I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him.
Parallel Translations
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I drew them with cords of a man, with ties of love; and I was to them like those who lift up the yoke on their necks; and I bent down to him and I fed him.
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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.
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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 fed them gently.
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Cross-references (12)
Passages linked to Hosea 11:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 12:32 And I, if I am lifted up from the earth, will draw all people to myself.”
- Leviticus 26:13 I am Yahweh your God, who brought you out of the land of Egypt, that you should not be their slaves. I have broken the bars of your yoke, and made you walk upright.
- 2 Corinthians 5:14 For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died.
- 2 Samuel 7:14 I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men;
- Psalms 78:23-25 Yet he commanded the skies above, and opened the doors of heaven. He rained down manna on them to eat, and gave them food from the sky. Man ate the bread of angels. He sent them food to the full.
- Isaiah 63:9 In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore them, and carried them all the days of old.
- Jeremiah 31:2-3 Yahweh says, “The people who survive the sword found favor in the wilderness; even Israel, when I went to cause him to rest.” Yahweh appeared of old to me, saying, “Yes, I have loved you with an everlasting love. Therefore I have drawn you with loving kindness.
- Hosea 2:8 For she didn’t know that I gave her the grain, the new wine, and the oil, and multiplied to her silver and gold, which they used for Baal.
- Psalms 105:40 They asked, and he brought quails, and satisfied them with the bread of the sky.
- Song of Solomon 1:4 Take me away with you. Let’s hurry. The king has brought me into his rooms. We will be glad and rejoice in you. We will praise your love more than wine! They are right to love you.
- Exodus 16:32 Moses said, “This is the thing which Yahweh has commanded, ‘Let an omer-full of it be kept throughout your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’ ”
- John 6:32-58 Jesus therefore said to them, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world.” They said therefore to him, “Lord, always give us this bread.” Jesus said to them, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty. But I told you that you have seen me, and yet you don’t believe. All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.” The Jews therefore murmured concerning him, because he said, “I am the bread which came down out of heaven.” They said, “Isn’t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, ‘I have come down out of heaven?’ ” Therefore Jesus answered them, “Don’t murmur among yourselves. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. It is written in the prophets, ‘They will all be taught by God.’ Therefore everyone who hears from the Father and has learned, comes to me. Not that anyone has seen the Father, except he who is from God. He has seen the Father. Most certainly, I tell you, he who believes in me has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.” The Jews therefore contended with one another, saying, “How can this man give us his flesh to eat?” Jesus therefore said to them, “Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don’t have life in yourselves. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood lives in me, and I in him. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. This is the bread which came down out of heaven—not as our fathers ate the manna, and died. He who eats this bread will live forever.”
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John Calvin 1540 · Public Domain The Prophet states, first, that this people had not…
The Prophet states, first, that this people had not been severely dealt with, as either slaves, or oxen, or asses, are wont to be treated. He had said before, that the people of Israel were like a heifer, which shakes off the yoke, and in wantonness loves only the treading of corn. But though the perverseness of the people was so great, yet God shows here that he had not used extreme rigour: I have drawn him, he says, with human cords and lovely bands By the cords of man, he means humane government. “I have not,” he says, “treated you as slaves, but dealt with you as with children; and I have not regarded you as cattle, I have not driven you into a stall; but I have only drawn you with lovely bands.” The sum of the whole is, that the government which God had laid on the people was a certain and singular token of his paternal favour, so that the people could not complain of too much rigour, as if God had considered their disposition, and had used a hard wedge (as the common proverb is) for a hard knot; for if God had dealt thus with the people, they could have objected, and said, that they had not been kindly drawn by him, and that it was no wonder if they did not obey, since they had been so roughly treated. “But there is no ground for them,” the Lord says, “to allege that I have used severity: for I could not have dealt more kindly with them, I have drawn them with human cords; I have not otherwise governed them than as a father his own children; I have been bountiful towards them. I indeed wished to do them good, and, as it was right, required obedience from them. I have at the same time laid on them a yoke, not servile, nor such as is wont to be laid on brute animals; but I was content with paternal discipline.” Since then such kindness had no influence over them, is it not right to conclude that their wickedness is irreclaimable and extreme?
He then adds I have been to them like those who raise up the yoke upon the cheeks “I have not laden you,” he says, “with too heavy burdens, as oxen and other beasts are wont to be burdened; but I have raised up the yoke upon the cheeks. I have chosen rather to bear the yoke myself, and to ease these ungodly and wicked men of their burden.” And God does not in vain allege this, for we know that when he uses his power, and vindicates his authority, he does this not to burden the people, as earthly kings are wont to do; but he bears the burden which he lays on men. It is no wonder then that he says now, that he had lifted the yoke upon the cheeks of his people, like one who wishes not to burden his ox, but bears up the yoke himself with his own hands, lest the ox should faint through weariness.
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He afterwards adds, And I have made them to eat in quietness, or, “I have brought meat to them.” Some think the verb אוכיל, aukil to be in the future tense, and that אוכיל, aukil is put for אאכיל, aakil; that is, I will cause them to eat; and that the future is to be resolved into the past: and it is certain that the word אט, ath, means tranquil sometimes. Then it will be, “I have caused them quietly to eat.” But another exposition is more commonly received; as the word אט, ath, is derived from נטה, nathe, to raise, it is the same as though the Prophet had said, that meat had been brought to them.
God then does here in various ways enhance the ingratitude and wickedness of the people, because they had not acknowledged his paternal kindness, when he had himself so kindly set forth his favour before their eyes; I have, he says, extended meat to them; that is, “I have not thrown it on the ground, nor placed it too high for them; they have not toiled in getting it; but I have, as it were, brought it with mine own hand and set it before them, that they might eat without any trouble.” In short, God declares that he had tried in every way to find out, whether there was any meekness or docility in the people of Israel, and that he had ill bestowed all his blessings; for this people were blind to favours so kind, to such as clearly proved, that God had in every way showed himself to be a Father. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain That is, friendly: and not as beasts or slaves.
That is, friendly: and not as beasts or slaves.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Hos 11:4 I drew them with cords of a…
Hos 11:4 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.
Ver. 4. I drew them with cords of a man] Not of a beast; though they have deserved to be hampered as unruly heifers, and to be yoked and ruled over with rigour, to be tamed and taken down a link lower, yet I, out of my philanthropy, yea, out of singular grace, have dealt civilly, nay, courteously with them, in an amicable and amiable way, and not as I might have done out of my sovereignty, and according to my justice. I drew them by the cords of a man, that is, 1. Gently and favourably; suiting myself to their dispositions (which are often as different as their faces), hiring them to obedience, afflicting them in measure, with the rods of men, 2Sa 7:14, fitted to the weakness of men. If God should plead against us with his great power, as Job speaks, Job 23:6, it would soon grind us to powder; but he hath no such design; he correcteth his children, vel ad demonstrationem debitae miseriae vel ad emendationem labilis vitro, vel ad exercitationem necessariae patientiae, saith Augustine, Tract. in Joan. 124; ad exercitium non ad exitium, saith another ancient, to refine and not to ruin them. 2. Rationally, by cogent arguments and motives, befitting the nature of a man; able to convince them and set them down with right reason, would they but consider, Deu 32:29, would they but be wise and weigh things aright. This God wisheth they would do, calleth them to reason the case with him, Isa 1:18, pleads with them in a friendly way, Jer 2:31, and then appeals to their own consciences, whether they have dealt well with him, yea or no, Isa 5:3, making them read the sentence against themselves, as did Judas the traitor, Mat 27:4, and those Pharisees, Mat 21:40. He bespeaks them, after most clear conviction, as Isa 46:8. Remember this, and show yourselves men; bring it again to mind, O ye transgressors. Most people are led on in a continued hurry of lusts and passions, and never bethink themselves, as 1Ki 8:47, never say so much as, What have I done? Si haec duo tecum verba reputasses quid ago? saith Cicero to Nevius: Hadst thou but bethought thyself of those few words, What have I done? thou wouldst never have been so covetous a cormorant. Oh, could men have but so much power over their passions and lusts as to get alone and weigh God’s ways, much good might be done upon them; but for want of this, Fertur equis auriga, &c., they rush into all excess of riot, as a horse into the battle; yea, they are so far unmanned as to think that they have reason to be mad, and that tbere is no small sense in sinning. "I do well to be angry, even unto death," Jon 4:9.
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With bands of love] Heb, thick cords, cart ropes (as it is rendered, Isa 5:18), ropes of many wreaths, twisted and intertwined with love, that sweetest attractive. So Jer 31:3, "With lovingkindness have I drawn thee"; and Isa 63:9, "In his love and in his pity he redeemed them; and he bare them, and carried them all the days of old." He gave them a law, the sum of which was nothing but love; and multiplied mercies upon them without measure, as is amply set forth by those holy Levites, Neh 9:4-5. Now, mercy commands duty; and every new deliverance is a new tie to obedience. Love should have love, publicans and sinners yield that, Mat 5:46. Yea, love should show itself strong as death, Son 8:6. Jonathan would have died for his David; David for his Absalom; Priscilla and Aquila for Paul, Rom 16:4. Christ out of his love did die for his people. Have I but one life to lose for Christ? said that holy martyr ( Cos amoris amor). Let men take heed how they sin against love, for this is the greatest aggravation of sin; this is bestial, this is like unruly horses in a team, to break the gears, to snap in sunder the traces that should hold them. Such yokeless sons of Belial shall one day be held by the cords of their own sin, and whipped with those cords of conviction, that they would not be drawn by. Shall the harlot’s hands be bands, her words cords to draw men to destruction, and shall God stretch out his hand all day long to them to no purpose? Shall he lose his sweet words upon them? &c. Peter’s heart burst, and he brake out in weeping, when he saw love sparkling in Christ’s looks, Mar 14:72, and considered how he had burst asunder the bands of love, sinned against such manifestations of mercy, wiped off all his comfortables for the present, drew from Christ those piercing quick questions, Lovest thou me? yea, but dost love me indeed? O let the cords of God’s kindness draw us nearer to him, hold us closer; to sin against mercy is to sin against humanity; and as no surfeit is more dangerous than that of bread, so no judgment is more terrible than that which grows out of love felt and slighted.
And I was to them as they that take off the yoke on the jaws, &c.] i.e. on their neck; albeit it seemeth by that law, made for not muzzling the ox that treadeth out the corn, that those creatures when they wrought were muzzled or haltered up; and that halter fastened to the yoke that was upon their necks. The sense is this, I unyoked them often to give them meat, as the good husbandman doth that is merciful to his beast; he lifts up the yoke that lies hard upon its neck, leads it to the manger, lays food before it. So dealt God by this people all along from the wilderness, and forward; not suffering them to abide, iugiter, sub iugis Gentium, long under their enemy’s yoke; but delivering them out of the hand of those that served themselves of them, Eze 34:27. Christ also hath delivered his out of the hands of those that hated them, and lay hard upon them; as the devil is a hard taskmaster, that neither takes off the yoke nor lays meat; gives no rest or refreshment to his drudges and dromedaries; but acts them and agitates them day and night, &c. Now, those that are his, Christ brings them from darkness to light, and from the power of Satan to God, that they may do works meet for repentance, that weigh just as much as repentance doth, Act 26:18; Act 26:20, and so find rest to their souls; provided that they take and keep Christ’s yoke upon them (not thinking to live as they list more, saying, as those libertines in Jer 7:10, "we are delivered to do all these abominations") and learn of him to be meek and lowly in heart, Mat 11:29, so shall they soon find Christ’s yoke easy, and his burden light, Mat 11:30. And of this easy yoke of Christ Luther understands this text in Hosea; and thereupon discourseth of the law’s rigour, and gospel’s relaxation, according to that of Austin, Lex iubet, gratia iuvat; the law commandeth, but the gospel helpeth; God by his Spirit assisting, and farther accepting pence for pounds, the will for the work, the desire for the deed done, and laying meat before us, meat that the world knows not of, hidden manna, the convivium iuge ever flowing banquet of a good conscience.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I drew them; I found them backward and unapt…
I drew them; I found them backward and unapt to lead, I therefore in my pity laid my hand on them, and, as a father or friend, drew them gently to me.
With cords of a man, i.e. with such obliging kindness as best fits and most prevails with a man, with reason.
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With bands of love; those arguments of love, which might, as strong bands, hold them fast to my law and worship for their good. I used all manner of kindnesses towards them to fix them in good.
I was to them as they that take off the yoke on their jaws; as a careful husbandman doth in due season take the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating when at work, gives them time of rest and feeding: so did God with Israel.
I laid meat unto them; brought them provision in their wants, as the careful husbandman brings fodder and provender for his wearied labouring oxen, by which plain simile God doth inform Israel in Hosea’s time what ancient, tender, constant, and vigilant love he had showed to Israel, to their predecessors, and to them also, and hereby discovers their unheard-of ingratitude and wickedness, which began in their fathers, and hath continued with increase to the days of their final ruin.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I drew them with cords of a man, with…
I drew them with cords of a man, with bands of love,.... As Ephraim is compared to a heifer in the preceding chapter, here he is said to be drawn; but not with such cords and bands as cattle are, but with such as men are; in a rational and gentle way, in a kind, loving, tender, humane, friendly, and fatherly way and manner; so the Lord drew Israel on in the wilderness, till he was brought to Canaan's land, by bestowing kind favours upon them, and by making precious promises to them. So the Lord deals with his spiritual Israel; he draws them out of the present state and circumstances, in which they are by nature, to himself, and to his Son, and to follow after him, and run in the ways of his commandments; and which he does not by force and compulsion against their wills, nor by mere moral persuasion, but by the invincible power of his grace, sweetly working upon them, and attracting them; he does it by revealing Christ in them, in the glories of his person and in the riches of his grace, and by letting in his love into their hearts; and by kind invitations, precious promises, and divine teachings, attended with his powerful and efficacious grace; see Jer 31:3;
and I was to them as they that take off the yoke on their jaws; as one that is merciful to his beast; as a kind and humane husbandman, when his cattle have been hard at work, takes off their bridles or muzzles, or the yokes on them, fastened with a halter about their jaws, that they may have liberty to feed on food set before them, as the next clause shows. So the Targum,
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"my word was to them as a good husbandman, who lightens the shoulder of oxen, and looses "the bridles" on their jaws.''
This may refer to Israel's deliverance from their bondage in Egypt; and be spiritually applied to Christ, the essential Word of God, breaking and taking the yoke of sin, Satan, and the law from off his people, and bringing them into the liberty of the children of God. Schmidt reads and interprets the words quite otherwise, "and I was to them as they that lift up the yoke upon their jaws"; not remove it from them but put it on them; expressing their ignorance and ingratitude, who, when the Lord drew them in the kind and loving manner he did, reckoned it as if he put a yoke upon them, and treated them rather as beasts than men; but this seems not to agree with what follows:
and I laid meat unto them: or declined, or brought it down to them, to their very mouths; referring to the manna and quails he rained about their tents. So the Targum,
"and, even when they were in the wilderness, I multiplied to them good things to eat.''
And thus in a spiritual sense the Lord gives meat to them that fear him, while in the wilderness of this world; he brings it near, and sets it before them, in the ministry of the word and ordinances; even that meat which endures to everlasting life, the flesh of Christ, which is meat indeed; and the doctrines of the Gospel, which are milk for babes, and strong meat for more experienced saints.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Cords of man - With such kindness as best…
Cords of man - With such kindness as best fits and most prevails with a man. I was to them - As a careful husband-man in due season takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating, when at work. I laid meat unto them - Brought them provision in their wants.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. I drew them with cords of a…
Verse 4. I drew them with cords of a man] This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which the little one, feeling some support, and gaining confidence, endeavours to walk. God, their heavenly Father, made use of every means and method to teach them to walk in the right and only safe path; for, as the Targum says, "As beloved children are drawn I drew them by the strength of love."
That take of the yoke on their jaws] I did every thing that mercy could suggest, and justice permit, to make their duty their delight and profit. There appears to be here an illusion to the moving and pulling forward the collar or yoke of beasts which have been hard at work, to let in the cool air between it and their neck, so as to refresh them, and prevent that heat, which with the sweat would scald their necks, and take off not only the hair, but the skin. I have often done this at the land ends, in ploughing, when at the turnings the cattle were permitted a few moments to draw their breath after the hard pull that terminated the furrow at either end of the field: -
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And I laid meat unto them.] Giving them at the same time a bite of grass or hay, to encourage them to go on afresh. The metaphor is strong and expressive; and he who ever had or saw the management of cattle in the plough or cart must admire it. Thus God acted with the people on whose necks was the yoke of his law. How many privileges, advantages, and comforts did he mingle with his precepts, to make them at once a righteous and happy people!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I drew them with the cords of a man…
I drew them with the cords of a man - o: “Wanton heifers such as was Israel, are drawn with ropes; but although Ephraim struggled against Me, I would not draw him as a beast, but I drew him as a man, (not a servant, but a son) with cords of love.” “Love is the magnet of love.” : “The first and chief commandment of the law, is not of fear, but of love, because He willeth those whom He commandeth, to be sons rather than servants.” : “Our Lord saith, ‘No man cometh unto Me, except the father who hath sent me, draw him.’ He did not say, lead ‘him,’ but ‘draw him.’ This violence is done to the heart, not to the body. Why marvel? Believe and thou comest; love and thou art drawn. Think it not a rough and uneasy violence: it is sweet, alluring; the sweetness draws thee. Is not a hungry sheep drawn, when the grass is shewn it? It is not, I ween, driven on in body, but is bound tight by longing. So do thou too come to Christ. Do not conceive of long journeyings. When thou believest, then thou comest. For to Him who is everywhere, people come by loving, not by traveling.” So the Bride saith, “draw me and I will run after Thee” Son 1:4. “How sweet,” says Augustine, when converted, “did it at once become to me, to want the sweetnesses of those toys; and what I feared to be parted from, was now a joy to part with. For Thou didst cast them forth from me, Thou true and highest Sweetness. Thou castedst them forth, and for them enteredst in Thyself, sweeter than all pleasure, though not to flesh and blood; brighter than all light, but more hidden than all depths; higher than all honor, but not to the high in their own conceits” .
: “Christ “drew” us also “with the cords of a man,” when for us He became Man, our flesh, our Brother, in order that by teaching, suffering, dying for us, He might in a wondrous way bind and draw us to Himself and to God; that He might redeem the earthly Adam, might transform and make him heavenly;” : “giving us ineffable tokens of His love. For He giveth Himself to us for our Food; He giveth us sacraments; by Baptism and repentance He conformeth us anew to original righteousness. Hence, He saith, “I, if I be lifted up from the earth, shall draw all men unto me” Joh 12:32; and Paul, “I live by the faith of the Son of God, who loved me and gave Himself for me” Gal 2:20. This most loving drawing, our dullness and weakness needoth, who ever, without grace, grovel amidst vile and earthly things.”
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“All the methods and parts of God’s government are twined together, as so many twisted cords of love from Him, so ordered, that they ought to draw man with all his heart to love Him again.” : “Man, the image of the Mind of God, is impelled to zeal for the service of God, not by fear, but by love. No band is mightier, nor constrains more firmly all the feelings of the mind. For it holdeth not the body enchained, while the mind revolteth and longeth to break away, but it so bindeth to itself the mind and will, that it should will, long for, compass, nought beside, save how, even amid threats of death, to obey the commands of God. Bands they are, but bands so gentle and so passing sweet, that we must account them perfect freedom and the highest dignity.”
And I was to them as they that take off - (literally, “that lift up”) the yoke on their jaws, and I laid meat unto them Thus explained, the words carry on the description of God’s goodness, that He allowed not the yoke of slavery to weigh heavy upon them, as He saith, “I am the Lord your God, Which brought you out of the land of Egypt, that ye should not be their bondmen, and I have broken the bands of your yoke, and made you go upright” Lev 26:13; and God appealeth to them, “Wherein have I wearied thee? testify against Me” Mic 6:3.
But the words seem more naturally to mean, “I was to them,” in their sight, I was regarded by them, “as they that lift up the yoke on their jaws,” i. e., that raise the yoke, (not being already upon them) to place it “over their jaws.” “For plainly the yoke never rests on the jaws, but only passed over them, either when put on the neck, or taken off.” This, God seemed to them to be doing, ever placing some new yoke or constraint upon them. “And I, God” adds, all the while “was placing meat before them;” i. e., while God was taking all manner of care of them, and providing for them “all things richly to enjoy,” He was regarded by them as one who, instead of “laying food before them, was lifting the yoke over their jaws.” God did them all good, and they thought it all hardship.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Adam. I placed my people in a sort of…
Adam. I placed my people in a sort of paradise, (Calmet) like the first man; and as they have imitated him, they shall suffer accordingly. (Rufin. Haimo.) --- But Septuagint, &c., render, "of a man." They shall be treated like the rest. (Calmet) --- Grace draws man by sweet means. His free-will is not destroyed, nor is he impelled, like beasts, by force or fear, (Worthington) though the latter is often used for the most salutary purposes. --- Yoke, or muzzle, which prevents them from eating. (Haydock) --- I furnish them with manna. Can it be suspected that I wish to oppress them? (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain cords of a man--parallel to "bands of love"; not…
cords of a man--parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (Hos 11:1).
I was . . . as they that take off the yoke on their jaws . . . I laid meat--as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. I drew them with cords of a man,…
4. I drew them with cords of a man, &c.] A new image suggested by Hos_10:11, and descriptive of the fatherly love of God. Not with the violence suited to an unruly heifer, but with the ‘cords of men’ (i. e. such as men can bear), did Jehovah win his people’s obedience. But the expression is strange.
that take off the yoke on their jaws] Rather, that lift up the yoke over their cheeks. Jehovah compares himself to a considerate master, who raises the yoke from the neck and cheeks of the animal, that it may eat its food more conveniently.
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and I laid meat unto them] This version however is impossible. As the text stands, we can only render, either (altering one vowel-point), and I bent towards him and gave him food, or, and (dealing) gently with him I gave him food. Not of course to be interpreted literally; the figure beautifully describes the tender indulgence of Jehovah to his people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) Cords of a man.—In contrast with the cords…
(4) Cords of a man.—In contrast with the cords with which unmanageable beasts are held in check. Israel is led with “bands of love,” not of compulsion. Render the last clause, And gently towards them gave I food to eat, expressing the tenderness, delicacy, and condescension of his personal regard.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I drew them with cords of a man, with…
I drew them with cords of a man, with bands of love. This verse contains a further representation of Jehovah"s fatherly guidance of Israel. The cords of a man are such as parents use in leading weak or young children. Bands of lore qualify more closely the preceding expression, "cords of a man," and are the opposite of those which men employ in taming or breaking wild and unmanageable animals. The explanation of Rashi is similar: "I have always led them with tender cords such as these with which a man leads his child, as if he said with loving guidance." Aben Ezra and Kimchi, in their explanations, carry out more fully the same idea. The former says, "The bands of love are not like the bands which are fastened on the neck of a plowing heifer;" the latter, "Because he compared Ephraim to a heifer, and people lead a heifer with cords, he says, "I have led Israel by the cords of a man, and not the cords of a heifer which one drags along with resistance, but as a man draws his fellow-man without compelling him to go with resistance: even so I have led them after a gentle method;" and therefore he afterward calls them (cords of a man) bands of love." The LXX, taking lbj from lbj, in the sense of" injure," "destroy," have the mistaken rendering en diafyora anyrwtwn ... exeteina autouv , "When men were destroyed I drew them." The other Greek versions have the correct rendering. And I was to them as they that take off the yoke. The word herim does not mean "to lift up on" and so "impose a yoke," as some think, nor "to take away the yoke," but "to lift it up." The figure is that of a humane and compassionate husbandman raising upwards or pushing backwards the yoke over the cheeks or dewlaps of the ox, that it may not press too heavily upon him or hinder him while eating. The reference is, according to Kimchi, to "taking the yoke off the neck, and letting it hang on the jaw, that it may not pull but rest from labor one or more hours of the day." The fact thus figuratively expressed is, not the deliverance from the bondage of Egypt, but the loving-kindness of Jehovah in lightening the fulfillment of the Law to Israel.
(2) The LXX omit the word lO, yoke, and strangely translates the clause, "I will be to them as a man smiting (another) on the cheeks." And I laid meat unto them. The older and many modern interpreters,
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(1) taking faw as the first person future apoc., Hiph., from jfn, translate, "And I reached them food to eat," namely, the manna in the wilderness. This would require faw, which some substitute for the present reading.
(2) Ewald, Keil, and others take fa as an adverb in the sense of" gradually," "gently," translating, "And gently towards him did I give him feral," or "I gently fed him." Some, again, as Kimchi, take
(a) lykwa as a noun, after the form of rypwa; and others
(b) take it to be an anomalous form for lykiaa, the first person future Hiph., like rybiwOa for dybiaa. (Jer_46:8)
(3) In this clause also the Septuagint, probably reading as follows: wOl lkWa wylae fawe, translates, Epibleqomai prosomai autw , "I will have respect to him; I will prevail with him." Continuing the several clauses of this verse, we may express the meaning of the whole as follows: "Cords of a man" denote humane methods which Jehovah employed in dealing with and drawing his people not such cords as oxen or other animals are drawn by; while "bands of love" is a kindred expression, explaining and emphasizing the former, and signifying such leading-strings as those with which a parent lovingly guides his child. The means employed by God for the help, encouragement, and support of his people were kind as they were bountiful. His benevolent and beneficent modes of procedure are further exhibited by another figure of like origin; for just as a considerate and compassionate man, a humane husbandman, gives respite and relief to the oxen at work by loosening the yoke and lifting it up off the neck upon the cheeks; and thus affords not only temporary rest and ease, but also allows an occasional mouthful or more of food, or even abundant provender, to the animal which toils in the yoke while plowing or at other work; so Jehovah extended to Israel, notwithstanding their frequent acts of unfaithfulness, his sparing mercy and tender compassions, supplying them in abundant measure with all that they needed for the sustenance and even comforts of life. Thus their sin in turning aside to other gods, which were no gods, in quest of larger benefits and more liberal support and succor, was all the more inexcusable. The next three verses (5-7) describe the severe chastisement Israel incurred by ingratitude for, and contempt of, the Divine love.
The magnet of love.
"I drew them with cords of a man, with bands of love." These words refer, in the first instance, to ancient Israel, and remind us how kindly and tender had been the Lord"s dealings with them. In applying the text to ourselves, we shall consider it under two aspects. We have here
I A REPRESENTATION OF GOD"S WAY OF DEALING WITH MEN. The supreme power over the world of mankind is not the relentless power of natural law. The forces of nature dominate the physical universe; but man is a moral being, and is conscious of moral freedom. The force which draws his mind is reason of a man;" and the power which influences his heart is tenderness of love." God uses these forces:
1. In his common providence. His love for his creatures is analogous to parental affection: it is as human, and more tender than that of a mother for her child. His mercy is long-suffering and indestructible. It leads him "daily to load us with benefits." And even the cords of affliction with which he sometimes binds us are "bands of love" cast around us to draw us to himself.
2. In the plan of redemption. "The Word was made flesh" in order to draw men by cords of human sympathy. What blessing the Incarnation has brought to the reason of man! In looking upon the Lord Jesus Christ we see truth in the concrete. He is himself "the Truth," "the Word of Life." Though truths in manhood darkly join Deep-seated in our mystic frame, We yield all blessing to the Name Of him that made them current coin; For Wisdom dealt with mortal powers, Where truth in closest words shall fail, When truth embodied in a tale Shall enter in at lowly doors. And so the Word had breath, and wrought With human hands the creed of creeds In loveliness of perfect deeds, More strong than all poetic thought. (Tennyson.)
What blessing, also, the Incarnation has brought to the heart of man! The Lord Jesus is bone of our bone, and flesh of our flesh. He was the "Son of Mary," and he "shed the human tear." So he is qualified, as our merciful and sympathizing High Priest, to enter into all our feelings, and thereby to bind us to himself and to God.
1. In the invitations of the gospel. The Lord, in these, appeals to us as rational and moral beings. The invitation, e.g., "Come now, and let us reason together", (Isa_1:18) suggests that the most rational of all the actions of the human mind is to accept of Christ as the Savior; and that a life of faith in him is the only reasonable and manly and truly successful life. The gospel voices, moreover, are bands of love." The prodigal son, so soon as he returned to reason, was led by the remembrance of his father"s love to return home (Luk_15:17, Luk 15:183. And, similarly, the love of God is the loadstar which leads poor sinners to himself.
2. In the appointed means of grace. Take:
(1) The Word of God. The Bible is a Divine Book, but it is also intensely human. The sacred writers display everywhere a profound knowledge of human nature. The spirit of the Book is humane and tender; it draws" with bands of love." In the universities of Scotland, the Professor of Latin is usually called "Professor of Humanity," from the supposed beneficial effects of the study of Roman literature; but surely the supreme humanizing influence in letters is the Word of God.
(2) The sacraments. As "signs," baptism and the Lord"s Supper are "cords of a man." They appeal to the physical senses as well as to mind and heart. They are like pictures or illustrative diagrams of the great truths of redemption. The sacraments are also "seals;" and, as such, "bands of love." Each of them is, as it were, a keepsake, or love-token, given by the Redeemer to his Church. Once more, take
(3) Prayer. Prayer is the converse with God of his human children. It has for its key-note the child"s cry, Our Father." It is the voice of childlike trust in the humanity, the tenderness, the father-pity of our Maker and Redeemer.
3. As the motive-powers to holiness of life. Our text expresses the master consideration which impels the believer to a career of Christian consecration. The Apostle Paul urges the same in Rom_12:1: "Your reasonable service," i.e. "cords of a man;" "by the mercies of God," i.e. "bands of love." The meaning is that in a life of devotion to God all the rational faculties find their chief end, and that to such a life "the love of Christ constraineth us.
II A LESSON OF CONDUCT FOR OURSELVES. The words before us reveal the secret of influence. They point out the magnet with which we are to attract our fellow-men in all the relations of life. God Almighty draws with the loadstone of love; and in this we are to be "imitators of God, as dear children". (Eph_5:1) Here is a lesson to:
1. Parents. The family bond is love. We must throw "cords of a man" around our children, if we would train them to live to the Redeemer. Our training must be humane, and in harmony with the moral nature of its subjects. A father ought, as soon as possible, to enlist his child"s reason on the side of obedience. When our children do well, let us praise them without stint. When they do wrong, and we must show displeasure, let us welcome the earliest tokens of penitence, and be very ready to forgive. Next to Divine grace itself, the bands of paternal love are the strongest that can attract the child-heart.
2. Teachers. Humaneness of spirit is the mainspring of an educator"s influence. The most effectual stimulus to learn is not that which is supplied by the rod, but that which is given by the "cords of a man." The secret of Dr. Arnold"s influence at Rugby was his intense human sympathy, added to the regal supremacy of his spiritual character. In sabbath school work, especially, we must use these "cords" and "bands;" we must come to our classes "in love, and in the spirit of meekness.
3. Pastors. The preacher is to be himself a man, every inch of him. His influence in the community ought to be a masculine influence, tie is to be "a preacher of righteousness." And he must take care to use "bands of love." His lifework is to "win" souls; and there is no way of winning without love. (1Co_13:1) Like the high priest, the pastor ought to be one "who can bear gently with the ignorant and erring". (Heb_5:2) No Christian teacher has ever been more successful than the Apostle Paul; and Paul drew "with cords of a man", (1Co_9:19-23) and "with bands of love". (1Th_2:7, 1Th_2:8)
4. Employers. This relationship, alike in business and domestic life, should be characterized by kindness. Masters ought to "forbear threatening", (Eph_6:9) and extend sympathy and confidence to their workmen. The responsibilities of an employer do not end with the punctual payment of wages. He is not to think of his workmen merely as "hands," i.e. as machines by using which he hopes to make money; but rather as his own flesh and blood, in whose welfare he ought to take a warm interest. And so, also, in the sphere of domestic service. Mistresses ought to treat their servants as part of the family, and see to their comfort as they see to their own. Happiness will enter our households through the door which has written over it these words: "I drew them with bands of love.
5. Neighbors, in their mutual intercourse. We who profess to be Christ"s people ought to show the grace that dwells in us by striving to be eminent in courtesy and gentleness. We ought to be so even to the ungodly and profane, and to those who treat us as enemies "A soft answer turneth away wrath." And if love is the fire that will melt an enemy, is it not also the tie which binds believers together into a goodly fellowship? A strong and healthy Church is one the members of which "increase and abound in love one toward another, and toward all men". (1Th_3:12)
CONCLUSION. To draw with these "cords" and "bands" is always, at least, self-rewarding. It is true that love will sometimes fail with its object. Jehovah himself failed with Ephraim during long centuries. Similarly, some whom we attempt to draw may say persistently, "Let us break their bands asunder, and cast away their cords from us." In such circumstances we ought to remember that duty is ours, and that results are with God. "Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my Strength". C.J. (Isa_49:5)
Ver. 4 (first clause). The attractiveness of God.
These words are true for all ages and peoples. Human laws are limited, but Divine laws are universal. Gravitation, for example, draws material things to each other, whether they be the ice-floes that float in the polar seas, or the creepers which hang in heavy festoons in tropical forests; whether in the land where liberty loves the light, or in the kingdom where tyrants brood and conspirators glower in the darkness. The bold use of the second verse in this chapter by Matthew (Mat_2:15) shows how in the special historical fact may be discerned the general and universal principle. The Divine care of Israel was but a manifestation of the Divine care of the Babe of Bethlehem, and of every one led out of bondage and darkness into light and liberty. The soul"s exodus and pilgrimage is as real now as then, and of those rejoicing in nearness to God he can say, "I drew them with cords of a man, with bands of love." Let us consider the evidence and the influence of the Divine attractiveness.
I ITS EVIDENCE.
1. As exhibited in the mission of Christ. Instead of coming in the clouds of heaven to compel the homage of the world, he came in the likeness of men, and won the love of those round him in Bethlehem and Nazareth as a human child. "He grew... in favor with God and man." During his ministry the same method was pursued; he drew disciples around him "with the cords of a man, even with bands of love." His chosen disciples were not those whose enthusiasm was aroused by works of superhuman character; on the contrary, such as these had to be repressed, as they were when they would take Jesus by force to make him a King. John and Peter and others who were specially his own were won by his love, were drawn with the cords of a man. It was those who were thus drawn who were ready for the higher blessing. While a wicked and adulterous generation in vain sought after a sign, despised sinners and humble children were enriched beyond all expectation. Still Christ seeks to win such confidence, and to win it by the same means. He speaks not from the throne of glory, but from the cross of Calvary. Divine love is pleading with us through the weakness of mortality. "And I, if I be lifted up from the earth, will draw all men unto me.
2. As exhibited in the experience of Christians. If we would know the laws of mental life we do not seek them in the phenomena of physical life, and it would be equally absurd to expect the physiologist from his study of brain-movements, or the metaphysician from his acquaintance with the laws of intellect, to unveil to us the secrets of spiritual experience. The subtle movements of religious life can only be known by religious men. They, without one discordant voice, declare that they have been and are sensible of Divine drawings. Listen to such utterances as these: "By the grace of God I am what I am;" "We love him, because he first loved us;" "We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God." What are these but confirmations of the text, and of our Lord"s declaration, "No man can come to me, except the Father which hath sent me draw him"? Here is a quotation from Augustine, which shows how he had been drawn to the Savior he had so long ignored: "How sweet did it at once become to me to want the sweetnesses of those toys! and what I feared to be parted from was now a joy to part with. For thou didst cast them forth, and for them enteredst in thyself sweeter than all pleasures, though not to flesh and blood; brighter than all light, but more hidden than all depths; higher than all honor, but not to the high in their own conceits." Every saint on earth and in heaven can sayHe drew me, and I followed on. Glad to confess the voice Divine
II ITS PURPOSE. Why does God thus lovingly affect the souls of men?
1. He would draw us to his feet.for pardon. The prodigal was not forced home. In his abject misery thoughts came to him of his father"s love, and with them the idea of returning stole in. So the thought of God"s great goodness should incite the worst sinner to return to the Lord, who will abundantly pardon. "Knowest thou not that the goodness of the Lord leadeth thee to repentance?
2. He would draw us to his arms.for protection. To feel that God is about us is at once our strength and defense, our comfort and joy. Refer to Joseph in Potiphar"s house, to Jacob at Bethel, and to Moses before the burning bush, etc., for illustrations of this. Still in this world, which is sobbing with sorrow, dark with foreboding, saddened by sin, the ark of safety may be found, and the door is open.
3. He would draw us to his home for rest, If life were to be lived out here, it would not be worth living. But as strangers and pilgrims we are passing through the world, sometimes driven onward by grief, sometimes allured onward by joy, but ever journeying towards the rest that remains for the people of God." Beside us, in life, in death, in eternity, is One who, with love greater than that of any father to his child, still declares," I drew them with cords of a man, with bands of love. A.R.
"Cords of a man.
Language is lavished to impress upon Israel the gracious, the undeserved, but generous and forbearing treatment received from the Most High. As though an exhibition of the justice of obedience and piety were insufficient, there is added many a representation of the mercy which has marked the Lord"s treatment of his ungrateful and rebellious people.
I GRACIOUS ATTRACTION Instead of driving men with authority, God draws them with a truly humane and tender persuasion. We see this in the whole Christian scheme, in the gift of Jesus Christ, in his spiritual dispensation, in which he is" drawing all men unto himself." No violence, but a sweet and hallowed constraint is, in the gospel, brought to bear upon the heart. We feel that the motives addressed to us are very different from what we might have expected, and from what human authority would probably have employed.
II MERCIFUL RELIEF. God"s treatment of Israel is represented as resembling that of the husbandman wire suffers the laboring ox to pause in his toil, and who lifts the oppressive and galling yoke to afford the beast a little welcome relief. Similarly, God has not dealt with us after our sins. In the midst of wrath he has remembered mercy. It is his delight to unloose the heavy burden, and to let the oppressed go free. Christ"s prized invitation is an instance in point: "Come unto me, all ye that labor.... My yoke is easy, and my burden is light.
III BOUNTIFUL PROVISION. The Hebrew was forbidden to muzzle the ox that treadeth out the corn. The conduct here recorded goes beyond a mere permission to lend; for the generous owner is depicted as setting food before the hungry animal. A homely but just and impressive image of the Divine treatment of those who look to him. "He openeth his hands, and satisfieth," etc. He gives them" bread from heaven to eat." The provisions of the gospel are spread before the hungering, needy seal, and the invitation is addressed to all who are in want: "Ho, every one that thirsteth, come ye to the waters! T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I drew them with cords of a man.
Hos_11:4
I drew them with cords of a man.
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Gods saving method with the soul
I. God in the action of great solicitude. I drew them. There are two ways by which this thought is confirmed--
1. By Scripture.
2. By experience.
God is represented in the Song of Solomon as drawing us with the odour of a great ointment.
II. God drawing man through the principle of human agency--Cords of a man.
1. God did this in the use of the prophets.
2. God did this in the Person of Christ.
3. God is now doing this in the Christian ministry.
III. God drawing man through the principle of spiritual conditions: With hands of love.
1. There is the voice of the inner life,--telling of wrong, and pointing to right and duty.
2. There is the agency of the Holy Spirit,--pointing to holy decisions. Dr. Doddridge once said to his daughter, My dear, how is it that everybody seems to love you? She answered, I do not know, papa,--unless it is that I love everybody. Jesus loves us. Shall we not love Him? (W. A. Perrins.)
Gods redemptive agency
I. The uncoerciveness of His redemptive agency. He draws, not drives. This Divine mode of action implies two things--
1. That God respects the moral freedom of human nature. He has endowed us with moral agency. We have a consciousness of freedom which defies and spurns all the logic that would prove us slaves. The Holy Father treats us according to the natures He has given us. God neither condemns nor saves men contrary to their own will.
2. That Gods moral power in the Gospel is extraordinarily great.
(1) It is a power to draw souls. Brute force can only drive bodies. Mere might has no magnetism for the soul. There is a moral power, the power of anger, falsehood, disgusting immorality, that can drive souls away--repel them with disgust. But holy moral power alone can draw the entire soul.
(2) It is a power to draw depraved souls. It is something therefore extraordinary--greater than the moral power of nature. It is the power of infinite love, embodied in the life of Christ.
II. The humanity of Gods redemptive agency. It is by a mans intellect, heart, life, example, influence that he draws. God saves man by man.
1. The reasonable draws man. God appeals to our reason through man.
2. The merciful draws man. God appeals to our gratitude through man.
3. The excellent draws man.
4. The desirable draws man. (Homilist.)
The place of love in the Gospel
It is God who speaks of the humanity of His treatment of us. When a man would influence, he must begin by loving. Few can resist that spell. I need not tell any one how mighty, how almighty, in a mans being is the force of love. There are not two definitions of love, though it has many modifications. The symptoms common to all loving are delight in presence, impatience of absence, eagerness for reciprocity, intolerance of coldness, joy in exchange of thought, sympathy in each change of circumstance; delight in the opportunity of benefiting, and corroding grief in the prohibition of intercourse. We have claimed for hope--we have claimed even for fear--a place in the Gospel. Can it be needful to do the same for love? Yet there may be some comparative, if not positive, disparagement of this grace. I have heard men speak slightingly of Gospel love. They judge it better, on the whole, for the character of Christs Gospel, that in its central innermost shrine the Deity of deities should be rather obedience than love. Thus, in improving Christs Gospel, they spoilt, marred, ruined it.
I. The Gospel is a revelation of love. Herein lies its power, the secret of its strength. It reveals the love of God. That God loves virtue, and will compensate and make up for the sufferings of the good, is a tenet which needs not a revelation. But that God loves all men, even the sinner, is that quite right? Must there not be something here not altogether sound in doctrine, because not altogether conducive to morality and good? The Gospel risks this perversion. It refers us to Christ. Did Christs example, did Christs life, encourage or favour sin? There is, in the immeasurable love of God, room for all His creatures. There is a yearning of soul over the scattered, dispersed, erring, and straying race. He loves, therefore He pleads. The whole secret of the drawing lies in the spontaneity of the love. Tell a man,--Seek God, and He will be found of you,--and you waste words. Tell him--God loves you as you are. God has come after you, with far-reaching endeavour. He will find there is strength in that which will not, cannot, be resisted.
II. There is an invitation of love. There is something always pathetic, to the unsophisticated ear, in the petition of love. The outcries of barren, thirsting affection waste themselves oftentimes upon the desert. And yet there was a love for them, would they but have had it, a love better than of son or daughter, better than of wife or husband, a love indestructible, satisfying, eternal. It is permitted to you to love God. Ought not that to be joy enough and privilege enough for any man? God makes it religion to do the thing which will make us happy; and therefore He turns the invitation into the injunction of love, and bids the fallen self-ruined creature just love and be happy--just love and be saved.
III. There is a communication, or transmission, of love. He who has been loved, and therefore loves, is bidden by that love of God to love his brother also; and then, in that transmission, that handing on of the love, the whole of the Gospel--its precept as its comfort--is in deed and in truth perfected. Little, indeed, do they know of the power of the Gospel who think either that obedience will replace the love of God, or duty be a substitute for the love of man. Christ teaches us that both towards God and towards man love goes first and duty follows after. Not, indeed, that we are idly to wait for the feeling, and excuse the not doing on the plea of not loving. There is such a thing as worshipping because I desire to love. So there is such a thing as doing good to my brother, if so be I may love him; a setting myself to every office of patient and self-denying charity, if by any means it may at last become not a labour but a love to me. But how can we love the unlovely? Surely whosoever sees with the eye of Christ, can discern, if he will look for it, on the most tarnished, debased, defaced coin of humanity, that Divine image and superscription in which God created, and for the sake of which Christ thought it no waste to redeem. This is loves place in Christs Gospel. Love revealed, love reciprocated, then love handed on. (C. J. Vaughan, D. D.)
Good Friday
This is not a day for difficult doctrines, but for the simplest and humblest feelings. The great work of this day is quite beyond, the reach of our understanding. The appeal is not made to our understanding, nor even directly to our conscience. With the cords of a man we are drawn. The human affections which all men share, the feelings which even the poorest, the meanest, the most ignorant partake in, the pity, the tenderness, the love that can only be called forth by love, these are now the cords by which our Father draws us, the cords of a man. To the heart that loves like a child, to the sinner deeply laden with his burden of unhappiness, to the broken spirit that secretly longs to escape from fetters which it is powerless to break, to the soul that is ready to despair, this Gospel speaks, and tells of hope, and love, and eagerness to forgive, and embracing arms, and falling on the neck, and tears of joy, and the welcome of the prodigal son. We cannot study here. We can but surrender our hearts to the love which is too much for them to contain. We are sometimes cold and dead. There are times when our feelings towards God seem to lose their warmth. We can obey and do, but we feel like servants, not like children, and we are unhappy because we cannot rouse any warmer feelings in ourselves. And when this is so, where can we go but to the Cross of Christ? Perhaps under a decent exterior we hide some sinful habit which has long been eating into our souls. It is possible that we may be discharging every duty as far as human eyes behold us. Yet time after time the temptation has proved too strong, or we have been found too weak. Our besetting sin has clung to us, and we cannot get rid of it. Then let us once more turn to God, and gaze upon the Cross of Christ. Or perhaps we have never striven to serve God at all. We have lived as best suited the society in which we were, as most conduced to our own pleasures. Whenever the thought of God or conscience comes across us, we find that but a dull subject to think on, and we turn to pleasanter and more exciting themes. What then shall warm our hearts but this plain story of sadness? If we have human feelings still left us, and sympathy can yet touch our souls, it will be impossible to read of the Cross of Christ without emotion. (Archbishop Temple.)
Gods gracious dealings
I. I dealt with them rationally, as men, not as beasts.
1. My statutes were according to right reason.
2. They were supported by many arguments.
3. And by persuasions, motives, and exhortations.
II. I dealt with them gently, not with rigour and violence.
1. Suiting Myself to their dispositions.
2. Dealing with them when they were in their best temper.
3. Giving them time to consider.
III. I dealt with them honourably, in a manner suitable to that respect which is due to man.
1. My instructions ever exceeded My corrections.
2. Whatever spark of ingenuousness remained in them, I took care to preserve it.
3. I aimed at their good, as well as My own glory, in all things. (Jeremiah Burroughs.)
Silken cord
s:--No man ever does come to God unless he is drawn. Man is so utterly dead in trespasses and sins that the same Divine power which provided a Saviour must make him willing to accept a Saviour. But many make a mistake about Divine drawings. They seem to fancy that when the time comes, they will, by some irresistible power, without any exercise of thought or reasoning, be compelled to be saved. But no man can make another man lay hold of Christ. Nay, God Himself does not do it by compulsion. He hath respect unto man as a reasoning creature. Love is the power that acts upon men. God draweth no man contrary to the constitution of man, but His methods of drawing are in strict accordance with mental operations.
1. Some are drawn to Christ by seeing the happiness of true believers.
2. Another cord of love is the sense of the security of Gods people, and a desire to be as secure as they.
3. Some will tell you they were first drawn to Christ by the holiness of godly relatives.
4. Not a few are brought to Christ by gratitude for mercies received.
5. Some have been caught by becoming convinced that the religion of Christ is the most reasonable religion in the world.
6. A far larger number, however, are attracted to Jesus by a sense of His exceeding great love.
7. The privileges which a Christian enjoys ought to draw some of you to Christ. (C. H. Spurgeon.)
Gods goodness to His people
Let us see what this goodness did for Israel, and what it does still for Gods people. Three leading articles.
I. Attraction. I drew them. God attracted the Jews to Himself as their Lord and portion by conviction and affection. The attraction is to Him as well as by Him. In pushing and driving you urge a thing from you; but in drawing it you bring it towards you. Gods aim is to bring us to Himself. This aim regards the state that we are previously in--a state of distance and alienation from Him. As in this state we see his sin, so we equally see his misery, for with God is the fountain of life, and we can never be happy save as we are near Him. Look at the manner in which this attraction is accomplished. With the cords of a man. That Is--
1. Rationally. Hence religion is called a reasonable service.
2. Affectionately. Love is the supreme attraction. There are four heads of goodness which are peculiarly attractive and powerful.
(1) Unreserved kindness is very attractive. So is
(2) Disinterested kindness. And
(3) Magnanimous kindness. And
(4) Costly and expensive kindness.
II. Provision. I laid meat unto them. Meat means food generally. To show the plenitude and riches of the Gospel provision it is represented in the Scriptures by a feast. The provision is found in the Scriptures. It is laid unto you in the preaching of the Gospel.
III. Emancipation. He takes off the yoke from our jaws. What yoke?
1. The yoke of Judaism.
2. Of popery.
3. Of persecution.
4. Of bigotry.
5. Of ignorance. (William Jay.)
Drawn heavenwards
A weeping willow stood by the side of a pond, and in the direction of that pond it hung out its pensive-looking branches. An attempt was made to give a different direction to these branches. The attempt was useless; where the water lay, thither the boughs would turn. However an expedient presented itself. A large pond was dug on the other side of the tree, and as soon as the greater quantity of water was found there, the tree of its own accord bent its branches in that direction. What a clear illustration of the laws which govern the human heart. It turns to the water--the poisoned waters of sin, perhaps--but the only streams with which it is acquainted. Remonstrate with it, and your remonstrances are vain. It knows no better joys than those of earth, and to them it obstinately clings. But open to its apprehension fuller streams, heavenly water; show to it some better thing, some more satisfying joys; and then it is content to abandon what it once worshipped, and turns its yearning affections heavenward. (J. A. Gordon, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.