“Come! Let’s return to Yahweh; for he has torn us to pieces, and he will heal us; he has injured us, and he will bind up our wounds.
After two days he will revive us. On the third day he will raise us up, and we will live before him.
Let’s acknowledge Yahweh. Let’s press on to know Yahweh. As surely as the sun rises, Yahweh will appear. He will come to us like the rain, like the spring rain that waters the earth.”
“Ephraim, what shall I do to you? Judah, what shall I do to you? For your love is like a morning cloud, and like the dew that disappears early.
Therefore I have cut them to pieces with the prophets; I killed them with the words of my mouth. Your judgments are like a flash of lightning.
For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
But they, like Adam, have broken the covenant. They were unfaithful to me, there.
Gilead is a city of those who work iniquity; it is stained with blood.
As gangs of robbers wait to ambush a man, so the company of priests murder on the path toward Shechem, committing shameful crimes.
In the house of Israel I have seen a horrible thing. There is prostitution in Ephraim. Israel is defiled.
“Also, Judah, there is a harvest appointed for you, when I restore the fortunes of my people.
John Calvin 1540 · Public Domain On vv1–11 In the last chapter the Prophet said, that the…
In the last chapter the Prophet said, that the Israelites, after having been subdued by chastisements and judgments, would again turn back from following error to seek God. But as terror drives men away from approaching God, he now adds, that the measure of afflictions would not be such as would discourage their minds and produce despair; but rather inspire them with the assurance, that God would be propitious to them: and that he might set this forth the better, he introduces them as saying, Come, let us go to the Lord: and this mode of speaking is very emphatical.
But we must know that the reason here given, why the Israelites could return safely and with sure confidence to God, is, that they would acknowledge it as his office to heal after he has smitten, and to bring a remedy for the wounds which he has inflicted. The Prophet means by these words, that God does not so punish men as to pour forth his wrath upon them for their destruction; but that he intends, on the contrary, to promote their salvation, when he is severe in punishing their sins. We must then remember, as we have before observed, that the beginning of repentance is a sense of God’s mercy; that is, when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them; how much soever their sin may frighten them, they will yet never return to the Lord. And for this purpose I have elsewhere quoted that remarkable passage in Psalm 130, ‘With thee is mercy, that thou mayest be feared;’ for it cannot be, that men will obey God with true and sincere heart, except a taste of his goodness allures them, and they can certainly determine, that they shall not return to him in vain, but that he will be ready, as we have said, to pardon them. This is the meaning of the words, when he says, Come, and let us turn to the Lord; for he has torn and he will heal us; that is, God has not inflicted on us deadly wounds; but he has smitten, that he might heal.
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At the same time, something more is expressed in the Prophet’s words, and it is this, that God never so rigidly deals with men, but that he ever leaves room for his grace. For by the word, torn, the Prophet alludes to that heavy judgment of which he had before spoken in the person of God: the Lord then made himself to be like a cruel wild beast, “I will be as a lion, I will devour, I will tear, and no one shall take away the prey which I have once seized.” God wished then to show that his vengeance would be dreadful against the Israelites. Now, though God should deal very sharply with them, they were not yet to despair of pardon. However, then, we may find God to be for a time like a lion or a bear, yet, as his proper office is to heal after he has torn, to bind the wounds he has inflicted, there is no reason why we should shun his presence. We see that the design of the Prophet’s words was to show, that no chastisement is so severe that it ought to break down our spirits, but that we ought, by entertaining hope, to stir up ourselves to repentance. This is the drift of the passage.
It is further needful to observe, that the faithful do here, in the first place, encourage themselves, that they may afterwards lead others with them; for so the words mean. He does not say, “Go, return to Jehovah;” but, Come, let us return unto Jehovah We then see that each one begins with himself; and then that they mutually exhort one another; and this is what ought to be done by us: when any one sends his brethren to God, he does not consult his own good, since he ought rather to show the way. Let every one, then, learn to stimulate himself; and then, let him stretch out his hand to others, that they may follow. We are at the same time reminded that we ought to undertake the care of our brethren; for it would be a shame for any one to be content with his own salvation, and so to neglect his brethren. It is then necessary to join together these two things, — To stir up ourselves to repentance, — and then to try to lead others with us. Let us now proceed —
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 On vv1, 2, 4, 5, 6, 7, 8, 11 He showeth the people how they ought to turn…
He showeth the people how they ought to turn to the Lord, that he might call back his plagues.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–11 Hos 6:1 Come, and let us return unto the…
Hos 6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
Ver. 1. Come, and let us return unto the Lord, &c.] So sweetly was God’s expectation answered, as likewise it was in David, Psa 27:8. No sooner could God say "Seek ye my face," but his holy heart answered (as it were by an echo), "Thy face, Lord, will I seek." Look, what God aimeth at in his administration to his elect he will have it; he will have out the price of his Son’s blood, who gave "himself for us, that he might redeem us from all iniquity," Tit 2:14, "and that he might give repentance to Israel, and forgiveness of sins," Act 5:31. See the proof and practice hereof in these Jewish converts, "Come, and let us return to the Lord," &c. See how "in those days, and at that time, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten," Jer 50:4-5. Judah and Israel could not agree at other times; but when they are in a weeping condition then they could; when they passed through the valley of Baca, and made it a Bochim with their penitent tears, even they could go "from strength to strength," or from company to company (one company coming this way, and another that), and not rest until "every one of them in Zion appeareth before God," Psa 84:6-7. This was fulfilled, partly when the Lord turned again the captivity of Zion out of Babylon, and those that had sown in tears reaped in joy; those that went forth weeping and bearing precious seed came again with rejoicing and brought their sheaves with them, Psa 126:5-6 cf. Jer 29:13; partly, under their captivity and oppression by the Romans, which was the time in which Christ came and by his apostles converted thousands to the faith, so that multitudes of them were daily added to the Church, Act 2:41; Act 2:47 And, lastly, at that long looked for calling of the Jews; when they shall flee to Christ crucified "as the doves unto their windows," Isa 60:8; when they shall "bring their brethren as an offering to the Lord upon horses, in chariots, and in litters": that is, though sick, weakly, and unfit for travel, yet rather in litters than not at all; every one exciting others, and saying, "Come, and let us return unto the Lord," &c. Return "unto him, from whom the children of Israel have deeply, revolted," Isa 31:6. Let us not pine away in our transgressions, as these, Eze 33:10, for "yet there is hope in Israel concerning this thing," Ezr 10:2. We have "done all this wickedness; yet let us not turn aside from following the Lord"; for this were to add rebellion to sin, 1Sa 12:20, this were worse than all the rest.
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Come, let us return unto the Lord] By our sins we have run from him; by repentance let us return unto him. See for this the note on Zec 1:2. If the wicked have their Come, Pro 1:11 Isa 56:12, should not the saints have theirs? as Isa 2:3 Zec 2:6. Should not Andrew call Philip, and Philip Nathaniel, as one link in a chain doth another, &c. True grace is communicative, charity is no churl; the saints like not to go to heaven alone.
For he hath torn] Rapuit, not cepit, as the Vulgate, by a foul mistake of capio for rapio in the Hebrew Lexicons. Here these converts confess that their affliction neither came "forth of the dust," Job 5:6, nor without their desert; they acknowledge God to be the lion that tore them, Hos 5:14, and not without cause; for that they had wickedly departed from him. This is one property of true repentance, still to justify God, and to say, as Mauritius the emperor did (after David) when he saw his wife and children slain by the traitor Phocas, &c., "Righteous art thou, O Lord, in all thy ways, and just in all thy proceedings," Psa 119:137. Another property of it is to bring a man to God with some assurance of healing.
He will heal us] For he is "Jehovah the physician," Exo 15:26. Now omnipotenti medico nullus insanabilis occurrit morbus, saith Isidore, to an Almighty physician no disease can be incurable. Ephraim went to the Assyrian upon sight of his disease; but he could not heal him, Hos 5:13. But God both can and will. Here he is compared both to a physician, he will heal; and to a surgeon, he will bind up. That which the poets’ fable concerning Telephus’ spear is here only verified: Una eademque manus vulnus opemque ferat, the same holy hand that tear us must cure us; and the sound persuasion of his readiness to do it for us will soonest of anything bring us into his presence: Initium poenitentiae est sensus clementiae Dei. The beginnig of repentance is the feeling of the mercy of God. Judas confesseth his wound, and despaireth of the cure. But Peter is confirmed by the love of Christ to weep bitterly, and believe. A stroke from guilt broke Judas’ heart into despair; but a look from Christ broke Peter’s heart into tears, There is no mention of Israel’s lamenting after the Lord while he was gone; but when he was returned, and settled in Kirjathjearim, then they poured forth water, 1Sa 7:6, then they gather about him and will do anything that he commandeth them. "Let us draw near with a true heart, in full assurance of faith," Heb 10:22.
“ Deiecit ut relevet; premit ut solatia praestet,
Enecat, ut possit vivificare Deus. ”
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 On vv1–11 The former chapter ended with a declaration of God’s…
The former chapter ended with a declaration of God’s resolution to bring his own chosen ones, true Israelites, by deep distresses to repentance, and to seek him whom they had forsaken; this chapter begins with a declaration of the success of this project. The prophet therefore brings them in exhorting and calling upon one another, and encouraging each other; the phrase you have Isa 2:3; Mic 4:2, &c.
Let us return unto the Lord; let us be wiser at last, idols have not profited us, they have been our sin, and our fall; we forsook the fountain of living water when we did forsake the Lord. Let us now, with repenting hearts, leave idols, and return to the Lord; let us cast them off, and betake ourselves to the worship, obedience, love, and fear of the Lord, the only true and eternal God.
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For he hath torn; we now see his hand in all we suffer, and as it is his we own it very just: we, like froward rebels, sought our help from his enemies, and he, as he threatened, hath met us, like a lion, and hath torn us: his voice in the judgment, like the roaring of a lion, hath awakened us; and our bleeding wounds have told us, that God hath done all this against us, and all this because we were departed from him.
And he will heal us; for, beside his mercy inclining him, we know it was his design by this course to recover us to himself; and we are assured he hath withdrawn his hand. left us in perplexities, but till we would seek, till we would be willing to be healed: he will be our Physician, and by his lenitives will ease and cure us, now his severer course hath abated our phrensy. The Assyrian king could not, but Israel’s God and King can and will heal.
He hath smitten; the same thing in a different simile, God hath wounded.
And he will bind us up, as a skillful and tender chirurgeon binds up with plasters, and swathes to heal.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4 These may be taken either as the words of…
These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,
I. What it is they engage to do: "Come, and let us return to the Lord, Hos 6:1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.
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II. What inducements and encouragements to do this they fasten upon, to stir up one another with.
1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa 9:12, Isa 9:13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.
2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances: -
(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (Hos 6:2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa 26:19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.
(2.) That then they shall improve in the knowledge of God (Hos 6:3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa 11:9. Knowledge shall be increased, Dan 12:4. All shall know God, Jer 31:34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer 24:7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, Joh 17:3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Pro 2:3, Pro 2:4), must seek and intermeddle with all wisdom (Pro 18:1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.
(3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Psa 72:6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa 55:10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Pro 16:15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–11 Come, and let us return unto the Lord,.... The…
Come, and let us return unto the Lord,.... The Septuagint and Arabic versions connect these words with the last clause of the preceding chapter, adding the word, "saying"; and so the Targum and Syriac version, "they shall say"; and very rightly as to the sense; for they are the words of those persons under the afflicting hand of God; and, being brought thereby to a sense of their sins, acknowledge them, and seek to the Lord for pardon, and encourage one another so to do; as Israel and Judah will in the latter day, when the veil shall be taken off their minds, the hardness of their heart removed, and they shall be converted, and turn to the Lord, and seek him together, weeping as they go; having both faith in Christ, and repentance towards God, by which they will return unto him; see Co2 3:16; so all sinners sensible of their departure from God by sin, and of the evil and danger of it, repent of it, and loath it, confess and acknowledge it, depart from it, and forsake it; and return to the Lord, having some view and apprehension of him as a God, gracious and merciful in Christ; imploring the forgiveness of their sins, with some degree of faith and confidence in him; and not having only love to their own souls, and the welfare of them, but also to the souls of others, exhort and encourage them to join with them in the same acts of faith, repentance, and obedience. The Targum is,
"let us return to the worship of the Lord;''
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from which they have sadly departed. The arguments or reasons follow,
for he hath torn, and he will heal us; he hath smitten, and he will bind us up; the same hand that has torn will heal and that has smitten will bind up, and none else can; and therefore there is a necessity of returning to him for healing and a cure, Deu 32:39; and his tearing is in order to heal, and his smiting in order to bind up; and, as sure as he has done the one, he will do the other, and therefore there is great encouragement to apply to him; all which the Jews will be sensible of in the last day; and then the Lord, who is now tearing them in his wrath, and smiting them in his sore displeasure, both in their civil and church state, dispersing them among the nations, and has been so doing for many hundred years, will "bind up the breach of his people, and heal the stroke of their wound", Isa 30:26; and so the Lord deals with all his people, who are truly and really converted by him; he rends their heart, tears the caul of it; pricks and cuts them to the heart; smites them with the hammer of his word; wounds their consciences with a sense of sin; lets in the law into them, which works wrath, whereby they become broken and contrite; and all this in order to their turning to him that smites them, and be healed, and in love to their souls, though for the present grievous to bear: and then the great Physician heals them by his stripes and wounds; by the application of his blood; by means of his word, the Gospel of peace and pardon; by a look to him, and a touch of him by faith; by discoveries of his love, and particularly his pardoning grace and mercy, which as oil and wine he pours into the wounds made by sin, and binds them up; and which he heals universally, both with respect to persons and diseases, for which he is applied unto, and infallibly, thoroughly, and perfectly, and all freely.
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 On vv1–11 Their resolution to return to God, ver. 1-3. The…
Their resolution to return to God, ver. 1-3. The instability of many of them, ver. 4, 5. God's covenant with them, and their violation of it, ver. 6-11.
Come - The prophet here brings them in, exhorting one another. He hath torn - We now see his hand in all we suffer.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–11 The prophet earnestly exhorts to repentance, 1-3.
CHAPTER VI
The prophet earnestly exhorts to repentance, 1-3.
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God is then introduced as very tenderly and pathetically
remonstrating against the backslidings of Ephraim and Judah,
4-11.
NOTES ON CHAP. VI
Verse 1. Come, and let us return unto the Lord] When God had purposed to abandon them, and they found that he had returned to his place - to his temple, where alone he could be successfully sought; they, feeling their weakness, and the fickleness, weariness, and unfaithfulness of their idols and allies, now resolve to "return to the Lord;" and, referring to what he said, Ho 5:14: "I will tear and go away;" they say, he "hath torn, but he will heal us;" their allies had torn, but they gave them no healing. While, therefore, they acknowledge the justice of God in their punishment, they depend on his well-known mercy and compassion for restoration to life and health.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10 Hos 6:1. Come, let us return, &c. — Bishop…
Hos 6:1. Come, let us return, &c. — Bishop Horsley considers the prophet as speaking here in his own person, to the end of the 3d verse, and taking occasion, from the intimation of pardon to the penitent, given in the conclusion of the preceding chapter, to address his countrymen in words of mild, pathetic persuasion, and to exhort them to return to the worship and service of God. But many other commentators rather think these are to be considered as the words of the repenting and returning Jews and Israelites in their exile, who, it is said, in the last clause of the foregoing chapter, would in their affliction seek God, which they are here represented as encouraging one another to do, saying, Come, &c. — Not only the LXX., but, according to Houbigant, the Arabic, Syriac, and Chaldee, supply the word saying, before this verse. Whether they did this as interpreters, which, says Archbishop Newcome, is my opinion, or whether they read in their copy of the Hebrew text, לאמר, (saying,) is uncertain. Let us return unto the Lord, &c. — He it is who hath brought us into this estate under which we groan; and he is able, if he think fit, to deliver us from it in a short time: nothing is difficult to him. Full of mercy as he is, he will not permit us to continue long in captivity and oppression, wherein we are buried like the dead in the tomb. He hath torn, and he will heal us, &c. — The same God that punisheth us can only remove his judgments, and show us mercy. The expression, He hath torn, relates to what was said Hos 5:14.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–11 Come and let us return unto the Lord -…
Come and let us return unto the Lord - These words depend closely on the foregoing. They are words put into their mouth by God Himself, with which or with the like, they should exhort one another to return to God. Before, when God smote them, they had gone to Assyria; now they should turn to Him, owning, not only that He who “tore” has the power and the will to “heal” them, but that He tore, “in order to” heal them; He smote them, “in order to” bind them up. This closeness of connection is expressed in the last words; literally, “smite He and He will bind us up.” “He smiteth the putrefaction of the misdeed; He healeth the pain of the wound. Physicians do this; they cut; they smite; they heal; they arm themselves in order to strike; they carry steel, and come to cure.”
They are not content to return singly or to be saved alone. Each encourageth another to repentance, as before to evil. The dry bones, scattered on the face of the earth, reunite. There is a general movement among those “who sat in darkness and the shadow of death,” to return together to Him, who is the source of life.
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 On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 11 Early, or in haste. All the people will repent.…
Early, or in haste. All the people will repent. (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 On vv2–11 Primarily, in type, Israel's national revival, in a short…
Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isa 17:6; Luk 13:32-33); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel (Isa 49:3; compare Mat 2:15, with Hos 11:1), raised on the third day (Joh 2:19; Co1 15:4; compare Isa 53:10). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (Isa 26:19; Eze 37:1-14; Dan 12:2).
live in his sight--enjoy His countenance shining on us, as of old; in contrast to Hos 5:6, Hos 5:15, "Withdrawn Himself from them."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 4, 6, 10 THE PEOPLE’S RETURN TO JEHOVAH, Hos_6:1-3.
THE PEOPLE’S RETURN TO JEHOVAH, Hos_6:1-3.
The first three verses of chapter 6 form the natural continuation of Hos_5:15, with which LXX. connects them by prefixing “saying.” This addition explains them as a mutual exhortation to return to Jehovah. While saying may have been added by the Greek translator, it embodies undoubtedly a correct interpretation. As expected, they will return, but without real, heartfelt repentance. There is not one expression of sorrow for wrongdoing, only anxiety to have distress and calamity removed. Therefore Jehovah is not impressed with the supplication (Hos_6:4 ff.). The verses offer “but one symptom of the optimism of this light-hearted people, whom no discipline and no judgment can impress with the reality of their incurable decay.” Giesebrecht’s interpretation of the passage as a new exhortation by the prophet is less natural.
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He will heal us — The context shows that they desire healing, not from corruption and sin, but from the wounds inflicted by the punishment. Such desire is no indication of repentance.
Two days… third day — The combination of a numeral with the next above is called ascending enumeration; it expresses an indefinite or unlimited number (G.-K., 134s); here an indefinite period but, since the numbers are small, a short period. The deliverance will come in the briefest time possible.
Revive… raise us up — A hope of a resurrection, but evidently not a personal resurrection, and certainly not, as some commentators used to say, a direct prediction of the resurrection of Jesus. Rather a hope of national restoration from a period of calamity and distress. The allegory of the dry bones (Eze_37:1-10) is an expansion of this hope. That the verb does not always mean restoration to life from death is clearly shown by such passages as Jos_5:8, where it is translated “become whole”; 2Ki_8:9, “recover,” etc. The result of the divine interference will be that they live in his sight [“before him”] — In his presence, with his eye resting upon them in loving and protecting care (Gen_17:18; compare the opposite thought in Hos_5:15; Isa_8:17).
Then shall we know — Better R.V., “And let us know.” The lack of the knowledge of Jehovah (Hos_4:6; compare Hos_2:20), the secret of all their trouble, they seek to remove; again there is no confession of sin; no evidence that they seek to know him in order to live better, only that they may enjoy his gifts.
If we follow on — Better, R.V., “let us follow on.” The same verb is translated in Hos_2:7, “follow after”; it expresses the persistence with which they will seek Jehovah. If only the motive had been otherwise! They are confident that Jehovah will speedily respond. As surely as the morning dawns from day to day, so surely will Jehovah manifest himself.
Going forth — That is, to heal, to bind up, to bless. LXX. suggests a different reading, requiring a different division and slight rearrangement of the consonantal text, “As soon as we seekhim we shall find him,” which fits admirably in the context and is accepted as original by several modern commentators.
As the rain — Hebrews geshem (see on Joe_2:23); in contrast with the rain mentioned in the next clause it might be called winter rain. Not only as regularly but also as beneficially as this rain will Jehovah show himself.
As the latter and former rain unto the earth — R.V., more accurately, “as the latter rain that watereth the earth.” On this rain also see on Joe_2:23.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–10 1. he will heal us] At any rate the…
1. he will heal us] At any rate the Israelites have found out the true physician (comp. Hos_7:1, Hos_11:3). Assyria ‘could not heal them’ (Hos_5:13).
1–3. The prophet enters into the feelings of the only too quickly repentant Israelites, and imagines them encouraging each other to return to Jehovah. These three verses are closely connected with the end of the preceding chapter; comp. ‘let us return’, ‘he hath torn’ (Hos_6:1), and ‘his going forth’ (Hos_6:3), with ‘I will go and return’ (Hos_5:15), and ‘I, even I, will tear’ (Hos_5:14). Hos_6:2 is parenthetical. Comp. the similar profession of the Israelites in Hos_8:2.
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 On vv2, 4, 5, 6, 7, 8, 9, 10, 11 (2) The haste of the seeming penitents for the…
(2) The haste of the seeming penitents for the fulfilment of their hope. They expect the rapid restoration of the national prosperity, prompted by the abundance of the Divine love, and His response to the first touch of penitence (signified in Hos_5:15).
After two days.—A phrase sometimes used for the second day, i.e., to-morrow.
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In the third day—i.e., after a short time. This and the above expression are not identical in the designation of time. Some Christian interpreters (Jerome, Luther, Pusey) consider the passage has sole reference to the resurrection of Christ. But with Calvin, Henderson, Schmoller, &c., we consider this to be contradicted by the form of the expression. To bring in the resurrection of Christ with no authority from the New Testament is far-fetched over-refinement, and breaks the consistency of the passage.
(2, 3) Render, So that we shall live in his presence, and shall know and strive after the knowledge of Jehovah, whose coming forth is sure, like the dawn (another play on 6:15, “I will return to my place, &c.”), so that he may come as the plentiful (dashing) rain for us, as the latter rain (needed for the ripening corn) which watereth the earth.
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 On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 11 Vers. 1-3. These three verses have, by the division…
Vers. 1-3. These three verses have, by the division into chapters, been violently and improperly torn from the preceding chapter, to which they naturally belong. Their connection with the foregoing sentiments is indicated by the ancient versions Chaldee and Septuagint, the LXX, for example, inserting legontev , as if the reading had been rsoale: This
(1) represents the Israelites exhorting one another in that good time which the prophet encourages them to expect. But
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(2) it may be regarded as the prophet"s own exhortation to the exiles; their affliction urging them to seek the Lord, and their encouragement consisting in the knowledge of his ability and willingness to heal the wounds which his own hand had inflicted.
He hath torn, and he will heal us. The presence of the pronoun imparts emphasis to the statement, so that it is rather, he it is that hath torn; and the preterit of this verse, compared with the future in ver. 14 of the foregoing chapter, implies that the destruction there predicted has become an accomplished fact. He hath smitten, and he will bind us up. The language is figurative, and borrowed from medical science. Jehovah, not Jareb nor any sovereign of Assyria, is the physician. Long before he had assured his people Israel of this, saying, "I am the Lord that healeth; (Exo_15:26) and again, "I kill, and I make alive; I wound, and I heal". (Deu_32:39) Aben Ezra, commenting on yachbeshena, alludes to the ancient mode of surgical practice, probably as indicated Isa_1:6: A wound needs to be pressed out and bound up, and afterwards softened with oil.
Vers. 1-3. Exhortation and encouragement to repentance.
Whether the opening words of this chapter be those which the penitents address mutually to each other, or whether they be the exhortation of the prophet encouraging the people to return to God, the sentiment they contain is equally important, and the duty enjoined is equally imperative.
I THE URGENCY OF THIS APPEAL IS STRIKING. From whichever of the sources indicated this appeal proceeds, its urgency is unmistakable, as implied in the cohortative form of the verb "return," as also in the hortatory "come" at the commencement. In God"s dealings with mankind we find now reproofs for sin and threatenings of wrath, again invitations to repentance and promises of mercy. We are warned to flee from the wrath to come on the one hand, and urged to return unto the Lord on the other. It is our duty to exhort one another with earnestness, and even affectionate importunity, to return to him from whom we have wandered, to seek him whom we have slighted, and, like the prodigal in the parable, to arise and go to our Father with confession of our many wanderings of heart and life from the living God.
II THE SOURCE WHENCE HEALING COMES. They had tried Assyria, but to no purpose; they had sent to King Jareb, but in vain. A greater power than that of Assyria, great though that was, was needed; a mightier monarch than Jareb, champion sovereign though he was, was required to heal the disease and bind up the wounds of Israel at this time, or indeed at any time. None but the hand that tore could heal; none other than he who smote could bind up. Nay, he wounds in order that he may heal; he sends afflictive providences that we may apply to him for the restoration of prosperity; he produces conviction of sin before that, and in order that he may impart to us everlasting consolations. His method is to convince us in order that he may comfort us, to show us our sin that he may lead us to the Savior, to show us our ruin and then apply the remedy. He shows us our danger and then urges us to the discharge of our duty; he shows us our fat, and how we are to rise again; in short, he urges us to repentance, showing us what to do and what to say, and encouraging us withal by God"s readiness to receive penitents.
III LIFE FROM THE DEAD IN GOD"S GOOD TIME. The guilt of sin may for a time overwhelm us, terrors of conscience alarm us, afflictions of various kinds crush us to the earth; there may be fightings without and fears within. In our distressed and downcast state we may look upon ourselves, and be looked upon by others, as dying almost dead.
1. In this deathlike condition the sorrows of death may compass us and the pains of hell get hold on us, we may find trouble and sorrow; we may be like those that go down into the pit. All this may continue for a time, and the time may appear long; yet we may not despair nor despond. Rather let us imitate the example of the psalmist, who in his distress called upon the Lord and cried unto his God. For did he cry in vain. God heard his voice out of his temple, and his cry came before him even into his ears. In like circumstances of disaster on another occasion he called upon the name of the Lord and said, "O Lord, I beseech thee, deliver my soul;" and as usual a reply and relief came. I was brought low, and he helped me;" He delivered my soul from death, mine eyes from tears, and my feet from falling." Thus God deals with his people still. "Weeping may endure for a night, but joy cometh in the morning." For two days a relatively brief period the sleep or sorrow of death may be upon us, but he will then restore us to life, revive and quicken us; and on the third day, when we have been thus restored to animation and vigor, he will raise us up.
2. The words of ver. 2 are, no doubt, applicable to the death and resurrection of our Lord, and they have been so understood by many Christians both in earlier and later times. "The resurrection of Christ," says Pusey, "and our resurrection in him and in his resurrection, could not be more plainly foretold.... It was not the prophet"s object here, nor was it so direct a comfort to Israel, to speak of Christ"s resurrection in itself. He took a nearer way to their hearts. He told them, "All we who turn to the Lord, putting our whole trust in him, and committing ourselves wholly to him, to be healed of our wounds and to have our griefs bound up, shall receive life from him, shall be raised up by him." They could not understand then how he would do this. The "after two days" and "on the third day" remained a mystery to be explained by the event. But the promise itself was not the less distinct, nor the less full of hope, nor did it less fulfill all cravings for life eternal and the sight of God, because they did not understand how shall these things be?
3. The sequel of revival and resurrection is life in God"s sight, or, "before his face," according to the literal rendering. The face of man is the index of the mind and heart; of the operations and various workings of the former, and of the feelings and emotions of the latter. We turn away the face in sorrow or in mirth; we look the object of our love or satisfaction full in the face. God had withdrawn himself and turned away his face until they acknowledged their offence and sought his face. But life is not only restored; it is life in God"s sight, that is, before his face. This is real life life in God"s favor, with the light of his countenance lifted up upon us; with his eye on us to guide and to direct us as well as to guard and protect us. We live in his sight when, whatever we do, we do it as unto the Lord. Every duty is discharged as in his immediate presence and under his all-seeing eye. Our thoughts, our purposes, our plans, our feelings, the inmost actings of our spirit, are all ordered with the abiding impression that they are in God"s sight, open and naked before the eyes of him with whom we have to do.
IV THE KNOWLEDGE OF GOD AND GROWTH THEREIN. What is the great end of man"s being? What is the thing that chiefly concerns him? To such questions various answers will be returned according to the tastes, or habits, or capacity of the individual. Some will answer and say that life itself, its preservation and well-being, is the great concern of man; or that health health of mind with health of body, a sound mind in a sound body is chiefly to be attended to. Others, again, will reply that the advancement of one"s family or the increase of one"s fortune is the main thing to be sought and attained. Whatever truth may be in any of these, it is not the right answer. There is something higher and holier, nobler and better, than any of the things specified. The glory of the Creator and the good of the creature must be placed above everything else. But to glorify the Creator, and thereby and therewith to attain to the good of the creature, we must know God.
1. Wherein does the knowledge of God consist? What do we mean by the knowledge of God? It is to know God as he has made himself known, in the two great volumes which he has spread out before us. The one is the volume of his works, open to the eyes of all men; but that volume only takes us a short way; we get the knowledge of his Godhead, or existence as God, and of his power; we learn that there is an eternal Power that called created things into being, and that that Power is neither blind physical force nor the pantheistic spirit of the universe, but a Divine Person; for" the invisible things of him since the creation are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." The other volume is his Word, in which he has fully revealed his will. From this volume we know his various attributes and infinite perfections his holiness in hating sin, his justice in punishing it, his wisdom in devising the plat, of salvation, his love in sending his Son to work it out, his mercy in shedding down his Spirit to apply it. But, over and above all this, the knowledge of God must be personal, experimental, and practical. We need to know God as our God through Jesus Christ our Lord; we need to know by happy experience his love to our souls; we need to know the duty which we are bound to render to him in gratitude far his amazing loving-kindness, and in love to him who first loved us.
2. How is this knowledge attained? There must be diligent, prayerful study of the Divine Word under the teaching of the Divine Spirit. The physician never dreams of gaining a knowledge of his profession, and of qualifying himself for the performance of its responsible duties, without years of preparatory study in order to grasp its principles and master its details; nor can he afford to abandon that study even after he has entered on the practice of his professional labors earnest thought and unwearying diligence are still required. The merchant who would succeed in mercantile life must devote much attention to the principles of commerce and the various departments of trade; days of rail and nights of close application to business are indispensable. The agriculturist, if he would attain to eminence or even respectability in his calling, cannot expect to do so without suitable training and diligent attention in order to acquaint himself with the proper methods of tillage. Shall men willingly devote their noblest energies and highest powers and best days to the occupations of time, and yet afford only some brief intervals of leisure, or some spare hours, and very slight attention to attain the knowledge of that God who is above them, and to prepare for that eternity that is before them?
3. By what means do we gain increase of this knowledge? What promotes ore" growth at once in grace and the knowledge of God? The answer is before us. We are to follow on, hunt after, strive zealously to know the Lord. There must be continued diligence, constant perseverance; there must be devout and daily reading of God"s Word some time every day less or more should be given to the study of Holy Scripture; there must be fervent prayer for the teaching of the Holy Spirit: for "the natural man receiveth not the things of the Spirit of God; they are foolishness unto him, because they are spiritually discerned." Have we already acquired some knowledge of God, not merely out of the volume of creation, or by the light of our own intellect, or from the teachings of others, but from this Word of God, which is brimful of the knowledge of God; and do we know God to be a just God and yet a Savior our God and Father through Jesus Christ our Lord? Then we must beware of becoming cold, or languid, or lifeless. We must avoid everything and anything that would turn us aside, or tempt us to prefer our secular business to salvation, or to set the trifles of time in the place of the realities of eternity. But should coldness creep over us, or should a spirit of slumber overtake us as the virgins in the parable, or should our little progress in the Divine life and Divine things discourage us, let us repair at once to the mercy-seat for Divine help and grace; and the Spirit of truth will guide us into all truth. Let us ever bear in mind that we must persevere to the end in order to be saved, that we must be faithful unto death if we would obtain the crown of life, and that if, after having put our hand to the plough, we turn back, the Lord will have no pleasure in us. Follow on, then, as the runner in the race to win the prize, as the warrior in the conflict to gain the victory, as the mariner steers his homeward-veering bark to reach his native shore.
V THE BLESSEDNESS PROMISED TO THOSE WHO PERSEVERE IN THE KNOWLEDGE OF GOD. The promised blessing is here presented under two beautiful figures the returning light of morning, and the refreshing rain.
1. There is freshness in the morning air, there is beauty in the morning light, there is loveliness in natural scenery when the light of morning shines on it. One of the oldest Greek poets often speaks of morning, and usually with some epithet of praise or admiration, such as "saffron-robed Aurora," or "Aurora, daughter of the dawn." "The morning." We associate morning with the idea of refreshment and relief. If you have been laid on a bed of sickness, or tossing on a bed of pain, or watching by the bedside of one dear to you as your own life, how welcome is the light of morning! After tossings to and fro till the dawning of the day, the morning brings some measure of relief or relaxation. Many a one in the circumstances supposed is crying out, "Would God it were morning!" or sighing out, "Oh for the light of morning, to shorten the weariness of the night, or bring some alleviation!" There, again, is the mariner toiling through the dreary hours of a stormy winter night, while neither moon nor stars appear; how he wishes and longs for the light of morning! Or a traveler has been overtaken by the darkness of the night, and has lost his way in some pathless wilderness, or among the glades of a mountain forest; how he waits and watches for the first gleam of morning light to extricate him from his perplexity and peril! In all these cases the morning is looked forward to for relief; nor is it ever looked for in vain, for morning is sure to come. It may seem slow in coming, and long before it comes; or the weary watcher may be many a time on the point of giving up in despair. But the return of morning, after a night however long, or dark, or painful, or perilous, is certain to take place; its return is prepared; it is a fixed ordinance of nature. So, to every persevering seeker after the knowledge of God, the Lord"s going forth is fixed and cannot fail; it is sure as the morning sunrise. To every afflicted, anguished spirit, to every weary waiting soul, the morning dawn shall come surely as the day succeeds the night and the light alternates with darkness, for God has established this order of things. The Dayspring from on high, with the light of saving knowledge and spiritual healthfulness, shall visit all who patiently wait and perseveringly pursue the knowledge of God. There is a joyousness of spirit, a buoyancy of feeling, peculiar to the morning, and not experienced to the same extent, or perhaps at all, during the remainder of the day. Delightful as is the figure, the fact represented by it is even more so. What joyfulness comes with morning to the bewildered wayfarer, or tempest-tossed sailor, or sorely afflicted sufferer! Then hope rakes the place of despair, and joy succeeds to sorrow. To the soul that waits upon the Lord, his coming is as sure as the return of the morning light; and brings with it peace and joy in believing, favor and forgiveness. To him who has waited long, and watched with patience till hope deferred had begun to make the heart sick, the Lord"s going forth is certain as the morning dawn; and simultaneously therewith the light of his countenance is lifted on the soul, and cheerfulness is imparted to the spirit. It is a blessed assurance that none ever waited upon the Lord in vain; no one ever trusted him and was disappointed. Wait, then, for his going forth. It may tarry, but wait for it; for at last it will come and will not tarry; for the time is fixed, and the Sun of righteousness shall arise on every patient soul with healing under his wings. Fortified by this assurance, the psalmist says, in language we would do well to adopt and act on, "I wait for the Lord, my soul doth wait, and in his Word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
2. That the Authorized Version is inaccurate, is obvious from its making the latter rain precede the former. The reverse is the natural order and the order here observed, geshem standing for the one or rather for "plentiful rain" in general, malqosh for the other or "latter rain," and retch not a noun at all. This beautiful figure is specially suitable to the Orient, and finds its most striking application in Eastern lands; it is also more or less appropriate in all lands. Not only so, it forms a fitting counterpart to the figure which precedes, and with which it is so intimately connected the one exhibiting the fact, the other the fruit, of salvation; the one the beginning of salvation, the other its benefits; the one its commencement, the other its consummation. In the land of Israel, as well as other countries of the East, soon after seed-time, when the seed has been sown in the furrows, comes the early rain to make the seed germinate and the tender blade spring up; but there is also the latter rain in the weeks preceding harvest, to fill the ear and mature the growing grain. With a rich Eastern soil below and a warm Eastern sun above, the beneficial effects of the former and latter rain are obvious. In connection with the combined action of sun and soil and shower, there are first the blade, then the ear, and eventually the ripe corn in the ear. Thus in spiritual husbandry, the seed of Divine and saving knowledge has been no sooner cast into the furrows than the rain-shower of Divine grace waters it, so that it germinates and grows blade and ear and ripened grain as in the natural world; nor are showers of grace withheld before and up till the reaping-time, so that even in old age there is abundant fruitfulness. "They shall still bring forth fruit in old age; they shall be fat and flourishing margin, "green;" and when the time of the end comes and the harvest day arrives, they resemble a shock of corn in its season, rich with golden grain, ripe and ready to be gathered into the heavenly garner. Thus shall it fare with the soul that follows on to know and love the Lord. Sure as the dawn brings on the day; sure as the sun goeth forth out of his chamber, and rejoiceth as a strong man to run his race; sure as the alternation of day and night; sure as the succession of the seasons; sure as the rain comes down from heaven, and returns not thither again till it has moistened and fructified the earth; God shall bless that soul with light and life and love. Therefore let us know, let us follow on to know the Lord; for it is good that a man quietly wait and patiently wait for the salvation of God.
HOMILIES BY C. JERDAN Vers. 1-3. Repentance and saving knowledge.
We view these verses as closely connected with the last verse of the preceding chapter. There the Lord has said that Ephraim and Judah, when they shall have been well punished for their apostasy, will at length return to him. Here, accordingly, he anticipates what they shall say to one another when they do so. "In their affliction they will seek me early, saying, Come, and let us return unto the Lord." This prediction, doubtless, has already once and again been partially fulfilled; but its complete accomplishment belongs to "the last things.
I AN ENCOURAGEMENT TO GODLY REPENTANCE. (Vers. 1, 2) The opening clause of ver. 1 consists of an earnest self-exhortation, and this is succeeded in the remainder of the two verses by arguments in support of it. The nerve-thought of these is, that restoration to the Divine favor wilt succeed repentance. The expatriated Hebrews, in their miserable exile and God-forsakenness, shall have a profound conviction of their guilt wrought within their hearts; and they shall return to their long-slighted Lord in the confident hope of a favorable reception. Their restoration, they are persuaded, will be:
1. Certain. The words of vers. 1, 2 evince strong faith. There is in them the pulse-beat of a firm confidence. He who tore will also heal. lie who inflicted the agony will bestow the joy. True penitence is always accompanied with some measure of faith. It cherishes the hope of mercy. It lays hold of the truth contained in that magnificent proverb, God never strikes with both hands." It accepts the testimony of the Eternal, that he dwells with him that is of a contrite and humble spirit.
2. Speedy. The definite limits of time here mentioned (ver. 2) are intended to assure us that the restoration of Israel shall come not only certainly, but quickly. Jehovah is slow to chide, but he is swift to bless. It may seem to us a long time since Israel"s rejection; it is now nearly two thousand years since the Romans destroyed Jerusalem. But one day is with the Lord,". (2Pe_3:8) Many commentators have judged that Christ"s resurrection in the third day" is indicated here. And no doubt an analogy is traceable between the events of Israel"s history and events in the life of the Messiah. (cf. Hos_11:1 and Mat_2:15) But it is one thing to apply the prophet"s words to the great fact of Christ"s resurrection, and another thing to conclude that that event is even so much as indirectly foretold by this language.
3. Complete. We shall live before his face" (ver. 2). The face is an index of character. It reveals the mind and heart. A man naturally turns his face towards the person whom he loves, and turns it away from one whom he dislikes. God had withdrawn himself from" Israel; (Hos_5:6, Hos_5:15) but now again, in the day of their revival, he shall "cause his face to shine upon them." The contrite ones live in the open smile of the Divine favor, and enjoy the perpetual sunshine of the Divine presence.
II AN ENCOURAGEMENT TO SAVING KNOWLEDGE. (Ver. 3) The first part of this verse should be translated, "Then let us know, follow on to know, Jehovah." This is a further self-exhortation, parallel to that in ver. 1. Jehovah had become unknown in Israel. (Hos_4:1) But the resolve to return" to him involves the resolution to "know" him, and to grow in that knowledge continually. Such knowledge has a very practical aim. It is a life, not a mere science; an experience, not a speculation. It leads a man to own God and to serve him. It will fill the mind with brightness, and the life with fruitfulness. We sometimes call theology "the queen of the sciences;" but this heart-knowledge of God is more it is "life eternal". (Joh_17:3) Two attractive emblems are presented in the latter part of the verse for our encouragement in the pursuit of saving knowledge. With the ancient Jewish rabbins, we are to be in these an anticipation of the Redeemer of men. Jehovah comes in the Person of his Son, Jesus Christ, as "the morning;" and he comes in the Spirit of his Son, as "the rain.
1. "The morning." The Lord Jesus is the Aurora, or Dayspring from on high; the Sun of righteousness, who has arisen with healing in his wings, He will be welcomed yet as such by the entire Hebrew nation. His coming has flooded the world with the light of life. "His going forth," like the morning, brings brightness and joy to the believer. "O happy day, that fixed my choice," etc. It brings also freshness; for the knowledge of Jesus is to the Christian always new, and full of infinite variety. The morning is irresistible in its coming; and the "going forth" of Christ "is prepared as the morning," i.e. decreed in the purposes of Jehovah"s love. The morning comes increasingly; and thus also the believer who follows on to know the Lord shall "go from strength to strength," from the dawning light "unto the perfect day". (Pro_4:18)
2. "The rain." In Palestine, the two rainy seasons here referred to were most necessary and precious. The "former rain," which fell in October, preceded the seedtime, and prepared the earth for cultivation. The "latter rain," which felt in April, filled the ears before harvest, and perfected the fruit. Now, God shall come to Israel in the last days as he comes to his people in every age by his Holy Spirit, "as the rain." The rain is refreshing; and so the knowledge which the Spirit imparts comforts the hearts of young converts, and matures the character of experienced Christians. The rainfall is variable; and the coming of the Spirit varies in like manner, according to God"s will and our faith. The rain is trouble-giving it comes amid shadow and gloom, sometimes with thunder and tempest; and so the Spirit often visits the soul by means of deep and painful heart-searchings on account of sin. The rain is fertilizing its absence would cause dearth and barrenness; so the knowledge of God will make those hearts fruitful which beforetime yielded only thorns and briers. (Heb_6:7, Heb_6:8)
CONCLUSION. Although we in this age do not live in the last days of Israel"s restoration, the sweet voice of this mutual appeal is for us. We need to stir up our own hearts to exercise the grace of repentance, and to pursue the study of saving knowledge. Some of us perhaps have gone astray into very miry paths, and have been sorely chastised for our sin. Oh for grace to respond to this twofold appeal, that we may know the Lord our Savior as the bright Morning and the genial Rain, and that we may "live in his sight"! C.J.
HOMILIES BY A. ROWLAND Ver. 1. On returning to the Lord.
The graciousness of God is seen in nothing more conspicuously than in his willingness to receive those who come to him under the influence of sorrow. In all ages he has condescended to use afflictions to bring men and nations to an acknowledgment of their need of him. This was always a feature of his dealings with Israel. The growing tyranny of the taskmasters in Egypt aroused the cry of the Israelites for Divine interposition, without which they never could have become a separated and theocratic nation. In the wilderness, the scarcity of water, the defeat at Ai, etc., brought these who had forgotten God to a confession of sin. So was it in the subsequent history of that people, who constituted an abiding exemplification of God"s method of dealing with other nations. From the lives of individuals also, illustrations of the same principle may be drawn. Hagar found that God was more to her when she and her child were dying in the wilderness than he bad ever been in Abraham"s tent. Jacob was smitten with sorrow, homesick, fearful, destitute, when he saw the ladder the top of which reached to heaven. In the New Testament we find crowds around the Savior, and of whom did they consist? Chiefly of those whose sadness made them yearn for him. Blind men groped their way, lepers ventured near, the palsied besought their friends to lay them at his feet, the bereaved sent to tell him of their grief, and the broken-hearted sinner washed his feet with her tears. During his ministry it was as if our text had. sounded over the world, "Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, anti he will bind us up." Three considerations should lead to obedience to this exhortation.
I THE WICKEDNESS OF SOUL-WANDERING. The exhortation to "return" implies previous estrangement.
1. To whom were these words spoken? Not to the heathen, but to those who considered themselves the people of God. They knew and could recite the requirements of the Law; they took part in religious observances; they boasted of a pious ancestry. Now, therefore, the words may fairly be applied to those wire belong to a Christian nation, who are familiar with Divine truth, but who know that they have not personally returned unto the Lord.
2. How does this wandering reveal itself? There is an estrangement from God which is easily recognized. One wanders from holiness into corrupt imaginations, evil associations, gross habits, till all manly virtue or womanly grace is gone, and parents" tears or kindly worth avail nothing. Another wanders from truth and righteousness, turning his back on these, because they seem opposed to present interests, and so he gets entangled in crooked policy and tortuous expedients. Another wanders from love, till there is discord in the home, suspicion and enmity in the heart. All would admit that as God is holy and true and loving, those who turn from these virtues show that they are turning from him, and in the woes that follow such sins a voice is heard, saying, "Come, and let us return," etc.
3. Is there no soul-wandering which does not outwardly reveal itself"? We are more concerned about some who are guilty of sin, but not of crime; who are irreligious, but not immoral. Their condition is more perilous, because less likely to cause them alarm; yet what more lamentable in God"s sight than a prayerless, godless man? Illustrate it by the relation between father and child in a human home. Imagine your son being to you what the godless man is to God. You watched over his infancy, sacrificed yourself for his comfort, etc. You expect to reap the fruit of all this in his love, to be glad in his success, to live over again in him. But he becomes a man, and has no thought or care for you. Cheerful in the society of others, he never gives his father a look or a smile. Is there no wrong in that, even though he may fulfill his duties to his neighbors and his country? But by-and-by he breaks down in his schemes; his brilliant course is run, his friends forsake him; then, poor and broken, he comes back to you, and in your pardon and kindness he feels and knows what you are, and how true all along your love has been. On his past negligence all the world would cry "Shame!" Yet what has he done that the moral, respected, yet godless man is not doing every day of his life? To such the message is sent, "Come, and let us return unto the Lord.
II THE PURPOSE OF SOUL-CHASTENING. God is spoken of here as the Wounder of men. This would be a strange declaration if all life was limited to this world by the abyss of the grave. Then it would seem as if we were created for suffering, and that the assurance, "God is love," was a mockery. But we are destined to dwell near God eternally, to do in his presence a service for which we are here being prepared; and anything which reminds us of that and fits us! or it is to be received thankfully. A schoolboy does not see the good of his lessons. Some will be of" no practical value, but they serve the purpose of mental discipline; and he is wise who learns them all, for he is not fit to discriminate for himself. "We know not what we shall be, "but we do know that" all things work together for good." If we see an artist beginning his work on the canvas, we can make nothing of" the first streaks of color; but a glance at the fair scene before him helps us to know what he is aiming at. So are we to look off from our troubles to our Lord, who "learned obedience by the things that he suffered," and there find God"s ideal for us. The cross of Calvary is the interpretation of the mystery of suffering. If we were told that griefs and joys were distributed promiscuously, that we must merely brace ourselves to bear" the slings and arrows of outrageous fortune," we should gain no moral good from obedience. If we believed that sorrow was to avenge sin, that it was the beginning of punishment from a vindictive God, we should have no hope. But we are assured that the griefs and losses of life come to us from him who "so loved the world, that he gave his only begotten Son" to redeem it from sin; and so we believe that their design is in harmony with that great purpose. This which is true of the Christian life in its course is true of Christian life in its commencement. The misery of shame, the agony of penitence, constitute the broken heart and contrite spirit which is the pledge of God"s love, the creation of God"s Spirit. "He hath torn, and he will heal us; he hath smitten, and he will bind us tip.
III THE PROMISE OF SOUL-HEALING. (Text.) When Telephus was defending his country against the Greeks, he was wounded by the spear of Achilles. The Delphic oracle declared that the hurt could only be cured by a touch of the weapon which caused it. The oracle was obeyed. Telephus humbled himself to his foe, and by the spear"s touch he was healed. To those stricken-hearted by the thought of sin, this text comes with a message more worthy of trust than any from Delphi; declaring that the wound was made, not in wrath, but in love; urging return, not to a foe, but to a Friend even to "Jehovah Rophi," the Lord that heateth. Let us turn to no one else, lest we perish. If a surgeon were obliged to operate, his patient might flinch, and bid him hold his hand; but true wisdom teaches him to trust, for he says to himself," He has wounded, and he alone can heal." The troubled Christian comes to God in prayer, and has the deep, sweet assurance that his Father is doing all things well, and straightway the bitterness goes out of his grief. The sorrowing sinner goes to Jesus" feet, and there is made glad by the declaration, "Thy sins are forgiven thee." Adduce other examples.
CONCLUSION. In conclusion, let us lay stress on the exhortation, "Return unto the Lord." This must be a personal and deliberate resolve on the part of cash. Trouble has no magical effect. It only gives opportunity and inclination for thought and prayer. It does not of necessity turn us to God. The sun melts the wax, but it hardens the clay. The rain blesses some things, but destroys others. A child may be chastised, and yet be made stubborn, not penitent, by the discipline. So with God-sent griefs, inward or outward. You may forget them in gaiety, in work, in companionship, and never turn to God at all. You may be influenced lot" a time, but, like Ephraim, your goodness may vanish like the morning dew or the passing cloud. Think, therefore, of your present and pressing responsibility, lest your sorrow lead to the despair of Judas, and not to the penitence of Peter. Your outward sorrows, your inward griefs, are from him who loves you. "Come," then, "and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. A.R.
HOMILIES BY J.R. THOMSON Ver. 1. The Divine Healer.
In this book of prophecy we find, side by side, the sternest reproaches and denunciations of the idolatrous and apostate, and the mist tender and gracious assurances of compassion for the penitent.
I CHASTISEMENT HAS BEEN INFLICTED FOR SIN. The language used is very vigorous, almost rough. God is represented as having torn his people as a lion tears his prey, as having smitten his people as a master smites his slave. At the same time there is no resistance, no resentment; but submission and an implicit acknowledgment of the justice of the infliction.
II THE AFFLICTED RESOLVE TO SEEK THE DIVINE FAVOR.
1. There is a mutual admonition: "Come." What is not easy to do alone, men will sometimes do with the countenance of their fellows.
2. The act is one appropriate in itself. If it is wrong to turn away from the Lord, it is right to return unto him to seek him while he may be found.
3. To return to God evinces the sinner"s faith; it proves that the admonitions have not been received in vain, but are bringing forth their fruit.
III THE PENITENTS CHERISH EXPECTATIONS OF DIVINE FAVOR. He will heal;" "He will bind us up.
1. This God alone can do; the wounds which he has inflicted none but he can cure.
2. This God is willing to do. His chastisement is not wanton; it affords him no pleasure; the end of it is answered when the chastised are brought in lowly penitence to supplicate a restoration of favor, a renewal of blessing. T.
HOMILIES BY D. THOMAS Ver. 1. Man"s highest social action.
"Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up." These words are to be regarded as an address by the prophet, in the Name of the Lord, to those who had been smitten or sent into exile. They mean: let us go no more to the Assyrians nor to any other incapable deliverer, but "let us return unto the Lord;" put away all confidence in an arm of flesh, renounce all idolatries. Take the words as indicating mans highest social action. Man, as a member of society, has much to do with his fellow-men; he should contribute to the advancement of general knowledge, to the progress of political purity and freedom, and to the augmentation of the general health and comfort of the kingdom. But there is a higher work than this for him in society; it is that of stimulating the community to which he belongs to "return unto the Lord," to bring them into fellowship with the infinite Father. "Come, and let us return unto the Lord." Taking the words in this application, what do they imply?
I THAT SOCIETY IS AWAY FROM GOD. Not locally, of course for the great Spirit is with all and in all but morally. Society is away from him in its thoughts: it practically ignores his existence and his claims. Away from him in its sympathies: its heart is on those things that are repugnant to his holy nature. Away from him in its pursuits: its pursuits are those of selfish and carnal gratifications and aggrandizements. Far gone, in truth, is society from its true Center God. It is like the prodigal, in a "far country.
II THAT ESTRANGEMENT FROM GOD IS THE SOURCE OF ALL ITS TRIALS. Because the prodigal left his father"s home he got reduced to the utmost infamy and wretchedness. Moral separation from God is ruin.
Cut the branch from the root and it withers; the river from its source, and its dries up; the planet from the sun, and it rushes into ruin. Society has left God its Root, Source, Center hence the terrible evil with which he by his government "hath torn" it. Nothing will remove the evils under which society is groaning but a return unto God. Legislation, commerce, science, literature, art, none of these will help it much so long as it continues away from him.
III THAT RETURN TO HIM IS A POSSIBLE WORK. Were it not so there would be no meaning in the language, Come, and let us return unto the Lord." With some estranged spirits in the universe a return may be impossible forever; not so with human spirits on this earth. There is a way, a true and living way, by which all may return return by repentance towards God, and faith in our Lord and Savior Jesus Christ. "God is in Christ, reconciling the world unto himself.
CONCLUSION. Who are the greatest social benefactors? Those who are the most successful in exciting and stimulating their fellow-men to come back to God, to return home to the great Father of love who awaits their return. He says, "Come now, and let us reason together," etc. To bring society hack to God is pre-eminently the work of the gospel minister; to this he consecrates his power, his time, his all. D.T.
HOMILIES BY J. ORR Vers. 1-3. Returning to God.
Affliction is represented as having at length accomplished its work. In the far country the prodigal bethinks himself of his father"s house. He comes to himself. He says, "I will arise," etc. (Luk_15:18) Thus shall Israel at last take with them words, and turn to the Lord. (Hos_14:2) The words stand as a form for Israel to take up whenever their hearts shall turn to the Lord. (2Co_3:16)
I RETURN TO GOD RESOLVED UPON. (Ver. 1) The people incite one another to return to God, as formerly they had encouraged one another in wickedness. They strengthen each other"s good resolves. This is as it should be. Their language is that of true wisdom. It shows:
1. That they rightly understand the Source of their affliction. "Let us return unto the Lord: for he hath torn," etc. They see God"s hand in what has befallen them. They recognize him as their Chastener. They own the justice of what he has done. They acknowledge their sufferings to be a just punishment for their sins. The penitent justifies God and condemns himself. (Psa_51:4)
2. That they recognize Gods beneficent hand in their affliction. "He hath torn, and he will heal us," etc. They no longer upbraid God because he has dealt thus hardly with them. They feel that they deserved it all and more. They perceive, too, what his end has been in the tribulation through which he has caused them to pass, viz. to subdue their rebelliousness, and bring them to repentance, that he might heal them. God"s rod has always kindness hidden behind it. The true penitent owns this.
3. That they have confidence in Gods power and willingness to restore them. They argue from his power to smite what his power must be to heal. His power to destroy is the measure of his power to save. Nor do they doubt perceiving as they do his hand in afflicting them that if they return they will be graciously received. (Hos_14:2, Hos_14:4) The sinner may always have this confidence towards God. He has no pleasure in afflicting, He desires only to lead to repentance. When the sinner returns, he may rely on a warm welcome. The wounds made by his Law or his judgments God will heal; his smiting will prove to have been in love.
II ISRAEL"S HOPE IS RETURN TO GOD. (Ver. 2) Returning to God, the people are confident that God will "revive" them, will "raise them up." The terms include both national restoration and spiritual quickening.
1. Revival implies a previous state of death. So Israel, in her banishment, was as it were dead to God. The nation is still sunk in the moral death of unbelief. Its recovery will be as "life from the dead". (Rom_11:15) The soul, in its natural condition, is "dead in trespasses and sins". (Eph_2:1)
2. Revival is an act of Divine power. An act even of omnipotence. (Eph_1:19) Only Omnipotence can "open the graves" of scattered and rejected Israel. (Eze_37:11-14) Omnipotence is required for all resurrection (Mat_22:29) the resurrection of Christ, (Eph_1:20) the resurrection of the dead soul, (Joh_5:25) the resurrection of the body. (Joh_5:28, 29 1Co_15:35-58) Only almighty power can revive the Church when life is gone, or is going, out of it.
1. Revival follows speedily on penitent return. "After two days will he revive us: in the third day he will raise us up." The words indicate a short period. Israel would not be kept waiting at the door of mercy. God hastens to meet the returning sinner with his mercies. David was forgiven the instant he confessed. (Psa_32:5) The prodigal was without delay reinstated in his place as son. (Luk_15:22-24)
2. Revival is through Christ. His resurrection is the pattern and ground of every other. (Eph_1:19, Eph_1:20) Israel"s history in a manner recapitulated itself in him. His rejection and death was for her sins, and the sins of the whole world. In his cross the judgment of God on sin culminated. His resurrection, in like manner, conditions all revival. It is therefore to say the least, significant that words should be used here so exactly descriptive of the period during which Christ remained under the power of death. There is probably a glance Christ-wards in the passage.
3. The end of revival is that we may live unto God. "And we shall live in his sight." See this thought developed in Rom_6:10, 11 2Co_5:15. The new life, having God as its Source, has God also as its End.
III THE ASPECTS OF GOD"S GRACE TO ISRAEL. (Ver. 3) What God wills to be to his people, he cannot discover to them all at once. There is greater fullness in him than they can at once apprehend. His coming is like the dawn progressive, brightening by degrees till it culminates at noon; and like the rain, falling in repeated and seasonable showers. Would Israel, therefore, know all that God is, she must "follow on must persevere in her new way. God would open himself up to her in new manifestations of grace, suited to each step in her advance. "Dawn" and "rain" are influences.
(1) Heavenly;
(2) gentle;
(3) beneficent; yet
(4) distinct in their effects.
1. The dawn is primarily enlightening; the rain fructifying.
2. The dawn gladdens; the rain refreshes.
3. The peculiar effects of the dawn are those of contrast; the rain gives heightened beauty to effects already existing. J.O.
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 On vv1, 2, 3, 4, 6, 7, 8, 11 Come, and let us return unto the Lord.
Hos_6:1
Come, and let us return unto the Lord.
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The characteristic marks of true penitence
These words are the expressions of that penitence which was excited in the Israelites by Gods departure from them, and by His grace that accompanied the affliction.
I. The characteristic marks of true penitence. It will always be attended by--
1. A sense of our departure from God. With unregenerate men the thought of being at a distance from God never distresses. As soon as the grace of repentance is given, men see that they are as sheep gone astray.
2. An acknowledgment of affliction as a just chastisement for sin. The impenitent heart murmurs and rebels under the Divine chastisements: the penitent hears the rod, and Him that appointed it.
3. A determination to return to God. When a man is once thoroughly awakened to a sense of his lost condition, he can no longer be contented with a formal round of duties. To hear of Christ, to seek Him, are from henceforth his chief desire, his supreme delight.
4. A desire that others should return to Him also. This is insisted on as characteristic of the great work that shall be accomplished in the latter day (Isa_2:3). The penitent feels it incumbent on him to labour for the salvation of others.
II. The grounds on which a penitent may take encouragement to return to God.
1. From a general view of Gods readiness to heal us.
2. From that particular discovery of it which we have in the wounds He has inflicted on us.
Apply--
1. To those who have deserted God.
2. To those who are deserted by God. (Skeletons of Sermons.)
Mans highest social action
The prophet calls on those who had been smitten, or sent into exile, to put away all confidence in an arm of flesh, to renounce all idolatries.
I. That society is away from God. Not locally, of course: for the Great Spirit is with all and in all, but morally. Society is away from Him in its thoughts; away from Him in its sympathies; away from Him in its pursuits.
II. That estrangement from God is the source of all its trials. Because the prodigal left his fathers home he got reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root and it withers; the river from its source, and it dries up; the planet from the sun, and it rushes into ruin. Nothing will remove the evils under which society is groaning but a return unto God. Legislation, commerce, science, literature, art, none of these will help it much so long as it continues away from Him.
III. That return to him is a possible work. (Homilist.)
Luxury and ease
I. The fact of backsliding. Had there been no wandering from the Lord, there would have been no need of a return to Him. From passages in the histories of Solomon and David, as shewing how luxury and ease conduce to backsliding. Solomon would be now caned a child of God. He did start well. But the history of Solomon shows us that no amount of experience is in itself a safeguard. Whether young or old in the faith, we need the preserving grace of God from moment to moment. In Solomons case the affinity with Pharaoh, and marriage with his daughter, are like the first links in a long chain of backsliding. Is it not often the case that believers, even when apparently walking in the fear of the Lord, may be cherishing some secret sin or indulgence, which, like a seed concealed in the earth, finally germinates and blossoms forth into open backsliding! Solomon fell through self-indulgence. And the Christian who is self-indulgent, who makes the means entrusted to him by God minister to his love of luxury and desire for worldly pomp, is on the high road to idolatry. God did not leave Solomon undisturbed in his idolatry and self-indulgence. The record of Davids fall is given in 2Sa_11:1-27. Idleness is the parent of vice. Lurking lusts, encouraged by the quiet, creep out of their hiding-places, hold converse with the heart, and seek to drag him into all manner of sin. David fell before temptation, and set himself to commit further sin, in the hope of covering that already committed. This is almost invariably the case with the backslider.
II. Gods dealings with the backslider. He hath torn--He hath smitten. It is in mercy, and not in wrath, that God deals with His backsliding children. Punishment has for its object, the vindication of the authority of God as the moral Ruler. It is judicial as well as remedial. But its chief purpose is the backsliders restoration.
III. A glimmer of faith on the part of the backslider. He will heal us--He will bind us up. In the heart of the backslider there lies hidden the germ of a God-given faith, like seeds in a mummy case.
IV. The goodly resolve. Come, and let us return unto the Lord. Some seek to heal their backslidings without dealing with God Himself. How are we to return? Through Jesus, the once crucified, the now risen and exalted One. (W. P. Lockhart.)
Signs of true penitence
I. Wherever there is true repentance, there will be a returning unto the Lord.
1. A true penitent will be sensible, not only of straying from God, which hath made a distance between God and him, but that his straying hath begotten an averseness, and turned his back upon God, so that he needs to return.
2. A penitent will have a deep sense, that all other courses he has essayed in his straying from God, are but vanity.
II. The ordinary forerunner of a time of mercy, is the Lords stirring up His people to seek Him. Here they are excited, and excite one another to this duty. Come, and let us return, and this is their temper in a time of love. (George Hutcheson.)
For He hath torn, and He will heal us.
He hath torn, and He will heal us
The philosophy of the Divine judgments is here most explicitly expounded. The motive of every Divine judgment, within the limits of this life, is mercy. We see but dimly what may lie beyond this life. Here, at any rate, the one constant patient aim of God, by every means of influence which He wields, is to bring men unto Himself. It is important to remember, what some schools of Christian thought have strangely forgotten, that Gods righteousness is not a righteousness which would be satisfied equally by the conversion, or by the punishment of a sinner. We cannot abstract the righteousness from the living person who is also the Father of that sinner; and who loves him with such tenderness that He is capable of even an infinite sacrifice, that that child may not die but live. Gods righteousness, Gods justice, Gods holiness, yearn for the restoration of the sinner to righteousness, quite as much as His mercy and His love. And through life they are spending all their arts and efforts to take him captive, and to bring him home. It is beginning to be fully recognised, in the physical sphere, that judgments are but rich blessings in disguise. There are indeed some dark passages of Scripture history which seem to contradict this principle: e.g., Pharaoh of the hardened heart. This cannot be fully explained, but it makes this terrible suggestion--what must be the doom of a heart that is hardened even against the Divine love? There is a growing hardness where the will is in it. The blow that is sent in mercy, if it fails to open the hearts sealed portals, strikes down. The heart hardened against God, hardens itself further. And this is His law, and part of the solemn conditions of our life. But there,, is nothing on earth irreparable while we can repent and turn unto the Lord; for He hath torn, and He win heal us. There is absolutely nothing in the experience of the sinner, the sufferer, which God cannot transmute into joy. No calamity can long oppress the spirit which He wills to draw to the shield of His strength, and to rest on the bosom of His love. Or is the sorrow a remembrance of sin? With the word of forgiveness, the bitterness of the sorrow passes. God can forgive the iniquity of the sill IS it temptation? Believe that temptation is Gods benignant ordinance for the trial and assay of spirits. God has not left you untroubled. (J. Baldwin Brown, B. A.)
Gods time for mercy
1. When Gods time of mercy is come, He puts a mighty spirit of seeking into men.
2. A joint turning to God is very honourable to god. Come, and let us return.
3. Times of mercy are times of union.
4. True penitent hearts seek to get others to join with them.
5. In times of the greatest sufferings a truly penitent heart retains good thoughts of God.
6. a penitent heart is not a discouraged heart.
7. A repenting heart is not a discouraged, but a sustained heart. But we must not falsely encourage ourselves. Our hope is in God. (Jeremiah Burroughs.)
He hath smitten, and He will bind us up.--
Hope for a bleeding Church
The text may be considered as the language of a Church.
I. Smarting under recent chastisements.
1. Shew the sufferings of such a Church.
2. These sufferings are to be received as from the hand of God.
3. And regarded as chastisements of God for the sins of the Church.
II. Hoping for a speedy revival. That hope rests on the following grounds.
1. On the mingled exercises of mercy and judgment which characterise Gods government of His Church.
2. On the regard which God has to the honour of His name, and the success of His cause in the earth.
3. On the ground of the mediatorial prerogatives of the Son of God.
4. On the promised power and grace of the Holy Spirit.
III. Resolving upon immediate reformation. Let us give up the language of complaint and mutual recrimination, and substitute for it the voice of prayer. (T. Vasey.)
Hope in Gods mercy
The reason here given, why the Israelites could return safely and with sure confidence to God is, that they would acknowledge it as His office to heal after He has smitten, and to bring a remedy for the wounds which He has inflicted. The prophet means that God does not so punish men as to pour forth His wrath on them for their destruction; but that He intends, on the contrary, to promote their salvation, when He is severe in punishing their sins. The beginning of repentance is a sense of Gods mercy; when men are persuaded that God is ready to give pardon, they then begin to gather courage to repent; otherwise perverseness will ever increase in them. (John Calvin.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 4, 6, 8 Hos_6:1.] Contains an appeal addressed by Israelites one to…
CRITICAL NOTES.—
Hos_6:1.] Contains an appeal addressed by Israelites one to another. Some, as spoken by the prophet to the exiled and smitten people.
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Hos_6:2. Two days.] A proverbial way of expressing the certainty of an event in the time specitied: primarily applied to the conversion of Is: in fulness only realized in the resurrection of Christ.
Hos_6:3. Then] i.e. the consequence of following, hunting and zealous seeking after, would be knowledge in its practical results (ch. Hos_4:16; Jer_22:15-16). Going forth] Heb. rising, applied to the sun (Psa_19:2-3; Gen_19:23); setting forth transition from night to day; the dawn of salvation before the orbed glory of heaven (Isa_53:8; Isa_60:2). Prepared] Lit. fixed, certain as the morning, an established law of nature, a special appointment of God (Gen_8:22). The rain] Reviving and refreshing blessings (Deu_32:2; Isa_55:10). The latter] Lit. the crop-rain which fell in the middle of March or April to ripen the grain for harvest. Former] Spring rain, which fell from middle of Oct. to middle of Dec. Rain generally, and these two specially, promised by God (Deu_11:14); great blessings, without which would happen the greatest calamity in Pal. The blessings of Messiah are compared to rain (Psa_72:6; 2Sa_23:4).
HOMILETICS
NATIONAL AMENDMENT.—Hos_6:1-3
Man’s miseries are often messengers of mercy. When mild measures did not move Israel, God tried severe. Vengeance came at length, and they were carried captives by a cruel people, brought to a penitent state of mind, and they resolve to return to God.
I. Return to God is a necessity. “My people are destroyed for lack of knowledge.” An intimate acquaintance and fellowship with God are a moral necessity. Man cries for God as Father, Friend, and Helper.
1. Man has capacity to turn to God and enjoy him. He has power to discern right and wrong; to recognize the character and appreciate the claims of God. We have reason, conscience, and a moral nature. Though fallen and sinful, we have not lost our religious cravings and necessities. “The notion of a God,” says Tillotson, “is so inseparable from human nature, that to obliterate the one you must destroy the other.” The word of God appeals to our helpless condition, and invites us to return to God. The grace and the Spirit of God are promised to aid us in returning. Our life and enjoyment consist in friendship with God. “This is life eternal, that they might know thee.”
2. Man lines in distance from God. Not a mere natural, but moral distance; an alienation of heart and life from God. In affection and purpose, in thought and deed, man is at variance with his Maker. To be absent from a friend is grief; to be without food and shelter is sad; but to be without God is the greatest infelicity. “Having no hope and without God in the world.”
3. Man suffers in distance from God. Sin wounds the spirit and brings judgments upon the life. It vexes and enslaves; torments the conscience, and exposes to condemnation and death. Like Ezekiel’s roll, within and without it has written, “Lamentation and mourning and woe.” From its guilt springs fear; shame from its defilement; and destruction from its punishment. “It is that which puts thee out of the possession and enjoyment of thyself, which doth alienate and separate thee from God, the fountain of bliss and happiness, which provokes him to be thine enemy, and lays thee open every moment to the fierce revenge of his justice” Man has felt his distance and his misery, but could not heal his diseases and restore himself to God. Bleeding and burdened, the soul longs for restoration to its centre. “Oh that I knew where I might find him! that I might come even to his seat!”
II. Return to God is encouraged. “Come, and let us return,” says the prophet.
1. Mercy is held out. “He will heal us” and “he will bind us up.” The Assyrian could not heal, but they are persuaded that God who had smitten them could. He was Israel’s physician in the time of Moses, and preserved them from the diseases of Egypt, the death of the first-born, and the destruction which overtook Pharaoh. No sickness baffles his skill. He gives efficacy to medicine for the body, and his grace renews and sanctifies the soul. As Christ drove out demons and diseases from men, so God heals all our infirmities of body, mind, and heart, until sin is eradicated, and “the inhabitants shall no more say, I am sick.”
2. The certainty of this merry is relied upon. “After two days will he revive us.” The time is short, but God who promises will fulfil the promise. None need hesitate or despair of God’s mercy. It is offered to all, and may be received with faith. A firm persuasion of mercy will draw the penitent to God; without this he would despair or go from him. But the torn shall be healed, the dead quickened, and the humble and contrite received. “We shall live in his sight.” His face will no longer be turned away in displeasure nor anger. The returning sinner, who seeks his face, shall know God’s will, feel his love, and rejoice in the light of his countenance. “For a small moment have I forsaken thee, but with great mercies will I gather thee.”
III. Return to God should be urged as a social duty. “Come, and let us return.” We should not only seek God ourselves, but try to induce others; in times of sorrow urge repentance, and of revival incite to duty. The sympathy of numbers is great. “I was glad when they said unto me, Let us go into the house of the Lord.” In business and common themes men unite and take counsel; should not Christians aid and mutually cheer each other? Sin has separated men or debases their intercourse; but religion unites them in love and confidence. Jewish doctors say that men are to go in haste and with speed together to the synagogue, but return very leisurely. So we should “walk in company,” and with enthusiasm to God, but never forsake him. This duty is urged for many reasons.
1. All have need to be stirred up. The careless and impenitent must be roused from slumber, the inquirer directed, and Christians excited to greater love and activity. “That they may all call upon the name of the Lord, to serve him with one consent.”
2. As social creatures we can influence one another for good. Example is most potent. Precept points out the way, but example carries us along. Great is the power of goodness to charm and command. The pious man is a king, drawing all hearts after him. We all love the brave and the magnanimous; derive inspiration from them; and incited to action by them. “We live in an age that hath more need of good examples than precepts,” said George Herbert. And entering upon the duties of life he resolved: “Above all, I will be sure to live well, because the virtuous life of a clergyman is the most powerful eloquence, to persuade all who see it to reverence and love, and at least to desire to live like him.”
3. It should be our aim to stir up others to do good. The humblest and most obscure may do this. Wealth and position are not necessary. A warm heart will create and communicate enthusiasm, energy and zeal will evoke courage and devotion in the cause of God. If we return to God others will follow our example. By prayer and holy life we may persuade men and help on that happy time when “the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also” (Zec_8:21).
IV. Return to God will result in great blessings to a people. “Bliss from the Creator and duty from the creature answer to one another,” says a writer. We live in love, action, and God. Life is a delight and success in the degree in which it is consecrated to God. The greatest happiness is found in God’s presence and service.
1. Quickened life. He “will revive us.” “He will raise us up.” Spiritual death is overcome by God’s grace. The sinner is raised from a death of trespasses and sins; the saint is revived in heart, hope, and duty. Action begets strength, and faith leads to conversion from sin and deliverance in trouble. Spiritual life is first imparted, then supported and increased. “For in him we live, and move, and have our being.”
2. Practical knowledge. “Then shall we know if we follow on to know the Lord.” True knowledge is obtained by experiment. Experiment is a test of scientific truth. In Chemistry it is a guide, discoverer, and test. The existence of light, heat, and electricity is indebted to it. Christianity claims to be tested by experiment, and when thus tested it is found to be true. No learning and wealth are required. Love, and you shall know God; believe, and you shall feel. “If any man will do his will, he shall know of the doctrine, whether it be of God.” This know is (a) experimental, (b) practical, and (c) progressive; beginning in the heart, manifest in the life, seen in duty and daily progress.
3. Constant fertility. “He shall come unto us as the rain;” in its refreshing fertilizing showers. The early and latter rain, beginning the good work in the heart, carrying it on in the Christian Church, and reviving it in the nation. Both are required and given; rain from the first to the last; one shower falling after another upon thirsty pastures and desert ground, filling the pools and clothing the hills with verdure. “He shall come down like rain upon the mown grass: as showers that water the earth.”
MAN’S HIGHEST SOCIAL ACTION.—Hos_6:1
Man as a member of society has much to do with his fellow-men; he should contribute to the advancement of general knowledge, to the progress of political purity and freedom, and to the augmentation of the general health and comfort of the kingdom. But there is a higher work than this for him in society: it is that of stimulating the community to which he belongs “to return unto the Lord.” Taking the words in this application they imply—I. That society is away from God. Not locally, for the Great Spirit is with all and in all, but morally. Away from him in its thoughts; it practically ignores his existence and claims. Away from him in its sympathies: its heart is on those things which are repugnant to his holy nature. Away from him in its pursuits: its pursuits are selfish and carnal gratifications and aggrandizements. Far gone, in truth, is society from its centre—God. It is like the prodigal in “a far country.” II. That estrangement from God is the source of all its trials. Because the prodigal left his father’s home he was reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root, and it withers; the river from its source, and it dries up; the planet from the sun, and it rushes to ruin. Society has left God, its root, source, centre,—hence the terrible evil with which he by his government “hath torn” it. Nothing will remove its evils but a return to God. Legislation, commerce, science, literature, art, none of these will help it so long as it continues from him. III. That return to Him is a possible work. Were it not there would be no meaning in the language, “Come and let us,” &c. With some estranged spirits in the universe a return may be impossible for ever; not so with human spirits on earth. There is a way, a true and living way, by which all may return; repentance towards God and faith in our Lord and Saviour Jesus Christ.
Conclusion. Who are the greatest social benefactors? Those who are the most successful in exciting and stimulating their fellow-men to come back to God, the Great Father of love who awaits their return. He says, “Come now, let us reason together,” &c. To bring society back to God is pre-eminently the work of the gospel minister; to this he consecrates his power, his time, his all [The Homilist].
HOMILETIC HINTS AND OUTLINES
Hos_6:3. We follow on, confessing that it is he who maketh us to follow him, and draweth us to him. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. For we know in part only; then shall we know, even as we are known [Pusey].
I. The end in view—to “know the Lord.” It is objected that we cannot know him. We are only finite creatures: he is infinite and omnipotent. We cannot know God perfectly, only in part. None by searching can find out God to perfection. But God has revealed himself in his works, word, and Song of Solomon 1. We are capable of knowing and loving God.
2. The knowledge of God is a moral necessity. “My people perish for lack of knowledge.”
3. A personal, practical, and experimental knowledge of God should be our aim.
II. The method of attaining this end. “If we follow on,” &c.
1. We must not be satisfied with present attainments. “This one thing I do,” &c.
2. We must meditate more. Study the works and ways, the word and Christ of God. “Some have not the knowledge of God; I speak this to your shame.”
3. We must practise more. This a law of nature. To get more you must use what you have. “To him that hath shall be given,” &c.
III. The success guaranteed. If we follow on to know, “then shall we know.”
1. It is not a vain pursuit.
2. Success is promised.
3. Success is realized. This proved from personal experience and the fulfilment of God’s word. If probability actuates men in pursuits of earth, how earnestly should we follow God, who gives such blessings and gain.
Whether we consider these words as an excitement and encouragement addressed by the godly to one another, or to their own souls, they remind us of an important aim; a necessary duty; and an assured privilege. The aim is “to know the Lord.” Nothing can be moral or religious in disposition and act, that is not founded in knowledge; because it must be destitute of principle and motive; and the Lord looketh at the heart. Real repentance must spring from proper views of the evil of sin in Christ. Faith is impossible without knowledge. It is not a philosophical knowledge of God as the Almighty, the maker and upholder of all things; nor a knowledge of him as holy in his ways and righteous in his works. Such views would gender dread and aversion in the mind of the sinner. The grand thing is to know that he is reconcilable, and that he has given proofs of his love in Christ. Neither is this knowledge speculative, but experimental. The necessary duty is “to follow on” to know the Lord. This includes the practice of what we already know. Neglect only increases sin and condemnation. It also includes diligent use of appointed means. Hearing and reading the word, and prayer. It means perseverance in this course. Nor shall this be in vain. “Then shall we know,” &c. The privilege is sure as the word of God, confirmed by history and experience, can make it. Let this full assurance of hope influence us first in regard to ourselves. Keep the way. Perplexities will be solved and doubts removed. Ye shall know more of him in his word, providence, and grace; more of him as the strength of your heart, and your portion for ever. Second, in regard to others. Be not impatient if they cannot embrace your views. In grace, as in nature, there must be infancy before manhood. God will enlighten them and finish his work. If their heart be broken off from sin and the world, and they are asking the way to Zion with their faces thitherward, they shall not err therein. “Who hath despised the day of small things?” [Jay].
God as the morning. I. Prepared as the morning. It is fixed and regulated in its hours—prepared and in readiness. Nothing can hinder its rising. “Seed time and harvest,” &c. II. Gradual as the morning. Light comes in no haste. God is never in a hurry. What a difference between the dawn of light and perfect day! Fretfulness and impatience will only cloud its brightness and darken the soul. III. Silent as the morning. Silent in its progress and influence; gliding over city and hill, glittering on the dew-drops, and brightening the landscape all around. IV. Joyous as the morning. Night a time of fear and danger; the sun brings morning and revives all nature. The birds sing, flowers open, our health and spirits are improved. “Truly the light is sweet,” &c.
God as rain.
1. Divine in its origin.
2. Refreshing in its nature.
3. Comprehensive in its end. The early and latter rain, as the beginning and end; the sum and substance of Christian experience and national revivals. “Both together stand as the beginning and the end. If either were withheld the harvest failed. Wonderful likeness of him who is the beginning and the end of our spiritual life; from whom we receive it, by whom it is preserved unto the end; through whom the soul, enriched by him, hath abundance of all spiritual blessings, graces, and consolations, and yieldeth all manner of fruit, each after its kind, to the praise of him who hath given it life and fruitfulness” [Pusey].
Chirist the Day-Dawn and the Rain. Looking upon his personal coming, as represented by the morning, and his coming in the Holy Spirit as symbolized by the rain, we have—I. The common resemblances which they have.
1. The same manifest origin.
2. The same mode of operation on the part of God.
3. The same form of approach to us.
4. The same object and end. II. The points of distinction between them.
1. A general and yet a special aspect.
2. Constant and yet variable.
3. With gladness, yet also with trouble.
4. But they tend to a final and perfect union [John Ker].
ILLUSTRATIONS TO CHAPTER 6
Hos_6:1-3. Conversion. In conversion the sinner has a deep sense of his distance and desert, a full persuasion that God will forgive and restore him, and perseverance in seeking God. He will strive to return and carry out his resolution like the prodigal, in confession of sin. “I will return to my home; my father will forgive me,” said a wandering disobedient son. He was forgiven, and restored to parental favour.
Morning. The morning breaketh forth in crimson, and the beauteous-flowers of the field spread wide their odorous cups to drink the blooming influence of the rising genial sun [G. S. Green].
Rain. What would nature be without rain? We are entirely dependent on the grace of God. But under the influences of his word and Spirit we revive and grow as the corn. These influences are always needful; but observe, there are two seasons when they are peculiarly experienced. The one is connected with the beginning of the Divine life—this may be called the former rain. The other with the close of it—this may be called the latter rain [Jay].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. These words declare that the motive of every…
Hos 6:1
I. These words declare that the motive of every Divine judgment, within the limits of this life, is mercy: the end of every affliction, however crushing, is the restoration of a sinner to the peace and the love of God. Within the limits of this life, I say. Thus far our vision stretches. We see but dimly what may lie beyond. Here at any rate the one constant, patient aim of God, by every means of influence which He wields, is to bring men unto Himself.
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II. It is important for us to remember what some schools of Christian thought have strangely forgotten—that God’s righteousness is not a righteousness which would be satisfied equally by the conversion or by the punishment of a sinner. God’s righteousness, God’s justice, God’s holiness, yearn for the restoration of the sinner to righteousness, quite as much as His holiness and His mercy and His love.
III. There is absolutely nothing on earth irreparable while we can repent and turn unto the Lord, "for He hath torn, and He will heal us; He hath smitten, and He will bind us up." There is absolutely nothing in the experience of the sinner, the sufferer, which God cannot transmute into joy. Turn to Him, and as in a healthy frame when wounded, the repairing power begins its work at once. No cloud can long remain on the life which He wills to vindicate. No calamity can long oppress the spirit which He wills to draw to the shield of His strength, and to rest on the bosom of His love.
J. Baldwin Brown, The Sunday Afternoon, p. 269.
References: Hos 6:1, Hos 6:2.—Spurgeon, Sermons, vol. vii., No. 400; vol. xxiv., No. 1396. Hos 6:1-10.—F. Hastings, Christian World Pulpit, vol. xxix., p. 261. Hos 6:2.—Preacher’s Monthly, vol. v., p. 132.
Hos 6:3
The infatuation of knowledge is the curse of life; the desire to know unsettles life. We honour the knower, the man who has eaten most of the sad fruit of the tree of knowledge of good and evil. Yet what is most of our knowledge? Think of a man in a churchyard, spelling out the inscriptions on the stones—a clever archaeologist; you would not say this added much to his worth of attainment because he was able cleverly to decipher the inscriptions. Yet the world is a vast, wide churchyard, and what we call knowledge is much such a reading of inscriptions. This is not the knowledge that is power. Christian knowledge, true knowledge, is power. Now Christ promises knowledge. You are to estimate a measure yourself by what you know; you are to fall back upon first principles. But you are to follow on and follow after; and as you advance, the light, the gracious light, shall shine upon your way.
I. If religion is progression, it is surely, before it can be this, a beginning; but as a beginning it is a consciousness—consciousness which being translated is knowledge. This knowledge is great because God is the substance of the soul. When God is the substance of the soul, and of all its knowledge, then the blessed life and the blessed knowledge give light within. The old superstitious theosophists used to say, that all things had their star, and each star had its angel above itself, and each angel its idea, or essence, or truth, in God. Is thy. flower withered?—thou hast it in thy star. Is thy star darkened?—thou hast an angel. Is thy angel withdrawn?—thou hast God. See now what knowledge is; as we are said to see all things by the crystal sphere in the eye, so the spirit is the crystal in the eye of the soul; and as the soul has the Divine knowledge within it, so it perceives.
II. But it is a progression. Follow on. I can only conceive of the state of souls as a state of immortal consciousness, a state where hope and memory are as one, and love is only passive in certain and secure possession. "Then shall we know," but the quality of our knowledge will be the same as that which makes the holy life and joy and certainty of earth. We shall live then, not by the accumulation of facts but by consciousness, by feeling, and by thought.
E. Paxton Hood, Dark Sayings on a Harp, p. 223.
References: Hos 6:3.—Spurgeon, Sermons, vol. xxi., No. 1246. Hos 6:3, Hos 6:4.—Ibid., vol. xv., No. 852; H. W. Beecher, Christian World Pulpit, vol. v., p. 75.
Hos 6:3
It is Christ whom our faith must grasp under these two figures, the Day-dawn and the Rain.
I. The day-dawn and the rain represent some resemblances between the coming of Christ in His Gospel and in His Spirt. (1) They have the same manifest origin. The day-dawn comes from Heaven, and so also does the rain. They are not of man’s ordering and making, but of God’s. It is not less so with the Gospel and Spirit of Christ. The same God who makes morning to the world by the sun, gives the dawn of a new creation to the spirits of men through the Saviour. (2) They have the same mode of operation on the part of God. That mode of operation is soft and silent. The greatest powers of nature work most calmly and noiselessly. And like to these in their operations are the Gospel and Spirit of Christ. The kingdom of heaven cometh not with observation. (3) They have the same form of approach to us—in perfect freeness and fulness. The morning light comes unfettered by any condition, and so also descends the rain. And in this they are fit and blessed emblems of the way in which Christ approaches us, both with His Gospel and His Spirit. (4) They have the same object and end. It is the transformation of death into life, and the raising of that which lives into higher and fairer form. Here, too, they are emblems of the Gospel and Spirit of Christ. These, in like manner, have the same aim—life and revival. The Gospel of Christ is the word of life. The Holy Ghost is the Spirit of life.
II. Notice some of the points of distinction between them. (1) Christ’s approach to men has a general and yet a special aspect. The sun comes every morning with a broad, unbroken look, shining for all and singling out none. But the rain as it descends breaks into drops, and hangs with its globules on every blade. There is this twofold aspect in the coming of Christ. (2) Christ’s coming is constant and yet variable. The sunrise is of all things the most sure and settled. But for the rain man knows no fixed rule. Christ visits men in His Gospel, steady and unchanging as the sun. But with the Holy Spirit it is otherwise: His coming may vary in time and place, like the wind which bloweth where it listeth, or the rain, whose arrival depends on causes we have not fathomed. (3) Christ’s coming may be with gladness, and yet also with trouble. And as God’s sun and cloud in the world around us are not at variance, neither are the gladness that lies in the light of His Gospel and the trouble that may come from the convictions of His Spirit. (4) Christ’s coming in His Gospel and Spirit may be separate for a while, but they tend to a final and perfect union. The Gospel, without the Spirit, would be the sun shining on a waterless waste. The Spirit, without the Gospel, would be the rain falling in a starless night.
J. Ker, Sermons, p. 82.
Hos 6:4
We sometimes hear it taken for granted that there are men who live and die without any serious thoughts. It may be so. But of the far larger class it may assuredly be said that they have, from time to time, their painful misgivings, their agitating fears, their keen convictions; and that the fault is rather that these emotions are intermittent, transitory, evanescent—ever and anon choked and smothered, or else scorched and withered, so that they bring no fruit to perfection.
I. There is first, the "goodness" of early childhood; found not quite unfrequently in the sanctuary of a Christian home, where God is known and loved and honoured, and everything that is attractive and glorious is connected with His name. There, in those earliest days, where open and defiling sin has not yet entered, the thought of God as Father, of Christ as a Saviour, of the Holy Spirit as a Comforter; the thought of heaven as the place where all is pure and loving and happy; the thought of sin as something deadly and hateful—thoughts such as these may be pressed upon the young heart with a freshness, and a fulness, and a beauty which the most advanced Christian warrior would give a thousand worlds to purchase. Happy are they who from such a life are early called to rest. How different their lot from that of those whom the present subject rather sets before us; those who fall from this earliest goodness; those on whom when the sun is up, he shines with a scorching and withering glare, so that their goodness is like the morning cloud or the early dew which are scattered by his rising.
II. There is a second growth of goodness, when he who has already lost much of the innocence of childhood begins to seek earnestly God’s grace in boyhood. This kind of goodness is of a higher order than the former, in proportion as victory over sin is more glorious than freedom from temptation. Yet how often is it but as a morning cloud, dispersed by the first rising of the sun. Let us therefore fear. Fear—but not be cast down. There is One who giveth power to the weak, and to those who have no strength increaseth might.
C. J. Vaughan, Harrow Sermons, 2nd series, p. 1.
Hos 6:4
The theme thus brought before us is the frequently transitory character of religious impressions. We may classify the causes which tend to make religious impressions evanescent under three heads.
I. There are, first, those which are speculative in their nature. It has often occurred that when the conscience is awakened the soul takes refuge in the perplexing difficulties which revelation leaves unsolved, connected with such subjects as these—namely, the harmony of prayer with the foreknowledge of God; the consistency of special grace with the free offer of salvation to every hearer of the Gospel; the origin of evil, the doctrine of the atonement, the doctrine of election, and the like: and because no satisfactory solution of these is found, the individual is content to be as he was before, and his half-formed resolutions vanish. Observe (1) that the existence of difficulties is inseparable from any revelation which is short of infinite. (2) These difficulties in revelation are of the very same sort, so far at least as they touch our conduct, as those which we meet in God’s daily providence. (3) Difficulties in regard to things of which we are in doubt ought not to prevent us from performing duties that are perfectly plain.
II. A second class of causes which operate in the way of removing spiritual impressions may be styled the practical. There is (1) fear of opposition, (2) the influence of evil associates, (3) the fettering influence of some pernicious habit.
III. A third cause is connected with the conduct of professing Christians. The seriousness produced by some searching discourse is often wiped out by the thoughtless, flippant remarks of a so-called Christian on the way home from church. (1) To those who have felt their religious convictions shaken by this cause, I say: Religion is a personal thing; every man must give account of himself to God, and these inconsistent professors of religion shall be answerable for their hypocrisy at the bar of His judgment. But their inconsistency will not excuse you. (2) My second remark is to those who profess and call themselves Christians. See what stumbling-blocks your inconsistencies put in the way of sinners who may be seriously thinking of returning to God, and be warned to be watchful over your lives.
W. M. Taylor, Limitations of Life, p. 280.
References: Hos 6:4.—H. W. Beecher, Christian World Pulpit, vol. xx., p. 138; Homiletic Quarterly, vol iv., p. 140.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Shallowness of Israel's Repentance
The Shallowness of Israel's Repentance
Hosea now represents the people as counselling one another to repentance in presence of the impending danger; and goes on to point out the futility of a hurried repentance, and the greatness of their sin.
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2. After two days] This is probably a proverbial expression for a very short time.
3. Then.. know, etc.] RV 'And let us know, let us follow on.' His going forth] Just as the morning will dawn after the darkest night, so God will arise bringing brightness and hope. As the rain] The land of Palestine was absolutely dependent on its winter rains: the former rain beginning about the end of October with fair intervals which permitted the seed to be sown, becoming heavier about the end of December and continuing at intervals during the winter; the latter rain coming in showers in March and April refreshing the ripening crops.
4. The thought of the possible future stands in deep contrast to the gloomy present, and the note of joy passes into a note of wailing.
Morning cloud] As the morning cloud and the dew rapidly disappear, so the efforts of Israel after real goodness (especially 'kindness,' RM) lack endurance.
5. Hewed.. slain them] The prophets are here spoken of as themselves doing what their language threatened. Thy judgments.. forth] It is better to read with LXX, 'My judgment goeth forth as the light.' The reference is to the clear manifestation of the judgment.
6. God cared more for goodness and piety—the knowledge and doing of His will—than for formal offerings and sacrifice, and nothing at all for religious observances that were insincere and corrupt: cp. Isa_1:13-15; 1Sa_15:22. Our Lord twice quotes the first clause in justification of doing good on the sabbath day: cp. Mat_9:13; Mat_12:7.
7. Like men] RV 'like Adam.' In regarding mere sacrifice as a substitute for goodness which God had made the condition of His covenant they had broken it as much as Adam had done by his disobedience: cp. Gen_2:16-17; Exo_20:21 to Exo_24:11. There] in the land given them on condition of a good and holy life.
8. Gilead] cp. Hos_12:11. Probably Ramoth-Gilead. Being a city of refuge it was doubtless the place of an early sanctuary. But holy cities were now become notorious for their wickedness.
9. In the way by consent] RV 'in the way toward Shechem.' At Shechem also, as we know from Jos_24:1, there was an ancient sanctuary. In the time of Jeroboam I it was the capital of the northern kingdom. Hosea here appears to refer to some definite act of robbery and murder in which some priests were actually implicated.
11. He hath set] RV 'there is appointed.' When I returned] RV 'when I bring again.' This v. is often understood of the harvest of judgment (cp. Joe_3:13), but the phrase 'to turn, or bring again, a nation's captivity,' means its restoration. The words, however, should probably be taken with what follows.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v4 Divine Mourning over Ephraim and Judah
CHAPTER 6:4-11
Divine Mourning over Ephraim and Judah
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1. What shall I do to thee? (Hos 6:4-6)
2. Their transgression (Hos 6:7-11)
Hos 6:4-6. The Lord grieves and mourns over the condition of the people whom He loves. After the brief glimpse given of their great future of glory we are brought back into the days of Moses. The Lord grieves and mourns over His people whom He loves, who today are still beloved for the Father’s sake Rom 9:1-33. But while He loved them, their love was like the morning cloud, like the dew, vanishing soon away. The morning cloud looks beautiful, gilded by the rays of the rising sun, but it quickly disappears through the heat of the sun; the dew glitters in the early morning, but soon it is gone. Thus was their love, fluctuating and changing. How often is the love of His heavenly people like the morning cloud and the dew! Thank God that His love never changes! The Prophets He had sent to them came, therefore, with words of condemnation, instead of words of comfort and cheer. They came to hew, as stone or wood is hewn, and the message of judgment they proclaimed condemned them; this is the meaning of the sentence, “I have slain them by the words of My mouth.”
Hos 6:7-11. “Yet they like Adam have transgressed the covenant; they have dealt treacherously against Me.” As God had made known His covenant to Adam, given him a commandment, so He had made a covenant with them and made known unto them His will. Like Adam they had transgressed the covenant. Adam had been called into relationship with His Creator and a place of blessing and favor in Eden had been given to him. He transgressed, and after his fall he was driven out. This happened to Israel. Called of God, who entered with them into a covenant and gave them the land of promise, but when they transgressed, like Adam, they were also driven out. Iniquity and blood was everywhere. Even the priests lurked as a band of robbers and murdered the travelers on the way to Shechem, one of the cities of refuge. (Note correct translation: “Upon the way they murder (those who go) to Shechem” Hos 6:9.)
(Attention has been called to an important distinction. Man is called a sinner. The Gentiles as such are never called transgressors. We read in the New Testament of sinners of the Gentiles, but never “transgressors” of the Gentiles. Adam was under a law, which he broke and by it he became a transgressor. Israel was under the law, which they broke and became transgressors. But no covenant existed with the Gentiles, nor had they the law given to them; hence while they are lost sinners, they are not called transgressors in the sense in which the covenant people are called transgressors.)
The horrible thing was that Israel was steeped in whoredoms; they were not only spiritually adulterers, but following the idol worship they lived in literal harlotry and lewdness. Judah, too, would get a harvest. But the final sentence of this chapter, “When I return the captivity of My people,” is a prophecy, not concerning the return from Babylon, but that other great restoration which is yet to come. Looked upon in this light the entire verse is prophetic. “For thee, also, Judah a harvest waits, when I shall turn the captivity of My people.” When God restores His people in His promised covenant mercies then Judah will be visited by judgment as it will be in the end of this age.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 An Earnest Invitation and a Further Admonition.
An Earnest Invitation and a Further Admonition.
Having stated his threat in a most uncompromising form, the prophet adds a powerful appeal to the people of his nation to heed the warning of the Lord and to accept His mercy.
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v. 1. Come and let us return unto the Lord, the appeal being to seek the Lord in agreement with the last statement of the preceding Chapter, for He hath torn, by the punishments for sin which He sent upon them, and He will heal us; He hath smitten, so that they were suffering with wounds, and He will bind us up. Even if the Lord does not always send punishments in the same degree as those which He visited upon Israel, He has a most impressive way of administering correction. The hammer of the Law must smite and soften the hard hearts before the gentle message of the Gospel may find entrance.
v. 2. After two days will He revive us, the early and certain return of His love being promised to a repentant people; in the third day He will raise us up, and we shall live in His sight. Cf Deu 32:39.
v. 3. Then shall we know, if we follow on to know the Lord, or, "Therefore let us understand, follow after the knowledge of Jehovah!" for such pursuit, on the basis of true faith, was bound to have results. His going forth is prepared as the morning, as sure as the dawn comes, the Lord will return, bringing salvation; and. He shall come unto us as the rain, as the latter and former rain unto the earth, as welcome and as fruitful as these two rainy seasons were for the harvest of Palestine. But from this pleasing picture, promising the mercy of Jehovah to all those who repent, the prophet must once more abruptly turn to his doleful cry.
v. 4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Cf Isa 5:4. What more was to be done in a case of this kind?. For your goodness is as a morning cloud, their godliness and brotherly love passing away just as quickly, and as the early dew it goeth away, there was nothing durable and stable about it; it vanished away upon close inspection.
v. 5. Therefore have I hewed them by the prophets, endeavoring to give them the right shape; I have slain them by the words of My mouth, in most emphatic rebukes; and thy judgments are as the light that goeth forth, that is, the Lord’s judgment upon the apostate people was so obvious that every one had to admit its source and object.
v. 6. For I desired mercy and not sacrifice, the true piety of the heart rather than a mere outward form of worship, and the knowledge of God more than burnt offerings. Cf Mat 9:13; Mat 12:7. To have a form and shell of godliness, but to deny its substance, is the essence of hypocrisy.
v. 7. But they, the people whom the prophet is rebuking, like men, rather, like Adam, have transgressed the covenant, this statement being a testimony to the historical character of the first man and his transgression of God’s command; there have they dealt treacherously against Me, in a faithless rejection of the one God of their salvation.
v. 8. Gilead is a city of them that work iniquity, the entire province being a gathering-place of wicked people, and is polluted with blood, so that the entire district east of Jordan was guilty in the sight of God.
v. 9. And as troops of robbers wait for a man, lying in ambush in order to fall upon the unsuspecting traveler unawares, so the company of priests murder in the way by consent, for they commit lewdness, or, "they murder on the way to Shechem," surprising the travelers and cutting them down in cold blood, probably as they sought refuge there, or as they were on their way to Bethel with rich sacrificial gifts.
v. 10. I have seen an horrible thing in the house of Israel, abominable things happening in the northern kingdom; there is the whoredom of Ephraim, its shameful idolatry; Israel is defiled, namely, as the result of such unparalleled transgressions.
v. 11. Also, O Judah, He hath set an harvest for thee, the harvest of the judgment of the Lord being prepared, when I returned the captivity of My people. The great misery of the entire nation of the Jews could be changed only by means of God’s judgments of punishment, through which the godless would be destroyed and those who repented would be saved. To this day the only way for any person to be acceptable in the sight of God is by repentance and faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10 Connecting Statement:
Connecting Statement:
The people of Israel confess their need to repent.
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he has torn us to pieces ... he has injured us
God has punished the people of Israel because they disobeyed him and worshiped idols. (See: Parallelism)
he will heal us ... he will bandage our wounds
Israel believes that God will be merciful to them when they repent and he will deliver them from their troubles. (See: Parallelism)
After two days he will revive us; he will raise us up on the third day
This represents a short period of time. Israel believes God will quickly come to rescue them from their enemies. (See: Idiom)
two days ... the third day
"2 days ... day 3" (See: Numbers and Ordinal Numbers)
Let us know Yahweh
Here "know" means not only to learn God's character and laws, but also to become faithful to him.
His coming out is as sure as the dawn
Yahweh will come to help his people just as surely as the sun rises each morning. (See: Simile)
translationWords
Yahweh
cure
day
know
water
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 6, 7, 9, 10 6:1-3 In response to God’s acts of judgment on…
6:1-3 In response to God’s acts of judgment on Israel, the religious leaders called the people to return to the Lord in repentance and urged everyone to know the Lord. • The rains in early spring were essential to the agricultural cycle of the land.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.