61 lines
15 KiB
HTML
61 lines
15 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Daniel';
|
|
PriorBookURL = './Comm/jfb/Dan/Dan000.html';
|
|
PriorChapter = 'Hosea 5';
|
|
PriorChapterURL = './Comm/jfb/Hsa/Hsa005.html';
|
|
NextBook = 'Joel';
|
|
NextBookURL = './Comm/jfb/Joe/Joe000.html';
|
|
NextChapter = 'Hosea 7';
|
|
NextChapterURL = './Comm/jfb/Hsa/Hsa007.html';
|
|
Title = 'The Book of Hosea';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 6';
|
|
SubTitle3Cased = 'Chapter 6';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
|
|
<p id="Ho6_1"><a onclick="return mV('Hsa',6,'1-11');">Hsa 6:1-11</a>. THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD.
|
|
<p>At <a onclick="return mV('Hsa',6,4);">Hsa 6:4</a> a new discourse, <i>complaining of them,</i> begins; for <a onclick="return mV('Hsa',6,'1-3');">Hsa 6:1-3</a> evidently belong to <a onclick="return mV('Hsa',5,15);">Hsa 5:15</a>, and form the <i>happy</i> termination of Israel's <i>punishment:</i> primarily, the return from Babylon; ultimately, the return from their present long dispersion. <a onclick="return mV('Hsa',6,8);">Hsa 6:8</a> perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that <i>Gilead</i> was carried into captivity (<a onclick="return mV('2Ki',15,29);">2Ki 15:29</a>).
|
|
<p><b>1. let us return</b>—in order that God who has "returned to His place" may return to us (<a onclick="return mV('Hsa',5,15);">Hsa 5:15</a>).
|
|
<br><br><b>torn, and...heal</b>— (<a href= "#" onclick="return mV('Deu',32,39);">Deu 32:39</a>; <a onclick="return mV('Jer',30,17);">Jer 30:17</a>). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, <a onclick="return mV('Hsa',5,13);">Hsa 5:13</a>) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us (<a onclick="return mV('Psa',130,4);">Psa 130:4</a>).
|
|
<p id="Ho6_2"><b>2.</b> Primarily, in type, Israel's national revival, <i>in a short period</i> ("<i>two or three</i>" being used to denote a <i>few</i> days, <a onclick="return mV('Isa',17,6);">Isa 17:6</a>; <a onclick="return mV('Luk',13,32,33);">Luk 13:32-33</a>); antitypically the language is so framed as to refer in its <i>full accuracy</i> only to Messiah, the ideal Israel (<a onclick="return mV('Isa',49,3);">Isa 49:3</a>; compare <a onclick="return mV('Mat',2,15);">Mat 2:15</a>, with <a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>), raised on the third day (<a onclick="return mV('Jhn',2,19);">Jhn 2:19</a>; <a onclick="return mV('1Cr',15,4);">1Cr 15:4</a>; compare <a onclick="return mV('Isa',53,10);">Isa 53:10</a>). "He shall <i>prolong</i> His <i>days.</i>" Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" (<a onclick="return mV('Isa',26,19);">Isa 26:19</a>; <a onclick="return mV('Eze',37,'1-14');">Eze 37:1-14</a>; <a href= "#" onclick="return mV('Dan',12,2);">Dan 12:2</a>).
|
|
<br><br><b>live in his sight</b>—enjoy His countenance shining on us, as of old; in contrast to <a onclick="return mV('Hsa',5,6, 15);">Hsa 5:6, 15</a>, "Withdrawn Himself from them."
|
|
<p id="Ho6_3"><b>3. know, if we follow on to know the Lord</b>—The result of His recovered favor (<a onclick="return mV('Hsa',6,2);">Hsa 6:2</a>) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him (<a onclick="return mV('Psa',63,8);">Psa 63:8</a>; <a onclick="return mV('Isa',54,13);">Isa 54:13</a>). "Then" implies the consequence of the revival in <a onclick="return mV('Hsa',6,2);">Hsa 6:2</a>. The "if" is not so much <i>conditional,</i> as expressive of the <i>means</i> which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils (<a onclick="return mV('Hsa',4,1);">Hsa 4:1</a>; <a onclick="return mV('Hsa',5,4);">5:4</a>), so the knowledge of Him will bring with it all blessings; yea, it is "life" (<a onclick="return mV('Jhn',17,3);">Jhn 17:3</a>). This knowledge is practice, not mere theory (<a onclick="return mV('Jer',22,15,16);">Jer 22:15-16</a>). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" (<a onclick="return mV('Pro',4,18);">Pro 4:18</a>).
|
|
<br><br><b>prepared</b>—"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" (<a onclick="return mV('Gen',41,32);">Gen 41:32</a>, <i>Margin;</i> <a onclick="return mV('Rev',12,6);">Rev 12:6</a>). Jehovah shall surely come to the relief of His people after their dark night of calamity.
|
|
<br><br><b>as the morning</b>— (<a onclick="return mV('2Sa',23,4);">2Sa 23:4</a>).
|
|
<br><br><b>as the rain...latter...former</b>— (<a onclick="return mV('Job',29,23);">Job 29:23</a>; <a onclick="return mV('Joe',2,23);">Joe 2:23</a>). First, "the rain" generally is mentioned; then the two rains (<a href= "#" onclick="return mV('Deu',11,14);">Deu 11:14</a>) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning " <i>to gather</i>"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.
|
|
<p id="Ho6_4"><b>4. what shall I do unto thee</b>—to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (<a onclick="return mV('Isa',5,4);">Isa 5:4</a>)? At this verse a new discourse begins, resuming the threats (<a onclick="return mV('Hsa',5,14);">Hsa 5:14</a>). See JFB for <a href="./Comm/jfb/Hsa/Hsa006.html#Ho6_1">opening remarks</a> on this chapter.
|
|
<br><br><b>goodness</b>—godliness.
|
|
<br><br><b>morning cloud</b>—soon dispersed by the sun (<a onclick="return mV('Hsa',13,3);">Hsa 13:3</a>). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in <a onclick="return mV('Hsa',6,3);">Hsa 6:3</a>. <i>His</i> going forth is "as the morning," shining more and more unto the perfect day; <i>your</i> goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."
|
|
<p id="Ho6_5"><b>5. I hewed them by the prophets</b>—that is, I <i>announced</i> by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will (<a onclick="return mV('Jer',1,10);">Jer 1:10</a>; <a onclick="return mV('Eze',43,3);">Eze 43:3</a>).
|
|
<br><br><b>by...words of my mouth</b>— (<a onclick="return mV('Isa',11,4);">Isa 11:4</a>; <a href= "#" onclick="return mV('Jer',23,29);">Jer 23:29</a>; <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>).
|
|
<br><br><b>thy judgments</b>—the judgments which I will inflict on thee, Ephraim and Judah (<a onclick="return mV('Hsa',6,4);">Hsa 6:4</a>). So "<i>thy</i> judgments," that is, those inflicted <i>on thee</i> (<a onclick="return mV('Zep',3,15);">Zep 3:15</a>).
|
|
<br><br><b>are as the light,</b> etc.—like the light, palpable to the eyes of all, as coming from God, the punisher of sin. HENDERSON translates, "lightning" (compare <a onclick="return mV('Job',37,3);">Job 37:3</a>, <i>Margin;</i> <a onclick="return mV('Job',35,15);">Job 35:15</a>).
|
|
<p id="Ho6_6"><b>6. mercy</b>—put for <i>piety</i> in general, of which <i>mercy</i> or <i>charity</i> is a branch.
|
|
<br><br><b>not sacrifice</b>—that is, "<i>rather than</i> sacrifice." So "not" is merely comparative (<a onclick="return mV('Exd',16,8);">Exd 16:8</a>; <a onclick="return mV('Joe',2,13);">Joe 2:13</a>; <a onclick="return mV('Jhn',6,27);">Jhn 6:27</a>; <a onclick="return mV('1Ti',2,14);">1Ti 2:14</a>). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued <i>moral obedience</i> as the only end for which <i>positive</i> ordinances, such as sacrifices, were instituted—as of more importance than a mere external ritual obedience (<a onclick="return mV('1Sa',15,22);">1Sa 15:22</a>; <a onclick="return mV('Psa',50,8,9);">Psa 50:8-9</a>; <a onclick="return mV('Psa',51,16);">51:16</a>; <a onclick="return mV('Isa',1,11,12);">Isa 1:11-12</a>; <a onclick="return mV('Mic',6,'6-8');">Mic 6:6-8</a>; <a onclick="return mV('Mat',9,13);">Mat 9:13</a>; <a onclick="return mV('Mat',12,7);">12:7</a>).
|
|
<br><br><b>knowledge of God</b>—experimental and practical, not merely theoretical (<a onclick="return mV('Hsa',6,3);">Hsa 6:3</a>; <a onclick="return mV('Jer',22,16);">Jer 22:16</a>; <a onclick="return mV('1Jo',2,3,4);">1Jo 2:3-4</a>). "Mercy" refers to the <i>second</i> table of the law, our duty to our fellow man; "the knowledge of God" to the <i>first</i> table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.
|
|
<p id="Ho6_7"><b>7. like men</b>—the common sort of men (<a onclick="return mV('Psa',82,7);">Psa 82:7</a>). Not as <i>Margin,</i> "like Adam," <a onclick="return mV('Job',31,33);">Job 31:33</a>. For the <i>expression</i> "covenant" is not found elsewhere applied to Adam's relation to God; though the <i>thing</i> seems implied (<a onclick="return mV('Rom',5,'12-19');">Rom 5:12-19</a>). Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men.
|
|
<br><br><b>there</b>—in the northern kingdom, Israel.
|
|
<p id="Ho6_8"><b>8. Gilead...city</b>—probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead" (<a onclick="return mV('1Ki',4,13);">1Ki 4:13</a>; compare <a onclick="return mV('Gen',31,'21-25');">Gen 31:21-25</a>).
|
|
<br><br><b>work iniquity</b>— (<a onclick="return mV('Hsa',12,11);">Hsa 12:11</a>).
|
|
<br><br><b>polluted with blood</b>—"marked with blood-traces" [MAURER]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah (<a onclick="return mV('2Ki',15,25);">2Ki 15:25</a>). See on JFB for <a href="./Comm/jfb/Hsa/Hsa006.html#Ho6_1">Ho 6:1</a>. Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan (<a onclick="return mV('Num',35,14);">Num 35:14</a>; <a onclick="return mV('Deu',4,'41-43');">Deu 4:41-43</a>; <a onclick="return mV('Jos',20,8);">Jos 20:8</a>). Ramoth-gilead was one.
|
|
<p id="Ho6_9"><b>9. company</b>—"association" or guild of priests.
|
|
<br><br><b>murder by consent</b>—literally, "with one shoulder" (compare <a onclick="return mV('Zep',3,9);">Zep 3:9</a>, <i>Margin</i>). The image is from oxen putting their <i>shoulders together</i> to pull the same yoke [RIVETUS]. MAURER translates, "in the way <i>towards Shechem.</i>" It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (<a onclick="return mV('Jos',20,7);">Jos 20:7</a>; <a onclick="return mV('Jos',21,21);">21:21</a>), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (<a onclick="return mV('1Ki',12,25);">1Ki 12:25</a>). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [HENDERSON]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [MAURER].
|
|
<br><br><b>commit lewdness</b>—<i>deliberate</i> crime, presumptuous wickedness, from an <i>Arabic</i> root, "to form a deliberate purpose."
|
|
<p id="Ho6_10"><b>10. horrible thing</b>— (<a onclick="return mV('Jer',5,30);">Jer 5:30</a>; <a onclick="return mV('Jer',18,13);">18:13</a>; <a onclick="return mV('Jer',23,14);">23:14</a>).
|
|
<br><br><b>whoredom</b>—idolatry.
|
|
<p id="Ho6_11"><b>11. an harvest</b>—namely, of judgments (as in <a onclick="return mV('Jer',51,33);">Jer 51:33</a>; <a onclick="return mV('Joe',3,13);">Joe 3:13</a>; <a onclick="return mV('Rev',14,15);">Rev 14:15</a>). Called a "harvest" because it is the fruit of the seed which Judah herself had sown (<a onclick="return mV('Hsa',8,7);">Hsa 8:7</a>; <a onclick="return mV('Hsa',10,12);">10:12</a>; <a onclick="return mV('Job',4,8);">Job 4:8</a>; <a onclick="return mV('Pro',22,8);">Pro 22:8</a>). Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers."
|
|
<br><br><b>when I returned the captivity of my people</b>—when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel (<a onclick="return mV('2Ch',28,'6-15');">2Ch 28:6-15</a>). This prophecy was delivered under Pekah [LUDOVICUS DE DIEU]. MAURER explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time <i>when</i> God restored Israel, LUDOVICUS DE DIEU'S'S explanation must be taken. GROTIUS translates, "When I <i>shall have returned to make captive</i> (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a <i>second</i> under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the <i>Hebrew</i> is elsewhere used of <i>restoration,</i> not <i>renewed punishment</i> (<a onclick="return mV('Deu',30,3);">Deu 30:3</a>; <a onclick="return mV('Psa',14,7);">Psa 14:7</a>).
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |