An Appeal to Return to A Merciful God
Hosea 6
Hosea 6
Hosea 6. The sixth chapter opens with the prophet’s appeal for Israel to return to Jehovah, recognizing that the One who had torn them in discipline was also the only One who could heal and restore them. Their national restoration is presented as a raising up “on the third day,” pointing to the future revival of Israel and containing a veiled reference to the resurrection of Christ. Jehovah then expresses His grief over Ephraim and Judah because their goodness was only temporary, like the morning dew. They had failed to understand what God truly valued: loving-kindness and the knowledge of Himself rather than outward sacrifices. Like Adam, they had transgressed and been unfaithful to Jehovah. Their corruption was seen particularly in Gilead and among the priests, who had become characterized by violence and bloodshed, while Ephraim was defiled by spiritual whoredom. Yet the chapter closes with hope: God would ultimately restore His people, bringing a rich harvest out of Judah when their captivity is finally turned.
An Appeal to Return: Raised Again the Third Day (6:1-3)
CHAPTER 6
1 Come and let us return unto Jehovah: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. DARBY
v.1 A Call to Return to Jehovah. The previous chapter ends with both Ephraim and Judah in captivity, and the Lord patiently wait “till they acknowledge their trespass, and seek my face”. The sixth chapter begins with an appeal to return to the Lord, with confidence that He will restore them. We see the Lord’s heart with the prophet’s heart, “come let us return”. Why continue in the course of evil? Why not turn back to the only One who can heal them? First, they have to recognize that their low condition is from Jehovah: “for he hath torn”. If the discipline was from Him, then He is the only One who can restore them. There may be a reference in “he hath torn… he will bind us up” to the reunion of the twelve tribes as well as their restoration to Jehovah.
2 After two days will he revive us; on the third day he will raise us up, and we shall live before his face; 3 and we shall know, — we shall follow on to know Jehovah: his going forth is assured as the morning dawn; and he will come unto us as the rain, as the latter rain which watereth the earth. DARBY
vv.2-3 Israel’s Hope -of Revival and Restoration. The restoration would occur “after two days”, which is an adequate witness of what Israel (and mankind) really is. The actual time is at least 2600 years (Babylonian captivity to present). “On the third day” – a complete witness (Deut. 19:15) not only of what man is but what God is – He will raise His people nationally from the dead! This is graphically pictured in Ezekiel 37 in the vision of the valley of dry bones. There is also in this a veiled reference to the resurrection of Christ, who in a sense became the true Israel, and bore their sins as if they were His own, lay in the grave, and then was raised up on the third day! “His going forth” refers not only to the appearing but to His coming to Israel in blessing, and it “is assured as the morning dawn”. He will come to Israel in blessing, pictured “as the rain, as the latter rain which watereth the earth”. The latter rain a literal seasonal rain in Israel that was required for the crops to make it successfully to harvest. The early rain was in autumn and the latter rain was in spring before harvest (see also Deut. 11:14; 32:2; Prov. 16:15; Jer. 3:3; 5:24; Joel 2:23; Zech. 10:1). Here the return of the Lord will be like the latter rain to Israel, after a season of dryness (their history). His appearing and work of restoration is what will bring forth the harvest (v.11).
Jehovah’s Grief as Israel Rejects the Appeal: Judgment Coming (6:4-10)
4 What shall I do unto thee, Ephraim? What shall I do unto thee, Judah? For your goodness is as a morning cloud, and as the dew that early passeth away. 5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and my judgment goeth forth as the light. 6 For I delight in loving-kindness, and not sacrifice; and the knowledge of God more than burnt-offerings. 7 But they like Adam have transgressed the covenant: there have they dealt treacherously against me. DARBY
vv.4-7 Grief Over Israel, and the Coming Judgment. These verses are the voice of Jehovah, while vv. 1-3 were the voice of Hosea. The Lord expresses His sad consternation over Ephraim and Judah: “What shall I do unto thee?” Their goodness was so fleeting, evaporating like the dew. Therefore, judgment must fall from Jehovah (v.5). Hewing the people by prophetic instruments is how the voice of Jehovah came to the people. He used prophets to try to recall them to Himself. Israel had not really valued the things that Jehovah valued: “For I delight in loving-kindness, and not sacrifice; and the knowledge of God more than burnt-offerings” (v.6). This verse is quoted by the Lord in Matt. 12:7 in judging the Pharisees. He shows that He prefers right moral actions (loving-kindnesses) over ceremonial activity (sacrifice). If the Pharisees really knew the heart of Jehovah, they would have understood that scripture. Israel is compared to Adam who transgressed a known commandment: “they like Adam have transgressed the covenant”. The word could be translated man or Adam, but context indicates the latter.12 Like Adam, they would be driven from their earthly paradise. They had been unfaithful to Jehovah.
8 Gilead is a city of them that work iniquity; it is tracked with blood. 9 And as troops of robbers lie in wait for a man, so the company of priests murder in the way of Shechem; yea, they commit lewdness. 10 In the house of Israel have I seen a horrible thing: the whoredom of Ephraim is there; Israel is defiled. DARBY
vv.8-10 Gilead and the Priests Marked by Violence. Gilead is presented as marked by iniquity and bloodshed, whether referring to a particular city such as Ramoth (a city of refuge) or figuratively to the region united in corruption. Even worse was the condition of the priests. Those who should have been a refuge and intercessors for the needy had become like bands of robbers on the way to Shechem (another city of refuge), deliberately joining together in violence and murder. Their privileged position only made their guilt more serious. Jehovah had seen this “horrible thing” in His own people: Ephraim had given itself to spiritual whoredom, and Israel was defiled.
The Assurance of Sovereign Mercy (6:11)
11 Also, for thee, Judah, is a harvest appointed, when I shall turn again the captivity of my people. DARBY
v.11 A Harvest Appointed for Judah. The conclusion of the chapter contains the assurance of God’s sovereign mercy on Judah, in a return of the captivity. This does not refer merely to the return of the captivity from Babylon, but to the future return of Israel to the Lord when they restored in their land (Psa. 126:1). Another has pointed out that the Jews, as returned from the Babylonian captivity, are never called in the prophets “my people”. God will have a rich harvest among his people in that day, but it will only be because of the latter rain (v.3).
- “The word is capable of meaning “men” as well as “Adam,” the context proves the true meaning to be what is given in the margin, not in the text: “But they [that is Israel], like Adam, have transgressed the covenant.” Scripture never so speaks of man in general.” – W. Kelly. Lectures Introductory to the Minor Prophets.
- “It should be read, “But they, like Adam, have transgressed the covenant.” Adam, in Hebrew, is a proper name and a generic name; but the latter generally with the article, The Adam, as in Genesis 1:27. It is to this passage Paul refers in Romans 5: 14.” – J.N. Darby. The Synopsis of the Books of the Bible.