4 "I will heal their waywardness. I will love them freely; for my anger is turned away from him.
*Minor differences ignored. Grouped by changes, with first version listed as example.
God here confirms what we have observed respecting his gratuitous reconciliation, nor is the repetition useless; for as men are disposed to entertain vain and false hopes, so nothing is more difficult than to preserve them in dependence on the one God, and to pacify their minds, so that they disturb not nor fret themselves, as experience teaches us all. For when we embrace the promises of free pardon, our flesh ever leads us to distrust, and we become harassed by various fancies. "What! can you or dare you promise with certainty to yourself that God will be propitious to you, when you know that for many reasons he is justly angry with you?" Since, then, we are so inclined to harbour distrust, the Prophet again confirms the truth which we have before noticed, which is, that God is ready to be reconciled, and that he desires nothing more than to receive and embrace his people. Hence he says, I will heal their defections The way of healing is by a gratuitous pardon. For though God, by regenerating us by his Spirit, heals our rebellion, that is, subdues us unto obedience, and removes from us our corruptions, which stimulate us to sin; yet in this place the Prophet no doubt declares in the person of God, that the Israelites would be saved from their defections, so that they might not come against them in judgement, nor be imputed to them. Let us know then that God is in two respects a physician while he is healing our sins: he cleanses us by his Spirit, and he abolishes and buries all our offences. But it is of the second kind of healing that the Prophet now speaks, when he says, I will heal their turnings away: and he employs a strong term, for he might have said, "your faults or errors" but he says, "your defections from God;" as though he said, "Though they have so grievously sinned, that by their crimes they have deserved hundred deaths, yet I will heal them from these their atrocious sins, and I will love them freely." The word ndvh, nudebe, may be explained either freely or bountifully. I will then love them bountifully, that is, with an abounding and not a common love; or I will love them freely, that is gratuitously. But they who render the words "I will love them of mine own accord," that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy. We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy. Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots. When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases. It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them. "How is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?" Hence the Prophet seals his testimony respecting God's love, when he says, that his wrath has now ceased. Turned away then is my fury "Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away It follows --
I will heal their backsliding - God, in answer, promises to "heal" that wound of their souls, from where every other evil came, their fickleness and unsteadfastness. Hitherto, this had been the characteristic of Israel. "Within a while they forgat His works, and would not abide His counsels" Psalm 106:13. "They forgat what He had done. Their heart was not whole with Him; neither continued they steadfast in His covenant. They turned back and tempted God. They kept not His testimonies, but turned back and fell way like their forefathers, starting aside like a broken bow" Psalm 78:12, Psalm 78:37, Psalm 78:42, Psalm 78:57-58. Steadfastness to the end is the special gift of the Gospel. "Lo, I am with you alway, even unto the end of the world. The gates of hell shall not prevail against it" Matthew 28:20; Matthew 16:18. And to individuals, "Jesus, having loved His own, loved them unto the end" John 13:1. In healing that disease of unsteadfastness, God healed all besides. This He did to all, wheresoever or howsoever dispersed, who received the Gospel; this He doth still; and this He will do completely in the end, when "all Israel shall be saved."
I will love them freely - that is, as the word means, "impelled" thereto by Himself alone, and so, (as used of God) moved by His own Essential Bountifulness, the exceedling greatness of His Goodness, largely, bountifully. God "loves" us "freely" in loving us against our deserts, because He "is love;" He "loves" us "freely" in that He freely became Man, and, having become Man freely shed His Blood for the remission of our sins, freely forgave our sins; He "loves" us "freely," in "giving us grace, according to the good pleasure of His will" Ephesians 1:5, to become pleasing to Him, and causing all good in us; He "loves" us "freely," in rewarding infinitely the good which we have from "Him." : "More manifestly here speaketh the Person of the Saviour Himself, promising His own Coming to the salvation of penitents, with sweetly sounding promise, with sweetness full of grace."
For Mine anger is turned away from him - As He says, "In My wrath I smote thee; but in My favor have I had mercy on thee" Isaiah 60:10. He doth not withhold only, or suspend His anger, but He taketh it away wholly. So the Psalmist saith, "Thou hast forgiven the iniquity of Thy people; Thou hast covered all their sin; Thou hast taken away all Thy wrath; Thou hast turned from the fierceness of Thine anger" Psalm 85:2-3.
I will heal their backsliding - Here is the answer of God to these prayers and resolutions. See its parts: -
1. Ye have backslidden and fallen, and are grievously and mortally wounded by that fall; but I, who am the Author of life, and who redeem from death, will heal all these wounds and spiritual diseases.
2. I will love them freely - נדבה nedabah, after a liberal, princely manner. I will love them so as to do them incessant good. It shall not be a love of affection merely, but shall be a beneficial love. A love that not only feels delight in itself, but fills them with delight who are its objects, by making them unutterably and supremely happy.
3. For mine anger is turned away from him - Because he has turned back to me. Thus God and man become friends.
(e) I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
(e) He declares how ready God is to receive those that do repent.
I will heal their backslidings,.... This and what follows is the Lord's answer to the above prayer; and this clause particularly is an answer to that petition, "take away all iniquity", Hosea 14:2; sins are diseases, natural and hereditary, nauseous and loathsome, mortal, and incurable but by the grace of God, and blood of Christ; backslidings are relapses, which are dangerous things; Christ is the only Physician, who heals all the diseases of sin, and these relapses also; he will do it, he has promised it, and never turns away any that apply to him for it; and which he does by a fresh application of his blood, whereby he takes away sin, heals the conscience wounded with it, and restores peace and comfort; which is a great encouragement to take words, and return unto him; see Hosea 6:1;
I will love them freely; this is in answer to that petition, "receive us, graciously"; or "receive good", or rather "give good", Hosea 14:2; not that the love of God or Christ begins when sinners repent and turn to him, or he applies his pardoning grace, since his love is from everlasting; but that in so doing he manifests his love, and will continue in it, nor shall anything separate from it: and this love, as it is freely set upon the objects of it, without any merits of theirs, or any motives in them, but flows from the free sovereign will and pleasure of God in Christ; so it is as freely manifested, and continues upon the same bottom, and is displayed in a most liberal and profuse donation of blessings of grace to them: this love is free in its original, and is liberal and bountiful in the effects of it; and makes the objects of it a free, willing, and bountiful people too:
for mine anger is turned away from him: from Israel, which, under former dispensations of Providence, seemed to be towards him, at least when under his frowns, resentment, and displeasure, as is the case of that people at this day; but when they shall return to the Lord, and he shall manifest and apply his pardoning grace to them, his anger will appear no more, and they shall be in a very happy and comfortable condition, as Israel or the church declares, Isaiah 12:1; which refers to the same times as these words do; see Romans 11:26; and compare Psalm 85:2; where a manifestation of pardoning grace is called the Lord's turning himself from the fierceness of his anger; and especially this suits with Gospel times, satisfaction being made for sin by the sacrifice of Christ.
Israel seeks God's face, and they shall not seek it in vain. His anger is turned from them. Whom God loves, he loves freely; not because they deserve it, but of his own good pleasure. God will be to them all they need. The graces of the Spirit are the hidden manna, hidden in the dew; the grace thus freely bestowed on them shall not be in vain. They shall grow upward, and be more flourishing; shall grow as the lily. The lily, when come to its height, is a lovely flower, Matthew 6:28, Matthew 6:29. They shall grow downward, and be more firm. With the flower of the lily shall be the strong root of the cedar of Lebanon. Spiritual growth consists most in the growth of the root, which is out of sight. They shall also spread as the vine, whose branches extend very widely. When believers abound in good works, then their branches spread. They shall be acceptable both to God and man. Holiness is the beauty of a soul. The church is compared to the vine and the olive, which bring forth useful fruits. God's promises pertain to those only that attend on his ordinances; not such as flee to this shadow only for shelter in a hot gleam, but all who dwell under it. When a man is brought to God, all who dwell under his shadow fare the better. The sanctifying fruits shall appear in his life. Thus believers grow up into the experience and fruitfulness of the gospel. Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols! God's promises to us are more our security and our strength for mortifying sin, than our promises to God. See the power of Divine grace. God will work such a change in him, that he shall loathe the idols as much as ever he loved them. See the benefit of sanctified afflictions. Ephraim smarted for his idolatry, and this is the fruit, even the taking away his sin, Isaiah 27:9. See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. The Lord meets penitents with mercy, as the father of the prodigal met his returning son. God will be to all true converts both a delight and a defence; they shall sit under his shadow with delight. And as the root of a tree; From me is thy fruit found: from Him we receive grace and strength to enable us to do our duty.
God's gracious reply to their self-condemning prayer.
backsliding--apostasy: not merely occasional backslidings. God can heal the most desperate sinfulness [CALVIN].
freely--with a gratuitous, unmerited, and abundant love (Ezekiel 16:60-63). So as to the spiritual Israel (John 15:16; Romans 3:24; Romans 5:8; 1-John 4:10).
"I will heal their apostasy, will love them freely: for my wrath has turned away from it. Hosea 14:5. I will be like dew for Israel: it shall blossom like the lily, and strike its roots like Lebanon. Hosea 14:6. Its shoots shall go forth, and its splendour shall become like the olive-tree, and its smell like Lebanon. Hosea 14:7. They that dwell in its shadow shall give life to corn again; and shall blossom like the vine: whose glory is like the wine of Lebanon. Hosea 14:8. Ephraim: What have I further with the idols? I hear, and look upon him: I, like a bursting cypress, in me is thy fruit found." The Lord promises first of all to heal their apostasy, i.e., all the injuries which have been inflicted by their apostasy from Him, and to love them with perfect spontaneity (nedâbhâh an adverbial accusative, promta animi voluntate), since His anger, which was kindled on account of its idolatry, had now turned away from it (mimmennū, i.e., from Israel). The reading mimmennı̄ (from me), which the Babylonian Codices have after the Masora, appears to have originated in a misunderstanding of Jeremiah 2:35. This love of the Lord will manifest itself in abundant blessing. Jehovah will be to Israel a refreshing, enlivening dew (cf. Isaiah 26:19), through which it will blossom splendidly, strike deep roots, and spread its shoots far and wide. "Like the lily:" the fragrant white lily, which is very common in Palestine, and grows without cultivation, and "which is unsurpassed in its fecundity, often producing fifty bulbs from a single root" (Pliny h. n. xxi. 5). "Strike roots like Lebanon," i.e., not merely the deeply rooted forest of Lebanon, but the mountain itself, as one of the "foundations of the earth" (Micah 6:2). The deeper the roots, the more the branches spread and cover themselves with splendid green foliage, like the evergreen and fruitful olive-tree (Jeremiah 11:16; Ps. 52:10). The smell is like Lebanon, which is rendered fragrant by its cedars and spices (Song 4:11). The meaning of the several features in the picture has been well explained by Rosenmller thus: "The rooting indicates stability: the spreading of the branches, propagation and the multitude of inhabitants; the splendour of the olive, beauty and glory, and that constant and lasting; the fragrance, hilarity and loveliness." In Hosea 14:7 a somewhat different turn is given to the figure. The comparison of the growth and flourishing of Israel to the lily and to a tree, that strikes deep roots and spreads its green branches far and wide, passes imperceptibly into the idea that Israel is itself the tree beneath whose shade the members of the nation flourish with freshness and vigour. ישׁוּבוּ is to be connected adverbially with יהיּוּ. Those who sit beneath the shade of Israel, the tree that is bursting into leaf, will revive corn, i.e., cause it to return to life, or produce it for nourishment, satiety, and strengthening. Yea, they themselves will sprout like the vine, whose remembrance is, i.e., which has a renown, like the wine of Lebanon, which has been celebrated from time immemorial (cf. Plin. h. n. xiv. 7; Oedmann, Verbm. Sammlung aus der Naturkunde, ii. p. 193; and Rosenmller, Bibl. Althk. iv. 1, p. 217). The divine promise closes in Hosea 14:9 with an appeal to Israel to renounce idols altogether, and hold fast by the Lord alone as the source of its life. Ephraim is a vocative, and is followed immediately by what the Lord has to say to Ephraim, so that we may supply memento in thought. מה־לּי עוד לע, what have I yet to do with idols? (for this phrase, compare Jeremiah 2:18); that is to say, not "I have now to contend with thee on account of the idols (Schmieder), nor "do not place them by my side any more" (Ros.); but, "I will have nothing more to do with idols," which also implies that Ephraim is to have nothing more to do with them. To this there is appended a notice of what God has done and will do for Israel, to which greater prominence is given by the emphatic אני: I, I hearken (‛ânı̄thı̄ a prophetic perfect), and look upon him. שׁוּר, to look about for a person, to be anxious about him, or care for him, as in Job 24:15. The suffix refers to Ephraim. In the last clause, God compares Himself to a cypress becoming green, not only to denote the shelter which He will afford to the people, but as the true tree of life, on which the nation finds its fruits - a fruit which nourishes and invigorates the spiritual life of the nation. The salvation which this promise sets before the people when they shall return to the Lord, is indeed depicted, according to the circumstances and peculiar views prevailing under the Old Testament, as earthly growth and prosperity; but its real nature is such, that it will receive a spiritual fulfilment in those Israelites alone who are brought to belief in Jesus Christ.
*More commentary available at chapter level.