The Prophecy

of

HOSEA

The Love That Lapses

and

The Love That Lasts

by

C. J. Rolls, D. D.

A

Synoptical Study

of the

BOOKS of the BIBLE

THE BOOK OF HOSEA

THE SALVATION OF THE LORD

TITLE: The name “Hosea” is from a familiar root, “Yeshuah,” from which we derive the word, “Salvation,” or the “Lord saveth.” The verb form appears in ch. 1:7, “I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.”

The word “Saviour” of ch. 13:4 is derived from the same stem. See also ch. 13:10. The word “Salvation,” derived from the root of this name, occurs 77 times in the Old Testament. The fulfillment and realization of salvation was made manifest by the incarnation. The Greek equivalent of the name is Jesus, and He is, in His own person, our salvation. (Luke 2:29‑30.) The name of the great conqueror of the seven nations of Palestine, Joshua, has exactly the same meaning.

As a contemporary of Isaiah, this prophet bore the saving name of the Messiah Whom he foretold and of Whom he was a type.

THEME: To declare God’s lovingkindness, tender mercy and forbearance with a disloyal people, and His readiness to reverse the calamities caused by their failures, and change the punishment for national sins on the conditions of repentance and return to Him.

KEY WORDS: This is one of the most dramatic, tragic and pathetic messages of the Old Testament. Its key words are illuminating, — “return,” 24 times; “whore” and “whoredom,” 22 times; “know,” 21 times; “Egypt,” 12 times; and “iniquity,” 10 times; “love,” 16 times; these are among the more important.

We might divide the message into two main portions:

1. The Divine communications rejected and the ruinous relapse. (Chs. 1‑7)

2. The Divine communications received and its resultant repose. (Chs. 8- 14)

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 Sole Source of Salvation — The content of this book compels the careful reader to stand subdued in solemn awe, and to wonder with profound admiration at the dealings and disposition of Divine love. Only a heart that is as dry as the Sahara can ponder the message of this prophecy and refrain from tears when considering the outrage perpetrated by sin's treachery. The regenerate soul can but bow in worship at so marvelous a display of God's saving grace.

The entire message throbs with intense emotion, pulsates with the deepest expressions of sympathy, and reverberates most eloquently with the tender compassion of God's wondrous lovingkindness. In a few masterful strokes we are given the account of a stirring romance which is used as a type to represent a nation’s betrothal to God in spiritual wedlock. Israel had disowned her marriage bond, flirted with idolatry, and through her woeful whoredoms had wounded the Divine heart of infinite love by debasing every sacred sanction, and by prostituting every God-given gift to the use of the mean, the base and the devilish. The Prophet was called upon to pass through the unenviable experience of entering into the depths of painful feeling that he might share by grief companionship the sufferings of God.

The words of the apostle Paul in the New Testament, suggest that he, too, courted the fellowship of agonizing grief when, in contemplating Christ, he said that his one desire was to “know Him ... and the fellowship of His suffering.” Very few of the Lord's people are sensitive enough, sympathetic enough, or strong enough, to enter such a sphere of association, and share such suffering. What a disclosure of sin at its ugliest is made herein; what a description of judgment at its highest is given, and what a display of love to the uttermost is unveiled. These three features form the structural framework of the prophecy.

The dastardly nature of sin, the defiling stain of sin, the degrading shame of sin, the divorcing vice of sin, the devouring lust of sin, the destroying power of sin, and the deadly issues of sin are fully uncovered.

Against these outrageous attitudes and activities of evil the judgment of God is directed, a judgment which is definitely shown to be righteous in its cause, reasonable in its condemnation, retributive in its character, resolute in its counsel, and realistic in its comprehension of all the facts of the case. Shining the more brilliantly because of the lurid background, the scintillating glory of God's love is never seen to greater advantage. The sordidness of sin and the severity of judgment are outweighed by the sublimity of Divine love. Love censures the hideous habits of sin; love seeks the offending one; love serves in order to reconcile; love survives the prolonged period of disregard; love suffices amidst severest trials; love shows a sympathetic spirit; love sustains its lines of communication; love sacrifices its all to save; and love suffers the agony of death to redeem. Of love so enduring and steadfast, the last word can never be spoken. Therefore the most heinous sin is violating the virtue of such venerable love by vulgarly outraging its sacred susceptibilities.

The Saviour Sought His Spouse

from the Sinful of Earth

Heights are dwarfed and depths seem shallow!

For time's brief span to speak His worth

Earth's widest space is cramped and narrow,

God gave Himself in lowly birth!

He stooped in death to conquer sin,

And to high Heaven our souls upraise.

The volume of the thunder's din

Is far too faint to voice His praise.

His skilful wisdom soars above

The snowy peaks and starry skies,

No mind can measure perfect love,

This ocean main all else outvies.

He lavished freely jewels and gold,

With pearls of rarest purity;

He gave rich robes that ne'er grow old,

Expressing spotless sanctity.

He loved the lowly, lost and lone,

He sought from earth His queenly bride

To share His everlasting throne,

And in the Father's house reside!

All virtues in this Bridegroom blend,

And in Thy presence safely dwell.

Redeemer, Saviour, Bridegroom, Friend,

No virtue can Thy grace excel.

The Striking Illustration
Chs. 1‑3

The course outlined in the opening section covering chs. 1‑3, includes ten main movements.

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 O.T. 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 fulfil 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.

“Oh, Christ He is the fountain,

The deep, sweet well of love!

The streams of earth I've tasted.

More deep I'll drink above:

There, to an ocean fullness

His mercy doth expand.

And glory, glory dwelleth

In Immanuel's land.”

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.

Thc 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.

“Who wilt thou find to love ignoble thee,

Save Me, save only Me?

All of which I took from thee I did but take,

Not for thy harms,

But just that thou mightest seek it in My arms.

All which thy child's mistake

Fancies as lost, I have stored for thee at home:

Rise, clasp My hand, and come.”

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.

“From Heaven He came and sought her,

To be His Holy bride,

With His own blood He bought her,

And for her sake He died.”

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 —