Hosea 6

COme The former Chapter ended with a Declaration of God's Resolution to bring his own chosen ones, true Israelites by deep distresses to Repentance, and to seek him whom they had forsaken; This Chapter begins with a Declaration of the success of this project. The Prophet therefore brings them in, exhorting and calling upon one another, and encouraging each other; the phrase you have Isa. 2.3. Mich. 4.2, &c., and let us return unto the LORD Let us be wiser at last, Idols have not profited us, they have been our sin, and our fall; we forsook the Fountain of Living-water, when we did forsake the Lord. Let us now, with repenting hearts leave Idols, and return to the Lord; let us cast them off, and betake our selves to the Worship, Obedience, Love, and Fear of the Lord, the only true, and Eternal God.: for he has torn We now see his hand in all we suffer, and as 'tis his, we own it very just; we, like froward Rebels sought our help from his enemies, and he, as he threatned, has met us, like a Lion, and has torn us; his voice in the judgment like the roaring of a Lion, has awakened us; and our bleeding wounds have told us, that God has done all this against us, and all this because we were departed from him., and he will heal us For, beside his mercy inclining him, we know twas his design by this course to recover usto himself; and we are assur'd he has withdrawn his hand, left us in perplexities but till we would seek, till we would be willing to be healed; He will be our Physician, and by his Lenitives will ease, and cure us, now his severer course has abated our phrensie. Assyrian King could not, but Israels God and King can, and will heal.: he has smitten The same thing in a different simile, God has wounded., and he will bind us up As a skilful, and tender Chirurgion binds up with Plasters, and swathes to heal..

After two days After some short time of sufferings for our sins, or rather when our sufferings have brought us to Repentance, and return to God, our God will soon after show us his Grace and Favour, and revive our dead state: It is not needful we enquire how long time this two days intends, 'tis certain time for an uncertain, two days for a short time. God does not delay long when we return to him. Ier. 31.18, 19, with 20. and Hos. 14.3. with 4. will he revive us Though we were as dead men, buried in our miseries, and neither deserved from God, nor could hope from any other hand a resurrection, and recovery to a better state; yet our merciful God will quicken us again, Ezra 9.8, 9. expresseth their return out of Captivity in those words that might well paraphrase our Prophet., in the third day he will raise us up Mercy recovers by degrees, and therefore a third day is added, in which this people shall be raised up, increased, established, and confirmed, possibly the Prophet may allude to the third day, which is said to be a critical day to the wounded, who conceive hopes when better on that day; or possibly it may refer to the third decree by Darius made to Nehemiah for building Ierusalem, and the two days may refer to the times of Cyrus reviving the Iews first by his Decree of Liberty, and command to build the Temple. The second day or time that of Darius Hystaspis to Zerub abel and Ioshua, for building the Temple, in which work his bounty revived t e hopes of the Iews; however poor and unable, yet the Temple should be built, and the Worship of God restor'd. This was a great reviving, but their settlement was upon the third Decree, which was given out by Darius Longimanus to Nehemiah, cap. 2. ver. 1., and we shall live Flourish in peace, wealth, and joy; in pure Worship of God, in righteousness among our selves, in safety from Enemies. in his sight The eye of our God being upon us for good, and we fill'd with the fruits of his favour, inheriting his Promises here till we fully possess them in the light of Glory.. In this verse it is most certain we are to regard both the literal and historical sense, and distinguish it from the mystical and accommodated sense, in this latter, these words foretel the Death, and Resurrection, and future Glory of Christ, and Christians, as 1 Cor. 15.4. and so are generally interpreted and applyed by Expositors. As to the Letter, his History 'tis in brief thus,

Then After that God has revived, and raised his repenting, and enquiring Captives, brought them to his Temple, and City, restor'd his Worship, and his Law amongst them; (all which are Figures of more glorious things to be expected by the Church of Christ after his Resurrection.) shall we know Be better instructed in the Law of our God, know what Worship he requires, is best pleased with: This knowledge of God shall be to us a spring of all holy; righteous, sober, and temperate Conversation; such knowledge, if we observe, the Scriptures was promised to the Iews after their return out of Captivity, and their seeking the Lord, Ier. 24.5, 6, 7. and 31.34. Ezek. 11.17, 18, 19, 20. and 36.23. Hab. 2.14. Zeph. 3.9, &c. if we follow on to know It shall be an increasing knowledge, which by a diligent attendance to the word, and works of God these shall attain, and improve by doing the will of God, and by worshipping him, they shall know experimentally, and practically how Holy, how Good, how Faithful God is, Ioh. 8.31, 32. before this they knew not God, and sin'd, provoked God, and undid themselves; but now they shall know, obey, and please their God, and Saviour. the LORD: his going forth Before his people who know him, and endeavour to encrease that knowledge; His Gracious, Faithful, Holy, Just, and Wise Providences, and manifestations of himself in the Conduct of them for his peoples Good and Comfort. is prepared as the morning As sure, seasonable, beautiful, grateful, and as clear as the Morning; which dispels the darkness, and proclaims its own approach., and he shall come unto us as the rain, as the latter and former rain unto the earth Which reviveth, maketh it fruitful, beautifieth it, and gives a new face to all. So God will abundantly bless his Repenting Israel, his returning people, this blessing he promised over and over to the Iews after the Captivity. Ezek. 34.25. Hos. 2.18, 19. and 14.5, 6. Mal. 3.10..

O Ephraim what shall I do unto thee The Lord now enters a debate with, both Israel (here called Ephraim) and with the Two Tribes with all that were his people antiently; much after the manner of men, who having to do with froward, and ungovernable Children, or Servants whom they pity, and would not cast off after much kindness and patience showed to them, and abused by them, at last seem at a stand, what more to do, or appeal to by-standers whether more might be done, or demand of the untractable ones what they can desire more to be done? So Isa. 5.3, 4, 5, 6. and Mich. 6.3, 5. what is it I may do becoming my Holy, Just, and Wise procedures, with my reasonable Creatures? What should I do more to save you from ruine, and salve my own Honour, Truth, and Justice? Would you of the Ten Tribes, and you of the Two Tribes, have me cease to be God, and resign to your Idols? Or repeal my own Laws, and subscribe to your Idols rites? Or would you have Satan the wicked one, who has seduced your Kings, Prophets, Priests, and People whom you Worship in your Idols, would you that he should still retain your Love and Service? And I maintain you in it? I would do, as appears by what I have done, any thing that may be done to reduce, reclaim, and reform you, who are as impudent Adulteresses, that will not be sincere and faithful to their reconciled Husband.? O Judah what shall I do unto thee? for your goodness Or your kindness, your Love to me, my Law, Worship, and Honour, your promises of Love and Loyalty. is as a morning cloud, and as the early dew, it goeth away. Vanisheth without effect, it is deceitful, you are Hypocrites, nothing but short and empty signs of Goodness, Piety, and Amendment; Their Hypocrisie and unconstancy elegantly exprest in this double allusion renders them uncapable of farther gentleness.

Therefore Because I would do for you whatever might be done, because I would cure you of your Obstinacy and Hypocrisie, and make you upright and constant. have I hewed them I have severely, continually, and unweariedly by the Prophets reproved, warned, and threatned your hearts, have been like knotty Trees, or hardest stones: I have made my Prophets like Labourers, and my Words like Axes or Hammers to cut off the knots, and to hew off the roughness which make unfit for use, but all to no purpose, the desired effect has not been attained. by the prophets Some that were before Hosea, Ieroboam first was by a prophet reproved, and threatned for this Idolatry in which Israel persisted, and to which Iudah did too often fall, and through the space of Two Hundred years from Ieroboam the first, to Hosea's time, many other Prophets were sent, whose Names, and some memoires of them, we have as Ahijah, Iehu, Hanani, Elijah, and Elisha. These and such like were the Prophets that did hew crooked, and knotty Israel.: I have slain them Some say the false Prophets are the persons meant here, whom God did slay for their sin seducing Israel to, and confirming them in, Idolatry; indeed Elijahs sincere zeal did cut off so many, 1 Kings 18.22, 40. and ehu's counterfeit zeal cut off so many, 2 Kings 10.21, 25. that it could never be forgotten among that people, so the thing is true, many false Prophets were slain for this sin, yet the persons in our Text were not these false Prophets, but they were the people of Israel and Iudah, the Idolatrous refractory Hypocrites among them, whom God threatned with Death, and that by the sword of Enemies. by the words of my mouth As he did by his word foretel, so he did effect too in due time., and thy judgments i. e. The punishments threatned, the miseries foretold which fell upon this people, did so fully answer the prediction that every one might see them clear as the light, and as constantly executed, as the morning. So Zeph. 3.5. are as the light that goeth forth.

For I so ew'd and slew them, because they did not what I most of all required, approved, and could accept of; they were full of Sacrifices, and spar'd them not, but either to idols, or else in formality, and pride. These Sacrificers were either abominable Idolaters as were they of Ephraim, or proud Hypocrites as were too many of Iudah. I desired mercy Compassion and Charity towards men, this one principal duty of the second Table put for all works of godly humanity pleaseth me, in this I delight, I had found little of this among you, nor could I persuade you to it. Though this was it that I required, Mich. 6.8. and not sacrifice Rather then, or more than Sacrifice, for 'tis not an absolute, but a comparative Negative. Mercy to Man who needed it, without a Sacrifice to me, who need it not, was more pleasing; then a Sacrifice (though required) with cruelty to Man which I forbad.: and the knowledge of God more than burnt offerings Hearty affectionate knowledge of God, which fills the mind with reverence of his Majesty, Fear of his Goodness, Love of his Holiness, Trust in his Promise, and Submission to his Will; Knowledge of Gods Law the Rule of our Obedience, of his Favour the reward of our Obedience, and knowledge of his Omniscience, discerning and judging it, with those excellent effects, proper fruits hereof are more than all Sacrifice, as Though they were burnt Sacrifices, which of all other were intirely given to God. But truth is, who knows God aright, and does keep his heart for God, gives God more than he that brings whole burnt Offerings; for these are but Ceremonies and signs, empty and insipid to God without the heart. In short these people acted all so contrary to this temper of their God, gave him so much of that he valued not, and so little of that he did most value, that he could not be too severe against them, nor is it wonder he was so displeased with their Sacrifices..

But I told them by my Prophets what I requir'd of them by Covenant, but I could not obtain it, they regarded not what I said. they like men Or, like Adam: Some take it for a proper Name, and so refer it unto the first M n, and his breaking Covenant; and for ought I see, it may well enough refer to him, who forgot, or slighted the threat; who judged of what he did, by what it appear'd, as a small matter; and so these forget and slight my threats, and judge of the place where, and the persons by whom, and the times when Sacrifices are to be offer'd as no Material circumstances, and therefore do choose what places they please, and appoint what Priest liketh them best to offer, or else transgress the Covenant, as if it were the Covenant of a man like themselves. have transgressed the covenant The Law of their God which directed and encouraged their obedience, and which threatned their disobedience and cursed it.: there In that very place, the good Land which by Covenant I gave them, they have broken my Covenant, or in the things in which they thought they kept Covenant, in their Sacrifices, and observing of Feasts, in these things they transgress the Covenant. have they dealt treacherously against me Very frowardly, and with wilful resolutions perverted my Law; their transgressing was a design'd perfidiousness. I told them obedience, not sacrifice; they reply Sacrifice, and stop there, they give no Obedience, though they offer many Sacrifices..

Gilead One of the six Cities of Refuge, scituate in the Country of that Name, on a high hill, whence 'tis called Ramoth Gilead, now as a City of Refuge it was a City pertaining to the Priests and Levites as all the Cities of Refuge did, in what Tribe soever they were. Numb. 35.6. is a city of them that work iniquity A Sacerdotal City where Priests did, and Religion; i. e. Knowledge of God, and mercy to man should dwell, but Gilead is a City full of most notorious transgressours, the Inhabitants though Levites and Priests, are a generation of men that work all manner of wickedness.: and is polluted with blood Murthers committed there have polluted it, or Murthers protected there against the Law of God, who provided these Cities a relief for such as unawares, without malice, by chance slew his Neighbour, not for wilful Murtherers; yet these for Money or Interest got in and were secured there. And probably many kept out or delivered up to the avenger of Blood contrary to the Law, thus Gilead by Name, and all the rest of the Cities of refuge intended too, were polluted with Bloud..

And as troops of robbers wait for a man, so the company of priests murder in the way by consent What is here charged upon these Priests, they turned Highway-men and Murtherers; some understand of their killing and spoiling those that were going up to Jerusalem to Worship God there; but more likely it is that in this Gilead, were many Murtherers who durst not go out, nor could get their livelihood within the City, but reduced to straits, took this wicked course for a livelyhood, Rob'd and Murther'd on the High-way, and then divided the prey with the Priests, whose consent to the thing made them deeply guilty.: for they commit lewdness And thus in this manner they act most lew'd things, or these things are done and encouraged by the Priests, because they make it their business, it is their Trade now to contrive and act wickedness, highest wickednesses; or if you rather like it in brief, the Priests by Companies lay wait, and rob, and Murther; like as do the Troops which rob towards Shechem..

I It may be understood of the Prophet speaking what he had seen, or of God who seeth now, and has seen. have seen an horrible A very horrible thing as some observe from the Word. thing in the house of Israel The Ten Tribes.: there is the whoredom Idolatry. of Ephraim Which was brought in by an Ephramite by Ieroboam the first 200 years agon, and 'tis there still.: Israel is defiled It has overspread all Israel, none free, but all defiled greatly with it..

Also O Judah Or also Iudah, i. e. As Israel is polluted, and must expect to be chastis'd; or O Iudah, thou art like polluted Israel in sin, and mightest be every way like in punishment., he But thy God has appointed an harvest for thee, thou shalt not as Israel be utterly cut off, a seed of thee shall be sow'd, and thou shalt reap the harvest with joy. has set an harvest for thee, when I returned When I shall return, rather so it looks to what is to come, or else for as much as I will turn thy Captivity, the captivity of my people the house of Iudah.. This verse is confessedly very dark to Interpreters who agree not whether Iudah be Vocative or Nominative, or who it is that setteth, whether Ephraim, Iudah, or God, or what Captivity is here meant; whether one past, or to come: the conciseness of our Prophet makes him very obscure.