Hosea 2:14

I will allure her, and bring her into the wilderness, and speak comfortably unto her - After inflicting many judgments upon her, I will restore her again. I will deal with her as a very affectionate husband would do to an unfaithful wife. Instead of making her a public example, he takes her in private, talks to and reasons with her; puts her on her good behavior; promises to pass by all, and forgive all, if she will now amend her ways.

So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways.

The first part of this chapter is very dark, but the second part is clear daylight. As we read the first verses, we tremble, for we seem to stand at the foot of Sinai when it is altogether on a smoke. But when we reach the second half of the chapter, we can say that, "we have come unto Mount Zion." We hear no sound of trumpet, but the voice of that blood "which speaks better things than that of Abel." The reason for this is not that God has changed, nor that the person who is here spoken of has changed—up to this point there is no change indicated in the person—it is the same unchaste, unholy, obstinate, rebellious, ungrateful creature. Yet there is a wonderful change in the words spoken and the reason is because there is a change of dispensation—the sinner is brought from under Law to come under Grace! God no longer convinces of sin by the terrors of the Law, but He comes to deal with the poor guilty soul on terms of love and mercy! This is the great wonder of wonders that ever it should be truly said that, "in due time Christ died for the ungodly," and that he is saved who believes on Him that justifies the ungodly! Christ died for us, not as saints, not as godly persons, but as the ungodly! Our subject is all about the dealings of Divine Love with guilty sinners, by which God brings them unto Himself. I shall speak of four things. I. The first is that in our text, FOR GOD'S DEEDS OF LOVE, THERE IS A REASON BEYOND ALL REASON. The text begins with, "therefore." God is very fond of that word, for He never acts illogically. There is always a good reason for all that He does. But His ways are not our ways, neither are His thoughts our thoughts and, sometimes, our logic is altogether baffled and our reasoning faculties seem as if they could not in any way follow the working of the mind of God, if such an expression may be used concerning His wondrous thoughts.

The first part of this chapter is very dark, but the second part is clear daylight. As we read the first verses, we tremble, for we seem to stand at the foot of Sinai when it is altogether on a smoke. But when we reach the second half of the chapter, we can say that, "we have come unto Mount Zion." We hear no sound of trumpet, but the voice of that blood "which speaks better things than that of Abel."

THIS is one of the many instances in the Word of God of His free, rich, Sovereign Grace. The Lord has set the children of Israel before us as a great model. They are our beacons with regard to sin, but they are a pattern to us when we see in them the gracious dealings of a Covenant-keeping God. Often did they rebel, but just as often did the Lord forgive them. Frequently did He smite them with His rod, but He never turned them over to destruction.

THIS is one of the many instances in the Word of God of His free, rich, Sovereign Grace. The Lord has set the children of Israel before us as a great model. They are our beacons with regard to sin, but they are a pattern to us when we see in them the gracious dealings of a Covenant-keeping God. Often did they rebel, but just as often did the Lord forgive them. Frequently did He smite them with His rod, but He never turned them over to destruction. He still remembered His Covenant made with Abraham, Isaac and Jacob, and He suffered not His faithfulness to fail. We have, in the prophecy of Hosea, an instance of what God thought of the sins of His people. He commands the Prophet to speak in rough earnest language of their constant rebellion and yet, no sooner has He directed Hosea to deal harshly with His erring spouse, than He seems to stop him in the middle of his furious prophecy and bids him now address her with words of comfort! This is the connection in which our text is found set in the black letters of the volume of threats against guilty Israel. This precious jewel shines all the more brightly in the thick darkness of their sin and despair. This torch of love and kindness sheds a heavenly light and makes their eyes and hearts rejoice. Let us now turn to these words of the Lord and regard them under the following aspects. First, I see, in the text, the singular reasons for Divine Grace. ''Therefore, behold!" I see, in the next place, the strange dispensations of Divine Grace. "I will bring her into the wilderness." In the third place, matchless consolations. "I will speak comfortably to her." And, in the fourth place, sweet persuasions.' 'I will allure her, and bring her into the wilderness, and speak comfortably to her." I. In the first place, we have, in our text, THE SINGULAR REASONS FOR DIVINE GRACE.

Therefore - The inference is not what we should have expected. Sin and forgetfulness of God are not the natural causes of, and inducements to mercy. But God deals not with us, as we act one to another. Extreme misery and degradation revolt man; man’s miseries invite God’s mercies. God therefore has mercy, not because we deserve it, but because we need it. He therefore draws us, because we are so deeply sunken. He prepareth the soul by those harder means, and then the depths of her misery cry to the depths of His compassion, and because chastisement alone would stupify her, not melt her, He changes His wrath into mercy, and speaks to the heart which, for her salvation, He has broken. I will allure her - The original word is used of one readily enticed, as a simple one, whether to good or ill. God uses, as it were, Satan’s weapons against himself. As Satan had enticed the soul to sin, so would God, by holy enticements and persuasiveness, allure her to Himself. God too hath sweetnesses for the penitent soul, far above all the sweetnesses of present earthly joys; much more, above the bitter sweetnesses of sin. I Myself will allure her - (Such is the emphasis). God would show her something of His Beauty, and make her taste of His Love, and give her some such glimpse of the joy of His good-pleasure, as should thrill her and make her, all her life long, follow after what had, as through the clouds, opened upon her. And will bring her into the wilderness - God, when he brought Israel out of Egypt, led her apart from the pressure of her hard bondage, the sinful self-indulgences of Egypt and the abominations of their idolatries, into the wilderness, and there, away from the evil examples of the nation from which he drew her and of those whom she was to dispossess, He gave her His law, and taught her His worship, and brought her into covenant with Himself (see Eze 20:34-36). […]