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Hosea 11

 

In this chapter we have,

I. The great goodness of God towards his people Israel, and the great things he had done for them, ver. 1, 3, 4.

II. Their ungrateful conduct towards him, notwithstanding his favours towards them, ver. 2 -4, 7, 12.

III. Threatenings of wrath against them for their ingratitude and treachery, ver. 5, 6.

IV. Mercy remembered in the midst of wrath, ver. 8, 9.

V. Promises of what God would yet do for them, ver. 10, 11.

VI. An honourable character given of Judah, ver. 12.

Hosea 11:1-7

God's Goodness to Israel; The Ingratitude of Israel; God's Displeasure with Israel.

B. C. 730.

1 When Israel was a child, then I loved him, and called my son out of Egypt. 2 As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. 3 I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them. 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. 5 He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. 6 And the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels. 7 And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

Here we find,

I. God very gracious to Israel. They were a people for whom he had done more than for any people under heaven, and to whom he had given more, which they are here, I will not say upbraided with (for God gives, and upbraids not), but put in mind of, as an aggravation of their sin and an encouragement to repentance.

1. He had a kindness for them when they were young (v. 1): When Israel was a child then I loved him; when they first began to multiply into a nation in Egypt God then set his love upon them, and chose them because he loved them, because he would love them, Deut. 7:7, 8. When they were weak and helpless as children, foolish and froward as children, when they were outcasts, and children exposed, then God loved them; he pitied them, and testified his goodwill to them; he bore them as the nurse does the sucking child, nourished them, and suffered their manners. Note, Those that have grown up, nay, those that have grown old, ought often to reflect upon the goodness of God to them in their childhood.

2. He delivered them out of the house of bondage: I called my son out of Egypt, because a son, because a beloved son. When God demanded Israel's discharge from Pharaoh he called them his son, his first-born. Note, Those whom God loves he calls out of the bondage of sin and Satan into the glorious liberty of his children. These words are said to have been fulfilled in Christ, when, upon the death of Herod, he and his parents were called out of Egypt (Matt. 2:15), so that the words have a double aspect, speaking historically of the calling of Israel out of Egypt and prophetically of the bringing of Christ thence; and the former was a type of the latter, and a pledge and earnest of the many and great favours God had in reserve for that people, especially the sending of his Son into the world, and the bringing him again into the land of Israel when they had unkindly driven him out, and he might justly never have returned. The calling of Christ out of Egypt was a figure of the calling of all that are his, through him, out of spiritual slavery.

3. He gave them a good education, took care of them, took pains with them, not only as a father or tutor, but, such is the condescension of divine grace, as a mother or nurse (v. 3): I taught Ephraim also to go, as a child in leading-strings is taught. When they were in the wilderness God led them by the pillar of cloud and fire, showed them the way in which they should go, and bore them up, taking them by the arms. He taught them to go in the way of his commandments, by the institutions of the ceremonial law, which were as tutors and governors to that people under age. 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 thus supported. Thou has holden me by my right hand, Ps. 73:23.

4. When any thing was amiss with them, or they were ever so little out of order, he was their physician: "I healed them; I not only took a tender care of them (a friend may do that), but wrought an effectual cure: it is a God only that can do that. I am the Lord that healeth thee (Exod. 15:26), that redresseth all thy grievances."

5. He brought them into his service by mild and gentle methods (v. 4): I drew them with cords of a man, with bands of love. Note, It is God's work to draw poor souls to himself; and none can come to him except he draw them, John 6:44. He draws, (1.) With the cords of a man, with such cords as men draw with that have a principle of humanity, or such cords as men are drawn with; he dealt with them as men, in an equitable rational way, in an easy gentle way, with the cords of Adam. He dealt with them as with Adam in innocency, bringing them at once into a paradise, and into covenant with himself. (2.) With bands of love, or cartropes of love. This word signifies stronger cords than the former. He did not drive them by force into his service, whether they would or no, nor rule them with rigour, nor detain them by violence, but his attractives were all loving and endearing, all sweet and gentle, that he might overcome them with kindness. Moses, whom he made their guide, was the meekest man in the world. Kindnesses among men we commonly call obligations, or bonds, bonds of love. Thus God draws with the savour of his good ointments (Cant. 1:4), draws with lovingkindness, Jer. 31:3. Thus God deals with us, and we must deal in like manner with those that are under our instruction and government, deal rationally and mildly with them.

6. He eased them of the burdens they had been long groaning under: I was to them as those that take off the yoke on their jaws, alluding to the care of the good husbandman, who is merciful to his beast, and will not tire him with hard and constant labour. Probably, in those times, the yoke on the neck of the oxen was fastened with some bridle, or headstall, over the jaws, which muzzled the mouth of the ox. Israel in Egypt were thus restrained from the enjoyments of their comforts and constrained to hard labour; but God eased them, removed their shoulder from the burden, Ps. 81:6. Note, Liberty is a great mercy, especially out of bondage.

7. He supplied them with food convenient. In Egypt they fared hard, but, when God brought them out, he laid meat unto them, as the husbandman, when he has unyoked his cattle, fodders them. God rained manna about their camp, bread from heaven, angels' food; other creatures seek their meat, but God laid meat to his own people, as we do to our children, was himself their caterer and carver, anticipated them with the blessings of goodness.

II. Here is Israel very ungrateful to God.

1. They were deaf and disobedient to his voice. He spoke to them by his messengers, Moses and his other prophets, called them from their sins, called them to himself, to their work and duty; but as they called them so they went from them; they rebelled in those particular instances wherein they were admonished; the more pressing and importunate the prophets were with them, to persuade them to that which was good, the more refractory they were, and the more resolute in their evil ways, disobeying for disobedience-sake. This foolishness is bound in the hearts of children, who, as soon as they are taught to go, will go from those that call them.

2. They were fond of idols, and worshipped them: They sacrificed to Baalim, first one Baal and then another, and burnt incense to graven images, though they were called to by the prophets of the Lord again and again not to do this abominable thing which he hated. Idolatry was the sin which from the beginning, and all along, had most easily beset them.

3. They were regardless of God, and of his favours to them: They knew not that I healed them. They looked only at Moses and Aaron, the instruments of their relief, and, when any thing was amiss, quarrelled with them, but looked not through them to God who employed them. Or, When God corrected them, and kept them under a severe discipline, they understood not that it was for their good, and that God thereby healed them, and it was necessary for the perfecting of their cure, else they would have been better reconciled to the methods God took. Note, Ignorance is at the bottom of ingratitude, ch. 2:8.

4. They were strongly inclined to apostasy. This is the blackest article in the charge (v. 7): My people are bent to backsliding from me. Every word here is aggravating. (1.) They backslide. There is no hold of them, no stedfastness in them; they seem to come forward, towards God, but they quickly slide back again, and are as a deceitful bow. (2.) They backslide from me, from God, the chief good, the fountain of life and living waters, from their God who never turned from them, nor war as a wilderness to them. (3.) They are bent to backslide; they are ready to sin; there is in their natures a propensity to that which is evil; at the best they hang in suspense between God and the world, so that a little thing serves to draw them the wrong way; they are forward to close with every temptation. It also intimates that they are resolute in sin; their hearts are fully set in them to do evil the bias is strong that way; and they persist in their backslidings, whatever is said or done to stop them; and yet, (4.) "They are, in profession, my people. They are called by my name, and profess relation to me; they are mine, whom I have done much for and expect much from, whom I have nourished and brought up, as children, and yet they backslide from me." Note, In our repentance we ought to lament not only our backslidings, but our bent to backslide, not only our actual transgressions, but our original corruption, the sin that dwells in us, the carnal mind.

5. They were strangely averse to repentance and reformation. Here are two expressions of their obstinacy: – (1.) They refused to return, v. 5. So much were they bent to backslide that, though they could not but find, upon trial, the folly of their backslidings, and that when they forsook God they changed for the worse, yet they went on frowardly. I have loved strangers, and after them I will go. They were commanded to return, were courted and entreated to return, were promised that if they would they should be kindly received, but they refused. (2.) Though they called them to the Most High. God's prophets and ministers called them to return to the God from whom they had revolted, to the most high God, from whom they had sunk into this wretched degeneracy; they called them from the worship of the idols, which were so much below them, and the worship of which was therefore their disparagement, to the true God, who was so much above them, and the worship of whom was therefore their preferment; they called them from this earth to high and heavenly things; but they called in vain. None at all would exalt him. Though he is the most high God they would not acknowledge him to be so, would do nothing to honour him nor give him the glory due to his name. Or, They would not exalt themselves, would not rise out of that state of apostasy and misery into which they had precipitated themselves; but there they contentedly lay still, would not lift up their heads nor lift up their souls. Note, God's faithful ministers have taken a great deal of pains, to no purpose, with backsliding children, have called them to the Most High; but none would stir, none at all would exalt him.

III. Here is God very angry, and justly so, with Israel; see what are the tokens of God's displeasure with which they are here threatened.

1. God, who brought them out of Egypt, to take them for a people to himself, since they would not be faithful to him, shall bring them into a worse condition than he at first found them in (v. 5): "He shall not return into the land of Egypt, though that was a house of bondage grievous enough; but he shall go into a harder service, for the Assyrian shall be his king, who will use him worse than ever Pharaoh did." They shall not return into Egypt, which lies near, where they may hear often from their own country, and whence they may hope shortly to return to it again; but they shall be carried into Assyria, which lies much more remote, and where they shall be cut off from all correspondence with their own land and from all hopes of returning to it, and justly, because they refused to return. Note, Those that will not return to the duties they have left cannot expect to return to the comforts they have lost.

2. God, who gave them Canaan, that good land, and a very safe and comfortable settlement in it, shall bring his judgments upon them there, which shall make their habitation unsafe and uncomfortable (v. 6): The sword shall come upon them, the sword of war, the sword of a foreign enemy, prevailing against them and triumphing over them. (1.) This judgment shall spread far. The sword shall fasten upon their cities, those nests of people and store-houses of wealth; it shall likewise reach to their branches, the country villages (so some), the citizens themselves (so others), or the bars (so the word signifies) and gates of their city, or all the branches of their revenue and wealth, or their children, the branches of their families. (2.) It shall last long: It shall abide on their cities. David thought three months flying before his enemies was the only judgment of the three that was to be excepted against; but this sword shall abide much longer than three months on the cities of Israel. They continued their rebellions against God, and therefore God continued his judgments on them. (3.) It shall make a full end: It shall consume their branches, and devour them, and lay all waste, and this because of their own counsels, that is, because they would have their own projects, which God therefore, in a way of righteous judgment, gave them up to. Note, The confusion of sinners is owing to their contrivance. God's counsels would have saved them, but their own counsels ruined them.

Hosea 11:8-12

The Divine Forbearance. B. C. 730.

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. 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. 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. 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. 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.

In these verses we have,

I. God's wonderful backwardness to destroy Israel (v. 8, 9): How shall I give thee up? Here observe,

1. God's gracious debate within himself concerning Israel's case, a debate between justice and mercy, in which victory plainly inclines to mercy's side. Be astonished, O heavens! at this, and wonder, O earth! at the glory of God's goodness. Not that there are any such struggles in God as there are in us, or that he is ever fluctuating or unresolved; no, he is in one mind, and knows it; but they are expressions after the manner of men, designed to show what severity the sin of Israel had deserved, and yet how divine grace would be glorified in sparing them notwithstanding. The connexion of this with what goes before is very surprising; it was said of Israel (v. 7) that they were bent to backslide from God, that though they were called to him they would not exalt him, upon which, one would think, it should have followed, "Now I am determined to destroy them, and never show them mercy any more." No, such is the sovereignty of mercy, such the freeness, the fulness, of divine grace, that it follows immediately, How shall I give thee up? See here, (1.) The proposals that justice makes concerning Israel, the suggestion of which is here implied. Let Ephraim be given up, as an incorrigible son is given up to be disinherited, as an incurable patient is given over by his physician. Let him be given up to ruin. Let Israel be delivered into the enemy's hand, as a lamb to the lion to be torn in pieces; let them be made as Admah and set as Zeboim, the two cities that with Sodom and Gomorrah were destroyed by fire and brimstone rained from heaven upon them; let them be utterly and irreparably ruined, and be made as like these cities in desolation as they have been in sin. Let that curse which is written in the law be executed upon them, that the whole land shall be brimstone and salt, like the overthrow of Sodom and Gomorrah, Admah and Zeboim, Deut. 29:23. Ephraim and Israel deserve to be thus abandoned, and God will do them no wrong if he deal thus with them. (2.) The opposition that mercy makes to these proposals: How shall I do it? As the tender father reasons with himself, "How can I cast off my untoward son? for he is my son, though he be untoward; how can I find in my heart to do it?" Thus, "Ephraim has been a dear son, a pleasant child: How can I do it? He is ripe for ruin; judgments stand ready to seize him; there wants nothing but giving him up, but I cannot do it. They have been a people near unto me; there are yet some good among them; theirs are the children of the covenant; if they be ruined, the enemy will triumph; it may be they will yet repent and reform; and therefore how can I do it?" Note, The God of heaven is slow to anger, and is especially loth to abandon a people to utter ruin that have been in special relation to him. See how mercy works upon the mention of those severe proceedings: My heart is turned within me, as we say, Our heart fails us, when we come to do a thing that is against the grain with us. God speaks as if he were conscious to himself of a strange striving of affections in compassion to Israel: as Lam. 1:20, My bowels are troubled; my heart is turned within me. As it follows here, My repentings are kindled together. His bowels yearned towards them, and his soul was grieved for their sin and misery, Judg. 10:16. Compare Jer. 31:20. Since I spoke against him my bowels are troubled for him. When God was to give up his Son to be a sacrifice for sin, and a Saviour for sinners, he did not say, How shall I give him up? No, he spared not his own Son; it pleased the Lord to bruise him; and therefore God spared not him, that he might spare us. But this is only the language of the day of his patience; when men have sinned that away, and the great day of his wrath comes, then no difficulty is made of it; nay, I will laugh at their calamity.

2. His gracious determination of this debate. After a long contest mercy in the issue rejoices against judgment, has the last word, and carries the day, v. 9. It is decreed that the reprieve shall be lengthened out yet longer, and I will not now execute the fierceness of my anger, though I am angry; though they shall not go altogether unpunished, yet he will mitigate the sentence and abate the rigour of it. He will show himself to be justly angry, but not implacably so; they shall be corrected, but not consumed. I will not return to destroy Ephraim; the judgments that have been inflicted shall not be repeated, shall not go so deep as they have deserved. He will not return to destroy, as soldiers, when they have pillaged a town once, return a second time, to take more, as when what the palmer-worm has left the locust has eaten. It is added, in the close of the verse, "I will not enter into the city, into Samaria, or any other of their cities; I will not enter into them as an enemy, utterly to destroy them, and lay them waste, as I did the cities of Admah and Zeboim."

3. The ground and reason of this determination: For I am God and not man, the Holy One of Israel. To encourage them, to hope that they shall find mercy, consider, (1.) What he is in himself: He is God, and not man, as in other things, so in pardoning sin and sparing sinners. If they had offended a man like themselves, he would not, he could not have borne it; his passion would have overpowered his compassion, and he would have executed the fierceness of his anger; but I am God, and not man. He is Lord of his anger, whereas men's anger commonly lords it over them. If an earthly prince were in such a strait between justice and mercy, he would be at a loss how to compromise the matter between them; but he who is God, and not man, knows how to find out an expedient to secure the honour of his justice and yet advance the honour of his mercy. 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, Isa. 55:9. Note, It is a great encouragement to our hope in God's mercies to remember that he is God, and not man. He is the Holy One. One would think this were a reason why he should reject such a provoking people. No; God knows how to spare and pardon poor sinners, not only without any reproach to his holiness, but very much to the honour of it, as 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. (2.) What he is to them; he is the Holy One in the midst of thee; his holiness is engaged for the good of his church, and even in this corrupt and degenerate land and age there were some that gave thanks at the remembrance of his holiness, and he required of them all to be holy as he is, Lev. 19:2. As long as we have the Holy One in the midst of us we are safe and well; but woe to us when he leaves us! Note, Those who submit to the influence may take the comfort of God's holiness.

II. Here is his wonderful forwardness to do good for Israel, which appears in this, that he will qualify them to receive the good he designs for them (v. 10, 11): They shall walk after the Lord. This respects the same favour with that (ch. 3:5), They shall return, and seek the Lord their God; it is spoken of the ten tribes, and had its accomplishment, in part, in the return of some of them with those of the two tribes in Ezra's time; but it had its more full accomplishment in God's spiritual Israel, the gospel-church, brought together and incorporated by the gospel of Christ. The ancient Jews referred it to the time of the Messiah; the learned Dr. Pocock looks upon it as a prophecy of Christ's coming to preach the gospel to the dispersed children of Israel, the children of God that were scattered abroad. And then observe,

1. How they were to be called and brought together: The Lord shall roar like a lion. The word of the Lord (so says the Chaldee) shall be as a lion that roars. Christ is called the lion of the tribe of Judah, and his gospel, in the beginning of it, was the voice of one crying in the wilderness. When Christ cried with a loud voice it was as when a lion roared, Rev. 10:3. The voice of the gospel was heard afar, as the roaring of a lion, and it was a mighty voice. See Joel 3:16.

2. What impression this call should make upon them, such an impression as the roaring of a lion makes upon all the beasts of the forest: When he shall roar then the children shall tremble. See Amos 3:8, The lion has roared; the Lord God has spoken; and then who will not fear? When those whose hearts the gospel reached trembled, and were astonished, and cried out, What shall we do? – when they were by it put upon working out their salvation, and worshipping God with fear and trembling, then this promise was fulfilled. The children shall tremble from the west. The dispersed Jews were carried eastward, to Assyria and Babylon, and those that returned came from the east; therefore this seems to have reference to the calling of the Gentiles that lay westward from Canaan, for that way especially the gospel spread. They shall tremble; they shall move and come with trembling, with care and haste, from the west, from the nations that lay that way, to the mountain of the Lord (Isa. 2:3), to the gospel-Jerusalem, upon hearing the alarm of the gospel. The apostle speaks of mighty signs and wonders that were wrought by the preaching of the gospel from Jerusalem round about to Illyricum, Rom. 15:19. Then the children trembled from the west. And, whereas Israel after the flesh was dispersed in Egypt and Assyria, it is promised that they shall be effectually summoned thence (v. 11): They shall tremble; they shall come trembling, and with all haste, as a bird upon the wing, out of Egypt, and as a dove out of the land of Assyria; a dove is noted for swift and constant flight, especially when she flies to her windows, which the flocking of Jews and Gentiles to the church is here compared to, as it is Isa. 60:8. Wherever those are that belong to the election of grace – east, west, north, or south – they shall hear the joyful sound, and be wrought upon by it; those of Egypt and Assyria shall come together; those that lay most remote from each other shall meet in Christ, and be incorporated in the church. Of the uniting of Egypt and Assyria, it was prophesied, Isa. 19:23.

3. What effect these impressions should have upon them. Being moved with fear, they shall flee to the ark: They shall walk after the Lord, after the service of the Lord (so the Chaldee); they shall take the Lord Christ for their leader and commander; they shall enlist themselves under him as the captain of their salvation, and give up themselves to the direction of the Spirit as their guide by the word; they shall leave all to follow Christ, as becomes disciples. Note, Our holy trembling at the word of Christ will draw us to him, not drive us from him. When he roars like a lion the slaves tremble and flee from him, the children tremble and flee to him.

4. What entertainment they shall meet with at their return (v. 11): I will place them in their houses (all those that come at the gospel-call shall have a place and a name in the gospel-church, in the particular churches which are their houses, to which they pertain; they shall dwell in God, and be at home in him, both easy and safe, as a man in his own house; they shall have mansions, for there are many in our Father's house), in his tabernacle on earth and his temple in heaven, in everlasting habitations, which may be called their houses, for they are the lot they shall stand in at the end of the days.

III. Here is a sad complaint of the treachery of Ephraim and Israel, which may be an intimation that it is not Israel after the flesh, but the spiritual Israel, to whom the foregoing promises belong, for as for this Ephraim, this Israel, they compass God about with lies and deceit; all their services of him, when they pretended to compass his altar, were feigned and hypocritical; when they surrounded him with their prayers and praises, every one having a petition to present to him, they lied to him with their mouth and flattered him with their tongue; their pretensions were so fair, and yet their intentions so foul, that they would, if possible, have imposed upon God himself. Their professions and promises were all a cheat, and yet with these they thought to compass God about, to enclose him as it were, to keep him among them, and prevent his leaving them.

IV. Here is a pleasant commendation of the integrity of the two tribes, which they held fast, and this comes in as an aggravation of the perfidiousness of the ten tribes, and a reason why God had that mercy in store for Judah which he had not for Israel (ch. 1:6, 7), for Judah yet rules with God and is faithful with the saints, or with the Most Holy.

1. Judah rules with God, that is, he serves God, and the service of God is not only true liberty and freedom, but it is dignity and dominion. Judah rules, that is, the princes and governors of Judah rule with God; they use their power for him, for his honour, and the support of his interest. Those rule with God that rule in the fear of God (2 Sam. 23:3), and it is their honour to do so, and their praise shall be of God, as Judah's here is. Judah is Israel – a prince with God.

2. He is faithful with the holy God, keeps close to his worship and to his saints, with Abraham, Isaac, and Jacob, whose steps they faithfully tread in. They walk in the way of good men; and those that do so rule with God, they have a mighty interest in Heaven. Judah yet does thus, which intimates that the time would come when Judah also would revolt and degenerate. Note, When we see how many there are that compass God about with lies and deceit it may be a comfort to us to think that God has his remnant that cleave to him with purpose of heart, and are faithful to his saints; and for those who are thus faithful unto death is reserved a crown of life, when hypocrites and all liars shall have their portion without.

Hosea 12

 

In this chapter we have,

I. A high charge drawn up against both Israel and Judah for their sins, which were the ground of God's controversy with them, ver. 1, 2. Particularly the sin of fraud and injustice, which Ephraim is charged with (ver. 7), and justifies himself in, ver. 8. And the sin of idolatry (ver. 11), by which God is provoked to contend with them, ver. 14.

II. The aggravations of the sins they are charged with, taken from the honour God put upon their father Jacob (ver. 3 -5), the advancement of them into a people from low and mean beginnings (ver. 12, 13), and the provision he had made them of helps for their souls by the prophets he sent them, ver. 10.

III. A call to the unconverted to turn to God, ver. 6.

IV. An intimation of mercy that God had in store for them, ver. 9.

Hosea 12:1-6

The Crimes of Israel and Judah; Expostulations with Israel. B. C. 723.

1 Ephraim feedeth on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and oil is carried into Egypt. 2 The LORD hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he recompense him. 3 He took his brother by the heel in the womb, and by his strength he had power with God: 4 Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; 5 Even the LORD God of hosts; the LORD is his memorial. 6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

In these verses,

I. Ephraim is convicted of folly, in staying himself upon Egypt and Assyria, when he was in straits (v. 1): Ephraim feeds on wind, that is, feeds himself with vain hopes of assistance from man, when he is at variance with God; and, when he meets with disappointments, he still pursues the same game, and greedily pants and follows after the east wind, which he cannot catch holy of, nor, if he could, would it be nourishing, nay, would be noxious. We say of the wind in the east, It is good neither for man nor beast. It was said (ch. 8:7), He sows the wind; and as he sows so he reaps (He reaps the whirlwind); and as he reaps so he feeds – He feeds on the wind, the east wind. Note, Those that make creatures their confidence make fools of themselves, and take a great deal of pains to put a cheat upon their own souls and to prepare vexation for themselves: He daily increaseth lies, that is, multiplies his correspondences and leagues with his neighbours, which will all prove deceitful to him; nay, they will prove desolation to him. Those very nations that he makes his refuge will prove his ruin. Those that stay themselves upon lies will be still coveting to increase them, that they may build their hopes firmly upon them; as if many lies twisted together would make one truth, or many broken reeds and rotten supports one sound one, which is a great delusion and will prove to them a great desolation; for those that observe lying vanities the more they increase them the more disappointments they prepare for themselves and the further they run from their own mercies. The men of Ephraim did so when they thought to secure the Assyrians in their interests by a solemn league, signed, sealed, and sworn to: They make a covenant with the Assyrians, but they will find there is no hold of them; that potent prince will be a slave to his word no longer than he pleases. They thought to secure the Egyptians for their confederates by a rich present of the commodities of their country, not only to purchase their favour, but to show that their friendship was worth having: Oil is carried into Egypt. But the Egyptians, when they had got the bribe, dropped the cause, and Ephraim was never the better for them. Oleum perdidit et operam – The oil and the labour are both lost. This was feeding on wind; this was increasing lies and desolation.

II. Judah is contended with too, and Jacob, which includes both Ephraim and Judah (v. 2): The Lord has also a controversy with Judah; for though he had a while ago ruled with God, and been faithful with the saints, yet now he begins to degenerate. Or though, in keeping close to the house of David and the house of Aaron, and in them to the covenants of royalty and priesthood, they were so far in the right, in the former they ruled with God and in the latter were faithful to the saints, yet upon other accounts God had a controversy with them, and would punish them. Note, Men's being in the right in some things, in the main things, will not exempt them from correction, and therefore should not exempt them from reproof, for those things wherein they are in the wrong. There were those of the seven churches of Asia whom Christ approved and commended, and yet he adds, Nevertheless I have something against thee. So here; though the seed of Jacob are a people near to God, yet God will punish them according to the evil ways they are found in and the evil doings they are found guilty of; for God sees sin even in his own people, and will reckon with them for it.

III. Both Ephraim and Judah are put in mind of their father Jacob, whose seed they were and whose name they bore (and it was their honour), of the extraordinary things which he did and which God did for him, that they might be the more ashamed of themselves for degenerating from so illustrious a progenitor and staining the lustre of so great a name, and yet that they might be engaged and encouraged to return to God, the God of their father Jacob, in hopes for his sake to find favour with him. He had called this people Jacob (v. 2), threatening to punish them; but how shall I give them up? How shall that dear name be forgotten?

1. Three glorious things concerning Jacob the person Jacob the people are here put in mind of; but by brief hints only, for it is presumed that they knew the story: – (1.) His struggling with Esau in the womb: There he took his brother by the heel, v. 3. We have the story Gen. 25:26. It was an early act of bravery, and an effort for the best precedency, a pious ambition for that birthright in the covenant which Esau is justly branded as profane for despising. But his degenerate seed, by mingling with the nations, and making leagues with them, profaned that crown, and laid that honour in the dust, which he so gloriously put in for. Then it was that the dominion was given to him: The elder shall serve the younger. Then he was owned of God as his beloved: Jacob have I loved, but Esau have I hated. But they had by their sin forfeited both the love of God and dominion over their neighbours. (2.) His wrestling with the angel. "Remember how your father Jacob had power with God by his own strength, the strength he had by the gift of God, who pleaded not against him by his great power, but put strength into him," Job 22:6. The angel he wrestled with is called God, and therefore is supposed to be the Son of God, the angel of the covenant. "God was both a combatant with Jacob and an assistant of him, showing, in the latter respect, greater strength than in the former, fighting as it were against him with his left hand and for him with his right, and to that putting greater force." So, Dr. Pocock. The providence of God fought against him when he met with one danger after another, in his return homewards; but the grace of God enabled him to go on cheerfully in his way, and, when his faith acted upon the divine promise that was for him prevailed above his fears that arose from the divine providences that wee against him, then by his strength he had power with God. But it refers especially to his prayer for deliverance from Esau, and for a blessing: He had power over the angel and prevailed, for he wept and made supplication. Here was a mixture of the greatest courage and the greatest tenderness, Jacob wrestling like a champion and yet weeping like a child. Note, Prayers and tears are the weapons with which the saints have obtained the most glorious victories. Thus Jacob commenced Israel – a prince with God; his posterity was called Israel, but they were unworthy the name, for they had forfeited and lost their communion with God, and their interest in him, by revolting from their duty to him. (3.) His meeting with God at Bethel: God found him in Bethel, and there he spoke with us. God found him the first time in Bethel, as he went to Padanaram (Gen. 28:10), and a second time after his return, Gen. 35:9, etc. It is probable that this refers to both; for in both God spoke to Jacob, and renewed the covenant with him, and the prophet might very well say, There he spoke with us who are the seed of Jacob, for both times that God spoke with Jacob at Bethel he spoke with him concerning his seed. Gen. 28:14, Thy seed shall be as the dust of the earth; and Gen. 35:12, This land I will give unto thy seed. Thus God then covenanted with him and his seed after him. Now justly are they upbraided with this; for in that very place which their father Jacob called Bethel – the house of God, in remembrance of the communion he there had with God, did they set up one of the calves, and worship it; thus they turned that Bethel into a Beth-aven – a house of iniquity. There God spoke with them exceedingly great and precious promises, which they had despised and lost the benefit of.

2. Two inferences are here drawn from these stories concerning Jacob, for instruction to his seed: –

(1.) Here is a use of information. From what passed between God and Jacob we may learn that Jehovah, the Lord God of hosts, is the God of Israel; he was the God of Jacob, and this is his memorial throughout all the generations of the seed of Jacob (v. 5) – the more shame for those who forgot the memorial of their church, deserted the God of their fathers, and exchanged a Lord of hosts for Baalim. Note, Those only are accounted the people of God that keep up a memorial of God, such a memorial of him as he himself has instituted, by which he makes himself known and will have us to remember him. Here are two memorials of his, by which he is distinguished from all others, and is to be acknowledged and adored by us. [1.] The former denotes his existence of himself. He is Jehovah, much the same with I AM, the same that was, and is, and is to come, infinite, eternal, and unchangeable. Jehovah is his memorial, his peculiar name. [2.] The latter denotes his dominion over all: He is the God of hosts, that has all the hosts of heaven and earth at his beck and command, and makes what use he pleases of them. Jacob saw Mahanaim – God's two hosts, about the time that he wrestled with the angel (Gen. 32:1, 2), and so learned to call God the God of hosts, and transmitted it to us as his memorial. God's names, titles, and attributes, are the memorials of him; there is no need for images to be such. And that which was a revelation of God to one is his memorial to many, to all generations.

(2.) Here is a use of exhortation, v. 6. "Is this so, that Jacob thy father had this communion with the Lord God of hosts, and is this still his memorial?" Then, [1.] Let those that have gone astray from God be converted to him: Therefore turn thou to thy God. He that was the God of Jacob is the God of Israel, is thy God; from him thou hast unjustly and unkindly revolted; therefore turn thou to him by repentance and faith, turn to him as thine, to love him, obey him, and depend upon him. [2.] Let those that are converted to him walk with him in all holy conversation and godliness: "Keep mercy and judgment, mercy in relieving and succouring the poor and distressed, judgment in rendering to all their due; be kind to all; do wrong to none. Keep piety and judgment" (so it may be read); "live righteously and godly in this present world; be devout and be honest. Do not only practise these occasionally, but be careful, and constant, and conscientious in the practice of them." [3.] Let those that walk with God be encouraged to live a life of dependence upon him: "Wait on thy God continually, with a believing expectation to receive from him all the succours and supplies thou standest in need of." Those that live a life of conformity to God may live a life of confidence and comfort in him, if it be not their own fault. Let our eyes be ever towards the Lord, and let us preserve a holy security and serenity of mind under the protection of the divine power and the influence of the divine favour, looking, without anxiety, for a dubious event, and by faith keeping our spirits sedate and even; this is waiting on God as our God in covenant, and this we must do continually.

Hosea 12:7-14

Reproof for Sin; Judgment Threatened; Memorials of Divine Mercy. B. C. 723.

7 He is a merchant, the balances of deceit are in his hand: he loveth to oppress. 8 And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin. 9 And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast. 10 I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. 11 Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields. 12 And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep. 13 And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved. 14 Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

Here are intermixed, in these verses,

I. Reproofs for sin. When God is coming forth to contend with a people, that he may demonstrate his own righteousness, he will demonstrate their unrighteousness. Ephraim was called to turn to his God and keep judgment (v. 6); now, to show that he had need of that call, he is charged with turning from his God by idolatry, and breaking the laws of justice and judgment.

1. He is here charged with injustice against the precepts of the second table, v. 7, 8. Here observe,

(1.) What the sin is wherewith he is charged: He is a merchant. The margin reads it as a proper name, He is Canaan, or a Canaanite, unworthy to be denominated from Jacob and Israel, and worthy to be cast out with a curse from this good land, as the Canaanites were. See Amos 9:7. But Canaan sometimes signifies a merchant, and therefore is most likely to do so here, where Ephraim is charged with deceit in trade. Though God had given his people a land flowing with milk and honey, yet he did not forbid them to enrich themselves by merchandise, and they succeeded the Canaanites in that as well as in their husbandry; they sucked the abundance of the seas and the treasures hidden in the sand, Deut. 33:19. And, if they had been fair merchants, it would have been no reproach at all to them, but an honour and a blessing. But he is such a merchant as the Canaanites were, who were honest only with good looking to, and, if they could, cheated all they dealt with. Ephraim does so; he deceives and thereby oppresses. Note, There is oppression by fraud as well as oppression by force. It is not only princes, lords, and masters, that oppress their subjects, tenants, and servants, but merchants and traders are often guilty of oppressing those they deal with, when they impose upon their ignorance, or take advantage of their necessity, to make hard bargains with them, or are rigorous and severe in exacting their debts. Ephraim cheated, [1.] With a great deal of art and cunning: The balances of deceit are in his hand. He uses balances, and delivers his goods by weight and measure, as if he would be very exact, but they are balances of deceit, false weights and false measures, and thus, under colour of doing right, he does the greatest wrong. Note, God has his eye upon merchants and traders, when they are weighing their goods and paying their money, whether they do honestly or deceitfully. He observes what balances they have in their hand, and how they hold them; and, though those they deal with may not be aware of that sleight of hand with which they make them balances of deceit, God sees it, and knows it. Trades by the wit of man are made mysteries, but it is a pity that by the sin of man they should ever be made mysteries of iniquity. [2.] With a great deal of pleasure and pride: He loves to oppress. To oppress is bad enough, but to love to do so is much worse. His conscience does not check and reprove him for it, as it ought to do; if it did, though he committed the sin, he could not delight in it; but his corruptions are so strong, and have so triumphed over his convictions, that he not only loves the gain of oppression, but he loves to oppress, sins for sinning-sake, and takes a pleasure in out-witting and over-reaching those that suspect him not.

(2.) How he justifies himself in this sin, v. 8. Wicked men will have something to say for themselves now when they are told of their faults, some frivolous turn-off or other wherewith to evade the convictions of the word. Ephraim stands indicted for a common cheat. Now see what he pleads to the indictment. He does not deny the charge, nor plead, Not guilty, yet does not make a penitent confession of it and ask pardon, but insists upon his own justification. Suppose it were so that he did use balances of deceit, yet, [1.] He pleads that he had got a good estate. Let the prophet say what he pleased of his deceit, of the sin of it and the curse of God that attended it, he could not be convinced there was any harm or danger in it, for this he was sure of that he had thriven in it: "Yet I have become rich, I have found me out substance. Whatever you make of it, I have made a good hand of it." Note, Carnal hearts are often confirmed in a good opinion of their evil ways by their worldly prosperity and success in those ways. But it is a great mistake. Every word in what Ephraim says here proclaims his folly. First, It is folly to call the riches of this world substance, for they are things that are not, Prov. 23:5. Secondly, It is folly to think that we have them of ourselves, to say (as some read it), I have made myself rich; what substance I have is owing purely to my ingenuity and industry – I have found it; my might and the power of my hand have gotten me this wealth. Thirdly, It is folly to think that what we have is for ourselves. I have found me out substance, as if we had it for our own proper use and behoof, whereas we hold it in trust, only as stewards. Fourthly, It is folly to think that riches are things to be gloried in, and to say with exultation, I have become rich. Riches are not the honours of the soul, are not peculiar to the best men, nor sure to us; and therefore let not the rich man glory in his riches, Jam. 1:9, 10. Fifthly, It is folly to think that growing rich in a sinful way makes us innocent, or will make us safe, or may make us easy, in that way; for the prosperity of fools deceives and destroys them. See Isa. 47:10; Prov. 1:32. [2.] He pleads that he had kept a good reputation. It is common for sinners, when they are justly reproved by their ministers, to appeal to their neighbours, and because they know no ill of them, or will say none, or think well of what the prophets charge them with as bad, fly in the face of their reprovers: In all my labours (says Ephraim) they shall find no iniquity in me that were sin. Note, Carnal hearts are apt to build a good opinion of themselves upon the fair character they have among their neighbours. Ephraim was very secure; for, First, All his neighbours knew him to be diligent in his business; they had an eye upon all his labours, and commended him for them. Men will praise thee when thou doest well for thyself. Secondly, None of them knew him to be deceitful in his business. He acted with so much policy that nobody could say to the contrary but that he acted with integrity. For either,

1. He concealed the fraud, so that none discovered it: "Whatever iniquity there is, they shall find none;" as if no iniquity were displeasing to God, and damning to the soul, but that which is open and scandalous before men. What will it avail us that men shall find no iniquity in us, when God finds a great deal, and will bring every secret work, even secret frauds, into judgment? Or,

2. He excused the fraud, so that none condemned it: "They shall find no iniquity in me that were sin, nothing very bad, nothing but what is very excusable, only some venial sins, sins not worth speaking of," which they think God will make nothing of because they do not. It is a fashionable iniquity; it is customary; it is what every body does; it is pleasant; it is gainful; and this, they think, is no iniquity that is sin; nobody will think the worse of them for it. But God sees not as man sees; he judges not as man judges.

2. He is here charged with idolatry, against the precepts of the first table, with that iniquity which is in a special manner vanity, the making and worshipping of images, which are vanities (v. 11): Surely they are vanity; they do not profit, but deceive. Now the prophet mentions two places notorious for idolatry: – (1.) Gilead on the other side Jordan, which had been branded for it before (ch. 6:8): Is there iniquity in Gilead? It is a thing to be wondered at; it is a thing to be sadly lamented. What! iniquity in Gilead? idolatry there? Gilead was a fruitful pleasant country (pleasant to a proverb, Jer. 22:6), and does it so ill requite the Lord? It was a frontier-country, and lay much exposed to the insults of enemies, and therefore stood in special need of the divine protection; what! and yet by iniquity throw itself out of that protection? Is there iniquity in Gilead? Yea, (2.) And in Gilgal too; there they sacrifice bullocks (ch. 9:15), and there their altars which they have set up, either to strange gods in opposition to his own appointed altar, are as thick as heaps of manure in the furrows of the field that is to be sown, ch. 8:11. Is there iniquity in Gilead only? so some. Is it only in those remote parts of the nation that people are so superstitious, where they border upon other nations? No; they are as bad at Gilgal. In Gilead God protected Jacob their father (of whom he had been speaking) from the rage of Laban; and will you there commit iniquity?

II. Here are threatenings of wrath for sin. Some make that to be so (v. 9), I will make thee to dwell in tabernacles as in the days of the appointed time, that is, I will bring thee into such a condition as the Israelites were in when they dwelt in tents and wandered for forty years; that was the time appointed in the wilderness. Ephraim forgot that God brought him out of Egypt and brought him up to be what he was, and was proud of his wealth, and took sinful courses to increase it; and therefore God threatens to bring him to a tabernacle-state again, to a poor, mean, desolate, unsettled condition. Note, It is just with God, when men have by their sins turned their tents into houses, by his judgments to turn their houses into tents again. However, that is certainly a threatening (v. 14), Ephraim provoked him to anger most bitterly. See how men are deceived in their opinion of themselves, and how they will one day be undeceived. Ephraim thought that there was no iniquity in him that deserved to be called sin (v. 8); but God told him that there was that in him which was sin, and would be found so if he did not repent and reform; for,

1. It was extremely offensive to his God: Ephraim provoked him to anger most bitterly with his iniquities, which were so distasteful to God, and to him too would be bitterness in the latter end. He was so wilful in sinning against his knowledge and convictions that any one might see, and say, that he designed no other than to provoke God in the highest degree.

2. It would certainly be destructive to himself; that cannot be otherwise which provokes God against him, and kindles the fire of his wrath. Therefore, (1.) He shall take away his forfeited life: He shall leave his blood upon him, that is, he shall not hold him guiltless, but bring upon him that death which is the wages of sin. His blood shall be upon his own head (2 Sam. 1:16), for his own iniquity has testified against him and he alone shall bear it. Note, When sinners perish their blood is left upon them. (2.) He shall take away his forfeited honour: His reproach shall his Lord return upon him. God is his Lord; he had by idolatry and other sins reproached the Lord, and done dishonour to him, and to his name and family, and had given occasion to others to reproach him; and now God will return the reproach upon him, according to the word he has spoken, that those who despise him shall be lightly esteemed. Note, Shameful sins shall have shameful punishments. If Ephraim put contempt on his God, he shall be so reduced that all his neighbours shall look with contempt upon him.

III. Here are memorials of former mercy, which come in to convict them of base ingratitude in revolting from God. Let them blush to remember,

1. That God had raised them from meanness. When Ephraim had become rich, and was proud of that, he forgot that which God (that he might not forget it) obliged them every year to acknowledge (Deut. 26:5), A Syrian ready to perish was my father. But God here puts them in mind of it, v. 12. Let them remember, not only the honours of their father Jacob, what a mighty prince he was with God, v. 3 (an honour which they had no share in while they were in rebellion against God), but what a poor servant he was to Laban, which was sufficient to mortify those that were puffed up with the estates they had raised. Jacob fled into Syria from a malicious brother, and there served a covetous uncle for a wife, and for a wife he kept sheep, because he had not estate to endow a wife with. Jacob was poor, and low, and a fugitive; therefore his posterity ought not to be proud. He was a plain man, dwelling in tents, and keeping sheep; therefore balances of deceit ill became them. He served for a wife that was not a Canaanitess, as Esau's wives were; therefore it was a shame for them to degenerate into Canaanites, and mingle with the nations. God wonderfully preserved him in his flight and preserved him in his service, so that he multiplied exceedingly, and from that root in a dry ground sprang an illustrious nation, that bore his name, which magnifies the goodness of God both to him and them and leaves them under the stain of base ingratitude to that God who was their founder and benefactor.

2. That God had rescued them from misery, had raised them to what they were, not only out of poverty, but out of slavery (v. 13), which laid them under much stronger obligations to serve him and under a yet deeper guilt in serving other gods. (1.) God brought Israel out of Egypt on purpose that they might serve him, and by redeeming them out of bondage acquired a special title to them and to their service. (2.) He preserved them, as sheep are kept by the shepherd's care. He preserved them from Pharaoh's rage at the sea, even at the Red Sea, protected them from all the perils of the wilderness, and provided for them. (3.) He did this by a prophet, Moses, who, though he is called king in Jeshurun (Deut. 33:5), yet did what he did for Israel as a prophet, by direction from God and by the power of his word. The ensign of his authority was not a royal sceptre, but the rod of God; with that he summoned both Egypt's plagues and Israel's blessings. Moses, as a prophet, was a type of Christ (Acts 3:22), and it is by Christ as a prophet that we are brought out of the Egypt of sin and Satan by the power of his truth. Now this shows how very unworthy and ungrateful this people were, [1.] In rejecting their God, who had brought them out of Egypt, which, in the preface to the commandments, is particularly mentioned as a reason for the first, why they should have no other gods before him. [2.] In despising and persecuting his prophets, whom they should have loved and valued, and have studied to answer God's end in sending them, for the sake of that prophet by whom God had brought them out of Egypt and preserved them in the wilderness. Note, The benefit we have had by the word of God greatly aggravates our sin and folly if we put any slight upon the word of God.

3. That God had taken care of their education as they grew up. This instance of God's goodness we have, v. 10. As by a prophet he delivered them, so by prophets he still continued to speak to them. Man, who is formed out of the earth, is fed out of the earth; so that nation, that was formed by prophecy, by prophecy was fed and taught; beginning at Moses, and so going on to all the prophets through the several ages of that church, we find that divine revelation was all along their tuition. (1.) They had prophets raised up among themselves (Amos 2:11), a succession of them, were scarcely ever without a Spirit of prophecy among them more or less, from Moses to Malachi. (2.) These prophets were seers; they had visions, and dreams, in which God discovered his mind to them immediately, with a full assurance that it was his mind, Num. 12:6. (3.) These visions were multiplied; God spoke not only once, yea, twice, but many a time; if one vision was not regarded, he sent another. The prophets had variety of visions, and frequent repetitions of the same. (4.) God spoke to them by the prophets. What the prophets received from the Lord they plainly and faithfully delivered to them. The people at Mount Sinai begged that God would speak to them by men like themselves, and he did so. (5.) In speaking to them by the prophets he used similitudes, to make the messages he sent by them intelligible, more affecting, and more likely to be remembered. The visions they saw were often similitudes, and their discourses were embellished with very apt comparisons. And, as God by his prophets, so by his Son, he used similitudes, for he opened his mouth in parables. Note, God keeps an account, whether we do or no, of the sermons we hear; and those that have long enjoyed the means of grace in purity, plenty, and power, that have been frequently, faithfully, and familiarly, told the mind of God, will have a great deal to answer for another day if they persist in a course of iniquity.

IV. Here are intimations of further mercy, and this remembered too in the midst of sin and wrath (as some understand v. 9): "I that am the Lord thy God from the land of Egypt, who then and there took thee to be my people, and have approved myself thy God ever since, in a constant series of merciful providences, have yet a kindness for thee, bad as thou art; and I will make thee to dwell in tabernacles, not as in the wilderness, but as in the days of the solemn feast," the feast of tabernacles, which was celebrated with great joy, Lev. 23:40.

1. They shall be made to see, by the grace of God, that though they are rich, and have found out substance, yet they are but in a tabernacle-state, and have in their worldly wealth no continuing city.

2. They shall yet have cause to rejoice in God, and have opportunity to do it in public ordinances. The feast of tabernacles was the first solemn feast the Jews kept after their return out of Babylon, Ezra 3:4.

3. This, as other promises, was to have its full accomplishment in the grace of the gospel, which provides tabernacles for believers in their way to heaven, and furnishes them with matter of joy, holy joy, joy in God, such as was in the feast of tabernacles, Zech. 14:18, 19.

Hosea 13

 

The same strings, though generally unpleasing ones, are harped upon in this chapter that were in those before. People care not to be told either of their sin or of their danger by sin; and yet it is necessary, and for their good, that they should be told of both, nor can they better hear of either than from the word of God and from their faithful ministers, while the sin may be repented of and the danger prevented. Here,

I. The people of Israel are reproved and threatened for their idolatry, ver. 1 -4.

II. They are reproved and threatened for their wantonness, pride, and luxury, and other abuses of their wealth and prosperity, ver. 5 -8.

III. The ruin that is coming upon them for these and all their other sins is foretold as very terrible, ver. 12, 13, 15, 16.

IV. Those among them that yet retain a respect for their God are here encouraged to hope that he will yet appear for their relief, though their kings and princes, and all their other supports and succours, fail them, ver. 9 -11, 14.

Hosea 13:1-4

Reproofs and Threatenings. B. C. 722.

1 When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died. 2 And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves. 3 Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney. 4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.

Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe,

I. The provision that God made to prevent their falling into idolatry. This we have, v. 4. God did what was fit to be done to keep them close to himself; what could have been done more?

1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences.

2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan.

3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration.

II. The honour that Ephraim had, while he kept himself clear from idolatry (v. 1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against God and his prophets, while he kept up a holy fear of God, and worshipped him in that fear) so long he exalted himself in Israel, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family. When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Note, Those that humble themselves, especially that humble themselves before God, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation. But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honour soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook God, and took to worship images, the state received its death's wound and was never good for any thing afterwards. Note, Deserting God is the death of any person or persons.

III. The lamentable growth of idolatry among them (v. 2): Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them. Note, The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken God that they sin yet more and more. Let us trace them in their apostasy.

1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves.

2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honoured with the best they had, and therefore made their molten images of silver.

3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them.

4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Acts 19:35); no, perhaps the workmen stamped their names upon them, such an idol was such a man's work. See ch. 8:6; Isa. 44:9, etc.

5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honours to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our God.

IV. Threatenings of wrath for their idolatry. The Lord, whose name is Jealous, is a jealous God, and will not give his glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Ps. 97:7. Because they are so fond of kissing their calves, therefore God will give them sensible convictions of their folly, v. 3. They promise themselves a great deal of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but God tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes: – They shall be,

1. As the morning cloud, which promises showers of rain to the parched ground.

2. As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (ch. 6:4), and so had they disappointed God's expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world.

3. They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Ps. 1:4; 25:5; Job 21:18. Nay,

4. They are as the smoke, noisome and offensive (see Isa. 65:5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Ps. 68:2. Note, No solid lasting comfort is to be expected any where but in God.

Hosea 13:5-8

Ingratitude of Israel. B. C. 722.

5 I did know thee in the wilderness, in the land of great drought. 6 According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. 7 Therefore I will be unto them as a lion: as a leopard by the way will I observe them: 8 I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.

We may observe here,

1. The plentiful provision God had made for Israel and the seasonable supplies he had blessed them with (v. 5): "I did know thee in the wilderness, took cognizance of thy case and made provision for thee, even in a land of great drought, when thou wast in extreme distress, and when no relief was to be had in an ordinary way." See a description of this wilderness, Deut. 8:15, Jer. 2:6, and say, The God that knew them, and owned them, and fed them there, was a friend indeed, for he was a friend at need and an all-sufficient friend, that could victual so vast an army when all ordinary ways of provision were cut off, and where, if miracles had not been their daily bread, they must all have perished. Note, Help at an exigency lays under peculiar obligations and must never be forgotten.

2. Their unworthy ungrateful abuse of God's favour to them. God not only took care of them in the wilderness, but put them in possession of Canaan, a good land, a large and fat pasture. And (v. 6) according to their pasture so were they filled. God gave them both plenty and dainties, and they did not spare it, but, having been long confined to manna, when they came into Canaan they fed themselves to the full. And this was no hopeful presage; it would have looked better, and promised better, if they had been more modest and moderate in the use of their plenty, and had learned to deny themselves; but what was the effect of it? They were filled, and their heart was exalted. Their luxury and sensuality made them proud, insolent, and secure. The best comment upon this is that of Moses, Deut. 32:13 -15. But Jeshurun waxed fat and kicked. When the body was stuffed up with plenty the soul was puffed up with pride. Then they began to think their religion a thing below them, and they could not persuade themselves to stoop to the services of it. The wicked, through the pride of his countenance, will not seek after God. When they were poor and lame in the wilderness they thought it was necessary for them to keep in with God; but when they were replenished and established in Canaan they began to think they had no further need of him: Their heart was exalted, therefore have they forgotten me. Note, Worldly prosperity, when it feeds men's pride, makes them forgetful of God; for they remember him only when they want him. When Israel was filled, what more could the Almighty do for them? And therefore they said to him, Depart from us, Job 22:17. It is sad that those favours which ought to make us mindful of God, and studious what we shall render to him, should make us unmindful of him, and regardless what we do against him. We ought to know that we live upon God when we live upon common providence, though we do not, as Israel in the wilderness, live upon miracles.

3. God's just resentment of their base ingratitude, v. 7, 8. The judgments threatened (v. 3) intimated the departure of all good from them. The threatenings here go further, and intimate the breaking in of all evils upon them; for God, who had so much befriended them, now turns to be their enemy and fights against them, which is expressed here very terribly: I will be unto them as a lion and as a leopard. The lion is strong, and there is no resisting him. The leopard is here taken notice of to be crafty and vigilant: As a leopard by the way will I observe them. As that beast of prey lies in wait by the road-side to catch travellers, and devour them, so will God by his judgments watch over them to do them hurt, as he had watched over them to do them good, Jer. 44:27. No opportunity shall be let slip that may accelerate or aggravate their ruin (Jer. 5:6): A leopard shall watch over their cities. A lynx, or spotted beast (and such the leopard is), is noted for quicksightedness above any creature (lynx visu – the eyes of a lynx), and so it intimates that not only the power, but the wisdom of God is engaged against those whom he has a controversy with. Some read it (and the original will bear it), I will be as a leopard in the way of Assyria. The judgments of God shall surprise them just when they are going to the Assyrians to seek for protection and help from them. It is added, I will meet them as a bear that is bereaved, and thereby exasperated and made more cruel (2 Sam. 17:8, Prov. 28:15), which intimates how highly God was provoked, and he would make them feel it: He will rend the caul of their heart. The lion is observed to aim at the heart of the beasts he preys upon, and thus will God devour them like a lion. He will send such judgments upon them as shall prey upon their spirits and consume their vitals. Their heart was exalted (v. 6), but God will take an effectual course to bring it down: The wild beast shall tear them; not only God will be as a lion and leopard to them, but the metaphor shall be fulfilled in the letter, for noisome beasts are one of the four sore judgments with which God will destroy a provoking people, Ezek. 14:15.

Now all this teaches us,

1. That abused goodness turns into the greater severity. Those who despise God and affront him, when he is to them as a careful tender shepherd, shall find he will be even to his own flock as the beasts of prey are. Those whom God has in vain endured with much long-suffering, and invited with much affection, in them he will show his wrath and make them vessels of it, Rom. 9:22. Patientia læsa fit furor – Despised patience will turn into fury.

2. That the judgments of God, when they come with commission against impenitent sinners, will be irresistible and very terrible. They will rend the caul of the heart, will fill the soul with confusion, and tear that in pieces; and we are as unable to grapple with them as a lamb is to make his part good against a roaring lion, for who knows the power of God's anger? Knowing therefore the terror of the Lord, let us be persuaded to make peace with him; for are we stronger then he?

Hosea 13:9-16

The Folly of Israel; Promises of Mercy. B. C. 722.

9 O Israel, thou hast destroyed thyself; but in me is thine help. 10 I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes? 11 I gave thee a king in mine anger, and took him away in my wrath. 12 The iniquity of Ephraim is bound up; his sin is hid. 13 The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children. 14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. 15 Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels. 16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.

The first of these verses is the summary, or contents, of all the rest (v. 9), where we have,

1. All the blame of Israel's ruin laid upon themselves: O Israel! thy perdition is thence; it is of and from thyself; or, "It has destroyed thee, O Israel! that is, all that sin and folly of thine which thou art before charged with. As thy own wickedness has many a time corrected thee, so that has now at length destroyed thee." Note, Wilful sinners are self-destroyers. Obstinate impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head; they have destroyed themselves.

2. All the glory of Israel's relief ascribed to God: But in me is thy help. That is, (1.) It might have been: "I would have helped thee and healed thee, but thou wouldst not be healed and helped, but wast resolutely set upon thy own destruction." This will aggravate the condemnation of sinners, not only that they did that which tended to their own ruin, but that they opposed the offers God made them and the methods he took with them to prevent it: I would have gathered them, and they would not. They might have been easily and effectually helped, but they put the help away from them. Nay, (2.) It may be: "Thy case is bad, but it is not desperate. Thou hast destroyed thyself; but come to me, and I will help thee." This is a plank thrown out after shipwreck, and greatly magnifies not only the power of God, that he can help when things are at the worst, can help those that cannot help themselves, but the riches of his grace, that he will help those that have destroyed themselves and therefore might justly be left to perish, that he will help those that have long refused his help. Dr. Pocock gives a different reading and sense of this verse: "O Israel! this has destroyed thee, that in me is thy help. Presuming upon God and his favour has emboldened thee in those wicked ways which have been thy ruin."

Now, in the rest of these verses, we may see,

I. How Israel destroyed themselves. It is said (v. 16), They rebelled against God, revolted from their allegiance to him, entered into a confederacy with his enemies, and took up arms against him; and this was the thing that ruined them, for never any hardened themselves against God and prospered. Note, Those that rebel against their God destroy themselves, for they make him their enemy for whom they are an unequal match.

1. They treasure up wrath against the day of wrath, and so they destroy themselves. They are doing that, every day, which will be remembered against them another day (v. 12): The iniquity of Ephraim is bound up, and his sin is hid; God took notice of it, kept it upon record, and will produce it against him and reckon with him for it afterwards. Their former sins contributed to their present destruction; for they were laid up in store with God, Deut. 32:34, 35; Job 14:17. It is laid up in safety, and will not be forgotten, nor the evidence against him lost; but it is laid up in secret; it is hid; the sinner himself is not aware of it. It is bound up in God's omniscience, in the sinner's own conscience. Note, The sin of sinners is not forgotten till it is pardoned, but an exact account is kept of it, which will be opened in proper time.

2. They make no haste to repent and help themselves when they are under divine rebukes; they are their own ruin because they will not do what they should do towards their own salvation, v. 13. (1.) They are brought into trouble and distress by sin: The sorrows of a travailing woman shall come upon him. They shall smart for sin, and so be made sensible of it; they shall be thrown into pangs and agonies by it, very sharp and severe, and yet, like the pains of a woman in labour, hopeful and promising, and in order to deliverance; and by these, though God corrects them, yet he designs their good. They are chastened, that they may not be destroyed. But, (2.) They are not by these forwarded as they ought to be towards repentance and reformation, which would cause their sorrows to issue in true joy: He is an unwise son, for he should not stay long, as he does, in the place of the breaking forth of children, but, being brought to the birth, should struggle to get forth, lest he be stifled and still-born at last. Were the child which the mother is in travail of capable of understanding its own case, we should reckon it an unwise child that would choose to stay long in the birth; for the captive exile hasteth to be loosed, lest he die in the pit, Isa. 51:14. Note, Those may justly be reckoned their own destroyers who defer and put off their repentance, by which alone they might help themselves. Those are in danger of miscarrying in conversion who delay it, and will not put forth themselves to speed the work and bring it to an issue.

3. Therefore they are destroyed because they have done that which will be their certain ruin and neglected that which would have been their only relief. Here is a sad description of the desolation they are doomed to, v. 15, 16. It is here taken for granted that Ephraim is fruitful among his children; his name signifies fruitfulness. He is fruitful in respect of the plentiful products of his country and the great numbers of its inhabitants; it was both a rich and a populous tribe, as was foretold concerning it; but sin turns this fruitful tribe into barrenness. Joseph was a fruitful bough, but for sin it was blasted. The instrument is an east wind, representing a foreign enemy that should invade it. It is called the wind of the Lord, not only because it shall be a very great and strong wind, but because it shall be sent by divine direction; it shall come from the Lord, and do whatever he appoints; and see what effect it shall have upon that flourishing tribe, what desolations war shall make. (1.) Was it a rich tribe? The foreign enemy shall make it poor enough. This wind of the Lord shall come up from the wilderness, a freezing blasting wind, and shall dry up the springs and fountains with which this tree is watered, shall exhaust the sources of its wealth. The invader shall waste the country and so impoverish the husbandman, shall intercept trade and commerce and so impoverish the merchant; and let not the great men, whose wealth lies in their rich furniture, think that they shall be exempted from the judgment, for he shall spoil the treasure of all pleasant vessels. See the folly of those that lay up their treasure on earth, that lay it up in pleasant vessels (vessels of desire, so the word is), on which they set their affections, and in which they place their comfort and satisfaction. This is treasure that may be spoiled and that they may be spoiled of; it is what either moth or rust may corrupt, or what thieves and soldiers may steal and carry away. But wise and happy are those who have laid up their treasures in heaven, and in the pleasant things of that world, which cannot be spoiled, which they cannot be stripped of; ever happy are they, and therefore truly wise. (2.) Was it a populous tribe, and numerous? The enemy shall depopulate it and make its men few: Samaria shall become desolate, without inhabitants. [1.] Those shall be cut off who are the guard and joy of the present generation; the men who bear arms shall bear them to no purpose, for they shall fall by the sword, so that there shall be none to make head against the fury of the conqueror nor to take care of the concerns either of the public or of private families. [2.] Those shall be cut off who are the seed and hope of the next generation, who should rise up in the places of those who fell by the sword; the whole nation must be rooted out, and therefore the infants shall be dashed to pieces, in the most cruel and barbarous manner, and, which is if possible yet more inhuman, the women with child shall be ripped up. Thus shall the glory of Samaria flee away from the birth, and from the womb, ch. 9:11; 10:14. See instances of this cruelty, 2 Kings 8:12; 15:16; Amos 1:13.

II. Let us now see how God was the help of this self-destroying people, how he was their only help (v. 10): I will be thy King, to rule and save thee. Though they had refused to be his subjects and had rebelled against him, yet he would still be their King and would not abandon them. The business and care of a good king is to keep his people, not only from ruined by foreign enemies, but from ruining themselves and one another. Thus will God yet be Israel's King, as he was their King of old. Note, Our case would be sad indeed if God were not better to us than we are to ourselves.

1. God will be their King when they have no other king; he will protect and save them when those are cut off and gone who should have been their protectors and saviours: I will be he (so v. 10 may be read), he that shall help thee. "Where is the king that may save thee in all thy cities, that may go in and out before thee, and fight thy battles, when thy cities are invaded by a foreign power, and suppress the more dangerous quarrels of thy citizens among themselves? Where are thy judges, who by administering public justice should preserve the public peace? For it is righteousness and peace that kiss each other. Where are thy judges that thou hadst such a desire of and such a dependence upon, of whom thou saidst, Give me a king and princes? This refers, (1.) To the foolish wicked desire which the whole nation had of a kingly government, being weary of the theocracy, or divine government, which they had been under during the time of the Judges, because it looked too mean for them. They rejected Samuel, and in him the Lord, when they said, Give us a king like the nations, whereas the Lord was their King. (2.) To the desire which the ten tribes had of a kingly government different from that of the house of David, because they thought that was too absolute and bore too hard upon them, and they hoped to better themselves by setting up Jeroboam. Both these are instances, [1.] Of men's improvidence for themselves. When they are uneasy with their present lot they are fond of novelty, and think to better themselves by a change; but they are commonly disappointed, and do not find that advantage in the alteration which they promised themselves. [2.] Of men's impiety towards God, in thinking to refine upon his appointments and amend them. God gave Israel judges and prophets for their guidance; but they were weary of them, and cried, Give us a king and princes. God gave them the house of David, established it by a covenant of royalty; but they were soon weary of that too, and cried, We have no part in David. Those destroy themselves who are not pleased with what God does for them, but think they can do better for themselves. Well, in both these requests, Providence humoured them, gave them Saul first, and afterwards Jeroboam. And what the better were they for them? Saul was given in anger (given in thunder, 1 Sam. 12:18, 19) and soon after was taken away in wrath, upon Mount Gilboa. The kingly government of the ten tribes was given in anger, not only against Solomon for his defection, but against the ten tribes that desired it, for their discontent and disaffection to the house of David; and God was now about to take that away in wrath by the power of the king of Assyria. And then, where is thy King? He is gone, and thou shalt abide many days without a king, and without a prince (ch. 3:4), shalt have none to save thee, none to rule thee. Note, First, God often gives in anger what we sinfully and inordinately desire, gives it with a curse, and with it gives us up to our own hearts' lusts. Thus he gave Israel quails. Secondly, What we inordinately desire we are commonly disappointed in, and it cannot save us, as we expected it should. Thirdly, What God gives in anger he takes away in wrath; what he gives because we did not desire it well he takes away because we did not use it well. It is the happiness of the saints that, whether God gives or takes, it is all in love, and furnishes them with matter for praise. To the pure all things are pure. It is the misery of the wicked that, whether God gives or takes, it is all in wrath; to them nothing is pure, nothing is comfortable.

2. God will do that for them which no other king could do if they had one (v. 14): I will ransom them from the power of the grave. Though Israel, according to the flesh, be abandoned to destruction, God has mercy in store for his spiritual Israel, in whom all the promises were to have their accomplishment, and this among the rest, for to them the apostle applies it (1 Cor. 15:55), and particularly to the blessed resurrection of believers at the great day, yet not excluding their spiritual resurrection from the death of sin to a holy, heavenly, spiritual, and divine life. It is promised, (1.) That the captives shall be delivered, shall be ransomed, from the power of the grave. Their deliverance shall be by ransom; and we know who it was that paid their ransom, and what the ransom was, for it was the Son of man that gave his life a ransom for many, Matt. 20:28. It is he that thus redeemed them. Those who, upon their repenting and believing, are, for the sake of Christ's righteousness, acquitted from the guilt of sin and saved from death and hell, which are the wages of sin, are those ransomed of the Lord that shall, in the great day, be brought out of the grave in triumph, and it shall be as impossible for the banks of death to hold them as it was to hold their Master. (2.) That the conqueror shall be destroyed: O death! I will be thy plagues. Jesus Christ was the plague and destruction of death and the grave when by death he destroyed him that had the power of death, and when in his own resurrection he triumphed over the grave. But the complete destruction of them will be in the resurrection of believers at the great day, when death shall for ever be swallowed up in victory, and it is the last enemy that shall be destroyed. But the word which we translate I will may as well be rendered Ubi nunc – Where now are thy plagues? And so the apostle took it: 'O death! where is thy plague, or sting, with which thou hast so long pestered the world? O grave! where is thy victory, or thy destruction, wherewith thou has destroyed mankind?" Christ has abolished death, has broken the power of it and altered the property of it, and so enabled us to triumph over it. This promise he has made, and it shall be made good to all that are his; for repentance shall be hidden from his eyes; he will never recall this sentence passed on death and the grave, for he is not a man that he should repent. Thanks be to God therefore who gives us the victory.

Hosea 14

 

The strain of this chapter differs from that of the foregoing chapters. Those were generally made up of reproofs for sin and threatenings of wrath; but this is made up of exhortations to repentance and promises of mercy, and with these the prophet closes; for all the foregoing convictions and terrors he had spoken were designed to prepare and make way for these. He wounds that he may heal. The Spirit convinces that he may comfort. This chapter is a lesson for penitents; and some such there were in Israel at this day, bad as things were. We have here,

I. Directions in repenting, what to do and what to say, ver. 1 -3.

II. Encouragements to repent taken from God's readiness to receive returning sinners (ver. 4, 8) and the comforts he has treasured up for them, ver. 5 -7.

III. A solemn recommendation of these things to our serious thoughts, ver. 9.

Hosea 14:1-3

Penitents Encouraged. B. C. 720.

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

Here we have,

I. A kind invitation given to sinners to repent, v. 1. It is directed to Israel, God's professing people. They are called to return. Note, Conversion must be preached even to those that are within the pale of the church as well as to heathen. "Thou are Israel, and therefore art bound to thy God in duty, gratitude, and interest; thy revolt from him is so much the more heinous, and thy return to him so much the more necessary." Let Israel see,

1. What work he has made for repentance: "Thou has fallen by thy iniquity." Thou has stumbled; so some read it. Their idols were their stumbling-blocks. "Thou has fallen from God into sin, fallen off from all good, fallen down under the load of guilt and the curse." Note, Sin is a fall; and it concerns those that have fallen by sin to get up again by repentance.

2. What work he has to do in his repentance: "Return to the Lord thy God; return to him as the Lord whom thou has a dependence upon, as thy God, thine in covenant, whom thou has an interest in." Note, It is the great concern of those that have revolted from God to return to God, and so to do their first works. "Return to him from whom thou has fallen, and who alone is able to raise thee up. Return even to the Lord, or quite home to the Lord; do not only look to him, or take some steps towards him, but make thorough work of it." The ancient Jews had a saying grounded on this, Repentance is a great thing, for it brings men quite up to the throne of glory.

II. Necessary instructions given them how to repent.

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

2. They must bethink themselves what to do. They must not only take with them words, but must turn to the Lord; inwardly in their hearts, outwardly in their lives.

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

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

2. Promising words. These also are put into their mouths, not to move God, or to oblige him to show them mercy, but to move themselves, and oblige themselves to returns of duty. Note, Our prayers for pardon and acceptance with God should be always accompanied with sincere purposes and vows of new obedience. Two things they are to promise and vow: – (1.) Thanksgiving. "Pardon our sins, and accept of us, so will we render the calves of our lips." The fruit of our lips (so the LXX.), a word they used for burnt-offerings, and so it agrees with the Hebrew. The apostle quotes this phrase (Heb. 13:15), and by the fruit of our lips understands the sacrifice of praise to God, giving thanks to his name. Note, Praise and thanksgiving are our spiritual sacrifice, and, if they come from an upright heart, shall please the Lord better than an ox or bullock, Ps. 79:30, 32. And the sense of our pardon and acceptance with God will enlarge our hearts in praise and thankfulness. Those that are received graciously may, and must, render the calves of their lips – poor returns for rich receivings, yet, if sincere, more acceptable than the calves of the stall. (2.) Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it. [2.] To be particular in our covenants and resolutions against sin, as we ought to be in our confession, because deceit lies in generals. [3.] To covenant especially and expressly against those sins which we have been most subject to, which have most easily beset us, and which we have been most frequently overcome by. We must keep ourselves from, and therefore must thus fortify ourselves against, our own iniquity, Ps. 18:23. The sin they here covenant against, owning thereby that they had been guilty of it, is giving that glory to another which is due to God only; this they promise they will never do, First, By putting that confidence in creatures which should be put in God only. They will not trust to their alliances abroad: Asshur (that is, Assyria) shall not save us. "We will not court the help of the Assyrians when we are in distress, as we have done (ch. 5:13; 7:11; 8:9); we will not contract for it, nor will we confide in it, or depend upon it. Having a God to go to, a God all-sufficient to trust to, we scorn to be beholden to the Assyrians for help." They will not trust to their warlike preparations at home, especially not those which they were forbidden to multiply: "We will not ride upon horses, that is, we will not make court to Egypt," for thence they fetched their horses, Deut. 17:16; Isa. 30:16; 31:1, 3. "When our enemies invade us we will depend upon our God to succour our infantry, and will be in no care to remount our cavalry." Or, "We will not post on horseback, for haste, from one creature to another, to seek relief, but will take the nearest way, and the only sure way, by addressing ourselves to God," Isa. 20:5. Note, True repentance takes us off from trusting to an arm of flesh, and brings us to rely on God only for all the good we stand in need of. Secondly, Nor will they do it by paying that homage to creatures which is due to God only. We will not say any more to the works of our hands, You are our gods. They must promise never to worship idols again, and for a good reason, because it is the most absurd and senseless thing in the world to pray to that as a god which is the work of our hands. We must promise that we will not set our hearts upon the gains of this world, nor pride ourselves in our external performances in religion, for that is, in effect, to say to the work of our hands, You are our gods.

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

Hosea 14:4-7

Assurance of Mercy; Repentance of Ephraim. B. C. 720.

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

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

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

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

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

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

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

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

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

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

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

Hosea 14:8-9

Assurances of Mercy. B. C. 720.

8 Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. 9 Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.

Let us now hear the conclusion of the whole matter.

I. Concerning Ephraim; he is spoken of and spoken to, v. 8. Here we have,

1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? 2 Cor. 6:14, 15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (v. 3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (ch. 4:17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa. 27:9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa. 30:22), shalt say to the tempter, Get thee behind me, Satan.

2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job 33:27), hearkens and hears, Jer. 8:6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer. 31:20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case.

3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, Cant. 2:3. He will be so all weathers, Isa. 4:6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us – from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good.

II. Concerning every one that hears and reads the words of the prophecy of this book (v. 9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe,

1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, John 7:17. The secret of the Lord is with those that fear him, Ps. 25:14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so – Who has believed our report?

2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal.

3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis – What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.