim?
mine heart is turned within me
my repentings are kindled together.
Give thee up — To utter destruction. Admah and
Zeboim were two of the four cities which were destroyed with fire from heaven.
My repentings — Not that God is ever fluctuating
or unresolved; but these are expressions after the manner of men
to shew what
severity Israel had deserved
and yet how divine grace would be glorified in
sparing them.
Verse 9
[9] I will not execute the fierceness of mine anger
I will
not return to destroy Ephraim: for I am God
and not man; the Holy One in the
midst of thee: and I will not enter into the city.
Return — Conquerors that plunder the conquered city
carry away
the wealth of it
and after some time return to burn it; God will not do so.
Not man — Therefore my compassions fail not.
The holy One — A holy God
and in covenant
though not with all
yet with many among you.
Enter into the city — Utterly to destroy
thee
as I did Sodom.
Verse 10
[10] They shall walk after the LORD: he shall roar like a
lion: when he shall roar
then the children shall tremble from the west.
They — The remnant shall hear and obey the Lord.
Like a lion — The word of the Lord
so saith
the Chaldee
shall roar as a lion. Christ is called
The lion of the tribe of
Judah: and when he cried with a loud voice
it was as when a lion roared. The
voice of the gospel was heard far
as the roaring of a lion; and it was a
mighty voice.
Tremble — The spirit by its power awakening them to a sight of
sin
shall make them fear and tremble.
From the west — From the ends of the earth.
Verse 11
[11] They shall tremble as a bird out of Egypt
and as a dove
out of the land of Assyria: and I will place them in their houses
saith the
LORD.
They shall tremble — At their return into
their own land
some shall hasten
yet with solicitude
out of Egypt
whither
they fled for shelter; others like doves shall hasten out of Assyria
but with
fear and trembling.
I will place them — A seasonable and
comfortable promise.
Verse 12
[12] Ephraim compasseth me about with lies
and the house of
Israel with deceit: but Judah yet ruleth with God
and is faithful with the
saints.
Ephraim — Most of the people of Israel.
With lies — Play the hypocrite with me still.
Judah — The two tribes.
Yet ruleth — While idolaters are slaves to the
devil
the true worshippers of God
like princes
rule with God.
Faithful — Retains purity
at least truth of worship
and
comparatively is faithful. Judah adheres to God's holy prophets
priests
and
other saints of God.
── John Wesley《Explanatory Notes on Hosea》
11 Chapter 11
Verses 1-12
Verse 1
When Israel was a child.
The national unit
The meaning is not
necessarily
when Israel was an infant
a
child in mere years
but when Israel was a child in spirit
docile
simple of
mind
sincere of purpose
true in worship. When Israel lifted his eyes
heavenward
and sought for Me
then I stooped over him as a man might stoop
over his child to lift him into his arms
and press him closely to his heart.
There is a unit of the individual; let us take care lest we rest there
and so
miss the ever-enlarging revelation of the Divine purpose in human history.
There is not only a unit of the individual
there is a unit of the nation.
Israel is here spoken of as if he were one man
a little child; though a
million strong in population
yet there was in the million a unit. This is one
aspect of Divine providence. We must not regard nations as if they ceased to
have status and responsibility
name and destiny before God. A nation is one
a
world is one
the universe is one. What does God know of our little divisions
and distributions into pluralities and relationships? The nation may have a
character. The Church is one
and has a reputation and influence. So we come
upon the Divine handling of great occasions. The Lord is not fretted by
details. All the details of His providence come out of and return to one great
principle of redeeming Fatherhood. The locks are innumerable; the key is one
and it is in the Father’s hand. Let Him hold it. (Joseph Parker
D. D.)
God’s love to us the pattern of our love to others
The leading topic of this chapter appears to be the calling of the
people of Israel out of the prison-house of Egypt. It gives a gracious account
of our heavenly Father’s love
and a fearful picture of man’s ingratitude.
Under figures and emblems there is a lively representation of God’s dealings
with His redeemed ones--with the Israel that now is
not after the flesh
but
after the Spirit. The call of Israel from Egypt
as typical of Christ and of
His people
is our subject. It is typical of us
as we are called from sin to
the holiness of the heavenly Canaan.
I. God’s love to
Christ
as a child
manifested to us by His calling Him from egypt. In the
fulness of time the beloved of the Father became flesh
and dwelt among us. But
no sooner did He appear than His life was threatened. The child was borne for
safety into Egypt. In due time Christ was called out of Egypt
brought again to
the Holy Land
there to exercise His ministry and perform the will of God.
II. God’s love to
us
whilst we were yet at a distance from Him. We who are redeemed are loved
with the self-same love with which God loved His only begotten Son.
II. The effect
which the possession of this love will naturally produce in our hearts. It will
produce love to others. What should be the effect of God’s love in our minds? A
disinterested love to our fellow-creatures. Thus shall we have a scriptural
evidence that we are of the spiritual Israel
whom God hath loved and called
out of Egypt. (G. C. Tomlinson.)
A typical portrait of a people
I. A highly
favoured people.
1. God loved them.
2. God emancipated them.
3. God educated them.
4. God healed them.
5. God guided them.
6. God relieved them.
7. God fed them.
II. A signally
ungrateful people.
1. They disobeyed
God’s teaching.
2. They gave themselves to idolatry.
3. They ignored God s kindness.
4. They persistently backslided.
III. A righteously
punished people. The judgment would be--
1. Extensive; and
2. It should continue; and
3. It should be destructive.
Is not this history of this people typical? Do not they represent
especi ally the peoples of modern Christendom
highly favoured of God
signally
ungrateful to God
and exposed to punishment from God? (Homilist.)
Backsliding
1. This is the great sin of the visible Church
to which she hath a
strong inclination naturally
even in her best frame.
2. Men’s hanging sometimes in suspense
and having some inclinations
to return
will neither double out their point against the power of corruption
within them
nor will it extenuate their backsliding.
3. The great backsliding of God’s people is their backsliding from
God and communion with Him; which draweth on all other apostasies and
defections.
4. It is of the Lord’s great mercy that He ceaseth not to follow
backsliders with messages from His Word. (George Hutcheson.)
A fivefold view of God’s love
1. It is adopting love. God loved Israel in Egypt
Israel in
captivity
Israel among the brick-kilns
and called him “His son.” It is by no
merit or righteousness of our own that we are made sons of God. We become
children of God by faith in Christ Jesus. God’s love is adopting love. God
delights in adopting children
and giving them the spirit of adoption
and
taking them to the home of the ransomed family.
2. It is a tender love. The Lord describes the manner of a mother
teaching her babe to walk. “I taught Ephraim to go.” The Omnipotent became as a
nurse to Israel. When difficulties arose He bore him in His arms as a man doth
bear his little child. And the heavenly Father is ever the same.
3. His inviting love. “Called My son out of Egypt.” We know how cruel
Pharaoh was
and how hard were his taskmasters. But there was One who loved
them
who said
“I have heard their cry
and have come down to help them.” His
fiery cloudy pillar was the symbol of his inviting love.
4. It is weeping love. God mourns over their iniquities. God’s love
as weeping love was displayed by “The Man of Sorrows
” whose grief was for the
hardness of men’s hearts
and whose hot tears over Jerusalem were because she
knew not the things which belonged to her peace.
5. His incarnate love. “The cords of a man.” Incarnate love is the
magnet by which souls are drawn to God. “The Word was made flesh” begins the
story of redemption. Christ became man
to stand in man’s place and deal with
God in man’s behalf
and to be able to enter into our feelings and fears as a merciful
and compassionate High Priest. (A. Clayton Thiselton.)
Mingled severity and mercy
The scope of this chapter is to clear God from severity
and to
upbraid Israel for ungrateful and stubborn carriage
against mercies and means
and yet to promise mercy to the remnant
to His elect ones. At the close of the
preceding chapter there were dreadful threatenings against Israel
that the
mothers should be dashed in pieces upon their children
and the king utterly
cut off. But does not this argue God to be a God of rigid severity? Where is
the mercy
goodness
and clemency of God towards His people? God says
“For all
this I am a God of mercy and goodness
for I have manifested abundance of mercy
already
and am ready still to manifest more; but you have been a stubborn and
a stout-hearted people against Me.” From this general scope observe--
1. God stands much upon the clearing of Himself to be a God of love
and mercy. Whatsoever becomes of the wicked
yet God will make it clear before
all the world that He is a God of much mercy. God takes it very ill that we
should have any hard thoughts of Him; let us not be ready to entertain such
thoughts of God
as if He were a hard master. “When Israel was a child.” That
is
at his first beginning to be a people
in his young time
My heart was
towards him. When he knew little of Me. When he could do little for Me. When
there was much vanity and folly in him
as there are generally in children.
When he was helpless and succourless
and knew not how to provide for himself.
The love of God to Israel is expressed in these three particulars.
2. It is the privilege of the Church and of the saints to be beloved
of God. God loves His people; this is their privilege
He loves them with a
special love.
3. It is a great aggravation to sin
to sin against love.
4. It is very useful to call to mind God’s old love.
5. All God’s old mercies remain engagements to duty and aggravations
to sin.
6. Let not our hearts sink in despairing thoughts
though we see that
we are able to do but little for God
and though we are unworthy of His love.
7. God’s love begins betimes to His people; let not His people’s love
be deferred too long. (Jeremiah Burroughs.)
God’s love for the Church
1. God’s love to the Church is her first and great privilege
which
prevents her in her lowest condition
when she is unworthy and base. When
Israel was a child
witless and worthless
then I loved him. And this is the
fountain of all God’s bounty to him.
2. The Lord will make His love to His people conspicuous in their
preservation in a low condition
and under much trouble
when He seeth it not
fit to deliver them from it.
3. The Lord also will magnify His deliverance from trouble and
bondage
not only spiritual
but outward also
in so far as is for their good.
3. As the Lord doth ofttimes manifest His love
and put special
honour on His people
by putting them to sufferings and trouble
so He will
specially make His delivering of them proclaim His love and estimation of them
and His peculiar interest in them. (George Hutcheson.)
And called My son out of
Egypt.
“And thou shalt say unto Pharaoh
Thus saith the Lord
Israel is
My son
even My first-born; and I say unto thee
Let My son go
that he may
serve Me.” On these words Hosea’s reference rests. The people of Israel are to
God as a son to a father; even as a first-born son. That is why He has come
down to deliver them. We speak of the “purposes” of God
as though God had
formed some complex schemes at an early period in the world’s history
and now
He must work these schemes out. But the God of the Bible is no scheme-maker. He
is a Father--we are His sons. It is Israel’s cry that has brought Jehovah down
to deliver them. He is the Father of the fatherless. He hears the cry of the
afflicted. But though God is moved by love
He does all things in order. He
pities His people before their cry has ascended to Him; but He waits for that
cry before He comes down to deliver them. For He will not deliver the unwilling
or the proud. So He waits. And He came to the right person. He will do His work
by means of a man
and He knows the man to do it. Moses brought Israel out of
Egypt. Jehovah
that is the name of Israel’s Father and Deliverer. “I am that I
am” is practically the translation of Jehovah. It is a somewhat cold name to us
because we know the tenderer name of Father. Hosea’s reference looks forward as
well as backward; it looks before and after. Hosea saw that his words had a
fuller meaning than could be filled by the people of Israel. He saw that they
carried a promise which had not been performed even in his day. Like Abraham
he saw Christ’s day afar off
and was glad. (James Hastings
M. A.)
The flight into Egypt
How can Matthew speak of these words as a prophecy
and of the
sojourn of the Divine babe in Egypt as a fulfilment of their prophecy? It has
been said that Matthew uses Hosea’s words
so to speak
rhetorically or
classically
declaring that the story of the infant Jesus in Egypt was a fine
instance of Hosea’s saying. Or it may be answered that the literal Israel was
the type of the spiritual Israel. At all events
the Divine Man was Himself the
true
ideal Israel
and as such Jehovah did call Him when a child out of Egypt.
Once more
it may be answered
in a more general way
that the present is ever
the fruit of the past and the seed of the future. Events are born of events
as
successive parts of plants are born of preceding parts; the parts are
different
but they are radically only repetitions of the original seed.
History repeats itself. The historic is ever the prophetic. Particularly is it
true in a case of special Divine election
like that of the Jewish nation
that
history will be prophecy. The fulfilments of the prophetic Scriptures
like
waves of the sea
are ever-multiplying and enlarging concentric circles. And
Jesus Christ is evermore the final and crowning fulfilment. The Divine Man is
the universal pleroma--alike the radiant point and the
circumference of all things. As God called out of Egypt His son
so out of
Egypt does He call His Church. It was literally true of some of the most
eminent of the fathers
--Tertullian
Origen
Athanasius
Cyprian. It is
spiritually true of all God’s people. (G. D. Boardman.)
Verse 2
They sacrificed unto Baalim
and burned incense to graven images.
Graven images
We read frequently of graven images and of molten images
and the words are become so familiar as names of idolatrous images that
although they axe not well chosen to express the Hebrew names
it seems not
advisable to change them for others that might more exactly correspond with the
original. The graven imago was not a thing wrought in metal by the tool of the
workman we should now call an engraver; nor was the molten image an image made
of metals or any ether substance
melted and shaped in a mould. In fact
the
graven image and the molten image are the same thing under different names. The
images of the ancient idolaters were first cut out of wood by the carpenter
as
is very evident from the prophet Isaiah. This figure of wood was overlaid with
plates either of gold or silver
or sometimes perhaps of an inferior metal
and
in this finished state it was called a graven image (i.e.
a carved
image)
in reference to the inner solid figure of wood
and a molten (i.e.
an
overlaid or covered)
image
in reference to the outer metalline case or cover. Sometimes both
epithets are applied to it at once (Nahum 1:14; Habakkuk 2:18). The English word molten
conveys a notion of melting or fusion. But this is not the case with the
Hebrew word for which it is given. The Hebrew signifies to spread
or cover all
over
either by pouring forth a substance in fusion
or in spreading a cloth
over or before
or by hammering on metalline plates. (Bishop Horsley.)
Verse 3
I taught Ephraim also to go
taking them by their arms.
Taken by the arm
When God redeems and shelters His people by the blood of the
Paschal Lamb
--i.e.
of Christ our Passover sacrificed for us--and gives
them His law
telling them to serve Him
He does not leave them to their own
strength
but gives them power to do what He bids them: He teaches them how to
go
taking them
as a nurse would
by the arms. Our obedience is not the cause
which procures or awakens God’s love to us
but His love is the cause that
procures and awakens our obedience. The text tells us what God is doing for the
true disciples of Jesus
and how God undertakes to teach them how to go.
“Taking them by the arms.” As a nurse teaches a helpless child to walk
He
invites us to rely upon His strength and watchful care. He knows our weakness.
The thought may be illustrated by Deuteronomy 32:11. In this life we cannot
go without the support of Christ; but there are different ways in which He
gives this to His people. At first He teaches them to fight against their own
evil passions
to resist their own wayward wills
to quench their fiery
temptations. But soon they pass onward. The new nature moves
stirs
waxes stronger
grows; the old decays. At first He leads
He guides them against their will
then without it
and it is a happy day when their will cheerfully goes along
with His; then they are taught to go. (W. Grant.)
But they knew not that I
healed them.
Unrecognised blessings
Two different types of ignorance in relation to two
different methods of Divine dealings. Look--
1. At the words uttered by the Lord to Cyrus
the Persian king--“I
girded thee
though thou hast not known Me” (Isaiah 45:5). From these words we learn
that while God uses His own people for a gracious purpose
they are not the
only people that He uses for the furtherance of His designs. He places men in
high positions
and by their instrumentality He often brings about the
fulfilment of His own purpose
though they themselves have had no conscious
part in the accomplishment of such a glorious end.
2. Our text points to a very different dealing
namely
God’s
treatment of the Jewish people. The ignorance of Cyrus
as a heathen
was not
the culpable thing that ignorance of God on the part of any king of Israel or
Judah would have been. God had granted Israel a special revelation
and
admitted them into an exceptional relationship with Himself as His people.
Notwithstanding all God’s goodness to Israel
Hosea says
in God’s name
“They
knew not that I healed them.” Thus we have two types of ignorance. That of the
man who has never been brought under godly influence; and the wilful ignorance
of those who sin against the light
and in spite of gracious influences. The
latter is the only ignorance possible to us. The surprising thing about Israel
was that they could be so ignorant of God’s goodness after all that He had done
for them. Knowledge of God they had
but it had formed no part of their being
had not permeated their character and life
and had not given a bent to their
conduct. Their attitude Godward was atheistic. They talked flippantly enough
about their history
but there was no gratitude in the heart that would mould
and fashion life into submissive obedience to the law of God. Thus their
ignorance was all the worse for being so wilful and persistent. “Ye are weary
of Me
” exclaimed God to them. I know of no charge more pathetic than that.
This ignorance is the result of the blinding power of a sinful passion; an
ignorance which will not let a man know the truth because he is too closely
wedded to his evil. (D. Davies.)
Verse 4
I drew them with cords of a man.
God’s saving method with the soul
I. God in the
action of great solicitude. “I drew them.” There are two ways by which this
thought is confirmed--
1. By Scripture.
2. By experience.
God is represented in the Song of Solomon as drawing us with the
odour of a great ointment.
II. God drawing man
through the principle of human agency--“Cords of a man.”
1. God did this in the use of the prophets.
2. God did this in the Person of Christ.
3. God is now doing this in the Christian ministry.
III. God drawing man
through the principle of spiritual conditions: “With hands of love.”
1. There is the voice of the inner life
--telling of wrong
and
pointing to right and duty.
2. There is the agency of the Holy Spirit
--pointing to holy
decisions. Dr. Doddridge once said to his daughter
“My dear
how is it that
everybody seems to love you?” She answered
“I do not know
papa
--unless it is
that I love everybody.” Jesus loves us. Shall we not love Him? (W. A.
Perrins.)
God’s redemptive agency
I. The uncoerciveness
of His redemptive agency. He draws
not drives. This Divine mode of action
implies two things--
1. That God respects the moral freedom of human nature. He has
endowed us with moral agency. We have a consciousness of freedom which defies
and spurns all the logic that would prove us slaves. The Holy Father treats us
according to the natures He has given us. God neither condemns nor saves men
contrary to their own will.
2. That God’s moral power in the Gospel is extraordinarily great.
II. The humanity of
God’s redemptive agency. It is by a man’s intellect
heart
life
example
influence that he draws. God saves man by man.
1. The reasonable draws man. God appeals to our reason through man.
2. The merciful draws man. God appeals to our gratitude through man.
3. The excellent draws man.
4. The desirable draws man. (Homilist.)
The place of love in the Gospel
It is God who speaks of the humanity of His treatment of us. When
a man would influence
he must begin by loving. Few can resist that spell. I
need not tell any one how mighty
how almighty
in a man’s being is the force
of love. There are not two definitions of love
though it has many
modifications. The symptoms common to all loving are delight in presence
impatience of absence
eagerness for reciprocity
intolerance of coldness
joy
in exchange of thought
sympathy in each change of circumstance; delight in the
opportunity of benefiting
and corroding grief in the prohibition of
intercourse. We have claimed for hope--we have claimed even for fear--a place
in the Gospel. Can it be needful to do the same for love? Yet there may be some
comparative
if not positive
disparagement of this grace. I have heard men
speak slightingly of Gospel love. They judge it better
on the whole
for the
character of Christ’s Gospel
that in its central’ innermost shrine the Deity
of deities should be rather obedience than love. Thus
in improving Christ’s
Gospel
they spoilt
marred
ruined it.
I. The Gospel is a
revelation of love. Herein lies its power
the secret of its strength. It
reveals the love of God. That God loves virtue
and will compensate and make up
for the sufferings of the good
is a tenet which needs not a revelation. But
that God loves all men
even the sinner
is that quite right? Must there not be
something here not altogether sound in doctrine
because not altogether
conducive to morality and good? The Gospel risks this perversion. It
refers us to Christ. Did Christ’s example
did Christ’s life
encourage or
favour sin? There is
in the immeasurable love of God
room for all His
creatures. There is a yearning of soul over the scattered
dispersed
erring
and straying race. He loves
therefore He pleads. The whole secret of the
drawing lies in the spontaneity of the love. Tell a man
--“Seek God
and He
will be found of you
”--and you waste words. Tell him--“God loves you as you
are. God has come after you
with far-reaching endeavour.” He will find there
is strength in that which will not
cannot
be resisted.
II. There is an
invitation of love. There is something always pathetic
to the unsophisticated
ear
in the petition of love. The outcries of barren
thirsting affection waste
themselves oftentimes upon the desert. And yet there was a love for them
would
they but have had it
a love better than of son or daughter
better than of
wife or husband
a love indestructible
satisfying
eternal. It is permitted to
you to love God. Ought not that to be joy enough and privilege enough for any
man? God makes it religion to do the thing which will make us happy; and
therefore He turns the invitation into the injunction of love
and bids the
fallen self-ruined creature just love and be happy--just love and be saved.
III. There is a
communication
or transmission
of love. He who has been loved
and therefore
loves
is bidden by that love of God to love his brother also; and then
in
that transmission
that handing on of the love
the whole of the Gospel--its
precept as its comfort--is in deed and in truth perfected. Little
indeed
do they
know of the power of the Gospel who think either that obedience will replace
the love of God
or duty be a substitute for the love of man. Christ teaches us
that both towards God and towards man love goes first and duty follows after.
Not
indeed
that we are idly to wait for the feeling
and excuse the not doing
on the plea of not loving. There is such a thing as worshipping because I
desire to love. So there is such a thing as doing good to my brother
if so be
I may love him; a setting myself to every office of patient and self-denying
charity
if by any means it may at last become not a labour but a love to me.
But how can we love the unlovely? Surely whosoever sees with the eye of Christ
can discern
if he will look for it
on the most tarnished
debased
defaced
coin of humanity
that Divine image and superscription in which God created
and for the sake of which Christ thought it no waste to redeem. This is love’s
place in Christ’s Gospel. Love revealed
love reciprocated
then love handed on.
(C. J. Vaughan
D. D.)
Good Friday
This is not a day for difficult doctrines
but for the simplest
and humblest feelings. The great work of this day is quite beyond
the reach of
our understanding. The appeal is not made to our understanding
nor even
directly to our conscience. With the cords of a man we are drawn. The human
affections which all men share
the feelings which even the poorest
the
meanest
the most ignorant partake in
the pity
the tenderness
the love that
can only be called forth by love
these are now the cords by which our Father
draws us
the cords of a man. To the heart that loves like a child
to the
sinner deeply laden with his burden of unhappiness
to the broken spirit that
secretly longs to escape from fetters which it is powerless to break
to the
soul that is ready to despair
this Gospel speaks
and tells of hope
and love
and eagerness to forgive
and embracing arms
and falling on the neck
and
tears of joy
and the welcome of the prodigal son. We cannot study here. We can
but surrender our hearts to the love which is too much for them to contain. We
are sometimes cold and dead. There are times when our feelings towards God seem
to lose their warmth. We can obey and do
but we feel like servants
not like
children
and we are unhappy because we cannot rouse any warmer feelings in
ourselves. And when this is so
where can we go but to the Cross of Christ?
Perhaps under a decent exterior we hide some sinful habit which has long been
eating into our souls. It is possible that we may be discharging every duty as
far as human eyes behold us. Yet time after time the temptation has proved too
strong
or we have been found too weak. Our besetting sin has clung to us
and
we cannot get rid of it. Then let us once more turn to God
and gaze upon the
Cross of Christ. Or perhaps we have never striven to serve God at all. We have
lived as best suited the society in which we were
as most conduced to our own
pleasures. Whenever the thought of God or conscience comes across us
we find
that but a dull subject to think on
and we turn to pleasanter and more
exciting themes. What then shall warm our hearts but this plain story of
sadness? If we have human feelings still left us
and sympathy can yet touch
our souls
it will be impossible to read of the Cross of Christ without
emotion. (Archbishop Temple.)
God’s gracious dealings
I. I dealt with
them rationally
as men
not as beasts.
1. My statutes were according to right reason.
2. They were supported by many arguments.
3. And by persuasions
motives
and exhortations.
II. I dealt with
them gently
not with rigour and violence.
1. Suiting Myself to their dispositions.
2. Dealing with them when they were in their best temper.
3. Giving them time to consider.
III. I dealt with them
honourably
in a manner suitable to that respect which is due to man.
1. My instructions ever exceeded My corrections.
2. Whatever spark of ingenuousness remained in them
I took care to
preserve it.
3. I aimed at their good
as well as My own glory
in all things. (Jeremiah
Burroughs.)
Silken cord
s:--No man ever does come to God unless he is drawn. Man is so
utterly “dead in trespasses and sins” that the same Divine power which provided
a Saviour must make him willing to accept a Saviour. But many make a mistake
about Divine drawings. They seem to fancy that when the time comes
they will
by some irresistible power
without any exercise of thought or reasoning
be
compelled to be saved. But no man can make another man lay hold of Christ. Nay
God Himself does not do it by compulsion. He hath respect unto man as a
reasoning creature. Love is the power that acts upon men. God draweth no man
contrary to the constitution of man
but His methods of drawing are in strict
accordance with mental operations.
1. Some are drawn to Christ by seeing the happiness of true
believers.
2. Another cord of love is the sense of the security of God’s people
and a desire to be as secure as they.
3. Some will tell you they were first drawn to Christ by the holiness
of godly relatives.
4. Not a few are brought to Christ by gratitude for mercies received.
5. Some have been caught by becoming convinced that the religion of
Christ is the most reasonable religion in the world.
6. A far larger number
however
are attracted to Jesus by a sense of
His exceeding great love.
7. The privileges which a Christian enjoys ought to draw some of you
to Christ. (C. H. Spurgeon.)
God’s goodness to His people
Let us see what this goodness did for Israel
and what it
does still for God’s people. Three leading articles.
I. Attraction. “I
drew them.” God attracted the Jews to Himself as their Lord and portion by
conviction and affection. The attraction is to Him as well as by Him. In
pushing and driving you urge a thing from you; but in drawing it you bring it
towards you. God’s aim is to bring us to Himself. This aim regards the state
that we are previously in--a state of distance and alienation from Him. As in
this state we see his sin
so we equally see his misery
for with God is the
fountain of life
and we can never be happy save as we are near Him. Look at
the manner in which this attraction is accomplished. “With the cords of a man.”
That Is--
1. “Rationally. Hence religion is called a reasonable service.”
2. Affectionately. Love is the supreme attraction. There are four
heads of goodness which are peculiarly attractive and powerful.
II. Provision. “I
laid meat unto them.” Meat means food generally. To show the plenitude and
riches of the Gospel provision it is represented in the Scriptures by a feast.
The provision is found in the Scriptures. It is “laid unto you in the preaching
of the Gospel.”
III. Emancipation.
He takes off the yoke from our jaws. What yoke?
1. The yoke of Judaism.
2. Of popery.
3. Of persecution.
4. Of bigotry.
5. Of ignorance. (William Jay.)
Drawn heavenwards
A weeping willow stood by the side of a pond
and in the
direction of that pond it hung out its pensive-looking branches. An attempt was
made to give a different direction to these branches. The attempt was useless;
where the water lay
thither the boughs would turn. However an expedient
presented itself. A large pond was dug on the other side of the tree
and as
soon as the greater quantity of water was found there
the tree of its own
accord bent its branches in that direction. What a clear illustration of the
laws which govern the human heart. It turns to the water--the poisoned waters
of sin
perhaps--but the only streams with which it is acquainted. Remonstrate
with it
and your remonstrances are vain. It knows no better joys than those of
earth
and to them it obstinately clings. But open to its apprehension fuller
streams
heavenly water; show to it some better thing
some more satisfying
joys; and then it is content to abandon what it once worshipped
and turns its
yearning affections heavenward. (J. A. Gordon
D. D.)
Verse 7
My people are bent to backsliding from Me.
Religious declension
How singular is the moral condition of a believer bent on
backsliding. It is not a mere vacillation between God and mammon
holiness and
sin
but a steady leaning
an earnest leaning toward the latter.
I. Who are they
who are bent on backsliding?
1. The first mark is a neglect of secret and family prayer. The
neglect of one kind of prayer usually follows neglect of the other kind.
2. Habitual neglect of the Bible. Whoever walks closely with God
takes delight in His Word. It is a bad sign when the Scriptures are read only
from a conviction of duty.
3. Backwardness or reluctance in efforts to do good. Does a civil
political
or pecuniary enterprise awaken an energy and zeal which you never
evince for the Saviour’s cause? If so
what does it indicate?
4. The undervaluing of religious ordinances. Lightly to esteem the
house of God
its praises
prayers
instructions
hallowed associations
indicates a backsliding heart. Other marks of a backsliding believer
are
--censoriousness; high regard for gaiety and fashion; preference for vain
amusements and frivolous company.
II. The guilt which
this moral condition involves.
1. Every such professor is acting the part of a hypocrite. We may not
charge him with wilful hypocrisy
we may with practical hypocrisy.
2. Their influence goes to depress the standard of piety which the
Saviour has fixed
to adulterate that system of truth and duty which He has
given as the hope of the Word. Christianity is a holy religion. What we charge
upon every Christian professor whose heart is bent on backsliding
is the guilt
of adulterating this holy religion
and depressing
so far as his influence
goes
its Divine standard of duty. What is it we are doing when we put a base
alloy into the gold of heaven? Inter mingling principles of selfishness with
those of a heaven-born beneficence. Of course
no Christian could intend to
perpetrate so audacious a crime. The inten tion to work such mischief is not
charged upon any one. Yet all this mischief is involved in the course pursued
by every backslider.
3. The backslider retards the progress of Christianity in the world.
He cuts the sinews of its strength; he takes off its chariot wheels.
4. While bent to backsliding you cannot be depended on in religion.
You are not reliable persons. You prove recreant to duty. Christianity may well
exclaim in reference to many of its professed votaries
“Deliver me from my
friends.”
III. The
consequences of continuing in this guilty course. There are two rods in the
hand of God for offenders
the rod of discipline and the rod of retribution.
The former is to correct
with a view to reclaim the offender. The latter is to
punish the incorrigible
with a view to vindicate and maintain His outraged
authority. With the rod of discipline come oftentimes desolation
rebuke
discomfort
darkness and barren ness in spiritual experience.
1. The first appliances which God will use are disciplinary. The
first consequence to be apprehended by a backslider--whether an individual or a
Church
is outward rebuke.
2. Another consequence is the discomfort of the forsaken soul: its
restless condition
the possibly deep gloom which may settle like night upon
it. It must be unhappy when comforts are with drawn
with a grieved departing
Saviour
the sweet influences of His grace
as well as the joyful assurance of
blessedness hereafter.
3. The last consequence relates to the future world. It takes hold of
retribution. Unless you repent and do your first works
you must perish. There
is no talismanic charm about the name of Christian
or about a profession of
religion which can rescue the hopeless back slider. He must lie down
like
other sinners
under the wrath of God. And connected with this consequence to
yourselves are melancholy consequences to the unconverted in your families
and
in the community. How seldom a sinner repenteth while the Church is far from
God! (E. Strong.)
In suspense
Two explanations of this sentence are given.
1. The word teluaim signifies “perplexed.” The people would
suffer a just punishment through being anxious and looking around them
and yet
finding no comfort; for this would be the reward of their defection or
apostasy.
2. God here complains of the wickedness of the people
as of those
who deliberated whether they ought to repent. They then take suspense for
doubt. “My people are in suspense.” They debate on the subject as on a doubtful
matter
when I exhort them to repent
and they cannot at once decide what to
do
but alternate between divers opinions
and now incline to one thing and
then to another; as if the subject itself made it necessary for them to
deliberate. (John Calvin.)
Backsliding Israel
I. A certain
course described. “My people are bent to backsliding from Me.”
1. What this fact proves. The doctrine of human depravity.
2. What it involves.
II. A certain
feeling indicated. “How shall I give thee up?”
1. Its nature. It was a feeling of perplexity.
2. Its causes. His back sliding children deserved to be punished; hut
He waiteth to be gracious
and is ready to forgive.
III. A certain
resolution formed. “I will not execute the fierceness of Mine anger.” This
should--
1. Excite our astonishment.
2. Kindle our gratitude.
3. Subdue our opposition.
4. Dissipate our fears. (Author of “Foosteps of Jesus.”)
Backslider
In the west of Scotland when you travel
sometimes when the
furnaces are all in full blast
furnace after furnace flings its reflection on
the sky. You see the molten metal flowing into the mould. As you look from the
carriage windows you see dusky figures flitting about
all activity; but when
the furnaces are damped down for a strike or for dull trade
what a misery it
is to go through these manufacturing districts and behold idleness. The flames
have been damped out
the men are not working
but lounging about at street
corners; women and bairns
sad at heart; wheels still; hammers ceased
hammering. It is the same way
maybe
with your soul. You have damped out the
furnace of Christian activity. God knows it. Why
when you were a young man
you had dozens of furnaces in full blast for God. You gave tracts
you spoke to
your fellows
you took a class in the Sabbath school
you gave of your money
you prayed and agonised; and all is shut up
and you know it. You’re asleep;
you do nothing for God now. (John Robertson.)
Verse 8
Verse 8-9
How shall I give thee up
Ephraim?
God’s feeling in the face of man’s obstinacy
Many have been the ways adopted by God to communicate His thoughts
and reveal His will to the human race. But in all
Divine truths were always
represented in a manner most adapted to the constitution of the human mind.
Three things suggested by the passage.
I. Man is able to
resist God in the dispensations of his mercy. The supposition that man is
governed by some Divine fate
that he is a passive being
destitute of a
capacity to act in any way besides in accordance with the Divine will
has
arisen partly from three sources.
1. Unacquaintance with the nature of the human will Man is so
constituted as to be able to exercise authority not only over his own feelings
actions
and character
but also over the heart itself; he can regulate his
disposition
so as to turn his whole soul to be a sanctuary to particular
objects. Three reasons for this view.
2. Unacquaintance with God’s moral government--confounding the
natural with the moral. God does not rule man with an irresistible force
but
with motives of gentleness and love.
3. Misinterpretation of some particular portions of the Word of God.
II. That man’s
resistance renders it necessary
on God’s part
to give him up.
1. The most applicable means is insufficient for recovering him.
2. The only means is insufficient to recover him.
III. There is an
infinite
compassionate reluctance on God’s part to give up man.
1. The relation that exists between God and man renders Him reluctant
to give him up. One is a father
the other is a child.
2. God’s knowledge of man renders Him reluctant to give him up.
3. God’s dealings towards man prove that He is infinite in mercy
reluctant to give him up. The most illustrious display of Divine mercy was the
sending of God’s only begotten Son into the world. This mercy was displayed
also in sending the Holy Spirit. Then if God feels so intensely for those who
are strangers and aliens from Him
ought not the same compassionate feeling to
characterise His Church universally? And if we are free agents
having control
over our dispositions and actions
or endowed with capacity to choose the right
and reject the wrong; and if we are the objects of Divine pity
is it not our most
incumbent duty to pity ourselves by receiving God’s mercy
and obeying His
commandments? (J. A. Morris.)
Justice and mercy in the heart of God
The Bible is pre-eminently an anthropomorphetic book. That is
it
represents God through man’s emotions
modes of thought and actions. It is in
the character of a father that these verses present Him to our notice. No human
character can give a full or perfect revelation of Him. Yet it is only through
human love
human faithfulness
human justice
that we can gain any conception
of the love
faithfulness
and justice of the Eternal.
I. Mercy and
justice as co-existing in the heart of the eternal. To give up to ruin
to
deliver to destruction is the demand of justice. “Mine heart is turned within
Me
My repentings are kindled together.” This is the voice of mercy. What is
justice? It is that sentiment which demands that every one should have his due.
What is mercy? A disposition to overlook injuries and to treat things better
than they deserve. These two must never be regarded as elements essential]y
distinct
they are branches from the same root
streams from the same fountain.
Both are but modifications of love. Justice is but love standing up sternly
against the wrong
mercy is but love bending in tenderness over the helpless
and the suffering. In the heart of God this love assumes two phases or
manifestations.
1. Material nature shows that there is the stern and mild in God.
2. Providence shows that there is the stern and the mild in God. The
heavy afflictions that befall nations
families
and individuals
reveal His
sternness; the health and the joy that gladden life reveal His mercy.
3. The spiritual constitution of man shows that there is the stern
and the mild in God. In the human soul there is an instinct to revenge the
wrong
often stern
inexorable
and heartless. There is also an instinct of
tenderness and compassion. These came from the great Father.
II. Mercy and
justice as excited by man in the heart of the Father.
1. The moral wickedness of Ephraim evoked His justice. Human
wickedness is always stirring
so to say
the justice of the Infinite heart.
2. The filial suffering of Ephraim evoked His mercy. God calls
Ephraim His son
and Ephraim was in suffering
and hence His compassion was
turned.
III. Mercy
struggling against justice in the heart of the Great Father. Even as the human
father finds a struggle between what justice requires
and mercy pleads for
in
dealing with his wilful son.
IV. Mercy
triumphing over justice in the heart of the Great Father.
1. Mercy has so triumphed in the perpetuation of the race.
2. In the experience of every living man.
3. In the redemptive mission of Christ.
How comes it to pass that mercy thus triumphs? Here is the answer:
“For I am God
and not man.” (Homilist.)
Divine forbearance towards sinners
The long-suffering of God
His patience toward sinners
His
unwillingness to punish
His readiness to pardon
form conspicuous parts of the
Divine character
as set forth to our view in the sacred writings. The text
describes a strong and tender struggle in the mind of God between the opposite
and contending claims of justice and mercy: and in the end represents the
latter as prevailing
mercy rejoicing against judgment. We are not indeed to
suppose that a struggle ever really takes place in the Divine Mind. He does but
speak to us after the manner of men. Ephraim had done everything to provoke the
Lord to anger. Forgetful of all that He had wrought for them
and of all which
they owed to Him
they had left His service
renounced His worship
and had
given themselves up to the most shameful idolatries. Mercies and judgments had
been employed to reclaim them
but in vain. And now
what could be expected but
that they should be dealt with according to their deserts? But no--such is the
sovereignty of Divine mercy
that instead God says
“How shall I give thee up
Ephraim?” Attend--
1. To the debate which is represented between justice and mercy.
2. The determination of the debate. After a long struggle mercy
prevails.
3. The ground and reason of this determination: “For I am God
and
not man.” He who is God
and not man
alone could overcome the difficulty.
Draw some profitable reflections.
1. How exactly does the view here given of the Divine mercy and
forbearance
in this particular instance
agree with the general
representations of them in Scripture. Illustrate times before Flood. Israel in
wilderness. The spiritual redemption of man.
2. How greatly do these views increase and aggravate the sinfulness
of sin. Sin is rebellion against a just and rightful Sovereign. It is robbery
committed against a good and a gracious Master. It is ingratitude to a most
kind and bountiful Friend and Benefactor. Sin is despite done to the richest
mercy and tenderest compassion. If God were not so very merciful
sin would not
be so exceeding sinful. How great must be the guilt of those who disregard the
mercy offered in the Gospel I
3. What great encouragement does the subject give to every humbled
and penitent sinner! Such are apt to be full of doubts and fears. They cry for
mercy
but cannot believe that they shall find it. Was God so unwilling to give
up even penitent Ephraim? And will He be unwilling to receive and pardon
penitent offenders? Surely He feels for you the tenderest pity. He will meet you
with loving-kindness. (E. Cooper.)
The Holy One
The holiness of God is at once a ground why He punishes iniquity
and yet does not punish to the full extent of the sin. Truth and faithfulness
are part of the holiness of God. He will keep His covenant. But the unholy
cannot profit by the promises of the All-Holy. (E. B. Pusey
D. D.)
How shall I give thee up
Ephraim
There is nothing more inspiring in human history than the long
hard struggle of the Lord against the proclivities of the Jewish people. How
this struggle of evil against God arose
what are the conditions of the Divine
and the creature nature which render it possible
and render it possible that
it should be prolonged
we may never be able to settle. But the fact of the
struggle is clear as the sunlight. We are resisting God’s will; we make life a
ceaseless struggle against His will. God has created free men; all the burden
of their activity
all the possibilities of their development He accepted ill
the hour in which He created them free. He parted as it were with a power
a
power to rule all things by His decree. A free spirit cannot be ruled by a
decree. There is a new sphere of existence created
in which God’s Spirit
in
communion with free spirits
alone has power to sustain His sway. And this
Spirit may be grieved
wounded
resisted even unto death. “Ephraim is joined to
idols: let him alone
” may proclaim that the resources of the Divine patience
and love are exhausted. And yet
was that sentence final? Certainly
in Hosea’s
time
Divine patience was not exhausted. Is it even exhausted yet? The answer
is found by considering
with some fulness of detail
the history of the
long-suffering of God with His ancient Church. (Baldwin Brown
B. A.)
God’s dealing with sin and sinners
It is important that we acquire and cherish right views of
the character of God
and the modes of His dealing with the children of men. We
cannot fully comprehend the Divine Being. It may happen that the aspect which
is most attractive is just that which we most fail to see. Revelation makes
known to us that He is not regardless and indifferent to what takes place on
earth
and not unmindful of the welfare of the beings His hands have made. He
is the Father of our spirits. We read of God as a God of justice
and we are in
danger of thinking of justice as unallied with and untempered by mercy. But He
is also merciful. He delighteth in mercy. The aspect of God
brought before us
in this text
is that of God reluctant to inflict deserved punishment
suffering deep
disquietude and longing because of the waywardness and
sinfulness of men. Man s alienation and rebellion causes grief and regret to
God.
I. God’s back
wardness to punish sin. The very strength of God’s love for His creatures
kindles His indignation against that which works their ruin
whilst regard for
His own character and government necessitates the punishment of the ungodly and
impenitent. One great difference between God’s anger and man’s is this
--whilst
man’s anger is soon kindled
God is “slow to anger
and of great mercy.”
II. God’s yearning
disquiet for the salvation of men. Of this the words of the text are an earnest
expression. (Joseph Shillito.)
God unwilling to abandon the sinner
The making of His creatures happy
according to their capacities
of happiness
is highly pleasing to God. The Divine nature is all love and
benignity. The sun and light may be as soon separated as God and goodness
the
Deity and loving-kindness. If He withdraws His favour from any people
it is
all along of themselves
not the least defect of goodness in Him. It is wholly
owing to their rendering themselves unmeet to be any longer partakers of His
grace and favour. God is always inclined to do good to His creatures
but He is
often under the necessity of being very severe. Still
He ever designeth a
general good in the judgments He executeth. Men’s learning of righteousness is
God’s designs in His judgments. Then God inflicts His judgments
not out of
free choice
but from constraint
and with a kind of unwilling willingness. In
the text we see that
highly as they had incensed the great God against them
He nevertheless makes good
when one would least expect He would
that saying
of the son of Sirach
“As is His majesty
so is His mercy.” In the text He
seems to say
“How can I find in My heart to be as bad as My word in executing
such fearful threatenings?” Nothing less than apparent necessity can prevail
with the infinitely good God to make His creatures miserable; and this further
appears by the following considerations.
1. God’s earnest and most pathetical exciting of sinners to turn and
repent
that iniquity may not be their ruin
is of itself sufficient to assure
us hereof.
2. ‘Tis God’s ordinary method to give warning to sinners before He
strikes. He wants reformation and repentance to stay His hand and prevent the
blow. Illustrate by the warning of Noah’s ark
and the warnings sent by the
prophets
etc. Signs of the times are God’s warnings nowadays.
3. It is God’s usual course to try a wicked people with lighter
judgments first
before He brings the heaviest upon them.
4. When God determined to pour down the vials of His vengeance upon a
wicked people
He sometimes plainly intimated that He did it not
until their
wickedness was come up to such a height as did necessarily call for them.
5. It is likewise apparent that God Almighty is most backward to the
destroying of a wicked people
or putting them into miserable circumstances
until necessitated
in that He hath again and again declared His being diverted
from so doing by such motives as one would think could have but very little
influence upon such a Being as He is
or rather none at all. The following are
some of these motives.
The Gospel in Hosea
Hosea appears again and again to contradict himself. In one line
he is denouncing a ruinous and final doom; in the next
with a voice that
breaks with tenderness
he is promising a day of golden restoration. Does it
not sound like a feeble absurdity to say that both sets of declarations can be
fulfilled? Yet fulfilled in some ideal way I believe they are. Surely the
prophet recognised that there were positive contradictions in life
--life and
death
light and darkness
blessing and’ cursing
the flame of wrath and the
dew of blessing; and leaving these contradictions as he found them
he yet
believed that God is a God of love
that mercy shall somehow or somewhere
triumph over justice
that God will smite sin
and yet will spare. Hosea’s was
a real and not a sham message
and it was a message full of comfort; and still
more full of comfort was the reason
“for I am God
and not man.” The deepest
consolation of life lies in this
God and not man is the judge. God is the
Father of the prodigal. Christ was the friend of publicans and sinners; and in
the revelation of God throughout all the Scripture
as in the words of Christ
we find always side by side with the awful certainty of retribution
the
unquenchable beams of love and hope. But Hosea had learned his lesson
as so
many are forced to learn it
in sorrow and anguish. He tells us his secret in
the first three chapters. These explain the varying of emotions in almost every
verse of the prophecy; and they also explaln why this prophet seems to see more
deeply than all others into the heart of the love of God. The sorrows of life come
to us all though they seem to come in different measure; but the point for us
to observe is how differently they affect the wise and the foolish The holy
submissiveness of Hosea’s life taught him the one great lesson without which he
would never have become a prophet at all. This lesson
-- If the love of man
the love of a husband for a wife
of a father for his child can be so deep
how
unfathomable
how eternal must be the love of God! To what sunless depths
to
what unfathomed caverns can the ray of that light penetrate I In this is a
message of hope for individual souls. (Dean Farrar.)
Moderation in Divine judgments
1. God’s mercy interposing on the behalf of sinners doth produce not
only good wishes but real effects to them.
2. God’s mercy towards His sinful people
doth not see it fit to keep
off all effects of His displeasure
or leave them altogether unpunished.
3. When a sinful people are under saddest temporal judgments
yet so
long as they are in the land of the living
they are bound to reckon that their
condition might have been worse if all God’s just displeasure were let out.
4. The Lord’s moderating of deserved judgments
if it were but to
preserve a people from being utterly consumed
is a great proof of God’s mercy
and ought to be acknowledged as such.
5. It is the great mercy and advantage of the Lord’s sinful people
that they have to do with God
not with man
in their miscarriages. (George
Hutcheson.)
A father’s solicitude for the erring
A number of years ago
before any railway came into Chicago
they
used to bring in the grain from the Western prairies in waggons for hundreds of
miles
so as to have it shipped off by the lakes. There was a father who had a
large farm out there
and who used to preach the Gospel as well as attend to his
farm. One day
when church business engaged him
he sent his son to Chicago
with grain. He waited and waited for his boy to return
but he did not come
home. At last he could wait no longer
so he saddled his horse and rode to the
place where his son had sold the grain. He found that he had been there and got
the money for the grain. Then he began to fear that his boy had been murdered
and robbed. At last
with the aid of a detective
he tracked him to a gambling
den
where he found that he had gambled away the whole of his money. In hopes
of winning it back again he had then sold the team and lost that money too. He
had fallen among thieves
and
like the man who was going to Jericho
they
stripped him
and then cared no more about him. What could he do? He was
ashamed to go home and meet his father
and he fled. The father knew what it
all meant. He knew that the boy thought he would be very angry with him. He was
grieved to think that his boy should have such feelings toward him. That is
just exactly like the sinner. He thinks
because he has sinned
God will have
nothing to do with him. But what did that father do? Did he say
“Let the boy
go”? No; he went after him. He arranged his business
and started after the
boy. He went from town to town
from city to city. He would get the ministers
to let him preach
and at the close he would tell his story. “I have got a boy
who is a wanderer on the face of the earth somewhere.” He would describe his
boy
and say: “If you ever hear of him
or see him
will you not write to me?”
At last he found that he had gone to California
thousands of miles away. Did
that father even then say
“Let him go”? No; off he went to the Pacific coast
seeking his boy. He went to San Francisco
and advertised in the newspapers
that he would preach at such a church on such a day. When he had preached he
told his story
in the hope that the boy might have seen the advertisement
and
come to the church. When he had done
away under the gallery there was a young
man
who waited until the audience had gone out; then he came towards the
pulpit. The father looked
and saw it was his son
and he ran to him
and
pressed him to his bosom. The boy wanted to confess what he had done
but not a
word would the father hear. He forgave him freely
and took him to his home
once more. Oh
prodigal
you may be wandering on the dark mountains of sin
but
God wants you to come home! The devil has been telling you lies about God; you
think He will not receive you back. I tell you He will welcome you this minute
if you will come. Say “I will arise
and go to my Father.” There is not one
whom Jesus has not sought far longer than that father. There has not been a day
since you left Him but tie has followed you. I do not care what the past has
been
or how black your life
He will receive you back. Arise
then
O
backslider
and come home once more to your Father’s house. (D. L. Moody.)
Verse 12
Ephraim compasseth Me about with lies.
Beset round with lies
By lies understand false worship
for that is a lie with false
pretences; they put fair glosses upon things
but all are but lies; they have
beset Me with politic shifts of their own devising. They not only seek to blind
men
but they would (if it were possible) deceive Me
saith God. And indeed
when men seek to blind their own consciences
what do they but seek to deceive
God? In the very act of worship they are false.
1. Many
in their prayers
in the solemn act of worship
beset God
with lies. Can God be deceived? No
but they did what lay in them to deceive
Him; if it were possible for God to have been deceived they would have deceived
Him.
2. Many also beset the business and affairs that they manage with
lies. They plot with themselves how they may handsomely contrive to put
together a goodly number of lies
that so they may beset men’s understandings.
There are such cunning attempts in the world to beset the understandings of
men
that men shall not know what to say to things; and yet
whilst they cannot
tell how to believe them
neither do they know what to say
things are so
contrived. Deceitful men think with themselves
If such a thing shall be
questioned
then I have such a shift to put it off; and if another thing shall
be doubted of
then I have such a report
and such a fair pretence
to make it
good.
3. When men are once engaged in shifts and lies
they grow
pertinacious in them
and there is little hope of their recovery. (Jeremiah
Burroughs.)
Fraud and falsehood
The Lord complains “that He had been compassed with the falsehood
and fraud of the people.” By these words He means that He had in everything
found the multiplied perfidy of the Israelites; for this is the import of the
word “compassed.” Not only in one way
or in one thing had they acted
unfaithfully towards God; they were full of innumerable frauds
with which they
surrounded God
like an army at a siege. This is what hypocrites are wont to
do; not only in one thing do they endeavour to deceive God
but they transform
themselves in various ways
and ever seek some new subterfuges. When they are
caught in one sin they pass into another; so that there is no end to their
deceit. He speaks of “frauds and falsehoods
” for they thought that they
escaped
provided they covered themselves with some disguise
whenever the
prophets reproved them. But God here testifies that they gained nothing by
their craftiness. The prophet reprobates those specious excuses
by which
people think they are absolved before God
so as to elude all the threatenings
of the prophet. This passage teaches that men in vain make excuses before God;
for when they contrive pretences to deceive God
they are themselves greatly deceived; for He clearly
perceives their guiles and falsehoods. (John Calvin.)
But Judah . . . is
faithful with the saints.
Faithful with the saints
That is--
1. With Abraham
Isaac
and Jacob
with Moses
with the prophets
with the forefathers.
2. Faithful with such as are sanctified
the true priests of God
that God has sanctified to Himself. Whereas Jeroboam took of the lowest of the
people and made them priests to God
Judah would have no other priests but the
sanctified ones of God.
3. Faithful with the people of God. For all of Israel that were holy
that were godly
that were saints
and were not detained by some special hand
of God
went up from the Ten Tribes to Judah
to the true worship of God; now
Judah entertained them
and used them well
and was faithful to them. But on
the contrary
Israel
the Ten Tribes
were unfaithful
by using the saints of
God evilly that would worship God according to God’s own way; they were cruel
and oppressing and unfaithful to them
but Judah was faithful towards such
embracing and encouraging them. For us to go on in faithfulness
though we have
none to join with
is a commendation; and the ways of God are excellent
whether any or no do join with us in them. But it is a great encouragement to
be faithful with the saints; that is
to go on in those ways in which we see
the saints walk: and to join with the saints
with such as are the choice
saints of God
greatly encourages and strengthens the people of God in their
way. (Jeremiah Burroughs.)
The faithful tribe
There is a striking analogy between the leading characteristics
and facts of Church history under the Old Testament dispensation
and under the
New. In both we see a chosen people
a redeemed people
a preserved people
and
a perverse
rebellious
stiff-necked people. Nothing but immutable love and
sovereign grace could have borne with their conduct. The great mass of nominal
Israel of old were carnally minded. They degraded themselves with abominable
idolatries. Just so do multitudes who pass for Christians in the nineteenth
century
boasting of ancient pedigree
long succession
and exclusive right;
wearing the name of Christian without possessing one spark of Christianity. The
modem profession of Christianity has awfully apostatised from ancient
orthodoxy
and set up idols throughout Christendom
worshipping the work of
men’s hands according to the free will system. The great calamity of the
present day arises from carnal men interfering with religion in any way
for in
so doing they are sure to do mischief: if they legislate for it
they clog and
fetter it; if they endow it
they curse it; if they even speak of it
they
misrepresent it
--and can it be otherwise while they are destitute of it? Turn
attention to the faithful
tribe who
in the face of all the revolting and apostasy of the present day
may be said to rule with God
and deal faithfully with the saints. There is
still such a tribe in Christendom. If the God of all grace would bestow upon
His elect remnant a revival of vital godliness
Christian union
and fervent
prayer
there would
be nothing to fear from pope or infidel. Brethren
be of one mind. Electing
love
Divine substitution
and invincible grace are our rallying-points. (Joseph
Irons.)
──《The Biblical Illustrator》