SS-2-27-05
“CAN GOD FIX THIS?” HOSEA 14: 9.
PLEASE OPEN YOU BIBLE TO HOSEA 14.
One of the greatest chapters in the Bible is Hosea 11. As we seek glimpses of God revealing Himself, we find much of the O.T. magnifying the righteousness and holiness of God and His wrath against sin. Occasionally glimpses of God’s heart of love are revealed, but Hosea 11 shows us clearly that God’s deepest desire is to love people by forgiving their sins.
In Ch. 14 we find Israel asking the same question that Gomer must have asked many times: “Can God make anything meaningful out of the mess I’ve made of my life?”
In our study of the Book of Hosea, we have seen Israel becoming increasingly self-sufficient, no longer depending on the Lord. Though God had not forsaken His relationship with them, the Israelites had turned away from Him and His grace, to political alliances, their own abilities, and even to idol worship. The Israelites now faced God’s discipline for their rebellious decisions.
If suddenly one Sunday the thoughts of each person in the congregation were shown on the screen you would be amazed at how many were concerned with a burden of sin yet unconfessed and unforgiven.
When someone makes a mess of life, can anything or anyone clean up the mess and make a new life? Some people deny that they ever mess up. Others admit their mistakes at times, but believe they can handle it on their own. Still others despair that even God can mend their broken lives. The Book of Hosea teaches that God can put broken lives back together. By confessing sins and turning from sin to God, people allow God to give them a new life.
Today’s lesson reminds us that even though we may have had serious failures in our lives in the past, God can take us down a different path and greatly bless our lives. Even if it seems we have jeopardized our future, God can give us a future and a hope as we walk in His ways.
Hosea 14 is one of the most touching but faithful entreaties to be found in the Book of God, reminding us of the soul-stirring appeals uttered by the Holy Spirit through a later servant, Jeremiah.
Not only does it give us the beseeching of Jehovah that His people heed His voice and return to Himself, but it sets forth clearly just how they should go about it, even putting into their lips the words which, if they came from their hearts, He would delight to hear.
Abundant promises too are given of blessings to be poured out upon them when they should thus bow before Him in repentance and contrition of heart.
The call to repent was given by other prophets. Ezekiel 33:11 illustrates the urgency of repenting: “Say unto them, As I live, saith the Lord God I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, O house of Israel?”
Repentance has two turnings: turning from sin and turning to God. Those who try to turn from sin without turning to God will not find the forgiveness and strength for a changed life. Repenting is like making a U-turn on the road of life.
PLEASE READ HOSEA 14:1-2.
In Hosea 13 the body of the prophecy closes. God is terribly angry with His people. You may want to read of the terrible punishment He promises in return for their turning from God to idols. Ch. 14 is a tender call addressed to the backslidden people of Israel, exhorting them to return to Him, who is their only hope. This has been called “the most beautiful love story in the Bible: The Romance of the ages.” God the Father will not give up on this wayward wife---Israel.
You hear in vs. 1-2 the same yearning tenderness that led the rejected Messiah Jesus to weep over Jerusalem as He said, “If thou hadst known, even thou in this thy day, the things which belong unto thy peace!” The same is manifest throughout this chapter 14.
The last part of vs. 1 shows why repentance is needed: for thou hast fallen by thine iniquity. “Your sins have been your downfall.” What Israel had tripped over was their iniquity. How bitterly had they proven that “the way of transgressors is hard!” “Righteousness,” we are told, “exalteth a nation;” but “sin is a reproach to any people.”
Had they followed in the paths of uprightness, which, their faithful, covenant-keeping God had marked out for them, theirs had been a different history. But they refused to hearken, and turned away the shoulder. The result was failure and disaster from first to last. They had indeed fallen very low. Yet He, who had been so grievously sinned against, could lovingly entreat them still to return unto Him, who was their God from the land of Egypt.
Let us learn from their unhappy course both to avoid their sins and to know the exceeding grace of our God. The Church, as a testimony for an absent Lord, has failed as fully as Israel. But however dark the day, wherever a true heart turns back to God, judging itself for participation in the common sin of those so highly privileged, He who has been so grievously dishonored will still gladly receive such an one; yes, He waits but for open doors to come in and sup in communion, though the hour be late. Repentance is urgent because Rom. 6:23 says, “the wages of sin is death.” Jesus said in Luke 13:3, “I tell you, Nay: but, except ye repent, ye shall likewise perish.” Paul said to the Athenians in Acts 17: 30, “God…commandeth all men everywhere to repent.” The Bible says that we must repent or perish.
Hosea 14:2 shows how to turn to God. If the soul say, “But I have erred so seriously, I know not how to approach so holy a God after having dishonored Him to such an extent;” then He Himself will put a prayer into the lips of the returning one: thus assuring each seeking soul of His willingness to hear. “Take with you words, and turn to the Lord: say unto Him, Take away all iniquity, and receive us graciously: so will we render the calves or fruit of our lips.”
“Take away,” pictures lifting up a heavy burden and carrying it away. This is one of the O.T. ways of describing forgiveness. Thus confessing sin includes asking for divine forgiveness.
Receive us graciously is a prayer for forgiveness and reconciliation.
Hosea pictures the return of a sinner overwhelmed by guilt and shame, sobbing forth his plea for forgiveness. We hear no oratory, no well-formed sentences, but the broken sobs, the stammering of a contrite heart and a crushed spirit, of a sinner scarcely daring to lift up his eyes to the righteous God, yet pleading for what he needs above all: He stammers. “All---forgive---guilt?” Receive graciously! All they bring is guilt, all they hope for is forgiveness, grace, and unmerited love.”
When he prayer of dedication of the new temple was made in 2 Chronicles 6: Solomon prayed in 2 Chron. 6: 29-30, “Whatever prayer, whatever supplication is made by anyone, or by all your people Israel, when each one knows his own burden and his own grief, and spreads out his hands to this temple: “then hear from heaven, Your dwelling place, and forgive---for you alone know the hearts of the sons of men.”
Psalm
55: 22 says, “Cast your burden on the
Lord, and He shall sustain you.” Jesus added in
Matt. 11: 20-30, “Take My yoke upon
you----For My yoke is easy and my burden is light.” “Take
away all iniquity!” is the soul’s longing!
Sin becomes hateful the moment one gets into the presence
of God. Then the need of grace is felt, and so the cry comes,
Receive us graciously.” What a
mercy that is to “the God of all grace” we are
directed to come!
There can be no restoration so long as one sin
is trifled with and remains unjudged; but the instant a full
confession is made and all iniquity is honestly turned from, the Word
assures us of instant forgiveness.
Someone has asked, “When we come to Christ and confess our sins, are we then put on parole or fully pardoned?” 1 John 1:9 says, “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” This is the principle that applies to a lost sinner seeking salvation, or an erring saint desiring restoration of soul. Sin judged is gone; and the soul may afresh enjoy the communion that has been interrupted from the moment evil was allowed upon the conscience. He adds in vs. 10, “If we say that we have not sinned we make Him a liar and His Word is not in us.”
In the knowledge of this---a knowledge received, not by feelings, but resting on the testimony of Scripture---praise and worship once more spring up in the heart. “So shall we render the fruit of our lips!”
This is a theme found in many of the prophets. God is more interested in people living in faith, hope, and love than in their offering animal sacrifices. God said in Hosea 6: 6 “For I desired mercy and not sacrifice.”
Only when the life is right and the conscience pure from defilement can there be worship in spirit and in truth. Then the happy saint can without hindrance pour forth into the ear of God his grateful praises, and his worship, like incense, arises from the heart to which Christ is all.
Israel shall enter into this, when, restored to their land after their disciplinary wanderings they rejoice before Him who shall dwell in the midst of them, having first purged them with the spirit of burning from all that has hindered their full acknowledgment of His grace.
2. TEACHER READ HOSEA 14: 3.
“Asshur” or “Assyria shall not save us,” is the cry of a people who have learned to “cease from man, whose breath is in his nostrils.” We have seen throughout this book how in the hour of their distress they turned, not to God against whom they had revolted, but to Assyria, the proud northern power, which was destined to be their ruin. Thus they learned that “vain is the help of man.” Therefore they will say in the day of Jehovah’s might, “Asshur shall not deliver us:” but in God alone will they find their Savior.
Nor will they depend in that day upon their own armies, mounted like the cavalry of the nations. “We will not ride upon horses.” It is noticeable through out this history that their strength for warfare consisted not in imitating the manners and customs of the nations, but in reliance upon God in the spirit of praise. When Jesus led, they conquered, as they counted on the Lord alone for succor. When Jehoshaphat met the enemy, he put singers not cavalrymen, in the van and a great victory ensued.
To this they shall return when humbled before God because of all their failure and sin. “A horse is a vain thing for safety,” though it seems to add wonderfully to human prowess. But far better it is to lean upon the arm of Jehovah, and remember that the battle is His, not ours.
All of Israel’s history had been filled with Idol worship. The images of these false gods were the work of human hands. This is the meaning of the work of our hands. After making the images, the people said, “Ye are our gods.” Hosea called from turning from Gods they had made, to trusting only in the God who created them.
This is one of the lessons that Israel learned in the years of exile. This point is made in vs. 8. “The Exile purged Israel of any dealings with idols. The Jews came forth from Babylon believing in One God, and they have remained faithful to this concept ever since. The Jews have never gone back to idol worship like that practiced before the two kingdoms fell.”
The confession of trust at the end of vs. 3 completes the ideas in vs. 1-3. It ties in to the call to return to the Lord in vs. 1. It states the basis on which Israel could believe that God would hear and answer their confession of sin and their new commitments. This basis for assurance was the love of God.
These remarkable confessions remain relevant for God’s people today. We often rely on human wisdom, strength, and ingenuity for peace, security, and prosperity. We trust in job security, checking account balances, retirement programs, and insurance plans instead of our Heavenly Father.
We depend on military might, international treaties, and weapon stockpiles for safety and security. We need to confess: “Political power will not save us; we will not rely on technological advancements: we will no longer depend on ourselves for our needs: and we renounce the gods of our own making: for only in faithfulness to our Heavenly Father will we receive compassion.
One of many evidences of God’s mercy was His concern for the helpless members of society. Here Hosea mentioned the fatherless. The O.T. is filled with references to orphans and widows, about whose welfare God is concerned and whose care is the responsibility of people of faith.
The gracious response of the Lord immediately follows.
PLEASE READ HOSEA 14: 4.
When Israel found no help from Assyria or Egypt and found their own military resource inadequate, they resolved to give up their idol worship and turn to Jehovah God’s mercy.
This is a lovely picture of a soul who has proven that no power, seen or unseen, can avail for deliverance, but the strength of “the might God of Jacob.” When everything is thus out in His presence, and no guile remains in their spirit, they can add with assurance, “For in Thee the fatherless findeth mercy.”
Israel had been Jehovah’s son, whom He had called out of Egypt. But they had forgotten Him, and done despite to His Spirit of grace. Therefore He had pronounced the Lo-ammi and Lo-ruhamah sentences upon them, as we saw in the beginning of the prophecy. Thus when they return, they come in on the ground of pure grace and mercy.
They come as “the fatherless;” not to claim the rights of a child, but to be the subjects of that loving kindness which is better than life. How suited to the lips of the Remnant of the last days will be the words of this prayer!
THE GRACIOUS RESPONSE OF THE LORD IMMEDIATELY FOLLOWS.
IMMEDIATELY:
“I WILL HEAL THEIR BACKSLIKDING, I WILL LOVE THEM FREELY; FOR MINE ANGER IS TURNED AWAY FROM HIM.”
It is as though His great heart of love has been full, night to bursting, but their sins had kept Him from expressing all that was there. Now every barrier is removed, and, like an irresistible torrent, His kindness flows forth, overleaping, or sweeping away, every obstruction that a timid faith might yet raise.
Loving them freely, He will set them in paths of righteousness, healing their souls and turning them from all their backslidings. Everything of the dark past forgiven and gone, His wrath has vanished, and His grace knows no bounds.
In Hosea 11:7 the Lord said that the people had a bent toward backsliding---turning from God and turning to sin. In 14:4 God promised to heal them of their tendency to turn from Him. This kind of change requires an inner transformation—what John 3 refers to as a new birth. This is more than reforming: it is regeneration. This lesson is about how God no only cleans up the mess we make of our lives but also makes us into new people.
George W. Truett wrote: “I talked very recently with a man in dire distress. Because of an accumulation of sinful habits, he was broken on the wheel, his life was wretchedly stained and marred and shamed. I said to him: “If you could see Christ, fact to face, and talk with Him, what would you ask him to do for you?” and he said quickly: “Sir, I would ask him to make me over again.” That is exactly what our Divine Savior proposes to do.
But Israel rejected Messiah at His first coming, and now the chosen nation is dry and desolate, while the spirit of God is working among the Gentiles. In the Millennium He will be poured out on all flesh; then fleece and ground shall alike be refreshed with the dew. In Ps. 133 “the dew of Hermon” sets forth the same quickening and revivifying power as here in Hosea. God Himself will be as the dew unto His restored people, giving new life and freshness, that they may ever more rejoice in Him.
4. PLEASE READ HOSEA 14: 5-8.
These verses describe what the future will be after the judgment. The chapter began in vs. 1 with a call to return to return to the Lord. Vs. 5 contains three important promises about that time. Vs. 5-7 use symbolic language to describe what it will be like when Israel shall return. This is a fairly literal translation of the Hebrew.
God said, I will be like the dew unto Israel, not that He was the dew. This is symbolic and poetic language. Earlier Hosea wrote of the dew as a negative thing. Dew was used to describe the superficial nature of Israel’s professed repentance in 6:4 and the judgment in 13:3. In 14:5 dew symbolizes the life-giving power of God’s presence. In an arid land the dew provided moisture, especially during the dry months of May through October.
Another aspect of Israel’s restoration was that the land would blossom like the lily and take root like the cedars of Lebanon.
Nourished with this life-giving power, Israel would grow as the lily. Grow can be translated “blossom.” The lily denotes beauty and spoke of Israel’s prosperity. In the Song of Solomon the lily was often used to denote beauty and scenes of quiet repose. This image is similar to the picture of the desert blossoming as a rose during the Messianic age that is pictured in Isaiah 35:1. The significance of this imagery for this lesson is to show how God would not only forgive but also transform those who turn to Him.
These images also speak of the stability, strength, and fragrance of Israel after returning to God. To take root like the cedars of Lebanon suggests that Israel would be secure and stable. The nation would be like a tree that sank its roots deeply and could withstand the storm s and winds of life. Since the cedars of Lebanon were among the largest trees that grew near ancient Palestine, there might also be the suggestion of Israel’s future splendor and majestic growth.
In vs. 6 he Lord described three additional characteristics of Israel’s restoration. First, Israel’s new branches will spread. This refers to the new life after God had healed Israel’s apostasy.
These new branches indicate new growth on what appeared to be a lifeless plant. As Hosea penned these words, there was not much to suggest vitality on the part of the Israelites. Although God’s hand of judgment weighed heavily on the Israelites, the time would come when Israel would experience new life and luxurious growth.
Second, Israel’s splendor would be like the olive tree. The olive tree was considered one of the most useful and valuable trees in ancient Israel. The fruit of the tree was employed for food, the production of oil, and medicinal purposes. Wood from the tree was used for fuel and construction projects. Consequently, although an individual olive tree might not be the most beautiful of trees in appearance, its splendor was widely recognized because of its usefulness.
Third, Israel’s fragrance would be like the forest of Lebanon. Since the Hebrew text does not contain the words the forest of, other versions have either supplied different words (“the cedars of,”) or have declined to insert any words (“and his fragrance like Lebanon.”) The fragrance of the forest of Lebanon brings to mind a lush forest with wood that would provide great resources and wealth.
The first line in vs. 7 indicates that the Israelites would perform two actions: First, they will return; and, second, they will live beneath His shade. After their deportation and scattering by the Assyrians, the Israelites would return to their land and live comfortably.
This passage continues the promises of prosperity and abundance introduced in vs. 5-6. The Israelites would enjoy life in their own land, not beneath shade trees in a foreign land such as Assyria. The second line in vs. 7 has the metaphor of Israel as an agricultural source of blessing for other people.
Vs. 7 concludes by comparing Israel’s renown to the wine of Lebanon. The Lord’s remembrance of Israel would be a pleasant memory. Yahweh will not forge His covenant with His people----because of his love, memory of them glows like a warm fire or, in the language of the text, has the bouquet of a fine wine.
It is striking that Lebanon has not been mentioned at all in Hosea up to this last chapter but now it is mentioned three times as a simile for Israel. Lebanon often represented prosperity and wealth. In the Song of Solomon Lebanon pictures beauty and majestic appearance. The Book of Isaiah associates Lebanon with abundant new life, glory, and God’s blessings.
In light of these references it seems that Hosea must have intended Lebanon to evoke similar associations for his readers. Lebanon represented God’s gracious goodness and prosperity extended to Israel as a result of His love and covenant faithfulness. But these blessings for Israel associated with Lebanon would occur only after Israel’s restoration described in Hosea 14, not during the nation’s time of unfaithfulness detailed in the other chapters of the book.
Vs. 8 concludes the Lord’s promise of restoration to Israel. The Lord asked a perplexing question: “Ephraim, why should I have anything more to do with Idols?” The Lord was not renouncing a previous involvement with idols: rather, He was communicating that as far as Hosea’s prophetic message was concerned, He was finished reminding the people of their involvement with idols.
He had promised judgment for their spiritual adultery. Judgment would be administered, and then the Israelites would abandon their idolatry. Consequently, the Lord did not need to mention idols again. The Lord also reminded Israel that only He, not a pagan idol, can answer Israel’s prayers and watch over him. No longer would the Lord be like a lion to Israel. Instead, He would be like a flourishing pine tree supplying Israel with fruit. The Israelites needed to realize that even the fruit from their trees came from the Lord, their covenant-keeping God.
5. TEACHER READ HOSEA 14: 9.
This verse sounds like something from Proverbs rather than Hosea. A truly wise person shall understand these things spoken by God through Hosea. A wise person is prudent or discerning, having learned them with his mind and experienced them with his life.
What has the wise and prudent person understood and discerned? The two great lessons are positive and negative. The positive lesson is twofold: the ways of he Lord are right, and the just shall walk in them. The negative lesson is that transgressors shall fall therein.
These lessons match the message of he Book of Hosea. Indeed the whole Bible. Knowing the Lord by His grace and living by His teachings is the right way to live. Rejecting the Lord leads to fallen lives. The good news is that while the opportunity is available, God can redeem and restore the fallen.
Many people do not agree with this. They doubt that God’s way is right---at least not for them. They determine for themselves what is right. Sin is basically irrational because rather than leading to the good life, it leads to the road to ruin.
In some ways vs. 9 is like Jesus’ concluding words in the Sermon on the Mount in Matt. 7:24-27. After setting for the greatest of sermons, Jesus told of two men who each built a house, but one built on the rock and the other on sand. You know what happened. When the storms came, only the house on the rock withstood the storm. Jesus called these a wise man and a foolish man. What was the difference?
Both men heard Jesus’ teachings, but only the wise man acted on what he had heard. Hosea called on people to hear that God’s ways are right and to walk in them. Now, walking in the ways of the Lord requires our submitting to Him. Attempting to live our lives apart from a complete dependence on the Lord results in failure. Even when we have made a mess of our lives because of our sinfulness, God invites us to return to Him. Doing so shows we truly are wise.
In conclusion, “The ways of the Lord has been the theme of the book. Happy shall we be if we are, through grace, numbered among the wise and prudent who know and understand, and the just who walk in them!”
OUR THEME FOR MARCH IS “JESUS: OUR ALL SUFFICIENT SAVIOR.” WE BEGIN NEXT SUNDAY WITH “JESUS, MORE THAN A PROPHET.” A.V. DAUGHERTY