CRITICAL NOTES.—
Hosea 6:1.] Contains an appeal addressed by Israelites one to another. Some, as spoken by the prophet to the exiled and smitten people.
Hosea 6:2. Two days.] A proverbial way of expressing the certainty of an event in the time specitied: primarily applied to the conversion of Is: in fulness only realized in the resurrection of Christ.
Hosea 6:3. Then] i.e. the consequence of following, hunting and zealous seeking after, would be knowledge in its practical results (ch. Hosea 4:16; Jeremiah 22:15-16). Going forth] Heb. rising, applied to the sun (Psalms 19:2-3; Genesis 19:23); setting forth transition from night to day; the dawn of salvation before the orbed glory of heaven (Isaiah 53:8; Isaiah 60:2). Prepared] Lit. fixed, certain as the morning, an established law of nature, a special appointment of God (Genesis 8:22). The rain] Reviving and refreshing blessings (Deuteronomy 32:2; Isaiah 55:10). The latter] Lit. the crop-rain which fell in the middle of March or April to ripen the grain for harvest. Former] Spring rain, which fell from middle of Oct. to middle of Dec. Rain generally, and these two specially, promised by God (Deuteronomy 11:14); great blessings, without which would happen the greatest calamity in Pal. The blessings of Messiah are compared to rain (Psalms 72:6; 2 Samuel 23:4).
HOMILETICS
NATIONAL AMENDMENT.—Hosea 6:1-3
Man’s miseries are often messengers of mercy. When mild measures did not move Israel, God tried severe. Vengeance came at length, and they were carried captives by a cruel people, brought to a penitent state of mind, and they resolve to return to God.
I. Return to God is a necessity. “My people are destroyed for lack of knowledge.” An intimate acquaintance and fellowship with God are a moral necessity. Man cries for God as Father, Friend, and Helper.
1. Man has capacity to turn to God and enjoy him. He has power to discern right and wrong; to recognize the character and appreciate the claims of God. We have reason, conscience, and a moral nature. Though fallen and sinful, we have not lost our religious cravings and necessities. “The notion of a God,” says Tillotson, “is so inseparable from human nature, that to obliterate the one you must destroy the other.” The word of God appeals to our helpless condition, and invites us to return to God. The grace and the Spirit of God are promised to aid us in returning. Our life and enjoyment consist in friendship with God. “This is life eternal, that they might know thee.”
2. Man lines in distance from God. Not a mere natural, but moral distance; an alienation of heart and life from God. In affection and purpose, in thought and deed, man is at variance with his Maker. To be absent from a friend is grief; to be without food and shelter is sad; but to be without God is the greatest infelicity. “Having no hope and without God in the world.”
3. Man suffers in distance from God. Sin wounds the spirit and brings judgments upon the life. It vexes and enslaves; torments the conscience, and exposes to condemnation and death. Like Ezekiel’s roll, within and without it has written, “Lamentation and mourning and woe.” From its guilt springs fear; shame from its defilement; and destruction from its punishment. “It is that which puts thee out of the possession and enjoyment of thyself, which doth alienate and separate thee from God, the fountain of bliss and happiness, which provokes him to be thine enemy, and lays thee open every moment to the fierce revenge of his justice” Man has felt his distance and his misery, but could not heal his diseases and restore himself to God. Bleeding and burdened, the soul longs for restoration to its centre. “Oh that I knew where I might find him! that I might come even to his seat!”
II. Return to God is encouraged. “Come, and let us return,” says the prophet.
1. Mercy is held out. “He will heal us” and “he will bind us up.” The Assyrian could not heal, but they are persuaded that God who had smitten them could. He was Israel’s physician in the time of Moses, and preserved them from the diseases of Egypt, the death of the first-born, and the destruction which overtook Pharaoh. No sickness baffles his skill. He gives efficacy to medicine for the body, and his grace renews and sanctifies the soul. As Christ drove out demons and diseases from men, so God heals all our infirmities of body, mind, and heart, until sin is eradicated, and “the inhabitants shall no more say, I am sick.”
2. The certainty of this merry is relied upon. “After two days will he revive us.” The time is short, but God who promises will fulfil the promise. None need hesitate or despair of God’s mercy. It is offered to all, and may be received with faith. A firm persuasion of mercy will draw the penitent to God; without this he would despair or go from him. But the torn shall be healed, the dead quickened, and the humble and contrite received. “We shall live in his sight.” His face will no longer be turned away in displeasure nor anger. The returning sinner, who seeks his face, shall know God’s will, feel his love, and rejoice in the light of his countenance. “For a small moment have I forsaken thee, but with great mercies will I gather thee.”
III. Return to God should be urged as a social duty. “Come, and let us return.” We should not only seek God ourselves, but try to induce others; in times of sorrow urge repentance, and of revival incite to duty. The sympathy of numbers is great. “I was glad when they said unto me, Let us go into the house of the Lord.” In business and common themes men unite and take counsel; should not Christians aid and mutually cheer each other? Sin has separated men or debases their intercourse; but religion unites them in love and confidence. Jewish doctors say that men are to go in haste and with speed together to the synagogue, but return very leisurely. So we should “walk in company,” and with enthusiasm to God, but never forsake him. This duty is urged for many reasons.
1. All have need to be stirred up. The careless and impenitent must be roused from slumber, the inquirer directed, and Christians excited to greater love and activity. “That they may all call upon the name of the Lord, to serve him with one consent.”
2. As social creatures we can influence one another for good. Example is most potent. Precept points out the way, but example carries us along. Great is the power of goodness to charm and command. The pious man is a king, drawing all hearts after him. We all love the brave and the magnanimous; derive inspiration from them; and incited to action by them. “We live in an age that hath more need of good examples than precepts,” said George Herbert. And entering upon the duties of life he resolved: “Above all, I will be sure to live well, because the virtuous life of a clergyman is the most powerful eloquence, to persuade all who see it to reverence and love, and at least to desire to live like him.”
3. It should be our aim to stir up others to do good. The humblest and most obscure may do this. Wealth and position are not necessary. A warm heart will create and communicate enthusiasm, energy and zeal will evoke courage and devotion in the cause of God. If we return to God others will follow our example. By prayer and holy life we may persuade men and help on that happy time when “the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also” (Zechariah 8:21).
IV. Return to God will result in great blessings to a people. “Bliss from the Creator and duty from the creature answer to one another,” says a writer. We live in love, action, and God. Life is a delight and success in the degree in which it is consecrated to God. The greatest happiness is found in God’s presence and service.
1. Quickened life. He “will revive us.” “He will raise us up.” Spiritual death is overcome by God’s grace. The sinner is raised from a death of trespasses and sins; the saint is revived in heart, hope, and duty. Action begets strength, and faith leads to conversion from sin and deliverance in trouble. Spiritual life is first imparted, then supported and increased. “For in him we live, and move, and have our being.”
2. Practical knowledge. “Then shall we know if we follow on to know the Lord.” True knowledge is obtained by experiment. Experiment is a test of scientific truth. In Chemistry it is a guide, discoverer, and test. The existence of light, heat, and electricity is indebted to it. Christianity claims to be tested by experiment, and when thus tested it is found to be true. No learning and wealth are required. Love, and you shall know God; believe, and you shall feel. “If any man will do his will, he shall know of the doctrine, whether it be of God.” This know is (a) experimental, (b) practical, and (c) progressive; beginning in the heart, manifest in the life, seen in duty and daily progress.
3. Constant fertility. “He shall come unto us as the rain;” in its refreshing fertilizing showers. The early and latter rain, beginning the good work in the heart, carrying it on in the Christian Church, and reviving it in the nation. Both are required and given; rain from the first to the last; one shower falling after another upon thirsty pastures and desert ground, filling the pools and clothing the hills with verdure. “He shall come down like rain upon the mown grass: as showers that water the earth.”
MAN’S HIGHEST SOCIAL ACTION.—Hosea 6:1
Man as a member of society has much to do with his fellow-men; he should contribute to the advancement of general knowledge, to the progress of political purity and freedom, and to the augmentation of the general health and comfort of the kingdom. But there is a higher work than this for him in society: it is that of stimulating the community to which he belongs “to return unto the Lord.” Taking the words in this application they imply—I. That society is away from God. Not locally, for the Great Spirit is with all and in all, but morally. Away from him in its thoughts; it practically ignores his existence and claims. Away from him in its sympathies: its heart is on those things which are repugnant to his holy nature. Away from him in its pursuits: its pursuits are selfish and carnal gratifications and aggrandizements. Far gone, in truth, is society from its centre—God. It is like the prodigal in “a far country.” II. That estrangement from God is the source of all its trials. Because the prodigal left his father’s home he was reduced to the utmost infamy and wretchedness. Moral separation from God is ruin. Cut the branch from the root, and it withers; the river from its source, and it dries up; the planet from the sun, and it rushes to ruin. Society has left God, its root, source, centre,—hence the terrible evil with which he by his government “hath torn” it. Nothing will remove its evils but a return to God. Legislation, commerce, science, literature, art, none of these will help it so long as it continues from him. III. That return to Him is a possible work. Were it not there would be no meaning in the language, “Come and let us,” &c. With some estranged spirits in the universe a return may be impossible for ever; not so with human spirits on earth. There is a way, a true and living way, by which all may return; repentance towards God and faith in our Lord and Saviour Jesus Christ.
Conclusion. Who are the greatest social benefactors? Those who are the most successful in exciting and stimulating their fellow-men to come back to God, the Great Father of love who awaits their return. He says, “Come now, let us reason together,” &c. To bring society back to God is pre-eminently the work of the gospel minister; to this he consecrates his power, his time, his all [The Homilist].
HOMILETIC HINTS AND OUTLINES
Hosea 6:3. We follow on, confessing that it is he who maketh us to follow him, and draweth us to him. We know, in order to follow; we follow, in order to know. Light prepares the way for love. Love opens the mind for new love. The gifts of God are interwoven. They multiply and reproduce each other, until we come to the perfect state of eternity. For we know in part only; then shall we know, even as we are known [Pusey].
I. The end in view—to “know the Lord.” It is objected that we cannot know him. We are only finite creatures: he is infinite and omnipotent. We cannot know God perfectly, only in part. None by searching can find out God to perfection. But God has revealed himself in his works, word, and Song of Song of Solomon 1. We are capable of knowing and loving God.
2. The knowledge of God is a moral necessity. “My people perish for lack of knowledge.”
3. A personal, practical, and experimental knowledge of God should be our aim.
II. The method of attaining this end. “If we follow on,” &c.
1. We must not be satisfied with present attainments. “This one thing I do,” &c.
2. We must meditate more. Study the works and ways, the word and Christ of God. “Some have not the knowledge of God; I speak this to your shame.”
3. We must practise more. This a law of nature. To get more you must use what you have. “To him that hath shall be given,” &c.
III. The success guaranteed. If we follow on to know, “then shall we know.”
1. It is not a vain pursuit.
2. Success is promised.
3. Success is realized. This proved from personal experience and the fulfilment of God’s word. If probability actuates men in pursuits of earth, how earnestly should we follow God, who gives such blessings and gain.
Whether we consider these words as an excitement and encouragement addressed by the godly to one another, or to their own souls, they remind us of an important aim; a necessary duty; and an assured privilege. The aim is “to know the Lord.” Nothing can be moral or religious in disposition and act, that is not founded in knowledge; because it must be destitute of principle and motive; and the Lord looketh at the heart. Real repentance must spring from proper views of the evil of sin in Christ. Faith is impossible without knowledge. It is not a philosophical knowledge of God as the Almighty, the maker and upholder of all things; nor a knowledge of him as holy in his ways and righteous in his works. Such views would gender dread and aversion in the mind of the sinner. The grand thing is to know that he is reconcilable, and that he has given proofs of his love in Christ. Neither is this knowledge speculative, but experimental. The necessary duty is “to follow on” to know the Lord. This includes the practice of what we already know. Neglect only increases sin and condemnation. It also includes diligent use of appointed means. Hearing and reading the word, and prayer. It means perseverance in this course. Nor shall this be in vain. “Then shall we know,” &c. The privilege is sure as the word of God, confirmed by history and experience, can make it. Let this full assurance of hope influence us first in regard to ourselves. Keep the way. Perplexities will be solved and doubts removed. Ye shall know more of him in his word, providence, and grace; more of him as the strength of your heart, and your portion for ever. Second, in regard to others. Be not impatient if they cannot embrace your views. In grace, as in nature, there must be infancy before manhood. God will enlighten them and finish his work. If their heart be broken off from sin and the world, and they are asking the way to Zion with their faces thitherward, they shall not err therein. “Who hath despised the day of small things?” [Jay].
God as the morning. I. Prepared as the morning. It is fixed and regulated in its hours—prepared and in readiness. Nothing can hinder its rising. “Seed time and harvest,” &c. II. Gradual as the morning. Light comes in no haste. God is never in a hurry. What a difference between the dawn of light and perfect day! Fretfulness and impatience will only cloud its brightness and darken the soul. III. Silent as the morning. Silent in its progress and influence; gliding over city and hill, glittering on the dew-drops, and brightening the landscape all around. IV. Joyous as the morning. Night a time of fear and danger; the sun brings morning and revives all nature. The birds sing, flowers open, our health and spirits are improved. “Truly the light is sweet,” &c.
God as rain.
1. Divine in its origin.
2. Refreshing in its nature.
3. Comprehensive in its end. The early and latter rain, as the beginning and end; the sum and substance of Christian experience and national revivals. “Both together stand as the beginning and the end. If either were withheld the harvest failed. Wonderful likeness of him who is the beginning and the end of our spiritual life; from whom we receive it, by whom it is preserved unto the end; through whom the soul, enriched by him, hath abundance of all spiritual blessings, graces, and consolations, and yieldeth all manner of fruit, each after its kind, to the praise of him who hath given it life and fruitfulness” [Pusey].
Chirist the Day-Dawn and the Rain. Looking upon his personal coming, as represented by the morning, and his coming in the Holy Spirit as symbolized by the rain, we have—I. The common resemblances which they have.
1. The same manifest origin.
2. The same mode of operation on the part of God.
3. The same form of approach to us.
4. The same object and end. II. The points of distinction between them.
1. A general and yet a special aspect.
2. Constant and yet variable.
3. With gladness, yet also with trouble.
4. But they tend to a final and perfect union [John Ker].
ILLUSTRATIONS TO CHAPTER 6
Hosea 6:1-3. Conversion. In conversion the sinner has a deep sense of his distance and desert, a full persuasion that God will forgive and restore him, and perseverance in seeking God. He will strive to return and carry out his resolution like the prodigal, in confession of sin. “I will return to my home; my father will forgive me,” said a wandering disobedient son. He was forgiven, and restored to parental favour.
Morning. The morning breaketh forth in crimson, and the beauteous-flowers of the field spread wide their odorous cups to drink the blooming influence of the rising genial sun [G. S. Green].
Rain. What would nature be without rain? We are entirely dependent on the grace of God. But under the influences of his word and Spirit we revive and grow as the corn. These influences are always needful; but observe, there are two seasons when they are peculiarly experienced. The one is connected with the beginning of the Divine life—this may be called the former rain. The other with the close of it—this may be called the latter rain [Jay].