CRITICAL NOTES.—
Hosea 2:18. Beasts] Lit. (Job 5:23; Ezekiel 34:25); or figurative of peace, safety, and gospel times; the re-established Jews at friends with the heathen nations. Bow] War extinguished, and its instruments destroyed (Psalms 46:9; Ezekiel 39:9-10).
Hosea 2:19. Betroth] Make a new covenant with Jew and Gentile; three times repeated. God not only forgives, but espouses afresh and for ever. In right] In justice to himself and his law; by purifying from sin (Isaiah 1:27). In judgment] Vindicating his cause, and showing right from wrong.
Hosea 2:20. In faithfulness] (Psalms 111:9; John 13:1.) Shalt know] experimentally and be saved; the consequence of the union, not mere acknowledgment of God, but a taste of his love.
HOMILETICS
THE GOOD TIME COMING.—Hosea 2:17-20
When the cry of trouble is turned into the song of joy, and nations cease to worship idols and serve the true God, then God restores them to his favour, and renews to them his covenant. Idolatry shall cease, and perfect peace—peace with God, peace among men, and peace with the beasts of the field—shall follow. God predicts a memorable time to be enjoyed by men.
I. Abolition of idolatry. “In that day, saith the Lord of hosts, I will cut off the names of the idols out of the land, and they shall no more be remembered.” God abhors idolatry, and warns his people against its evils (Exodus 23:13; Deuteronomy 12:3). God’s name must be remembered, and his worship be upheld by his word and grace. People must not devote themselves to any false god. The non-existence of other gods must be recognized—they are nonentities. “Thou shalt have no other gods.” The Church shall be purified from error and false worship. Heathen nations shall abandon their gods many and lords many—shall neglect their offerings, and close their pagodas and temples. At the present time, at home and abroad, the signs are cheering; but “in that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats.”
1. This abolition is by Divine agency. “I will take away the names of Baalim.” Atheism, Polytheism, and superstitions of every kind can only be abolished by Divine power. Education, civilization, and commerce cannot renew the heart and reform the habits of people. Our hearts are sinful, prejudices and heathen customs are deeply rooted, and the Gospel alone can renew and deliver.
2. This abolition is seen in the purity of language. The names shall be taken “out of her mouth, and they shall no more be remembered by their name.” The names detested and disowned shall be disused. There must be no mixture in life or lip of idolatry and true religion. God’s name must not be desecrated and Baal’s name be reverenced. “Call me no more Baali.” God’s grace in the heart purifies the language of the lip. “I will turn to the people a pure language.” The liar speaks the truth, the swearer forsakes his oaths, and the penitent separates himself from every pollution of word and deed. A Christian spirit governs the tongue, selects the holiest themes in conversation, and clothes the fittest words with impressive forms. “No corrupt speech “proceeds out of the mouth of a true believer. His conversation in neither corrupt nor insipid, but hallowed with pungency to excite interest; and preserved with flavour to influence for good. A man’s tongue is an index to his life; a test of his godliness. “The mouth of the righteous speaketh wisdom.”
II. Cessation of war. “I will break the bow and the sword, and the battle out of the earth.” Warriors and warlike statesmen have been too long the idols and too much the gods of mankind. Alexander and Napoleon have been extolled: but military fame is delusive and false; war is inhuman and criminal. Science and philosophy, legislation and commercial treaties, may mitigate, but cannot prevent or abolish it. Nations often defy these, and armies are not checked by paper or parchment. This is to act like the Xerxes of morality, and throw our idle chains into the tempestuous ocean of strife. Morality and religion forbid war. Christianity, in its principles and obligations, produces peace. Christ the Prince of Peace shall break the bow and the sword; establish the government of peace and good will towards men—spiritual foes are already despoiled of their power to hurt and destroy. The goodness of the cause is certain, though its success for a time be doubtful. God has spoken the word, and it shall come to pass. “They shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” In this belief the Christian may rejoice. Many are asking, “Shall the sword devour for ever?” and others, whatever be their differences in opinion, cry in practice, “I am for peace.”
III. Security from wild beasts. “In that day will I make a covenant for them with the beasts of the field.” When man was subject and loyal to his Maker, all creatures were subject to him. When he rebelled, the harmony of creation was broken, and peace with inferior creatures destroyed. Man is still lord of creation; but nature is an unwilling servant, and must be restrained and subjugated by force. Man’s fear over beasts of the earth has gradually diminished, and the enmity between the tame and wild, between the friendly innocence and the hostile dread of the species has gradually increased. This lost dominion will be regained in Christ. Though no longer ruling by the sympathy of a spiritual power, yet he is legally authorized to exercise forcible dominion over three classes most injurious to him (Genesis 9:2). Though nothing in the sight of the starry universe, and “a little lower than the angels,” yet all things will be put under his feet. In the mean time God protects the dwellings and the fields of man. Savage beasts are under his control, linked into Divine covenant, and made man’s servants. Prowling creatures of the field, ravenous fowls of the air, and creeping scorpions of the earth, are prevented from touching men. “Thou shalt tread upon the lion and the adder,” not accidentally, but intentionally, in power and conquest. “I have an impression,” says Dr Thomas, “that were man to possess and manifest the moral majesty of goodness, the wildest and most savage creatures would stand in awe of him.” God shall replace the sceptre in man’s hand. The promise to Israel was, “I will cause the evil beast to cease out of the land”—the promise to us is, ‘The beasts of the field shall be at peace with thee.”
IV. Perfect peace and tranquillity. “And will make them to lie safely.” Man is not secure, is not at peace with all creation, yet. Beasts may devour and war destroy him. Dangers threaten, above, below, and all around him. God only can protect him and make him dwell securely. But outward peace can neither give nor destroy inward confidence and rest. God keeps from fear and alarms by night and by day, and makes us “take our rest in safety” (Job 11:18). Short-lived is the rest, insecure is the safety, of the wicked; but the righteous “lie down safely,” in confidence and calm repose. He is fearless and courageous, for only “perfect love casteth out fear.” He is often at peace with his neighbours, and always at peace with his conscience and God. As a loving parent puts to rest and watches over her darling babe, so God sends to sleep and keeps in rest his own children. This rest is only a foretaste of everlasting rest, unfading peace in Christ. Tenures differ, but nothing can equal the safety which the believer has in his covenant God. By special promise his security is fixed, and by special presence his safety is secured. What would some men give for a good night’s rest! They are tossed about by troublous thoughts, waking at every stir, and unsettled in every place. “When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.”
V. Covenant blessings renewed. “And I will betroth thee unto me for ever.” God promises to restore Israel and treat her as a spotless virgin. In a threefold repetition he declares his love to the unfaithful and unworthy. He forgets the past, forgives sin, and espouses afresh, and that for ever. There is no divorce for adultery. He only is unchangeable, and his mercy, grace, and goodness abound to the chief of sinners. It is mercy to bring back, but love beyond degree to betroth and endow with bridal gifts. Notice—
1. The method of the engagement. “God betroths his Church to himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which he undertook at the conclusion of the covenant, but by purifying her, through the medium of just judgment, from all the uncleanness and ungodliness that adhere to her still (Isaiah 1:27), that he may wipe out everything that can injure the covenant on the part of the Church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But even the love and compassion of God have their limits; the Lord still further adds, “in faithfulness or constancy,” and thereby gives the promise that he will no more withdraw his mercy from her” [Keil]. The covenant is founded upon a firm basis—“in righteousness, and in judgment, and in loving-kindness, and in mercies.” In the faithfulness of God the pledge is sure; God will keep his covenant for ever (Psalms 111:9).
2. The result of the engagement. “Thou shalt know the Lord.” The complaint was that Israel did not know God, nor recognize his providence in the blessings of life (Hosea 2:8). The consequence of this union would be a real and experimental knowledge of God; not intellectually merely, but living, personal relation to him. Many acknowledge God, but do not know him. True knowledge includes love and life. “And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” When restored to God, we know him not merely as God, as revealed in his word, but what he is to us, as our God in Christ. We discover more of his grace and love, enjoy more of his favour, and we love God because he first loved us.
HOMILETIC HINTS AND OUTLINES
Hosea 2:17. That which is very innocent in itself should, when it has been abused in idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation.
To remember with delight sins past is to re-commit them; and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not insnared and drawn to commit them afresh by being tickled in the thought of them [Trapp].
Hosea 2:18. The blessings of God do not correspond only, they go beyond the punishment. The protection is complete. Every kind of animal, beast, bird, and reptile is named. Together the words express that God would withhold the power from all enemies, visible or invisible; worldly or spiritual. Each also may denote some separate form of the enemy [Pusey].
God foretells much more the greatness of what he would do for man, than the little which man receives. The gospel brings peace within, and since wars and fightings come from evil passions and lust, it brings peace as far as it prevails without also; peace, as the borders of the Church (Psalms 147:14); peace in the world, so far as it is won to Christ by the Church; peace to the soul of the believer, so far as he loves God and obeys the gospel [Pusey].
Hosea 2:19-20. In the covenant of grace, there is God’s part and there is our part. But God undertakes for the latter as well as the former—engages to do all that is necessary for his people and in them Here is the nature of the connection he will establish with them. “I will betroth thee unto me.” And the manner of it. In righteousness, &c.
1. In righteousness. He is holy in all his ways, and righteous in all his works. The soul that sinneth shall die. Righteousness, then, seems to require the punishment of the sinner. The awakened soul wants to see how God can be just and the justifier. He has provided for this in the gospel. Though sin is pardoned, yet it is condemned. The transgressor escapes, but the curse falls upon another. The law is magnified and honoured in Christ. In the destruction of sinners justice would have been displayed passively, but now actively—would have been hated, but now loved by them. For righteousness means not only the way in which the guilty are made just, but the depraved holy. This is from the same gracious agency, and equally necessary with the former; for God could not admit men into communion with himself in a state of sin. “How can two walk together except they be agreed?”
2. In judgment. The heathens placed Mercury, the god of wisdom, by the side of Venus, the goddess of marriage; and for good reason, for there is nothing in which judgment is so needful. Hence the wretched consequences of hasty matches. But God knows what he does and why he does it—has reasons which justify the measure of his infinite understanding, and salvation is called his counsel. This is true in contriving, procuring, and applying it. The place, time, and manner of conversion known to him. We know but little now, yet there are openings which carry the mind in contemplation and surprise, and which assure us more remains for our discovery and rapture in the world of light. This applies also to God’s people as well as to God himself. In their choice of him and love to him wisdom is seen. The world may censure, but they can give a reason of the hope within them. The spiritual judgeth all things, though he himself is judged of no man.
3. In loving-kindness. Without this persons had better never come together—it is daily and mutually needed. The law of kindness should rule in looks, words, and actions. This seldom wanting in the female, often in the male side. Hence men commanded to love their wives. God says to his Church, “You shall find me full of tenderness and compassion,” &c. Strange to apply the exercise of this quality to them as well as to him, yet he has sanctioned it. “I remember thee, the kindness of thy youth,” &c. He takes at their hand everything they do for him; their disposition makes them afraid to grieve his Holy Spirit, and anxious to walk “worthy of him unto all pleasing.”
4. In mercies. This is distinguishable from the former. That was the effect, this shows the cause, and mentioned in addition to loving-kindness, to remind us that all we possess, or expect, springs from the free, undeserved grace of God, and to meet discouragement from a sense of unworthiness and ill-deservings. God will not cast away his people, but have mercy upon them according to the multitude of his tender mercies. The more cheerful and vigorous will they be, the more they remember this truth. Fruits that grow in the sun are richer and riper than those which grow in the shade. The best frame we can be in is to be upheld by a free spirit, and act under a full sense of our Divine privileges. Let us therefore sing of God’s mercy for ever, and if he seems to have forgotten to be gracious, plead and say, “Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies toward me?” Here again is imported, not only that we receive, but exercise mercy, not towards him personally, but towards his creatures that need it. What is done to them he considers as done to himself. What so just and proper as that they who are forgiven should forgive? And they which live by mercy should be merciful? [Jay].
I will betroth thee unto me for ever. Christians are not only pardoned, but employed in God’s service—not only reconciled, but admitted into friendship and intimacy. Yea, they are not only friends and favourites, but his bride. Observe the permanency of the relation. “Permanency adds bliss to bliss.” Every enjoyment and possession is impaired in value without it. The more important any acquisition, the more necessary to our happiness, the more alive we are to keep it; the more averse to its absence, the more painful the loss. Yet whatever we are attached to here, we set our hearts on that which is not. Jews are said always to throw a glass on the ground in their nuptial ceremony, to indicate that the union formed was brittle as glass. The apostle reminds us that time is short, and that they who have wives will be as though they had none. We take each other “till death do us part”—the relation is terminated by the death of either. But Christians can never be in a widowed state—never lose their defence, glory, and joy. Nothing is precarious in the transactions of God with his people. “I know that whatsoever God doeth it shall be for ever,” &c. How delightful in a world of changes to know that he changeth not, and therefore we shall not be consumed. Many a persuasion fails, for the confidence may be strong and the foundation weak. But here the full assurance of faith can never do justice to the certainty of the event. “I am persuaded that neither death nor life,” &c. [Jay].
The Harmony of the Divine Attributes in Salvation. Mercy founded on righteousness, and truth vindicating mercy. Justice honoured in mercy. Loving-kindness which is faithful. “Eternal love and immutable faithfulness are the body-guards of Jesus’ throne, and they are both the providers and the preservers of all those who in him are made kings and priests unto God. We cannot keep ourselves, and nothing short of Divine mercy and truth can do it; but these both can and will, nor shall the least of God’s people be suffered to perish” [Spurgeon].
ILLUSTRATIONS TO CHAPTER 2
Hosea 2:18. Covenant with beasts. To men who dwell in God the most evil forces become harmless; they wear a charmed life, and defy the deadliest ills. Their feet come into contact with the worst of foes; even Satan himself nibbles at their heel, but in Christ Jesus they have the assured hope of bruising Satan under their feet shortly. The people of God are the real “George and the Dragon,” the true lion-kings and serpent-tamers. Their dominion over the powers of darkness makes them cry, “Lord, even the devils are subject unto us through thy word” [Spurgeon].