A glorious promise of the B. C. 725. a 8 CHAPTER XIII. 7 general resurrection. 9 B. C. 725. A. M. 3279. come upon him: he is an unwise || the LORD shall come up from the A. M. 3279. son; for he should not stay long wilderness, and his spring shall bein the place of the breaking forth of children. come dry, and his fountain shall be dried up: 14 I will ransom them from the power of he shall spoil the treasure of all pleasant the grave; I will redeem them from death: vessels. bO death, I will be thy plagues, O grave, I will be thy destruction: repentance shall be hid from mine eyes. с * 16 Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up. that is, thou keepest an exact account of it, as men up death in victory, 1 Cor. xv. 54. That St. Paul undo of money which they seal up in a bag, to be forth-derstood the words in this sense appears from the coming on a proper occasion. To the same purpose | next verse of the same chapter, O death, where is are those words, Deut. xxxii. 34, Is not this laid up thy sting? O grave, where is thy victory? which in store for me, and sealed among my treasures? || is almost an exact quotation of the Septuagint transTo me belongs vengeance, &c. The sorrows of a lation of this passage of the prophet. For the word travailing woman-Grievous sorrows, or pains,, which we translate, I will be, is rendered by shall come upon him-Great calamities are often || them, where, as it also signifies, verse 10th of this compared to the pains of child-bearing. He is an chapter. The apostle, indeed, seems to have quoted unwise son: for he should not—Or rather, else he the text from his memory, and therefore rather gives would not, stay long, &c.-As a child, if it could be the sense than keeps exactly close to the letter of it. supposed to have understanding, would deliver itself Repentance shall be hid from mine eyes-I will out of the womb, and not tarry there to the manifest never alter my purpose concerning these mercies danger of itself and the mother; so if Ephraim or prepared for my people. Israel had acted wisely, they would have prevented their approaching destruction by a speedy reforma- || brethren-The name Ephraim denotes fruitfulness, tion. Horsley's version is, He is of the thoughtless race, for it is the critical moment, when he ought not to stand still; the children are in the aper- || ture: Hebrew, in the breach. "They are actually passing through the opening of the parts distended by the throes of labour. It is the very moment when the pains must terminate in the delivery or the death of the woman. A proverbial expression, for a crisis of extreme danger and doubtful catastrophe: see Isa. xxxvii. 3. At such a moment as this, thoughtless Ephraim is supine and unconcerned." || Verse 15. Though he be fruitful among his and this tribe answered its name, being the most numerous of all the ten tribes. An east wind shall come-The east wind was often pestilent and destructive in Judea and the countries about it; therefore this expressed that destruction was coming upon Ephraim and likewise pointed out the quarter from whence it was to come, namely, from Assyria, which lay eastward of Judea. It is called the wind of the Lord, in the next words, because the destruction which the king of Assyria was to make of Ephraim was to be brought about by the divine will and providence. It is said to come up from the wilVerse 14. I will ransom them from the power of derness, because the way of the Assyrian army to the grave-If we apply this promise to Ephraim, or Samaria lay through the desert part of Syria. His the Israelites spoken of before, it may signify, that spring shall become dry, &c. The Assyrian king though they should be in never so desperate a con- being spoken of as an east wind, which in those dition, God would in due time deliver them out of countries is very hot and drying; therefore the deit see the like expressions, Psa. xxx. 3, and Ixxi.||struction, or desolation he was to make, is described 20, and lxxxvi. 13. But there is a more sublime and || by drying up the springs and fountains. He shall spiritual sense contained in the words, as appears spoil the treasure-The same enemy shall plunder by the following clause. O death, I will be thy all their treasures and take away their rich and costly plagues-It is usual for the prophets, when they furniture, as the word is translated, Nah. ii. 9. foretel temporal deliverances, to be carried away by the influence of the prophetic spirit, to predict the greater mercies and deliverances which belong to the gospel state: so here the prophet takes occa- | sion, from foretelling temporal mercies, to enlarge his views, and set forth that great and final deliverance of the faithful from the power of sin and death, which shall be completed by Christ, when he shall swallow VOL. III. ( 57 ) || Verse 16. Samaria shall become desolate, for she hath rebelled, &c.-The prophet foretels the final destruction of Samaria, for her idolatry and other impieties, by Shalmaneser, king of Assyria. Their infants shall be dashed in pieces, &c.-These were the barbarous practices of conquerors when they took cities by storm, or put all to the sword without distinction of age or sex: see the margin. 897 3 God will heal HOSEA. Israel's backsliding. A. M. 3279. CHAPTER XIV. In this chapter we have, (1,) Directions how to repent, 1-3. (2,) Encouragements to repent, 4–9. by thine iniquity. a b e B. C. 725. ISRAEL, return unto the LORD || we render the calves of our lips. A. M. 3279. 2 Take with you words, and turn to the LORD say unto him, Take away all iniquity, and receive us graciously: so will a Chapter xii. 6; Joel ii. 13.give good.- c Heb. xiii. 15.13; xii. 1. Chapter xiii. 9. Or, -d Jeremiah xxxi. 18; Chap. v. * Deut. xvii. 16; Psa. xxxiii. 17; Isaiah xxx. 2, 16; xxxi. l. Chap. ii. 17; Verse 8.- Psa. x. 14; lxviii. 5.Jer. v. 6; xiv. 7; Chap. xi. 7. on horses brought thence, or on any of our military preparations. It was chiefly on account of their cavalry that the Jews and Israelites courted the help of Egypt, having no cavalry of their own. This is the first part of the people's repentance. It consists in their renouncing all dependance on foreign alliances, and on every arm of flesh. The second is, their renouncing every species of idolatry and image-worship, expressed in the next clause, Neither will we say, &c., to the work of our hands, Ye are our gods-This is often spoken of in the prophets, as an introduction to that state of the church which is to commence from the time of the conversion of the Jews: see notes on chap. ii. 17; and Isa. i. 29. For in thee the fatherless findeth mercy-Thou art the helper of the weak and friendless; of us, who are unable to help ourselves, and are exposed to the reader, God never fails to be the helper of all that are destitute of strength in themselves, and destitute of help from others: and who, being sensible of their helpless condition, look for it from God, who hath sufficient power, mercy, and wisdom to help. NOTES ON CHAPTER XIV. Verses 1, 2. O Israel, return unto the Lord thy God -O Israel, return now at length, after thou hast suffered so many evils, to the Lord by true repentance and reformation of conduct. The whole family of Israel, in both its branches, seems to be here addressed. For thou hast fallen-From God's love and favour into his displeasure, and consequently into misery, by thine iniquity—Which has involved thee in endless troubles, and will be the cause of thy destruction. Take with you words-Make your confessions, present your petitions, and signify your promises and resolutions unto God, not only in your thoughts, but also by words well chosen and digested; sanctioned by the Holy Scriptures, and agreeable to the will of God. The prophet here prescribes a form of confession, petition, and supplication very proper to be used upon their repentance and conver-injuries of others, having none to defend us. Observe, sion. It implies in substance, Confess your sins, entreat for pardon, and promise amendment. And turn to the Lord-In heart and life, in faith, love, and new obedience, otherwise your confessions and prayers will be to little purpose. Say, Take away all iniquity, &c.-Deliver us from the guilt and power of our sins, internal and external; take entirely away the sinful principle within us, the carnal heart of the old Adam. Create in me a clean heart, O God, and renew a right spirit within me; and receive us graciously—Accept our persons and performances of thy mere grace and favour, thy unmerited mercy and love. But this clause may be rendered, Give us what is good; that is, bestow thy grace and blessing upon us: or, accept the good; that is, when we are begotten again unto holiness by thy Spirit, accept, as good, what we, thus regenerated, shall be enabled to perform. So will we render the calves of our lips-That is, the sacrifices of praise and thanksgiving uttered by our lips. By calling vocal devotions calves, (or bullocks, as Bishop Horsley renders the word,) "is shown, that this form of supplication is prepared for those times, when animal sacrifices will be abolished, and prayer and thanksgiving will be the only offering." Verse 3. Asshur shall not save us-We will not rely on Assyria for protection and help. The Israelites frequently sought the alliance of the Assyrians, || and are often reproved by the prophets for so doing. We will not ride upon horses-We will not implore the help of Egypt, as we did formerly, nor depend 898 Verse 4. I will heal their backsliding—I will deliver them from a backsliding heart and way, and remove those judgments they have brought upon themselves thereby. The Lord says, I will heal, &c., a usual metaphor in Scripture, because sin is our disease, and God is the physician who health us, Psa. ciii. 3; Jer. iii. 22; and he doth it through Christ, in whom this promise is made to returning backsliders. God makes this promise to the Israelites by his prophet, to encourage them to hearken to his advice, given in the preceding verses. I will love them freely-That is, of my own mere grace, and favour, and liberality. Bishop Horsley renders this verse, I will restore their conversion; (that is, as he understands it, their converted race, taking contersion as a collective noun for converts; like captivity for the captives; and dispersion for the dispersed ;) I will love them gratuitously; for mine anger departed from me. In these words, God promises, he says, to restore the converted nation [of the Israelites] to his favour, and a situation of prosperity and splendour. On the word gratuitously he quotes the following passage from Luther's commentary on this chapter: "Are good works then nothing? you will say. Is there no place at all for them in the doctrine of repentance? I answer, that hitherto the ( 57* ) 3 is Encouragements CHAPTER XIV. to repentance. A. M. 3279. them freely: for mine anger is turn- || shall be as the olive-tree, and his A. M. 3279, ed away from him. smell as Lebanon. 2 B. C. 725. 5 I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. B. C. 725. 7 They that dwell under his shadow shall return; they shall revive as the corn, and 5 grow as the vine: the scent thereof shall be 6 His branches shall spread, and 'his beauty as the wine of Lebanon. 6 1 Psa. lii. 8; cxxviii. 3.—m Gen. xxvii. 27; Canticles iv. 11. n Psa. xci. 1.5 Or, blossom.- 6 Or, memorial. discourse hath been about remission of sins, and the particularly observed, in journeying from Jerusalem, gift of the Holy Ghost. These are entirely gratui- a very grateful scent arising from the aromatic herbs tous, and not of our merit, but simply of the inex-growing there, such as rosemary, wild thyme, balm, haustible goodness and compassion of God. Therefore, when we speak of the remission of sins, it is right to be silent about our own works; which, because they are done without the Holy Spirit, although with regard to civil society they may not be || bad, yet cannot be called good, and ought not, because of the unclean heart from which they proceed. But when through faith we have received remission of sins, and, together with that, the gift of the Holy Ghost, forthwith from the heart, as from a pure fountain, come forth works also good, and well-pleasing to God. For although, by reason of the remains of original sin, the obedience even of the saints is not perfectly pure, yet, on account of faith in Christ, it is pleasing and acceptable to God." Verses 5, 6. I will be as the dew unto IsraelThese verses contain gracious promises of God's favour, and of blessings upon Israel's conversion, represented by different metaphors. These are first described by that refreshment which copious dews give to the grass in the heat of summer. And if we consider the nature of the climate, and the necessity of dews in so hot a country, not only to refresh, but likewise to preserve life; if we consider also the beauty of the oriental lilies, the fragrance of the cedars which grow upon Lebanon, the beauteous appearance which the spreading olive-trees afforded, the exhilarating coolness caused by the shade of such trees, and the aromatic smell exhaled by the cedars; we shall then partly understand the force of the metaphors here employed by the prophet; but their full energy no one can conceive, till he feels both the want, and enjoys the advantage of the particulars referred to, in that climate where the prophet wrote. See Bishop Lowth's xiith and xixth Prelection. Mr. Harmer's illustration of this passage will be acceptable to the reader. "The image in general," says he, "made use of here by Hosea, is the change that takes place upon the descent of the dew of autumn on the before parched earth, where every thing appeared dead or dying; upon which they imme- || diately become lively and delightful. Israel, by their sins, reduced themselves into a wretched, disgraceful state, like that of the earth, when no rain or dew has descended for a long time; but God || promised he would heal their backslidings, and restore them to a flourishing state. The gentleman that visited the holy land in autumn 1774, found the dews very copious then, as well as the rain, and &c. If the fragrant herbs between Jerusalem and Joppa afforded such a grateful smell, as to engage this ingenious traveller to remark it in his journal, the scent of Lebanon must have been exquisite; for Mr. Maundrell found the great rupture in that mountain, in which Canobin is situated, had 'both sides exceeding steep and high, clothed with fragrant green from top to bottom, and everywhere refreshed with fountains, falling down from the rocks, in pleasant cascades; the ingenious work of nature."" This sufficiently illustrates the clause, His smell, that is, his fragrance, shall be like that of Lebanon. To illustrate the clause, He shall grow as the lily, and cast forth his roots as Lebanon, Mr. Harmer quotes a passage from Dr. Russell's account of the natural history of Aleppo, vol. i. c. 3: "After the first rains in the autumn, the fields everywhere throw out the autumnal lily daffodil; and the few plants which had stood the summer now grow with fresh vigour." The other trees of Lebanon, as well as the cedars, are admired by travellers on account of their enormous size. So de la Roque, describing his ascending this mountain, says, the farther they advanced, the loftier were the trees, which, for the most part, were plane-trees, cypresses, and evergreen oaks. And Rauwolff, after mentioning several kinds of trees and herbs which he found there, goes on; But chiefly, and in the greatest number, were the maple-trees, which are large, high, and expand themselves very much with their branches: but, above all, the size of the cedar attracts admiration. "I measured," says Maundrell, "one of the largest, and found it twelve yards six inches in girt, and yet sound; and thirty-seven yards in the spread of its boughs. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree." The beauty of the olive-tree is frequently mentioned in Scripture, and has come under our observation before: see note on Psa. cxxviii. 3. Verse 7. They that dwell under his shadow shall return-" Not only was Israel to regain its former prosperity, but those smaller tribes of people that were connected with Israel, and shared in its depression, which are here described by dwelling under his shadow." But many versions translate this clause, They shall return and dwell under his shadow. That is, they shall return to their own country, and rest safely under the protection of the Almighty. They shall revive as the corn-They Gracious promises B. C. 725. B. C. 725. A. M. 3279. 8 Ephraim shall say, • What have|| 9 Who is wise, and he shall un- A. M. 3279. I to do any more with idols? Iderstand these things? prudent, and have heard him, and observed him: I am he shall know them? for the ways of the like a green fir-tree. From me is thy fruit | LORD are right, and the just shall walk in them: but the transgressors shall fall therein. found. • Verse 3.-P Jer. xxxi. 18.43; Jer. ix. 12; Dan. xii. 10; James i. 17. Psa. cvii. Proverbs x. 29; Luke ii. 34; 2 Corinthians ii. 16; 1 Peter ii. 7, 8. living vine is their fruit found; and they must not fail to give him the glory thereof, remembering, that without him they can do nothing excellent or praiseworthy; nothing that will ultimately promote the glory of God, or their own salvation. shall arise out of their calamities: this is properly expressed by reviving as the corn, because the corn || is buried, and lies as it were dead in the earth, till, || after some time, it springs forth. And grow as the vine-Which in winter seems dead, but yet has life, sap, and a fructifying virtue in it. The reference Verse 9. Who is wise, &c.—That is, who is so truly here is to a vine that had been stripped of its leaves, wise as duly to weigh and consider the important and afterward flourishes again, recovering its lost things contained in this prophecy, the duties preverdure. A lively emblem this of the Jewish nation, || scribed, the blessings promised to the obedient, and arising from a state of great depression and affliction, the judgments threatened to the disobedient? The and recovering its former prosperity and dignity. prophet's words imply, that there were but few that And a still more lively image of the revival and in- were endued with such spiritual wisdom and undercrease of true religion in the church of God, and of standing as to do so; but that those who were, would the graces and virtues of its members after a time of seriously consider and be affected by these things. barrenness and unprofitableness. The scent thereof || He shall understand—he shall know them-Those shall be as the vine of Lebanon-Their wisdom, that set themselves to understand and know these holiness, and usefulness, their piety and virtue, things, thereby make it appear that they are truly shall diffuse an agreeable fragrance far and wide, wise and prudent, and will thereby be made more and shall be acceptable both to God and man. Mr. so; and that many do not understand and know Harmer produces several testimonies in proof of the them, is because they are inconsiderate and unwise. excellence of the wine of Lebanon above all the Those that are wise in the doing of their duty, that wines of that part of the world: and indeed above are prudent in practical religion, are most likely to those which have been most celebrated elsewhere. know and understand both the truths and proviVerse 8. Ephraim shall say, &c.-The words, shall dences of God, which are a mystery to others. The say, are not in the Hebrew. The clause is there- secret of the Lord is with them that fear him. For fore translated thus by Bishop Horsley, Ephraim! the ways of the Lord are right—“The ways of the What have I to do any more with idols, “an exulta-Lord are both the ways which he himself takes in tion," says he, "of Jehovah over idols. Ephraim! || his moral government of the world, and the ways even he is returned to me. I have no more contest of godliness which he prescribes to man. These, to carry on with idols. They are completely over- taken together, are the ways of the Lord, and they thrown. My sole Godhead is confessed." I have are right, or straight," (as may be properly heard him, and observed him—It is I, not his idols, rendered,) "because they go straight forward, withwho have heard his petitions and watched over him out deviation, to the end, the happiness of man, to preserve him. I am like a green fir-tree-If and the glory of God." And the just shall walk these be understood as the words of God, the mean- therein-The truly righteous will conform to the ing is, It is I, who am ever-existing, and have it in will of God, both in his precepts and in his provimy power to give my people blessings at all times; dences, and shall have the comfort of so doing. as the fir is ever green and flourishing, and affords They shall well understand the mind of God, both its shelter, not only in the summer, but in the winter in his word and in his works, shall be well reconciled too, when all the rest of the trees are stripped of their to both, and shall accommodate themselves to God's leaves and can afford no shelter at all. In other intention in both. The righteous shall walk in those words, As a weary traveller finds rest and safety ways toward their great end, and shall not come under a green, thick, and flourishing tree, so there short of it. Bishop Horsley renders this clause, are safety and refreshment under the protection of And in them shall the justified proceed, but revolters Jehovah. But some understand these as the words shall stumble. "In the ways of God," says he, “as of Ephraim, or Israel, acknowledging that he is in a they have been described, the justified, those who flourishing condition; and then God reminds him in by faith in Christ have obtained remission of their the next words, that his fruitfulness and prosperity sins and the gift of the Holy Ghost, shall proceed; are wholly owing to the divine blessing. Thus the they will be making daily and hourly approaches to church of God, and all the members thereof, how their journey's end. They shall be able to advance much soever they may abound in the fruits of continually in the understanding of the ways of righteousness, and in the comforts connected there- Providence, and of the way laid out by Jehovah for with, must confess, that from Christ the true and them. But to the incorrigible enemies of God, the || the book of Hosea. very scheme of mercy itself will be a cause of || blocks to the workers of iniquity. To the same purerror, confusion, and ruin." Thus also Mr. Lowth: pose are those words of Christ, Every one that is of "They who are sincerely desirous to know and do the truth heareth my voice, John xviii. 37; and, He the will of God, will be fully satisfied of the reason- that is of God heareth God's word, chap. viii. 47. ableness of his laws, and the methods of his provi- And St. Peter says, that Christ is become a stone dence, and will readily comply with the directions of stumbling and a rock of offence to the disobedient, of both, to the securing of their own eternal happi- || 1 Pet. ii. 8. The observation of Grotius is very reness; whereas men of perverse and disobedient markable upon this subject, De Verit. Christian. tempers take offence at God's commands, and repine || Relig., lib. ii. c. ult. The doctrine of the gospel was against his providence, to their own ruin and perdi- designed to be 'tanquam lapis Lydius, ad quem tion. The same sense is expressed in that observa- || ingenia sanabilia explorarentur,' as a touchstone to tion of the son of Sirach, Ecclus. xxxix. 24, As God's try the tempers of men, whether they were corrigiways are plain to the holy, so they are stumbling- || ble or not." |