Hosea 6

The penitent Israelites, are bought in here, exhorting one another to repentance and confidence in Gods mercie ve 1, &c God complaint of Israels and unstedfastness in good, and stiff- neckednesse in evil, 4.

1. Come and let us return to the LORD; [Some joyn these words with the latter end of the foreign chapter, as mutual exhortation to repentance, which the faithfull then should use one to another] for he hath torn , and he shall heal us; [which neither Assur nor Jereb were able to perform, above chap, 5. 13. See further Psa. 30 on verse. 3.] he hath snitten, [compare Ezekiel 7:9. with the annot.] and he shall binde us. [See Job 5:18. Psal.147. 3.]

2. He shall make us alive, after two days: on the third day he shall reise up. [For they (viz, Ephraim and Juda, above chap 5. 14 ) were as dead and buried when they were carried away captive into Assyria and Babel, (as we likewise were all of us spiritually dead through sin) so that their deliverance was like rising from the dead. See Ezek. 37. isa. 27. 19. with the annotat. Now, as the deliverance out of Babel was a type of our spirital deliverance by Christ; so these excellence Evangelical expression in this and the next verse, may very fitly be also applied to the raising of our head and Saviour Jesus Christ, upon the third day, and to the glorious fruits, which the whole body of Christ, that is, his church, enjoyes thereby. See Rom, 6. 8. 11. Colossians 2:13. and 3. 1,2, 3, etc.] and we shall live before his face [as new born children, a new ,man, the new creature, shall we lead a blessed life in his house, under his fatherly favour, and chearfully walk before him in newness of life, holiness, and righteousness, both here in time, and hereafter for evermore; see Genesis 17:1. Psal.4. 7 Ezekiel 16:6. with the annotat also Romans 6:8. 11. 1 Pet. 2.2 Ephes 2.1. and 4. 24 2 Corin. 5. 17 Gal.6.15. ROM. 6.4. Luke 1:7 5. 2 Corinthians 5:15. 1Thes. 4.17 and 5. 10.]

3. Then shall we knows ; we shall pursue, to know the LORD; [See of the like connexion of two verbes, Psal 45. on vers. 5. The sence is, well shall by the grace of God, know his Messiah then, be servently zealous, and make it our care, to grow up and increase in his knowledge, until at last, hereafter, we may attain unto perfection: See above chapter 2. 20. 1 Corinthians 13:9. 10 and compare with this their former condition, above chapter 1. 1,6. and 5.4.] his going forth [I.e. rising up, compared with the rising of the sun, coming forth like a bridegroom out of his chamber; (psal 19. 6.) understand Gods upproaching for the deliverance of his people, out of the Babylonian captivity, and coming of Christ, for our spiritual redemption] is ready, [or, fitted, dispodes] as the day break: [I.e. although as acceptable and delightful, and as firm and sure with all, as the breaking of the day, and the rising of the sun, after the nights obscurity and darkness.] and he shall come unto us, in our good and comfort] as a rain: [viz. After a long drought, when a rain hath been a great while longed for. Compare Job 29:23. also Deuteronomy 32:2. Psal. 72. 6. and Zek. 34. 26. as the late rain, (and) early rain of the Land.[or earth see Deut. 11. on verse. 13. the meaning is that God, shall not fail to shew and continue his kindness to his church, in the most reasonable time, and especially in and by the wok of grace through Christ]

4. What shall I do unto thee O Ephraim, what shall I do unto thee O Juda : [As if the LORD said; how can I deal other wise with thee, then I am daily threating? How should I be able to spare you? Here God returns again to his sermon of reproof, as the sequel of the next sheweth] because your well- doing is as a morning – clouds, and as an early – coming dew, that passeth away. [Suddenly coming, and as soon gone and evaporated; Compare bel. ch. 13. 3. God implying, that sometimes indeed they presented themselves and made a shew, as if they meant to convert themselves in good earnest; but even that very shew did soon vanish and come to nothing; so far they were yet from any true and real conversion.]

5. Therefore I shewed them by the Prophet: [Sharply and earnestly reproving and rebuking them, using, as the saying sis, a hard wedge, or cleaver to hard and knotty piece of timber] I have slain them by speeches of my mouth; [I.e declared them uncapable of all helpe and conform, and on the contrary denounced judgment of death, or deadly destruction, against them; See Jer 1. on verse 10, etc.] and your judgment, [understand the judgments, sentences and decrees or punishments, which I shall cause to pass upon you, O Ephraim and Juda, Heb, your judgments shall etc. the verb in the singular, I.e very one of those judgments, which by your maniford and long continued cause of sinning ye have from time to time deserved] shall come forth (to) light [I.e. shall break out st last, and be brought to light, and made manifest before all the world, by the publique execution, to be past upon your publique and notorious sins, and thereby they will be acknowledged rigthous judgments, Compare the phrase with Job 12:22 and 28. 11 Mich 7.9. Zephaniah 3:5. This seems to be the plainest translation of these words. Oth. And (or that) the light of your judgments may come forth.]

6. For I take pleasure in doing good, [As if God said, ye will say peradventure, ye are not behind – hand in offering according to my precept, but ye know well enough what I commanded and taught you concerning this, as followeth. Compare Mich. 6. 6, 7, 8.] and not in suffering: [I.e more then in offering; or not in offering alone, as is expressed in the following text(Compare Genesis 32:24. Sam. 15. 22. Proverbs 10:8. Jeremiah 7:2. and 16. 14 with the annotat) or simply, not in offering, viz. An hypocritical one; the outward bare offering confidered in self, without saith and repentance, (Compare Psal 50. 12, 13, 14, 15. Isaiah 1:11. etc.] and in the knowledge of God, more than in burnt – offerings [I.e. likewise not in them as before (compare Luke 18:14.) the latter phrase being explained by the former; both expressions are usual in the scriptures certainly this matter: for sometimes the external part (being also in its kinde of Gods institution) is compared with the internal, otherwhiles it is confidered in it self and without the inward, and simply rejected, nay highly reproved, as a disloyal breach of covenant as here also in the sequel.]

7. But they have transgressed the covenant, [Which I had made with them, and they with me, the sacrifies coming between; see Psal50. On vers. 8.] like Adam: following the footsteps of their forefathers, who notwithstanding he was so abundantly endowed and blessed by me, yet transgressed my command, and revolted from me. Compare Job 31:33. and Isaiah 43:27. with the annotat. Oth as men use to do, or as a mans, viz covenant, I.e. as if they had to do with a meet man, not with me the Almighty and righteous God ] there they dealt unfaithfully with me, [i.e. therein, in the substance of the Covenant and divine worship, mocking me with their hypocritical offerings, which they came to obtrude upon me, as if thereby the Covenant were performed. Oth. There, i.e. in my holy land, which I had given them, for to serve and obey me in it.]

8. Gilead is a city of workers of iniquity: [This place is held by some to be the Romoth of Gilead, in the tribe of God, being a city of the Levities, and appointed for a free city on the East – side of Jordan; but under that pretext become a den of wilful murtherers. See Deuteronomy 4:43. Joshua 20:8 and 21. 38. Nevertheless there is a city of this name Gilead, placed in some maps by mount Gilead, where Laban overtook Jacob, whereof the understanding reader may judge. Some read it thus: each city of Gilead is a city of etc Or Gilead is (as) a city. I.e. all the land of Gilead is combined as one city in evil, and therefore justly punished: See 1 Kings 15:25, 29,. 1Chro 5. 25, 26.] she is tramples with blood. [I.e. full of murther and bloodshed, so that footsteps of blood, as it were, are every where obvious, this seems to be the plainest meaning of these words. Compare bel. Chap 12.12. 2Kings 21. 16]

9. Like as troops of highway – robbers [Or roving bands, taking theeves, etc such , as by reason of the many mountains and deserts in those parts used to haunt there, especially in times of trouble and commotions in the countrey] wait for a man [viz. The travelling man, for to set upon, rob and murther him] (so) is the company of the Priests; [Or Rulers, officers in Church and state. See ab, ch. 4. on verse 9.]they murther (on) the way to Sichem: likewise a city of the Levites, and a free city of Refug, on the West- side of Jordan in Canaan, Joshua 21:22. See further of Sichems situation, Judges 8:31. and 9. 25. with the annotat . Whence it appears that on the top of the mountains there the robbers used to lurk and watch for such as came travelling along the publique road. Now thus the priests did , being animated therunto by the wicked governours. An horrible but usual consequence of idolatry. Compare ab. chapter 5. 1,2 with the annot, Oth. (after) the manner of Sichem: also with (one) shoulder, i.e. unanimously with one accord. See Zephaniah 3:9.] verily they commit vile deeds.[i.e. thye transgress thus, not out of any inconsideration, haste, provocation, but they commit such abominable base practices, with a deliberate minde and purpose; and that is the Hebrew word aimes at]

10. I do see an abominable thing in the house of Israel, [Compare Jeremiah 5:30. and 18. 13. and 23.14.] there is Ephraims whoredom, Israel is polluted.

11. Also be [viz. Ephraim] hath set thee an harvest of Juda; [God seems to imply here, that the ten Tribes (of whose wickedness mention was made in the former verse) had sowed an evil seed of idolatry among those of Juda, or had imparted a plant, branch, spring, grass from which Juda had reaped nothing but vexation and miserys as feel out in the time of Aha, when God, being angry with Juda, caused them to fall before Pekah the son o Remalia king of Israel, so that there were slain of them upon the place an hundred and twenty thousand men, and two hundred thousand women, sons and daughters were carried away captive to Samaria, with vast booty. So God punished Juda, by Israel it self, whose example they had begun to follow in idolatry. See 2 Chron. 28. 5,6 etc. and compare the phrase with Jeremiah 51:33. Joel 3:13. Revelation 14:15.] when I brought again the captives of my people. [Hebr. the captivity of my people. Viz. of Juda, which was brought to passé by the exhortation of the Prophet Oded, who advised of Israelites, near Samaria, to use their prisoners kindly, and to set them free again, for to return unto their habitation. For enough God was incensed against Juda, for having begun to follow the Israelites in their idolatrous courses, yet he was more wroth with the Israelites, notwithstanding the victory he had given them this time to chastise Juda, See 2 Chron.28.9. &c. Some conceive, in regard that the turning of the captivity, or the bringing back of the captives of Gods people is oft times used, for the deliverance out of the Babylonian captivity, and consequently, for the spiritual Deliverance by the Messiah, and the time of Grace by him, that God doth here also prophesie thereof, and read the next thus. Nevertheless, or however, (o Israel, for all thy present apostasies and corruption) Juda shall set thee an harvest, or plant, viz. of faith and conversion; when shall I bring again, or cause to return the captivity of my people, by the preaching of the Gospel which is to go forth out of Juda and Zion by Christ and his apostles. See Isaiah 2:3.etc. and compare Job 4:4,5. 20.29,30,41. 42, etc.]