Hosea 11:8-11 How shall I give you up, Ephraim? how shall I deliver you, Israel? how shall I make you as Admah? how shall I set you as Zeboim?… God's wrath, had it burned against Ephraim according to his deserts, would have utterly consumed him. It would have made him like Admah and Zeboim, cities of the plain, "which the Lord overthrew in his anger, and in his wrath" (Deuteronomy 29:23). But Divine compassion sets limits to Divine wrath God would punish, but, in remembrance of the covenant made with the fathers, would yet spare a part, and in the end would recover and restore. For "city" (ver. 9), read "heat (of wrath)." I. COMPASSIONATE, YET PUNISHING. (Ver. 8.) 1. God's wrath is limited by his com. passion. "How shall I give thee up, Ephraim? how shall I deliver thee, Israel?" In the threatening, God speaks as if he would destroy Israel altogether. He states what their sins deserve, and what, having regard to his wrath only, he would be bound to inflict. Their sins kindled an indignation which, had it burned unchecked, would have consumed them from the face of the earth. He now shows how compassion works to limit this God, having set his love on Ephraim, cannot give him up. Wrath is not the only principle in the Divine breast, and wrath having uttered itself in threatenings, pity is called forth by the thought of the woe with which the threatenings are charged. So God says, "Mine heart is turned within me, my repentings are kindled" (cf. Psalm 58:38, 39). Were it not for God's compassions, sinners would not be so long borne with, nor would their punishments so often stop short of destruction (Lamentations 3:22). 2. God's compassion does not alter the determination to punish. Though God's repentings were kindled, this did not mean that Ephraim was to escape the punishment of his sins. Right must be maintained. If God - the "Holy One" - is not sanctified in men, he must be sanctified upon them. God declares only that he will turn from the "fierceness" of his anger - that he will not utterly destroy Israel (ver. 9). The sinner, therefore, need not build hopes on the Divine mercy, as though he could sin and yet evade penalty. His sins may even reach a point at which mercy can do no more for him. II. REPENTING, YET IMMUTABLE. God's repentings are kindled, yet the guarantee given that he will not destroy Ephraim is that he is "God, and not man" - "the Holy One," an attribute of whose character is faithfulness (ver. 9). The apparent contradiction is to be resolved, not by turning what is said of the Divine relentings into a mere anthropomorphism, but by remembering - what immutability involves - that the same principles which operate in the Divine breast in the execution of his purposes operated also in the forming of them. God, that is, in the forming of his purposes bad in view both what justice would dictate and what love would desire. His purpose was framed in the interest of both. The evolution of the purpose in history brings God into living relations with men, and calls the forces of the Divine nature into active and intensely real exercise. 1. God is not man in his long-suffering. Man would not bear with man as God bears with sinners. He would not forgive as God forgives. He would not show the same patience in working for his fellow-man's recovery. He would not be so easily entreated. He would not stoop, as God stoops, to love the worthless. He would not make the sacrifice which God has made for the salvation of enemies (Romans 5:6-8). 2. God is not man in his unchangeability. He "is not a man, that he should lie; neither the son of man, that he should repent" (Numbers 23:19). He is not swayed by passing feelings to change his intentions. "I am the Lord, I change not; therefore ye sons of Jacob are not consumed" (Malachi 3:6). God had in view the promise to the fathers, and would not be false to it. God's faithfulness is the saint's consolation and the repentant sinner's hope. "If we confess our sins, he is faithful and just to forgive us our sins" (1 John 1:9). "He abideth faithful: he cannot deny himself" (2 Timothy 2:13). III. REJECTING, YET PROMISING TO RESTORE. (Vers. 10, 11.) Israel was to become a "people" to Jehovah (Hosea 1:9), but not absolutely. They would ultimately be restored. A day of grace was set for them. The return would be: 1. In response to a Divine call. "He shall roar as a lion: when he shall roar, then the children shall tremble from the west." God's call would be loud, far-reaching, effectual. God's call precedes the sinner's return. Believers are designated "the called." This call came m a preliminary way to Israel at the time of the return from captivity under Cyrus (Ezra 1:1-3). It was then but very partially answered, it comes spiritually in the preaching of the gospel. The complete fulfillment is yet in the future. 2. Joyful and prompt. They "shall tremble from the west. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria." The trembling would be in holy joy and fear. The return would be in haste, as a bird flies to its nest, and a dove to its dovecote. It would be from west and east, i.e. from all quarters whither God had scattered them. 3. Permanent. "And I will place them in their houses, saith the Lord." The prediction will have its main fulfillment in the reception of Israel back into the kingdom of God. It may have a lower temporal fulfillment in the restoration of the nation to their own land. - J.O. Parallel Verses KJV: How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. |
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