TEACHING: The method of instruction in this prophecy may be indicated as follows:

 Firstly, demonstration in order to assure conviction. Chs. 1-3.

 Secondly, revelation in order to impart knowledge. Ch. 4.

 Thirdly, correction in order to obtain obedience. Ch. 5, also Ch. 11:7‑12.

 Fourthly, education in order to beget discernment. Ch. 11.

 Fifthly, salvation in order to procure deliverance. Ch. 13:1‑6.

 Sixthly, restoration in order to promote testimony. Ch. 14:1‑4.

 Seventhly, submission in order to secure fruitfulness. Ch. 14:5‑9.

 The most grievous form of sin is that of showing infidelity and disloyalty in the face of infinite love with all its sacred bonds of intimacy. On this account the severity of the judgment becomes quite reasonable, even though it appears relentlessly inflexible. The sublimity of God’s love triumphs over the unfaithfulness, and secures again a responsive affection from a people who were prevailed upon to return to the One Who had befriended, bought and blessed them.

 Ch. 1.  The unholiness of the national state is fully disclosed by the opening of the message. God had an exclusive right to His people’s love, for He had redeemed and reconciled them, and through the years had been their Guide and Guardian.

 Ch. 2.  Their unfaithfulness to this dignified relationship is impressively symbolized in the sacred relationship of marriage, which they had despised and disregarded.

 Ch. 3.  The unworthiness Israel displayed of receiving the overtures of the Lord’s love is plainly depicted. Hosea’s marriage with Gomer and its tragic aftermath, is a symbolical transaction that becomes a verbal prophecy.

 Ch. 4.  The unheedfulness of their attitude is summed up in ch. 4:l0, while they pursued a course which is described by the participles, swearing, lying, killing, stealing, backsliding and committing adultery.

 Ch. 5. The unwillingness on the part of the people to repent resulted in God withdrawing from their company, in His warning them of the consequences of their iniquity and in waiting, lest, haply, they might consider their pathetic condition and repent.

 Ch. 6. The unresponsiveness. The pressing invitation is renewed, combined with the sad refrain: “O, Ephraim, what shall I do unto thee?” “O, Judah, what shall I do unto thee?”, for their goodness is described as being like the passing of a morning cloud and the melting of the early dew.

 Ch. 7. The unconcernedness.  “There is none among them that calleth unto me.” (v. 7)  “They have spoken lies about me.” (v. 14)  “They consider not in their hearts.” (v. 2)  “Woe unto them for they have fled from me.” Notice the sixfold use of “ME,” vs. 13-15.

 Ch. 8. The unmindfulness. Israel had forgotten its maker, v. 14. Turning away from God did not satisfy the heart, so the nation tried to fill the aching void by erecting temples.

 Ch. 9. The unrestrainedness. “They have deeply corrupted themselves,” vs. 9 & 10, and this led to a joyless temperament, a senseless tendency and a fruitless testimony.

 Ch. 10. The unproductiveness. “Israel is an empty vine.” The nation had sought the spectacular, the sensational and the speculative, but all of these were without foundation and they found themselves devoid of defense or security.

 Ch. 11. The unsteadfastness. “My people are bent to backsliding from me:” Yet in spite of I, the rainbow of Divine mercy is clearly seen reflecting His electing, emancipating and enriching grace.

 Ch . 12.  The ungratefulness. “I that am the Lord thy God from the Land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.”' (vs. 9, 14) How wonderfully owned and honored His Prophets. (vs. 10, 13)

 Ch. 13.  The undesertedness. Because in the Divine immutability, the insistent Saviour pleaded and entreated with the people in their waywardness. He emphasized that there was no hope in any other direction by declaring, “There is no Saviour beside me.” His absolute authority is also expressed in the ten “I wills” of the chapter.

 Ch. 14. The unresistingness. The 22 appeals to return were eventually responded to, and immediately the forgiving love of God was assured. They heard the gracious words “I will heal,” “I will love,” and “I will be as the dew unto Israel.”

 By virtue of their having previously forsaken God and at this stage having turned away from idolatry, they, as a nation, were in a fatherless condition. This accounts for their pathetic plea, “In Thee the fatherless findeth mercy.” (v. 3) God's loving forgiveness and lavish favor instantly followed.

 The figures used are wonderfully instructive and include the freshness of the dew, the fairness of the lily and the fragrance of Lebanon. These gracious benefits replaced the drought, defilement and dearth that had so long blighted their civil and social life.

 Yet such blessings in themselves were not enough to meet the national need. Unless cleansing is followed by constancy, forgiveness combined with fidelity, and faith conjoined with fruitfulness there can be no lasting stability. Therefore their roots were to become strong like the bastions of the Lebanon forests. Their beauty was to be as the olive, they were to revive as the corn and flourish as the vine.

 The corn, wine and oil imply fruit, more fruit and much fruit. He forgave their guilt, and furnished them with gifts.

 Such love is beyond all telling, more perfect it breaks the backs of all words when we attempt to describe it. More majestic than the heavens, more extensive than the firmament, more expansive than the ocean, His love surpasseth knowledge. Hosea dwells more on the love of God than any other Old Testament prophet.

 “Who is wise and he shall understand these things, prudent and he shall know them.” (Hos. 14:9)

 The proposition commanded, by which Hosea was directed to marry a woman from unsavory associations.

 The pollution reported, in connection with Gomer's manner of life.

 The partnership contracted, and the commencement of married life.

 The perversity indicated in the matter of Gomer's lapse into unfaithfulness.

 The punishment prescribed which reflects God’s judgment against Israel.

 The proposals resisted that were made by the Lord to an unfaithful nation.

 The penalties inflicted which were intended for corrective discipline.

 The promises intimated that were calculated to encourage a change of behavior.

 The purposes revealed depicting the ultimate design and aim.

 The parable interpreted as being a demonstration of the love of the Lord toward Israel.       

ISRAEL’S INSINCERITY

 In the Old .Testament. History there is found no other instance in which a prophet of God is called upon to enter into the deepest degree of agonizing grief and appalling anguish in the sphere of domestic life, in order to demonstrate to a people the grievous way in which they had wounded the love of God.

 The heart of Hosea was appointed to enter the innermost of painful suffering, and to encounter the utmost of serious injury to his sensitive nature. In his compact of love he had entered into relationship with a reclaimed harlot, who later shattered the bond in a most lewd and vulgar manner by returning to her former vice of prostitution for hire.

 Gomer violated the closest companionship, the comeliest virtues, the choicest values, and the costliest vows.

 God chose to take the natural relations associated with courtship, marriage and home life, in order to illustrate the deeper realities of His identification with Israel. Gomer was deflected from the obligations she had agreed to honor, and abandoned herself to the lowest forms of indecency, immorality and social vice.

 God used these tragic happenings to impress upon the nation the regrettable state of apostasy and inconstancy that prevailed through centuries of history.

 Israel had been called to enter into a spiritual union of the most intimate nature with an immortal Lover. She was, therefore, responsible to rightly represent the One Who had chosen her to fill so dignified a relationship, and to reflect, in some degree, the glories of His name and beauties of His nature.

 God had lavished upon Israel all the moral gifts and spiritual graces that were essential to holiness of life, and had frustrated the forces that sought to prevent the fulfillment of His purpose.

 Hosea summons many facts from the nation’s previous history in support of the golden opportunity God had given to Israel. Side by side with these, he recounts the fickleness and failure that had hindered her from rising to the occasion to fulfill her obligations.

 ISRAEL’S IMPIETY Ch. 1

 The object lesson dealt with here commands the attention of the apostles of the New Testament. For instance, Paul speaks of Lo-ruhamah as implying “not beloved” in Rom. 9:25, while Peter refers to the same name as indicating “hath not obtained mercy,” I Pet. 2:10. The word, as used in Hosea, is in the intensive form, therefore, both “loved” and “mercy” are contained in its meaning, which expresses the deep, tender yearning of the innermost soul over the one loved. A suggestion of this attitude is reflected in the word “pitieth,” which means to “yearn over” as used in Psa. 103:13.

 The name Gomer is derived from a root meaning, “to finish” or “complete,” “to come to an end” is the rendering in Psa 7:9, and again “ceaseth” Psa. 12:1, etc., etc.  Does this mean that Gomer had filled up her cup of iniquity, or does it suggest that God would perfect that which concerned both her and Hosea? We would suggest the latter in the light of Rom. 9:28. The God Who had invited Israel to become His very own, and Who bestowed rare and remarkable gifts upon her, was at this time being wholly ignored. She had become another’s, which clearly describes her adultery.

 The Pleading Voice appeals, v. 2. Following the fall from fidelity she next becomes faithless, and as in Tennyson's Idylls, the guilty Queen Guinevere failed to appreciate the friendly kindness shown to her.

 The Warning Voice arrests, vs. 3-4. When a nation deserts God, dullness, dryness, and deadness are the result. In the description of the outcome in this case Israel is stripped of apparel and adornment, scorched like an arid desert, and slain as an abandoned delinquent.

 The Correcting Voice accuses, v. 5. The more stringent the restrictions that are placed in the path of the wayward, the greater the evidence of God's loving intent for the wanderer. When the gardener makes the fence secure, it is in order to prevent the plundering destroyer from doing his work of spoilation. Those who accept the false friend and abandon the true, forge for themselves a lifelong trouble. The fickle lover may appear to be glamorous and generous, but the Faithful One is graciously and gloriously genuine. The choice of the false is always costly and will, in future days, exact tribute. The call of the true requires chastity in behavior, but yields bountiful treasure in return. “The pure in heart ... shall see God,” everywhere, in the great events or small.

 The period of the prophetic ministry of Hosea ranged from King Uzziah to Jeroboam II, therefore, his active service at the very minimum lasted for over sixty years. The Northern Kingdom had become notorious for nullifying foreign alliances with adjacent nations, and many forms of corrupt worship had been introduced into the land from the surrounding countries. The darkest days to the history of the Ten Tribes were running their course. Decadence was never more pronounced, nor the downward trend more gloomy. The administration was swayed by selfishness, and party passion was steeped in sordid political intrigue, causing the country to sink lower and lower in moral ruin.

 Hosea realized the one available source of strength, and was therefore able to say with David, “My help cometh from the Lord.” He certainly knew the secret of real comfort and good hope through grace.

 The truth of this realization is both suggested and supported by the meaning of his father's name. “Beeri” means “Well of Jehovah,” and is derived from a root implying, “to dig,” “to write,” or “to declare.” The only occurrences of the verb form are found in Deut. 1:5; 27:8; and Neh. 2:2. The noun is derived from “a well,” or “a pit,” or as rendered in Jer 2:13, “cistern.” Surely then “Beeri” speaks of the well spring of life, the fountain from which the prophet drew his strength, Isa. 12:3. This picturesque future reminds us of the Source of our satisfaction.

ISRAEL’S INCONSTANCY, Ch. 2

 The nation of Israel had been specially selected and separated to function as a vessel sanctified and meet for Jehovah's use. Her unwarrantable unchastity and shameful selfishness brought upon the tribes the swift and severe chastisement of God. The character of this chastisement is described in Hos. 2:6-13. The Lord placed a hindering difficulty in the way to retard the nation’s downward course. He prevented the realization of the projects planned by causing the harassing disappointment of v. 7. He also promoted the embarrassing circumstances that helped to deprive Israel of her requisites, vs. 8-9. He purposely withheld supplies because they were being used to facilitate indecencies, and eventually brought about her humiliating disgrace, v. 19. The Lord also prevented further participation in the normal, reasonable and seasonable festivals and functions, and precipitated the whole community into a hapless plight of distress, v. 11. He likewise pronounced the destruction of the fruits of the earth to bring upon this comely heritage, harmful desolation, v. 12. In addition to all these things, He pledged a suitable recompense for their misbehavior in the idolatrous courts of Baal in order to bring the wayward to the place of hopeless despair, v. 13.

 The eight “I wills” in this section, vs. 6-13, should be particularly noted, for when God determines discipline of this nature, no one can escape, “none shall deliver out of My hand,” v. 10. All the while this wickedness was going on, Israel kept up an outward semblance of piety. The new moons, Sabbaths and solemn feasts were all regularly celebrated, v. 11. God refuses to tolerate fickle piety, false joy, and feigned loyalty, and so he framed a decree to frustrate, once and for all, the possibility of such festivals being continued. For the sake of brevity we have confined each of these seven deplorable features to the compass of a sentence, but when combined, they reflect a decadence that staggers the imagination.

 ISRAEL’S IMPROPRIETY Ch. 3

 The worst form of infidelity is that which outwardly professes faithfulness, while, inwardly, disloyalty reigns. The sham and show of a formal pretence had long since faded from Gomer's manner of life. She had become openly reprobate, and had not only forsaken her true lover, but was publicly fraternizing with the fallen who had stained their honor and soiled their purity. Habits of sin lead to hardness of heart which makes it impossible for the soul to hate evil, “Neither doth he abhor that which is evil.” Even the dearest recollections of the deepest degree of fellowship that has existed in the past, deters no longer.

 A time came in Israel's history when she not only secretly, but flagrantly and openly as a nation, violated the law of love and Lordship she had formerly revered. Worse than that, she held in veneration the hideous gods of idolatrous shrines.

 Of all sin this is ugliest and most hateful — that a people brought into right relationship with God should not only ignore the high and holy bond of union, but go out to commit spiritual adultery. Better far never to have known the sanctity of God's stately and sensitive love, than, having experienced its fair and fragrant sincerity, to willfully wound it by acts of basest lewdness.

 The baneful vulgarity of heathenish corruption is by no means as infamous as sin against infinite love. Most clearly, then, does Hosea depict the principle that God’s faithful love never inflicts judgment unless the grievousness of sin demands it. We cannot minimize the enormity of unfaithfulness in the face of such perfect love. Surely there is no defilement so desperate, and no debasement so despicable, as that of women abandoning themselves to prostitution for hire at the shrines of sensual worship, Hos. 4:14. A real need exists of making application of some of these truths to the church of our own day. All too frequently, divinely-bestowed gifts are being used for unchrist-like ambitions, and in God's name activities are carried on which cause a good deal of blatant criticism to arise among labor unions and workers' organizations. No form of treachery is as despicable as that of Ahithophel and Judas in their betrayal of beneficent friendship and bountiful generosity.

 Reversing — The Valley of Achor with its awful memories of ignominious defeat is to be turned into a stronghold of radiant hope. The mercies of the moment are not to be minimized by the haunting memories of the past, but mingled with the merit of a mighty Lover. Achor has become proverbial as the place of trouble and tragedy; it is now to be transformed into a distinguished triumph with a desirable trophy. The heartbreaking treachery of Achan takes us back to the dawn of national deliverance. He was a man whose wickedness was characterized by weakness and willfulness. Having already shared the society, security and surety of the redeemed of the Lord, he played traitor to his people and brought upon them shameful dishonor and serious disaster. Such misconduct marred all relationship and debarred the culprit from sharing the blessings of the kingdom. The misbehavior of Israel had merited law and justice, not love and justification. But God was out to reverse past history. The rough rocks, steep slopes and frowning foes were to move out of the picture and give place to the queenly qualities of hope. The word “allure” is used in the Scripture fourteen times and is associated with the temptations of the world, the flesh, and the Devil. Here God uses the method adopted by the enemy, but with Holy intent. The deepest experiences of spiritual discipline are best suited to solitude. The fact of allurement into the wilderness shuts out all other listeners. The list of the violations of love confessed will never be published for there are no reporters there so the sharp spear of deadly gossip is forever stilled. Nor can the defilements, discords, dangers and disturbances of the old surroundings of the valley-of trouble intrude into the sacredness of the interview.

 While I was working with Dr. Walter L. Wilson of Kansas City, a young married woman with her two little girls called at the surgery. Upon entering the consulting room, she left the children in the waiting lounge. Her story was of the usual type. Her husband had found someone who gave him more time and attention, and when she had completed her story of woe, the Doctor looked at her, and said, “Yes, and you are largely to blame.” He asked the young wife if she did her best when preparing meals, to select the food she knew her husband liked best. “No,” said she, “I would not put myself out for him, to prepare anything he liked.” “And was that always your attitude?" asked the Doctor. “No,” said she. “At one time I prepared everything that he said he liked, but I would not do it for him now.” “And do you ever go out to meet him when he is returning from the office?” asked the Doctor. “No” she said, “I have long since given over that practice. He prefers other company to mine.” “Very well,” he said, “I will now tell you what to do. This paramour is giving him all the time he wants, she is meeting his wishes at every turn, and the only way to rectify the situation is for you to go one better. Ask him tomorrow morning when he leaves for work what time he will be home, and what he would like most for his dinner. Dress the two children in their newest, prettiest frocks; dress yourself in your very best; be ready at the corner when he turns into your street. Say to him as he approaches, ‘Daddy, we are so glad that you've come home,’ and let him take the hand of each child as he walks to the house. When you get inside greet him the way you used to do, and tell him you have something nice for his dinner. Practice this for a week, and come back and tell me the result.” She replied, “I don't know whether I could do it, Dr. Wilson.” “Did you once do it?” he asked. “Oh, yes,” she said, “I was in the habit of doing it once.” Then he said, “You do it again.” The remedy was crucial, exasperating, but she faced it, and did it and in three weeks' time returned, with a new light in her eyes, and the care‑worn appearance gone. She said to Dr. Wilson, with tears streaming from her eyes, O Doctor, it worked so wonderfully. I cannot tell you all, but we had the matter out in solitude, and everything is now put right. Thank you so much for the advice.”

Revealing — “And the Lord took Israel aside,” and, in the solitude, loftier heights than the cliffs of Achor loomed on the landscape, a society of Holy fellowship, set in the surroundings of spiritual sacredness, with a distant outlook of greater and more radiant glory, greeted her. Achor was to become a fresh spring for the renewal of courage to stiffen character and sustain in conflict. Well may we repair again to the valley, reflect on the adversary who was inflicted with ignominious defeat, and then recall the secret of victorious recovery. The place of rebuke and retreat will then become the place of revelation, rapture, and rejoicing.

The southernmost Cape in Africa had for centuries been called the Cape of Death because the ships that tried to negotiate the treacherous currents seldom returned. At length in 1487 the great Portuguese sailor, Admiral Diaz, turned the prow of his vessel into the teeth of the gale and succeeded in navigating the turbulent waters. To his amazement on the eastern side he discovered a vast placid ocean, whereupon it was considered appropriate to rename the African promontory, and change it from the Cape of Death, to the Cape of Good Hope. Vasco da Gama followed the course ten years later, and landed at Goa on the west coast of India. So likewise the Valley of Achor with its humiliation was transformed into a vision of hope with prospective triumph.

Responding —  “Thou shalt call him Ishi, my husband.” This is consistent with the great prophet Isaiah, and corresponds to his declaration in Isa. 62:4-5. God requires from His people whole-hearted and utter, unreserved committal. How close He draws: Into what a degree of intimacy He initiates us, and invites our participation, yet He will not share a title or a treasure with another. He refuses the double heart and cannot accept such. Love is one for one. To love is to live. To love earnestly is to live effectively; to love endearingly is to live enduringly; to love evermore is to live eternally.

God will not tolerate any longer the more common name for husband, “Balli,”  meaning “Master,” for this title had been prostituted to evil associations, it savored too much of Baal-peor, Baal-zephon, Baal-gad, Baal-zebub, and a score of others. “I will take away the names of Baalim out of her mouth,” v. 17. What a cleansing! To have the very remembrances of the former lewd, licentious lapses obliterated so that the slightest degree of recollection is lost to all consciousness.

Ratifying — The confirming of the covenant ratifies the relationship forever, v. 18. The world of nature is so harmonious that the harassing things become harmless. The hostile factors are now a help; forces that frustrated hopes are now listed among the friendly aids. The noxious things become innoxious; in place of the perturbation of war, there is prevailing peace. All hostility is transmuted into harmony. The Septuagint Version of the last line of v. 10, reads, “I will make thee to lie down in hope.” It is rendered “in safety,” Psa. 4:8, Deut. 33:12,28. The figure is that of reclining restfully and safely in the delectable field of hope where perfect peace prevails, all this because the glorious Bridegroom is now both Guardian and Guide. The Shepherd-lover has secured His objective. Creation itself contributes to the charm of the contentment shared in His companionship.   

Reinstating, vs. 19-20 — As the beauties of earth and bounties of heaven combine in blessing the betrothed, so, nearer and nearer, dearer and dearer, becomes the relationship. The immutables of the triune God are indicated and intimated in the three-fold testament of intention —“I will betroth,” “I will betroth,” “I will betroth.” Let us consider carefully the character of this changeless covenant, for no neutral tints appear here. The colors are flaming, gorgeously brilliant and intense.

 Firstly. — It is contracted “for ever,” indicating the unending durability of this most intimate of all bonds of sacred fellowship.

 Secondly. — It is “in righteousness” — signifying the untainted dignity of both the Bridegroom and the betrothed.

 Thirdly. —  It is “in judgment” — verifying the unassailable decorum and rectitude of the contracting parties, so that no lawful accusation can be raised by anyone. “Who shall lay anything to the charge of God's elect?”

 Fourthly. — It is “in loving kindness” — certifying to the unblemished disposition, devoid of even a shadow or sensation of inconstancy.

 Fifthly. — It is “in mercy” — indicating the undeniable desirability of the companionship in which every kindly considerateness is expressed and enjoyed.

 Sixthly. — It is “in faithfulness” — guaranteeing through an abiding, unchangeable decree, all necessary maintenance, in demonstration of the Spirit of mutuality, amity and unity.

 Seventhly. — It is a full recognition, “Thou shalt know the Lord,” in a sublimely complete realization. This unqualified discernment of the inherent virtue and inestimable value of the character of the Beloved will forever exclude all misapprehension and misunderstanding.

 The forecast of the union here given describes the full comprehension and the highest realization of the sublime environment, supreme endowment, and serene endearment of love between God and the soul. The inestimable and incomparable features that are embraced in the pledge and privilege of this immutable decree certify to the love which makes us one. Inestimable beauty, impregnable integrity, instinctive mutuality, imperishable sympathy, infinite fidelity, and intelligent sensibility — against such there is no law. In this astounding mystery of grace, God bends and stoops in mercy, to seek, select and sanctify a bride from fallen humanity. With our finite minds we cannot plumb the heights, fathom the depths, scan the expanse, or gauge the degree of love so affable, ineffable and adorable. He Who sways unparalleled dominion demonstrates His unselfish devotion by issuing a decree to deliver from the disgrace of sin, and exalt to the society of Heaven, a redeemed and regenerated humanity.

 Reciprocating, vs. 21-22 — The figure of reconciliation visualized in the heavens answering the earth pictures harmony restored, and the will of God swaying the earth with the same sceptre that rules the heavens. Heaven is regulated and earth ruled by the will of God, which gives us a foreview of what is to be enjoyed when the prayer Christ taught His disciples is fulfilled, “Thy will be done on earth as it is in Heaven.” The description given shows heaven, as it were, appealing to earth to receive the showers of blessing, and earth answering by appropriating the refreshing, and renewing rain. Then again, earth is seen approaching heaven with adoring praise, and heaven accepting the tribute of earth’s ascription. Material figures are used to illustrate the features of profounder spiritual realities. The earth must first be right with God, and then the whole order of the universe will be right with man. The beauty of the panorama baffles comprehension. The Apostle Paul declared that God had “made known to us the mystery of His will,” which, as we noted, is the main subject of this section, wherein it is used fourteen times. Paul goes on to say that “In the new order of the fullness of times He will gather together in one all things in Christ both which are in heaven and which are in earth even in Him.” What an amazing unity this represents! What astounding uniformity! What absolute harmony is purposed by the will of God in Christ Jesus! No wonder in that same epistle the innermost meaning of wedlock is adopted as a miniature metaphor to prefigure the eternal union of Christ and His Church. Eph. 5:26, 27, 32.

 The means Hosea adopts is that of using temporal sustenance as a type and from it he denotes the measureless spiritual substance assured by the covenant. The corn, wine and oil signify the bread of life, the wine of love, and the oil of joy, or we may speak of these as being the sustaining corn, the gladdening wine, and the anointing oil. The main point emphasized is that all things are adjusted so as to amplify and animate the life and love of the newly‑entered society established in holiness. When the soul is fully assured of heaven's provision and protection, there is no need to fret or fear about hell's power.

 Realizing, v. 23 — The rementioning at this stage of the names of Hosea's three children is profoundly important. Jezreel is used as a figure of scattering the nation in ch. 1, but by variation of the vowel points, the meaning is changed in this case to “sowing.” They are to be planted or set in the kingdom for development and dominion in contrast to being scattered in the world for disharmony and dishonor.   

Lo-ruhamah — “not having obtained mercy,” is changed to Ruhamah, “having obtained mercy,” and Lo-ammi — “not my people” — is changed to Ammi “my people.” This culmination is the outcome of a great reversal, and notice that the last verse in ch. 2 is a repetition of the first verse of the same chapter, as if used as a refrain to communicate an achieved aim. Therefore, the truth of Isaiah is demonstrated, viz., declaring the end from the beginning, Isa. 46:10.

   Remembering, ch. 3:1 — Israel was not chosen as a people because of being affable and lovable, Deut. 7:6-9. God’s faithfulness to His promise made to the fathers is given as the reason why He so resolutely and readily honored His word. The enormity of Gomer’s guilt and the indecency of her iniquitous behavior did not quench Hosea's love, nor did the floods of ingratitude drown it.  Notice how this fact is clearly indicated in the use made of the words, “Beloved of her friend,” Hos. 3:1. The sensual appetite that longed for flagons of wine and cakes of raisins was stronger than spiritual apprehension and adoration. Here in the two parts of a vitally-connected symbolism supply the illustration of the truth which is presented in the prophecy, while the prophecy itself is the explanation of the symbolical transaction. In other words, the single truth is submitted first in illustration and then by explanation. The explanation of the meaning of the illustration is stated in the words “according to the love of the Lord for the children of Israel,” v. 1. The theme is so lovely and lofty in beauty that it is worthy of more careful consideration and space than we can devote to it. Hosea previously went to a certain section of the community to win the fallen, he is now bidden to go promptly to the same society and win back the faithless.

 Redeeming  — “So I bought her,” ch. 3:2. The root of this word is rendered “digged” in eleven instances, of which Gen. 26:25; 50:5; also Job 6:27 are examples. On two occasions the word is rendered “buy,” and here “bought.” See also Jer. 1:20, 22; Psa. 57:6; 119:85. A matter of importance for each one of us is to remember the pit from whence we have been digged. To use a colloquialism, Hosea was sent to dig Gomer out.

 The conclusion of this illustrative story is indicated in a sentence. “According to the love of the Lord toward the Children of Israel.” The true quality of friendship is interpreted as being the attachment of love, while the quintessence of that friendship is the adherence of loyalty. True love is not an attitude which stands hard by when the sea is smooth, the sky blue, the supplies plentiful, and the strength vigorous, but forsakes when the way is rough, the task rugged, the provision restricted, and the weather rigorous. The best friend is better far than a thousand butterflies that flit from flower to flower in the sunshine, but fly away when the storm begins to gather on the horizon.

 The Lord fondly loved Israel in all the fervor of His sympathetic strength and steadfastness. Such knowledge is wonderful in the extreme. Yea, He faithfully loved without variableness or shadow of turning. He freely loved and furnished all requisites for redemption, rest, and rejoicing. He feelingly loved and was most considerate in His care, courteous in His gentleness, and generous in His gifts. He familiarly loved and refused to be treated as an absentee or as one distant. The constant demonstration of His nearness and intimacy was exhibited by His dwelling in the midst of the nation. The Lord faithfully loved and remained unchanged in the presence of ungratefulness and unbelief, although His name was profaned and His patience provoked.   

Reviewing — Nothing in history is so problematical as the persistent persecution of the Jews and yet, withal, their perpetual preservation. Although they are citizens in every country in the world, they are denied citizenship in a national home. Although banished, buffeted and bereaved, and forbidden the rights of a country with their own governing policy, they, nevertheless, flourish and are maintained in undiminished hope and in an unbroken spirit of expectancy. They still await the call of the outcasts of Israel and the dispersed of Judah. No other people possess a line of descendants that witnessed the golden age of Egypt, the greatness of Nineveh, the grandeur of Babylon, the growth of Medo-Persia, the Grecian conquests, and the glory of Rome. These, and many other features, form a definite proof that they are being preserved through the centuries to participate in the ultimate consummation revealed in ch. 2. They are yet to return, and seek the Lord their God, and David their King. We sometimes overlook that the meaning of David is “beloved,” and the voice from the excellent glory actually said, “This is my son David in whom I am well pleased.”

ISRAEL’S INDECENCY Ch. 4: 1-10

 The first cause is declared three times to be lack of knowledge, vs. 1-6. The divine light was shining so brightly, and the love was evidenced so clearly they should certainly have known their Preserver and Protector. The word rendered “rejected” in v. 6, is also translated “despised,” Lev. 26:43, Num. 11:22. Righteousness had departed from the administration, and in its stead, swearing, lying, killing, and stealing, were the order of the day, v. 2. When the affections are alienated from God every activity is likewise affected. Reproof was now resented, and prince, priest, and prophet were embroiled in the charges laid.  See Hos. 3:4; 4:4, 5. The result was they were smitten with sorrow, stricken with silence, and subjected to stumbling, vs. 3-5. All interference with the inflicting of the sentence was forbidden, v. 4.

   The Lord is said to have a controversy with the nation, which implies a legal cause with a lawful charge attached. The purpose of this is to demonstrate that Jehovah had righteous claims which were being wholly ignored, and in order to prevent misunderstanding among the surrounding nations and all future posterity, God exposed the crime and expressed the sentence. In ch. 4 charges are laid, the conduct is described, and the condemnation passed upon the offenders.

 Every rank is rebuked, every class censured and every association accused. The common practice was to forget the law, so God pledged to forget those whom they loved. The state of the soul is extremely sad. The array of accusation is alarming. They were unmindful of the lLaw, unfaithful in their love, unfruitful in their lust and unheedful toward their Lord, v. 6-10.

 The word for “sin” and “sin-offering” in Hebrew is one and the same, and the implication of v. 8 is that the priests encouraged the people to sin for the sake of having sin-offerings brought to them to indulge their own selfishness. On their iniquity they set their soul. Sensual indulgence causes grave injury to spiritual insight.

 In spite of the costliest benefits conferred, the people were unconscious of their responsibility to reciprocate, were unconcerned about obligations of obedience, and were unconstrained by gratitude to acknowledge their indebtedness to their Lord and Master. To make the case even more critical they dishonored divine decrees, and made defiant demands to gratify indulgence. The handiwork of God was ignored, the holiness of the Most High disregarded, and the honor of the lofty One impinged.

 The excellent sublimities of Jehovah should cause everyone to magnify His goodness. The summits of His sanctuary are all fairness in beauty and purity, and His personal perfections transcend His noblest works. But Israel rejected knowledge, and in return was rejected, v. 6, because she had left off taking heed to Jehovah, v. 10. Where had she been as a nation, but for His majestic instancy and faithful constancy?

 ISRAEL’S IDOLATRY Ch. 4:11- Ch. 5

 The undeniable offence is not merely obvious to the omnipotent One, but so openly flagrant that the casual observer can not help but see it. The hills, mountains, oaks, poplars, and elms were witnesses to the whoredoms perpetrated. The wanton wickedness and disgusting demeanor are summed up under the woeful figures of wine and women wrecking the heart, vs. 11 & 14.

 How unwise for an enlightened people to approach and consult idols of wood, to adopt divining rods, and to credit to such the ability to advise and counsel. As if to worsen matters, they invoked the holy name of the Most High while engaged in their worship, v. 15. Pietistic pretence is worse than public prostitution. The hideous hypocrisy they practiced was more heinous than their vice. Where is there a slave that can mollify such mockery? Idolatry innoculates the soul with the virus of immorality and intemperance, so that sensuality becomes linked with superstition and is followed in turn by every thing of crudity and cruelty. No state can be more undesirable, no social life more unclean, and no sentiment more unholy than these abysmal depths into which Israel had sunken. The majority of the ten tribes did not even wish to understand the enormity of their crimes and were therefore dispersed.

 “Ephraim is joined unto idols, let him alone.” What! Ephraim entwined with evil, wedded to wickedness, linked with lewdness, covenanted to corruption, married to Molech! What an evil state! Ephraim heard, but did not heed the warning, and so hazarded his soul. The beginning was so harmless and inoffensive. They were simply worshipping God through representation that was merely intended to grip and hold their attention. From this unsuspecting initiation they were eventually led into idolatry.

 The Prophets warned of this very peril, but without avail. How dangerous it becomes to dabble in such a practice just because some relative indulges in it! The mightiest messenger, Elijah, failed to frustrate the practice in Israel. When we reject reproof, hardness of heart results, and hardness is followed by haughtiness, and haughtiness by hypocrisy. But we should remember that the careless, heedless, reckless life that despises instruction is doomed.

 Chapter 5 — The controversy continues and the charge is laid against all ranks. Priests, kings, and people were involved in idolatry. The sinister nature of such sin is that it first entices, then it enslaves, and eventually exposes the victim to the wrath of God.

 The unholy union Israel contracted caused God to withdraw His company from them in utter disgust, v. 6. Notice the nature of the nation’s deportment. The charge has included in it deceit v. 1, revolt v. 2, insult v. 3, guilt v. 4, conceit v. 5, cant v. 6, incest v. 7, and tumult v. 8. Ancient Jewish tradition teaches that at Mizpah and Tabor, which were centers of idolatry, groups of men hid themselves beside the highways and suddenly rushed out to ensnare those who were proceeding to Jerusalem for worship. The word “slaughter” is nearly always used of slaying the sacrifices in the book of Leviticus, but here, all too often, pilgrims were the victims.    

The vagrancy and villainy that idolatry breeds violates every vestige of spiritual virtue. In themselves, idols lack the qualities that entitle them to the respect and reverence or all such as are just and upright. Somehow there is a strong tendency in the human heart to want something to behold rather than something to believe. Gaudy glitter is considered preferable to the glorious grace of God. Tawdry tinsel is esteemed more highly than trust in truth. Sensuous séances are sought after more eagerly than spiritual secrets. These people vaunted their vulgarities to such an extent that God withdrew Himself. The word may be rendered, “He delivered or freed Himself from them.” The priests, clad in the saintly robes of the sanctuary, cloaked their corruption, participated in outrage, while the state policy connived and condoned idol worship. The spirit of idolatry motivates its votaries equally as does the immortal Spirit of God move and energize those who venerate God.

 The rulers of the State were under the awful spell of evil, v. 4. Impartial justice, imperial righteousness, and immortal goodness of God were ignored.  Because of a warped disposition, the nation deliberately dispensed with reality and substituted sorcery. The speed with which they are to be severed from their ill‑gotten gains by the execution of the sentence upon them is suggested in the word “month.” Within four weeks everything would be gone, v. 7. God was no longer their portion; compare Psa. 16:5; 71:26; 119:57; 142:5; Lam. 1:24.

 After the destruction of Ephraim, the judgment was also to overtake Benjamin. The former had walked in the commandments, not of God, but of Jeroboam who initiated the idolatry into Israel, v. 11. God plainly declares what His attitude will be.

“I will be unto Ephraim as a moth.”

“I will be unto Ephraim as a lion.”

                                                                         -vs.  12,14.

         The change in the divine attitude must have been startling and acute enough to shock their susceptibilities had Israel not looked upon Assyria and Egypt as nations that were outside the boundaries of the administration of the Almighty, while they themselves constituted the inner circle of His intimate associates.

         How staggering the thought that the Lord would work invisibly and invidiously as a moth, and as rottenness from within for their destruction, and as an obvious overbearing oppressor from without, for their devastation. The lion pounces upon its prey regardless of pity, so would Assyria devastate the land. “The Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.” Isa. 7:18.

         The moth may come out of a folded mantle, the fly may emerge from a festering carcass, the bee may appear from the far-flung forest, yet these are within the orbit of omnipotence for Him to use when and how He will. Mysterious powers may be hidden away that God can harness to fulfill His plan. The Lord's controlling purpose and comprehensive providence are untrammeled by the limitations of human thinking. Are we in the habit of confining God's activity to the smallness of parochial perimeters and circumscribed circles? Momentous movements that fashion the forces exercised in national judgments and which in turn determine destinies often have a very insignificant origin. We may well ask. “What can a moth or a fly or a bee achieve?”

 ISRAEL’S IMPENITENCY Ch. 6

 Some at least realized the separation sin had wrought, but their resolution to return lacked sincerity. This fact is indicated in the immediate context:

 “They consider not in their hearts."

“They have not cried unto Me with their heart." 

                                                                               ch. 7:2,14.

 Ripples of regret are soon ruled out; rumblings of remorse may roll across the soul without effecting a real deep repentance. Although at times baffled and burdened, the nation failed to bring the sacrifice of a broken and contrite heart. The seven-fold use of the third personal pronoun, “He,” should be noted in vs. 1‑3. In their recognized distance from God they did not dare use the pronoun “Thou,” yet they still possessed a clear-cut recollection of the majesty of divine mercy. Had they not experienced His help and healing centuries before? Exo. 15:26. They well remembered the delicate sympathy of God's disposition, but lacked that decidedness and devotedness that would otherwise have secured to them the recovery, revival, and refreshment they so desperately needed.

 Faith in the faithfulness of God's promises that expects believingly, relies trustfully and depends confidently was wholly absent. Could they possibly ignore the many mercies, the mighty deeds, the miraculous protection, the marching arrangements, the measureless provision, the memorable deliverances, the magnificent kindness, and the manifest beauty of the Lord?

 Hosea 6:3  Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

The Responsive Complaint, v. 4 —  The sorrows of an almighty Lover are expressed in vs. 4-11.

“O Ephraim, what shall I do unto thee?”

“O Judah, what shall I do unto thee?”

         Love mourns when all possible resources for restoration are exhausted without the designed recovery being effected. God bemoaned that their goodness was as a morning cloud which looked so promising at dawn, but dwindled away as the day developed.

 The seven-fold use of the pronoun “I” in the divine response should be clearly marked.

   The Reproving Chastisement, v. 5 — The words of the Prophet had flashed fire when denouncing the social sins of the nation. The accusations, however, were blended with appeals. “My judgment is as the light that goeth forth,” which signifies God's judgment as being clear and convicting and impossible of being challenged or obstructed. Today the perverted codes of national morality in public, politic, and civic life which cater for loose living, need the same vigorous protest of the prophet's voice.

   The Regrettable Cause, v. 6 — “I desired mercy, and not sacrifice.” The unmerciful methods practiced, and the unmitigated murder of spiritual aspiration were intermingled with the many sacrifices of the Mosaic order. Such behavior was blasphemous and utterly incongruous. Why devote a sacrifice to God while their own hearts were devoid of sympathy toward their fellows whom they were slaughtering instead of saving? The priests themselves instead of accepting sacrifices for the salvation of the people were making them idolaters and teaching them to commit lewdness, whereas they should have taught them the knowledge of God.

   The Repressed Covenant, v. 7 — “They like men have transgressed the covenant.” Solemn vows were violated, sacred contracts were cancelled without concern. Sacrificial pledges were prostituted, stipulated instructions were ignored, steadfast bonds were broken, statutory resolves were repudiated, while selfish indulgences and sinful impunities were greedily and flagrantly perpetrated. Some people are like snails, they leave a slime track wherever they go.

 The Renegade City, v. 8 —  Ramah of Gilead was one of the shelter cities of refuge but had become a harmful peril instead of a hallowed place of security. The city of refuge was changed to a center for robbers. The worst is always the prostitution of the best. The priests who should have been the exemplars of morals were encouraging murders by overthrowing the people's faith in the true God. Little wonder that Jeremiah said, “Is there no balm in Gilead: is there no physician there?” (Jer. 8:22)

 The Revealed Crime, v. 10 — This ugly, unseen ulcer that was sapping away the very strength of social and spiritual life was uncovered. Irrespective of how clever the device no man can so conceal craftiness, as to deceive God. “There is nothing hid that shall not be revealed,” said our Lord. Congested corruption and clotted crime had been cloaked under religious garb, and the Lord tore away the covering and exposed the vicious viper concealed there. Compare also Jer. 5:13-31.

 The Renewed Caution, v. 11 — The harvest is stated as having already been appointed and is sure of being reaped if sin be persisted in. In view of the tendencies of Judah, the warning is renewed. Was the harvest to be similar to that of Isa. 17:11? The prophet had similarly warned Babylon, Jer. 51:23.

       ISRAEL’S INIQUITY Ch. 7

 In the opening three verses, God declares that Ephraim forfeited favor because of their wretched falsehood, and their depravity, danger and disgrace are exposed. The Lord would have changed their unhappy lot, cleansed away their stain, and cared for their interests but they were wholly insensible to His intentions, and ignored His desire and design. Their flatteries and follies secured to them acceptance with the king, who delighted in seeing his subjects submit to his wicked laws, yet, at the same time, they refused to acknowledge the rites and claims of God, and expressed their antipathy deliberately, positively, and willfully.      

The national attitude is made clear by the use of eight negatives in the chapter: “They consider not,” v. 2; “none calleth unto Me,” v. 7; “he knoweth it not,” v. 9; “they do not return,” v. 10; “nor seek Him for all this,” v. 10; “without heart,” v. 11; “they have not cried unto Me,” v. 14; “they return, but not to the most High," v. 16. Their falsity and flattery were aggravated by their friendship with scorners, v. 5. The fires of lust were well supplied with fuel, v. 6, and the New Testament description, “They burned in their lust, one toward another,” is very applicable. Fraternity with strangers had depleted their strength so that they became flaccid as dough on one side, and hard as a cinder on the other, vs. 8, 9. Failing vigor and decay of devotion signified by gray hairs, together with the folly demonstrated in being as a silly dove, and seeking help from Egypt and Assyria, illustrated their unhappy plight, vs. 9-11.

 Faithlessness was most pronounced in their turning away from God and transgressing against Him, v. 13. The sixfold use of the pronoun “Me” at the close of the chapter should be noted — “Fled from Me,” “transgressed against Me,” “spoken lies against Me,” “they have not cried unto Me,” “they rebel against Me,” “they imagine mischief against Me,” “they return, but not unto the most High,” vs. 13‑16. In the light of such an attitude the stupendous nature of His love is overwhelming. The most startling accusation of the whole book is found in v. 4, “They are all adulterers.” The charge comprised a terrible accusation, severe in its scathing and scorching condemnation. The spiritual significance denotes unfaithfulness in relationship. The nation was implicated in fraternizing false systems and following idolatrous ways, which led to mendacity and robbery. During our Lord's ministry He charged the Pharisees with these two indictments, "All that ever came before Me are thieves and robbers," John 10:8. “An evil and adulterous generation seeketh after a sign,” Matt. 12:39. The rulers had requested a sensational and spectacular sign as a proof of His claims; He immediately directed them for confirmation to evidence in their own history which they refused to investigate, ignoring His instruction and insinuating evasion. In the light of the charge against the nation, the chosen people of God, as being adulterous, what are we to say of church leaders in many quarters today who resort to all manner of associations because of the social prestige they think is gained by so doing?

 We should take particular notice of the five figures that are used in the chapter to illustrate the nation's character and indicate its conduct. These comprise “the flaming fire,” v. 4; “the cake not turned,” v. 8; “the gray hairs undiscerned,” v. 9; “the silly dove,” v. 11; and “the deceitful bow,” v. 16.

 Uncontrollable — “The flaming fire.” The course pursued was one of unrestrained, unbridled indulgence. This is one of the most awful figures of sin's passion and lust to be found in the Scripture. The Devil is depicted as the baker, the sinner's heart the oven, the leavening substance in the dough is the impelling desire of covetous ambition, revengeful envy, and jealous malignity that devises its diabolical plots. The L.X.X. version renders the passage, "They are committing adultery like an oven burning." The devilish devices furnish the fuel that works the destructive havoc among innumerable lives. Israel had become a snare to the surrounding nations instead of a symbol of salvation, a menace to moral standards instead of a medium to establish righteousness.

 Undesirable — “The cake not turned.” The unattractive, uninviting, invidious position of the nation indicates that, as a people, they were useless to both God and man. This insipid state is descriptive of a disposition that disregards obligations to a faithful Friend, and at the same time is repulsive to the false and fickle friends. The nation was displeasing to God because of duplicity, and distasteful to man because of their disgusting behavior. They were as flaccid as dough in their vacillation, and as gritty as a cinder in violating the susceptibilities of others. On the one hand their outward appearance was like that of a whitewashed humbug, and like that of a hateful hypocrite on the other. Neither in motive nor method had they any attractive charm, and were a veritable contradiction.

 Unreasonable — “Grey hairs and knoweth it not.” The unobservant, unbecoming condition of having manifest evidences of decline and decay without any intelligent discernment as to their true state, expresses a deplorable degeneracy. On account of their lack of love, mixed motives had caused their loyalty to languish. They had become too plausible to be effective, and their incompetence grew out of their indiscretion and indifference. They were unconsciously drifting because they had ignored self-judgment, and were wholly unaware that their usefulness as a witness had vanished.

 Unstable — “As a silly dove.” In their unsatisfactory, undecided demeanor they were totally undeserving of the Lord's confidence and equally untrustworthy. Entering into unholy alliances and undesirable company had belittled the dignity conferred on them, and the honor that God Himself had bestowed. All this was the outcome of a divided heart. Their real security consisted in staying themselves upon God, which they failed to do, whereas their senseless action of seeking Assyrian help left them exposed and unprotected.

 Unreliable — “A deceitful bow,” is a symbol of an unadaptable and unsuitable instrument, incapable of fulfilling the function to which they were called. The confidence reposed in them was misplaced. They betrayed their Benefactor in the critical hour when He relied on them as a weapon of war against evil, and were harmful as a hindering factor instead of being helpful. How alike this is to the action of a faulty ally who feigns allegiance, but acts treacherously. Instead of proving a defensive weapon in spiritual conflict, they were deceitful, and devoid of all reality, utility and ability.

 Can we comprehend the grievous injury such behavior caused the perfect sensitiveness of infinite love? Why this listless apathy toward the royal and loyal affection of their true Friend? His society is forever extremely affable, His sympathy is enduringly affectionate, and His sincerity is eternally amiable.

 The prophet Ezekiel discloses how this Prince of celestial renown takes as the object of His love an insignificant people who are likened to an abandoned infant. Foreknowing the taint and tendency of this immature child, and how that in maturer years she would treacherously repel every overture of tender care and true kindness, He nevertheless chose her with the intent of lifting her to queenly status. (Read Ezek. 16:6-13.)

         Ezekiel described Jerusalem's undignified birth, Eze. 16:1-5, her unmerited covenant, vs. 6‑14, and her unseemly behavior, vs. 15-34.Yet withal the divine beneficence bestowed upon her the supreme treasure in the gift of life, v. 6, the sublime trousseau in the g