The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. The simple meaning of this is, Israel shall be borne away from her land, suddenly and violently, as by the winds of heaven. There is retributive justice in the universe. Men are slow to discern it, and it often moves so silently and secretly as to elude the dim vision of the wicked. Still it is in existence, and it works like the thunderstorm; it may sleep silently in the heavens for some time, but break into tempest and fury it must, sooner or later. The verse leads us to notice two things in relation to this retributive justice.
I. ITS EMBLEM. It is here compared to the "wind." Why is it like "wind?"
1. In its agitatior. Wind is a disturbance or an agitation of the atmosphere. The average condition of the air is silence and serenity. The normal condition of Divine government is quiet, it has no tempest where there is not wickedness. The growing heat of sin so disturbs it that it often breaks into an all-devastating fury, it is like "wind."
2. In its violent. There is often a mighty power in the wind. It sometimes "rends the mountains and breaks in pieces the rocks." It has overturned the "mountains by the roots;" it has "broken the cedars, even the cedars of Lebanon, and shaken the wilderness." Cambyses being once in the wilderness with the soldiers, a strong and violent wind broke and buried thousands of them in the sand. Who can stand before retributive justice when it comes forth in its power? "The wind hath bound her up in her wings." Avenging justice binds its victim up, and carries it away - whether it be an individual, a nation, or a world - as tempests carry off the chaff.
II. ITS EFFECT. "And they shall be ashamed because of their sacrifices." Shame - moral shame, the primary element in the soul's hell - ever comes to the victim of retributive justice.
1. There is the shame of disappointment. All plans broken, all purposes thwarted, all hopes destroyed. "Let me not be ashamed of my hope," said David.
2. There is the shame of exposure. The wicked always live in masquerade; they always appear to be what they are not; they are necessarily hypocrites. Retributive justice takes off the mask and lays bare their hearts in all their revolting foulness.
3. There is the shame of remorse. This is the most burning shame of all. It sends its fires down into the very center of man's being, and sets all the moral nerves aflame.
CONCLUSION. Take warning, ye wicked sons of men; let not the present stillness of your atmosphere deceive you; your sins are generating a heat that must sooner or later so disturb the elements about you, as to bring on you ruin and fill you with "shame and confusion of face."
"A year has ended. Let the good man pause,
And think, for he can think, of all its crime
And toil and suffering. Nature has her laws
That will not brook infringement; in all time,
All circumstances, all states, in every clime,
She holds aloft the same avenging sword;
And, sitting on her boundless throne sublime,
The vials of her wrath, with justice stored,
Shall, in her own good hour, on all that's ill be poured."
(James Gates Percival.) D.T.
The wind hath bound her up in her wings.
Homilist.
The simple meaning is that Israel shall be borne away from her land, suddenly and violently, as by the winds of heaven. There is retributive justice in the universe.
I. ITS EMBLEM. The wind. It is like wind —
1. In its agitation. Wind is a disturbance or agitation of the atmosphere, The average condition of the air is silence and serenity. The normal condition of Divine government is quiet. It has no tempest where there is no wickedness.
2. In its violence. Power is in the wind. Cambyses being once in the wilderness with the soldiers, a strong and violent wind broke forth and buried thousands of them in the sand. Who can stand before retributive justice when it comes forth in its power?
II. ITS EFFECT. "Ashamed because of the sacrifices."
1. The shame of disappointment. All plans broken, all purposes thwarted, all hopes destroyed.
2. The shame of exposure. The wicked always live in masquerade, they always appear to be what they are not. Retributive justice takes off the mask.
3. The shame of remorse. This is the most burning shame of all. It sends its fires down into the very centre of man's being, and sets all the moral nerves aflame. Let the wicked take warning. Let not the present stillness of their atmosphere deceive them. Their sins are generating a heat that must, sooner or later, so disturb the elements about them as to bring on ruin.
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People
HoseaPlaces
Beth-aven,
Gilgal,
JezreelTopics
Altars, Ashamed, Bound, Bring, Disappointed, Distressed, Folded, Offerings, Sacrifices, Shame, Shamed, Skirts, Sweep, Wind, Wings, Wrapped, WrapsOutline
1. God denounces judgments on Israel, for their aggravated impieties and iniquities.12. He exposes the ignorance and wickedness of the priests, 13. and moral dissolution of the people, 14. he will leave their wives and daughters to commit lewdness, without present punishment.15. He warns Judah, not to imitate Israel's crimes, which are still further reproved.Dictionary of Bible Themes
Hosea 4:19 4858 whirlwind
Hosea 4:10-19
8705 apostasy, in OT
Library
'Let Him Alone'
'Ephraim is joined to idols: let him alone.'--HOSEA iv. 17. The tribe of Ephraim was the most important member of the kingdom of Israel; consequently its name was not unnaturally sometimes used in a wider application for the whole of the kingdom, of which it was the principal part. Being the 'predominant partner,' its name was used alone for that of the whole firm, just as in our own empire, we often say 'England,' meaning thereby the three kingdoms: England, Scotland, and Ireland. So 'Ephraim' here …
Alexander Maclaren—Expositions of Holy ScriptureThe Life, as Amplified by Mediaeval Biographers.
1. His Early Years.--Ephraim, according to this biography, was a Syrian of Mesopotamia, by birth, and by parentage on both sides. His mother was of Amid (now Diarbekr) a central city of that region; his father belonged to the older and more famous City of Nisibis, not far from Amid but near the Persian frontier, where he was priest of an idol named Abnil (or Abizal) in the days of Constantine the Great (306-337). This idol was afterwards destroyed by Jovian (who became Emperor in 363 after the …
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian
Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3
Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica
Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
Martin Luther—First Principles of the Reformation
"For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading …
Hugh Binning—The Works of the Rev. Hugh Binning
Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have …
Leo the Great—Writings of Leo the Great
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
Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of …
John Bunyan—The Works of John Bunyan Volumes 1-3
Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity
The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments
The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3
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
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
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