But I am the LORD your God ever since the land of Egypt. I will again make you dwell in tents, as in the days of the appointed feast. Sermons
The mixture of promise with threat is one of the remarkable and instructive characteristics of these prophecies. In the midst of wrath God remembers mercy. The bright lining of the cloud cheers the beholder when he is downcast and troubled. Hoses is commissioned to assure Israel that upon their repentance they shall rejoice before God in the glad Feast of Tabernacles, which they shall celebrate to his glory. I. TRUE HAPPINESS CONSISTS IN THE REMEMBRANCE AND CELEBRATION OF GOD'S MERCIES. The feast of Tabernacles observed by the Jews was a festival in which the nation commemorated the goodness of Jehovah, both in supplying their wants by means of the harvest, and in delivering them as a nation from the power of Egypt. Now we as Christians have even greater mercies to acknowledge; God has given us the Bread of life, and he has rescued us from the power of sin and Satan. It behooves us, therefore, to cherish gratitude to God the Savior for all the great works he has wrought for us, and for all the loving-kindness with which he has treated us. II. THE PROSPECT OF SUCH HAPPINESS IS FITTED TO CHEER THE HEART IN TIMES OF SORROW AND TROUBLE. If this be the wilderness through which we pass, we are journeying to the land of possession and repose. If this be the darksome night whose shadows gather round us, we hope soon to see the streaks of the coming day. Let the discouraged and harassed Christian learn to say with the psalmist, "Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him." III. THE FAITHFUL PROMISES OF THE ETERNAL ASSURE A HAPPY FUTURE TO THOSE WHO TRUST AND LOVE HIM. The religion of Christ places the golden age in the future. The Christian has always something blessed and glorious to which to look forward. His dwelling-place is above. And he has ever before him the happy and inspiring prospect of sharing in "the marriage supper of the Lamb." - T. Make thee to dwell in tabernacles, as in the days of the solemn feast. This feast was the yearly remembrance Of God's miraculous guidance and support of Israel through the wilderness. It was the link which bound on their deliverance from Egypt to the close of their pilgrim life, and their entrance into their rest. The passage of the Red Sea, like baptism, was the beginning of God's promises. By it Israel was saved from Egypt and from bondage, and was born to be a people of God. Yet, being the beginning, it was plainly not the completion, nor could they themselves complete it. The wilderness dangers had to be surmounted. It was a time of the visible presence of God. It was a long trial time, and they were taught entire dependence on God; a time of sifting, in which God proved His faithfulness to those who persevered. Standing there, between the beginning and the end of the accomplishment of God's promise to Abraham and to them, it was a type of His whole guidance of His people at all times. It was a pledge that God would lead His own, if often, "by a way which they knew not," yet to rest with Him. The yearly commemoration of it was not only a thanksgiving for God's past mercies; it was a confession also of their present relation to God, that "here we have no continuing city"; that they still needed the guidance and support of God; and that their trust was not in themselves, nor in man, but in Him. This they themselves saw. "When they said, 'Leave a fixed habitation, and dwell in a chance abode,' they meant that the command to dwell in tabernacles was given to teach us that no man must rely on the height or strength of his house, or on its good arrangements, though it abound in all good; nor may he rely on the help of any man, not though he were lord and king of the whole earth, but must trust Him by whose Word the worlds were made. For with Him alone is power and faithfulness, so that whereinsoever any man may place his trust he shall receive no consolation, from it, since in God alone is refuge and trust." The feast of tabernacles was also a yearly thanksgiving for the mercies with which God had crowned the year. The joy must have been even the greater since it followed, by five days only, after the mournful day of atonement, its rigid fast from evening to evening, and its confession of sin. Joy is greater when ushered in by sorrow; sorrow for sin is the condition of joy in God. The Feast of Tabernacles was, as far as it could be, a sort of Easter after Lent. At the time when Israel rejoiced in the good gifts of the year, God made them express, in act, their fleeting condition in this life. It must have been a striking confession of the slight tenure of all earthly things, when their kings and great men, their rich men and those who lived at ease, had all, at the command of God, to leave their sailed houses, and dwell for seven days in rude booths, constructed for the season, pervious in some measure to the sun and wind, with no fixed foundation, to be removed when the festival was passed. Because, says a Jewish writer, at the time of the ingathering of the increase from the field, man wishes to go from the field to his house to make a fixed abode there, the law was anxious lest, on account of this fixed abode, his heart should be lifted up at having found a sort of palace, and he should "wax fat and kick." Therefore it is written, "All that are Israelites born shall dwell in booths." Whoso begins to think himself a citizen in this world, and not a foreigner, him God biddeth leave his ordinary dwelling, to remove into a temporary lodging, in order that, leaving these thoughts, he may learn to acknowledge that he is only a stranger in this world, and not a citizen, in that he dwells as in a stranger's hut, and so should not attribute too much to the shadow of his beams, but "dwell under the shadow of the Almighty." Every year the law was publicy read in the feast. Ephraim was living clean contrary to all this. He boasted in his wealth, justified himself on the ground of it, ascribed it and his deliverance from Egypt to his idols. He would not keep the feast, as alone God willed it to be kept. While he existed in his separate kingdom, it could not be. Their political existence had to be broken that they might be restored. God then conveys the notice of the impending punishment in words which promised the future mercy. He did not then make them to dwell in tabernacles. For all their service of Him was out of their own mind, contrary to His will, displeasing to Him. This, then, "I will yet make thee to dwell in tabernacles," implies a distnt mercy, beyond and distinct from their present condition. Looking on beyond the time of the Captivity, He says that they shall yet have a time of joy, "as in the days of the solemn feast." God would give them a new deliverance, but out of a new captivity, The Feast of the Tabernacles typifies this our pilgrim-state, the life of simple faith in God, for which God provides; poor in this world's goods, but rich in God. The church militant dwells, as it were, in tabernacles; hereafter, we hope to be "received into everlasting habitations" in the Church triumphant. () 1. Explanation. Of ancient agreement, or according to appointed days; for God had promised to give the land of Canaan to the posterity of Abraham for their perpetual rest. Explanation — 2. Israelites are here reproved, because they neglected the command of God, who had instituted a festal day, on which they were to commemorate yearly their redemption. Explanation — 3. The prophet threatens the Israelites, as though he said, "God will again drive you out, that you may dwell in tents, as you formerly did in the desert." Explanation — 4. "Inasmuch as your former redemption has lost its influence through your wicked forgetfulness, I will become again your redeemer; I will therefore make thee to abide in tents as formerly; as your first redemption avails nothing, I will add a second, that you may at length repent, and know how much you are indebted to Me." () People Aram, Assyrians, Hosea, JacobPlaces Aram, Assyria, Bethel, Egypt, Gilead, GilgalTopics Appointed, Dwell, Egypt, Feast, Feasts, Festival, Holy, Living-places, Meeting, Season, Solemn, Tabernacles, Tents, Turn, YetOutline 1. A reproof of Ephraim, Judah, and Jacob.
3. By former favors he exhorts to repentance.
7. Ephraim's sins provoke God.
Dictionary of Bible Themes Hosea 12:9 6659 freedom, acts in OT Library Everybody's Sermon
Now it struck me that God is every day preaching to us by similitudes. When Christ was on earth he preached in parables, and, though he is in heaven now, he is preaching in parables to-day. Providence is God's sermon. The things which we see about us are God's thoughts and God's words to us; and if we were but wise there is not a step that we take, which me should not find to be full of mighty instruction. O ye sons of men! God warns you every day by his own word; he speaks to you by the lips of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858The Pilgrim's Progress
FROM THIS WORLD TO THAT WHICH IS TO COME. THE SECOND PART. DELIVERED UNDER THE SIMILITUDE OF A DREAM. WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY. By JOHN BUNYAN. 'I have used similitudes.'--Hosea 12:10. London: Printed for Nathaniel Ponder, at the Peacock in the Poultry, near the Church, 1684. THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM. Go now, my little book, to every …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Twofold Wrestle --God's with Jacob and Jacob's with God
'And Jacob said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies, and of all the truth, which Thou hast shewed unto Thy servant; for with my staff I passed over this Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the …
Alexander Maclaren—Expositions of Holy Scripture Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Unity of the Divine Essence in Three Persons Taught, in Scripture, from the Foundation of the World.
1. Scripture, in teaching that the essence of God is immense and spiritual, refutes not only idolaters and the foolish wisdom of the world, but also the Manichees and Anthropomorphites. These latter briefly refuted. 2. In this one essence are three persons, yet so that neither is there a triple God, nor is the simple essence of God divided. Meaning of the word Person in this discussion. Three hypostases in God, or the essence of God. 3. Objection of those who, in this discussion, reject the use of …
John Calvin—The Institutes of the Christian Religion Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory "But if we Walk in the Light, as He is in the Light, we have Fellowship one with Another, and the Blood of Jesus Christ His
1 John i. 7.--"But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." Art is the imitation of nature, and true religion is a divine art, that consists in the imitation of God himself, the author of nature. Therefore it is a more high and transcendent thing, of a sublimer nature than all the arts and sciences among men. Those reach but to some resemblance of the wisdom of God, expressed in his works, …
Hugh Binning—The Works of the Rev. Hugh Binning Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's …
John Edgar McFadyen—Introduction to the Old Testament Links Hosea 12:9 NIV
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