Expositions of Holy Scripture Volume I Part 6

But the promise, like all G.o.d's promises, has its well-defined conditions. Achan has to be killed and put safe out of the way first, or no shining Hope will stand out against the black walls of the defile.

The tastes which knit us to the perishable world, the yearnings for Babylonish garments and wedges of gold, must be coerced and subdued.

Swift, sharp, unrelenting justice must be done on the l.u.s.t of the flesh, and the l.u.s.t of the eye, and the pride of life, if our trials are ever to become _doors of hope._ There is no natural tendency in the mere fact of sorrow and pain to make G.o.d's love more discernible, or to make our hope any firmer. All depends on how we use the trial, or as I say--first stone Achan, and then hope!

So, the trouble which detaches us from earth gives us new hope.

Sometimes the effect of our sorrows and annoyances and difficulties is to rivet us more firmly to earth. The eye has a curious power, which they call persistence of vision, of retaining the impression made upon it, and therefore of seeming to see the object for a definite time after it has really been withdrawn. If you whirl a bit of blazing stick round, you will see a circle of fire though there is only a point moving rapidly in the circle. The eye has its memory like the soul. And the soul has its power of persistence like the eye, and that power is sometimes kindled into activity by the fact of loss. We often see our departed joys, and gaze upon them all the more eagerly for their departure. The loss of dear ones should stamp their image on our hearts, and set it as in a golden glory. But it sometimes does more than that; it sometimes makes us put the present with its duties impatiently away from us. Vain regret, absorbed brooding over what is gone, a sorrow kept gaping long after it should have been healed, like a grave-mound off which desperate love has pulled turf and flowers, in the vain attempt to clasp the cold hand below--in a word, the trouble that does not withdraw us from the present will never be a door of hope, but rather a grim gate for despair to come in at.

The trouble which knits us to G.o.d gives us new hope. That bright form which comes down the narrow valley is His messenger and herald--sent before His face. All the light of hope is the reflection on our hearts of the light of G.o.d. Her silver beams, which shed quietness over the darkness of earth, come only from that great Sun. If our hope is to grow out of our sorrow, it must be because our sorrow drives us to G.o.d. It is only when we by faith stand in His grace, and live in the conscious fellowship of peace with Him, that we rejoice in hope. If we would see Hope drawing near to us, we must fix our eyes not on Jericho that lies behind among its palm-trees, though it has memories of conquests, and attractions of fertility and repose, nor on the corpse that lies below that pile of stones, nor on the narrow way and the strong enemy in front there; but higher up, on the blue sky that spreads peaceful above the highest summits of the pa.s.s, and from the heavens we shall see the angel coming to us. Sorrow forsakes its own nature, and leads in its own opposite, when sorrow helps us to see G.o.d. It clears away the thick trees, and lets the sunlight into the forest shades, and then in time corn will grow. Hope is but the brightness that goes before G.o.d's face, and if we would see it we must look at Him.

The trouble which we bear rightly with G.o.d's help, gives new hope. If we have made our sorrow an occasion for learning, by living experience, somewhat more of His exquisitely varied and ever ready power to aid and bless, then it will teach us firmer confidence in these inexhaustible resources which we have thus once more proved, 'Tribulation worketh patience, and patience experience, and experience hope.' That is the order. You cannot put patience and experience into a parenthesis, and omitting them, bring hope out of tribulation. But if, in my sorrow, I have been able to keep quiet because I have had hold of G.o.d's hand, and if in that unstruggling submission I have found that from His hand I have been upheld, and had strength above mine own infused into me, then my memory will give the threads with which Hope weaves her bright web. I build upon two things--G.o.d's unchangeableness, and His help already received; and upon these strong foundations I may wisely and safely rear a palace of Hope, which shall never prove a castle in the air. The past, when it is G.o.d's past, is the surest pledge for the future.

Because He has been with us in six troubles, therefore we may be sure that in seven He will not forsake us. I said that the light of hope was the brightness from the face of G.o.d. I may say again, that the light of hope which fills our sky is like that which, on happy summer nights, lives till morning in the calm west, and with its colourless, tranquil beauty, tells of a yesterday of unclouded splendour, and prophesies a to-morrow yet more abundant. The glow from a sun that is set, the experience of past deliverances, is the truest light of hope to light our way through the night of life.

One of the psalms gives us, in different form, a metaphor and a promise substantially the same as that of this text. 'Blessed are the men who, pa.s.sing through the valley of weeping, make it a well.' They gather their tears, as it were, into the cisterns by the wayside, and draw refreshment and strength from their very sorrows, and then, when thus we in our wise husbandry have irrigated the soil with the gathered results of our sorrows, the heavens bend over us, and weep their gracious tears, and 'the rain also covereth it with blessings.' No chastis.e.m.e.nt for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness.'

Then, dear friends, let us set ourselves with our loins girt to the road. Never mind how hard it may be to climb. The slope of the valley of trouble is ever upwards. Never mind how dark is the shadow of death which stretches athwart it. If there were no sun there would be no shadow; presently the sun will be right overhead, and there will be no shadow then. Never mind how black it may look ahead, or how frowning the rocks. From between their narrowest gorge you may see, if you will, the guide whom G.o.d has sent you, and that Angel of Hope will light up all the darkness, and will only fade away when she is lost in the sevenfold brightness of that upper land, whereof our 'G.o.d Himself is Sun and Moon'--the true Canaan, to whose everlasting mountains the steep way of life has climbed at last through valleys of trouble, and of weeping, and of the shadow of death.

'LET HIM ALONE'

'Ephraim is joined to idols: let him alone.'--HOSEA iv. 17.

The tribe of Ephraim was the most important member of the kingdom of Israel; consequently its name was not unnaturally sometimes used in a wider application for the whole of the kingdom, of which it was the princ.i.p.al part. Being the 'predominant partner,' its name was used alone for that of the whole firm, just as in our own empire, we often say 'England,' meaning thereby the three kingdoms: England, Scotland, and Ireland. So 'Ephraim' here does not mean the single tribe, but the whole kingdom of Israel.

Now Hosea himself was a Northerner, a subject of that kingdom; and its iniquities and idolatries weighed heavily on his heart, and were ripped up and brought to light with burning eloquence in his prophecies. The words of my text have often, and terribly, been misunderstood. And I wish now to try to bring out their true meaning and bearing. They have a message for us quite as much as they had for the people who originally received them.

I. I must begin by explaining what, in my judgment, this text does not mean.

First, it is not what it is often taken to be, a threatening of G.o.d's abandoning of the idolatrous nation. I dare say we have all heard grim sermons from this text, which have taken that view of it, and have tried to frighten men into believing now, by telling them that, perhaps, if they do not, G.o.d will never move on their hearts, or deal with them any more, but withdraw His grace, and leave them to insensibility. There is not a word of that sort in the text. Plainly enough it is not so, for this vehement utterance of the Prophet is not a declaration as to G.o.d, and what He is going to do, but it is a commandment to some men, telling them what _they_ are to do. 'Let him alone' does not mean the same thing as '_I_ will let him alone'; and if people had only read with a little more care, they would have been delivered from perpetrating a libel on the divine loving-kindness and forbearance.

It is clear enough, too, that such a meaning as that which has been forced upon the words of my text, and is the common use of it, I believe, in many evangelical circles, cannot be its real meaning, because the very fact that Hosea was prophesying to call Ephraim from his sin showed that G.o.d had _not_ let Ephraim alone, but was wooing him by His prophet, and seeking to win him back by the words of his mouth.

G.o.d was doing all that He could do, rising early and sending His messenger and calling to Ephraim: 'Turn ye! Turn ye! why will ye die?'

For Hosea, in the very act of pleading with Israel on G.o.d's behalf, to have declared that G.o.d had abandoned it, and ceased to plead, would have been a palpable absurdity and contradiction.

But beyond considerations of the context, other reasons conclusively negative such an interpretation of this text. I, for my part, do not believe that there are any bounds or end to G.o.d's forbearing pleading with men in this life. I take, as true, the great words of the old Psalm, in their simplest sense--'His mercy endureth for ever'; and I fall back upon the other words which a penitent had learned to be true by reflecting on the greatness of his own sin: 'With Him are mult.i.tudes of redemptions'; and I turn from psalmists and prophets to the Master who showed us G.o.d's heart, and knew what He spake when He laid it down as the law and the measure of human forgiveness which was moulded upon the pattern of the divine, that it should be 'seventy times seven'--the multiplication of both the perfect numbers into themselves--than which there can be no grander expression for absolute innumerableness and unfailing continuance.

No, no! men may say to G.o.d, 'Speak no more to us'; or they may get so far away from Him, as that they only hear G.o.d's pleading voice, dim and faint, like a voice in a dream. But surely the history of His progressive revelation shows us that, rather than such abandonment of the worst, the law of the divine dealing is that the deafer the man, the more piercing the voice beseeching and warning. The attraction of gravitation decreases as distance increases, but the further away we are from Him, the stronger is the attraction which issues from Him, and would draw us to Himself.

Clear away, then, altogether out of your minds any notion that there is here declared what, in my judgment, is not declared anywhere in the Bible, and never occurs in the divine dealings with men. Be sure that He never ceases to seek to draw the most obstinate, idolatrous, and rebellious heart to Himself. That divine charity 'suffereth long, and is kind' ... 'hopeth all things, and beareth all things.'

Again, let me point out that the words of my text do not enjoin the cessation of the efforts of Christian people for the recovery of the most deeply sunken in sin. 'Let him alone' is a commandment, and it is a commandment to G.o.d's Church, but it is not a commandment to despair of any that they may be brought into the fold, or to give up efforts to that end. If our Father in heaven never ceases to bear in His heart His prodigal children, it does not become those prodigals, who have come back, to think that any of their brethren are too far away to be drawn by their loving proclamation of the Father's heart of love.

_There_ is the glory of our Gospel, that, taking far sadder, graver views of what sin and alienation from G.o.d are, than the world's philosophers and philanthropists do, it surpa.s.ses them just as much as in the superb confidence with which it sets itself to the cure of the disease as in the unflinching clearness with which it diagnoses the disease as fatal, if it be not dealt with by the all-healing Gospel. All other methods for the restoration and elevation of mankind are compelled to recognise that there is an obstinate residuum that will not and cannot be reached by their efforts. It used to be said that some old cannon-b.a.l.l.s, that had been brought from some of the battlefields of the Peninsula, resisted all attempts to melt them down; so there are 'cannon-b.a.l.l.s,' as it were, amongst the obstinate evil-doers, and the degraded and 'dangerous' cla.s.ses, which mark the despair of our modern reformers and civilisers and elevators, for no fire in their furnaces can melt down their hardness. No; but there is the furnace of the Lord in Jerusalem, and the fire of G.o.d in Zion, which can melt them down, and has done so a hundred and a thousand times, and is as able to do it again to-day as it ever was. Despair of no human soul. That boundless confidence in the power of the Gospel is the duty of the Christian Church. 'The damsel is not dead, but sleepeth!' They laughed Him to scorn, knowing that she was dead. But He put out His hand, and said unto her '_Talitha c.u.mi_, I say unto thee, Arise!' When we stand on one side of the bed with your social reformers on the other, and say 'The damsel is not dead, but sleepeth,' they laugh us to scorn, and bid us try our Gospel upon these people in our slums, or on those heathens in the New Hebrides. We have the right to answer, 'We have tried it, and man after man, and woman after woman have risen from the sick-bed, like Peter's wife's mother; and the fever has left them, and they have ministered unto Him. There are no people in the world about whom Christians need despair, none that Christ's Gospel cannot redeem. Whatever my text means, it does not mean cowardly and unbelieving doubt as to the power of the Gospel on the most degraded and sinful.

II. So, the text enjoins on the Christian Church separation from an idolatrous world.

'Ephraim is joined to idols.' Do you 'let him alone.' Now, there has been much harm done by misreading the force of the injunction of separation from the world. There is a great deal of union and a.s.sociation with the most G.o.dless people in our circle, which is inevitable. Family bonds, business connections, civic obligations--all these require that the Church shall not withdraw from the world. There is the wide common ground of Politics and Art and Literature, and a hundred other interests, on which it does Christian men no good, and the world much harm, if the former withdraw to themselves, and on the plea of superior sanct.i.ty, leave these great departments of interest and influence to be occupied only by non-Christians.

Then, besides these thoughts of necessary union and a.s.sociation upon common ground, there is the other consideration that absolute separation would defeat the very purpose for which Christian people are here. 'Ye are the salt of the earth,' said Christ. Yes, and if you keep the meat on one plate and the salt on another, what good will the salt be? It has to be rubbed in particle by particle, and brought into contact over all the surface, and down into the depths of the meat that it is to preserve from putrefaction. And no Christian churches or individuals do their duty, and fulfil their function on earth, unless they are thus closely a.s.sociated and intermingled with the world that they should be trying to leaven and save. A cloistered solitude, or a proud standing apart from the ordinary movements of the community, or a neglect, on the plea of our higher duties, of the duties of the citizen of a free country--these are not the ways to fulfil the exhortation of my text. 'Let the dead bury their dead,' said Christ; but He did not mean that His Church was to stand apart from the world, and let it go its own way. It is a bad thing for both when little Christian coteries gather themselves together, and talk about their own goodness and religion, and leave the world to perish. Clotted blood is death; circulated, it is life.

But, whilst all this is perfectly true--and there are a.s.sociations that we must not break if we are to do our work as Christian people--it is also true that it is possible, in the closest unions with men who do not share our faith, to do the same thing that they are doing, with a difference which separates us from them, even whilst we are united with them. They tell us that, however dense any material substance may seem to be, there is always a film of air between contiguous particles. And there should be a film between us and our Christless friends and companions and partners, not perceptible perhaps to a superficial observer, but most real. If we do our common work as a religious duty, and in the exercise of all our daily occupations 'set the Lord always before' us, however closely we may be a.s.sociated with people who do not so live, they will know the difference; never fear! And you will know the difference, and will not be identified with them, but separate in a wholesome fashion from them.

And, dear brethren, if I may go a step further, I would venture to say that it seems to me that our Christian communities want few things more in this day than the reiteration of the old saying, 'Have no fellowship with the unfruitful works of darkness, but rather reprove them.' There is so much in this time to break down the separation between him that believeth in Christ and him that doth not; narrowness has come to be thought such an enormous wickedness, and liberality is so lauded by all sorts of superficial people, that Christian men need to be summoned back to their standard. 'Being let go, they went to their own company'--there is a natural affinity which should, and will, if our faith is vital, draw us to those who, on the gravest and solemnest things, have the same thoughts, the same hopes, the same faith. I do not urge you, G.o.d knows, to be bigoted and narrow, and shut yourselves up in your faith, and leave the world to go to the devil; but I do not wish, either, that Christian people should fling themselves into the arms and nestle in the hearts of persons who do not share with them 'like precious faith.'

I am sure that there are many Christian people, old and young, who are suffering in their religious life because they are neglecting this commandment of my text. 'Let him alone.' There can be no deep affection, and, most of all--if I may venture on such ground--no wedded love worth the name, where there is not unanimity in regard to the deepest matters.

It does not say much for the religion of a professing Christian who finds his heart's friends and his chosen companions in people that have no sympathy with the religion which he professes. It does not say much for you if it is so with you, for the Christian, whom you like least, is nearer you in the depths of your true self than is the non-Christian whom you love most.

Be sure, too, that if we mix ourselves up with Ephraim, we shall find ourselves grovelling beside him before his idols ere long. G.o.dlessness is infectious. Many a young woman, a professing Christian, has married a G.o.dless man in the fond hope that she might win him. It is a great deal more frequently the case that he perverts her than that she converts him. Do not let us knit ourselves in these close bonds with the worshippers of idols, lest we 'learn their ways, and get a snare into our souls.' 'Be not unequally yoked with unbelievers. What fellowship hath light with darkness? Wherefore, come out from among them and be ye separate, saith the Lord. Touch not the unclean thing, and I will be a Father unto you, and ye shall be My sons and My daughters.'

'PHYSICIANS OF NO VALUE'

'When Ephralm saw his sickness, and Judah saw his wound, then went Ephraim to a.s.syria, and sent to king Jareb: but he is not able to heal you, neither shall he cure you of your wound.'--HOSEA v. 13 (R.V.).

The long tragedy which ended in the destruction of the Northern Kingdom by a.s.syrian invasion was already beginning to develop in Hosea's time.

The mistaken politics of the kings of Israel led them to seek an ally where they should have dreaded an enemy. As Hosea puts it in figurative fashion, Ephraim's discovery of his 'sickness' sent him in the vain quest for help to the apparent source of the 'sickness,' that is to a.s.syria, whose king in the text is described by a name which is not his real name, but is a significant epithet, as the margin puts it, 'a king that should contend'; and who, of course, was not able to heal nor to cure the wounds which he had inflicted. Ephraim's suicidal folly is but one ill.u.s.tration of a universal madness which drives men to seek for the healing of their misery, and the alleviation of their discomfort, in the repet.i.tion of the very acts which brought these about. The attempt to get relief in such a fashion, of course, fails; for as the verse before our text emphatically proclaims, it is G.o.d who has been 'as a moth unto Ephraim,' gnawing away his strength: and it is only He who can heal, since in reality it is He, and not the quarrelsome king of a.s.syria, who has inflicted the sickness.

Thus understood, the text carries wide lessons, and may serve us as a starting-point for considering man's discovery of his 'sickness,' man's mad way of seeking healing, G.o.d's way of giving it.

I. First, then, man's discovery of his sickness.

The greater part of most lives is spent in mechanical, unreflecting repet.i.tion of daily duties and pleasures. We are all apt to live on the surface, and it requires an effort, which we are too indolent to make except under the impulse of some arresting motive, to descend into the depths of our own souls, and there to face the solemn facts of our own personality. The last place with which most of us are familiar, is our innermost self. Men are dimly conscious that things within are not well with them; but it is only one here and there that says so distinctly to himself, and takes the further step of thoroughly investigating the cause. But that superficial life is at the mercy of a thousand accidents, each one of which may break through the thin film, and lay bare the black depths.

But there is another aspect of this discovery of sickness, far graver than the mere consciousness of unrest. Ephraim does not see his sickness unless he sees his sin. The greater part of every life is spent without that deep, all-pervading sense of discord between itself and G.o.d. Small and recurrent faults may evoke recurring remonstrances of conscience, but that is a very different thing from the deep tones and the clear voice of condemnation in respect to one's whole life and character which sounds in a heart that has learned how 'deceitful and desperately wicked' it is. Such a conviction may flash upon a man at any moment, and from a hundred causes. A sorrow, a sunset-sky, a grave, a sermon, may produce it.

But even when we have come to recognise clearly our unrest, we have gone but part of the way, we have become conscious of a symptom, not of the disease. Why is it that man is alone among the creatures in that discontent with externals, and that dissatisfaction with himself? 'Foxes have holes, and the birds of the air have roosting-places': why is it that amongst all G.o.d's happy creatures, and G.o.d's shining stars, men stand 'strangers in a strange land,' and are cursed with a restlessness which has not 'where to lay its head'? The consciousness of unrest is but the agitation of the limbs which indicates disease. That disease is the twitching paralysis of sin. Like 'the pestilence that walketh in darkness,' it has a fell power of concealing itself, and the man whose sins are the greatest is always the least conscious of them. He dwells in a region where the malaria is so all-pervading that the inhabitants do not know what the sweetness of an unpoisoned atmosphere is. If there is a 'worst man' in the world, we may be very sure that no conscience is less troubled than his is.

So the question may well be urged on those so terribly numerous amongst us, whose very unconsciousness of their true condition is the most fatal symptom of their fatal disease. What is the worth of a peace which is only secured by ignoring realities, and which can be shattered into fragments by anything that compels a man to see himself as he is? In such a fool's paradise thousands of us live. 'Use and wont,' the continual occupation with the trifles of our daily lives, the fleeting satisfactions of our animal nature, the shallow wisdom which bids us 'let sleeping dogs lie,' all conspire to mask, to many consciences, their unrest and their sin. We abstain from lifting the curtain behind which the serpent lies coiled in our hearts, because we dread to see its loathly length, and to rouse it to lift its malignant head, and to strike with its forked tongue. But sooner or later--may it not be too late--we shall be set face to face with the dark recess, and discover the foul reptile that has all the while been coiled there.

II. Man's mad way of seeking healing.

Can there be a more absurd course of action than that recorded in our text? 'When Ephraim saw his sickness, then went Ephraim to a.s.syria.' The Northern Kingdom sought for the healing of their national calamities from the very cause of their national calamities, and in repet.i.tion of their national sin. A hopeful policy, and one which speedily ended in the only possible result! But that insanity was but a sample of the infatuation which besets us all. When we are conscious of our unrest, are we not all tempted to seek to conceal it with what has made it? Take examples from the grosser forms of animal indulgence. The drunkard's vulgar proverb recommending 'a hair of the dog that bit you,' is but a coa.r.s.e expression of a common fault. He is wretched until 'another gla.s.s' steadies, for a moment, his trembling hand, and gives a brief stimulus to his nerves. They say that the Styrian peasants, who habitually eat large quant.i.ties of a.r.s.enic, show symptoms of poison if they leave it off suddenly. These are but samples, in the physical region, of a tendency which runs through all lire, and leads men to drown thought by plunging into the thick of the worldly absorptions that really cause their unrest. The least persistent of men is strangely obstinate in his adherence to old ways, in spite of all experience of their crooked slipperiness. We wonder at the peasants who have their cottages and vineyards on the slopes of Vesuvius, and who build them, and plant them, over and over again after each destructive eruption. The tragedy of Israel is repeated in many of our lives; and the summing up of the abortive efforts of one of its kings to recover power by following the G.o.ds that had betrayed him, might be the epitaph of the infatuated men who see their sickness and seek to heal it by renewed devotion to the idols who occasioned it: 'They were the ruin of him and of all Israel.' The experience of the woman who had 'spent all her living on physicians, and was nothing the better, but rather the worse,'

sums up the sad story of many a life.

But again the sense of sin sometimes seeks to conceal itself by repet.i.tion of sin. When the dormant snake begins to stir, it is lulled to sleep again by absorption of occupations, or by an obstinate refusal to look inwards, and often by plunging once more into the sin which has brought about the sickness. To seek thus for ease from the stings of conscience, is like trying to silence a buzzing in the head by standing beside Niagara thundering in our ears. They used to beat the drums when a martyr died, in order to drown his testimony; and so foolish men seek to silence the voice of conscience by letting pa.s.sions shout their loudest. It needs no words to demonstrate the incurable folly of such conduct; but alas, it takes many words far stronger than mine to press home the folly upon men. The condition of such a half-awakened conscience is very critical if it is soothed by any means by which it is weakened and its possessor worsened. In the sickness of the soul h.o.m.oeopathic treatment is a delusion. Ephraim may go to a.s.syria, but there is no healing of him there.

III. G.o.d's way of giving true healing.

Ephraim thought that, because the wounds were inflicted by a.s.syria, it was the source to which to apply for bandages and balm. If it had realised that a.s.syria was but the battle-axe wherewith the hand of G.o.d struck it, it would have learned that from G.o.d alone could come healing and health. The unrest which betrays the presence in our souls of a deep-seated sin, is a divine messenger. We terribly misinterpret the true source of all that disturbs us when we attribute it only to the occasions which bring it about; for the one purpose of all our restlessness is to drive us nearer to G.o.d, and to wrench us away from our a.s.syria. The true issue of Ephraim's sickness would have been the penitent cry, 'Come, let us return to the Lord our G.o.d, for He hath smitten, and He will bind us up.' It is in the consciousness of loving nearness to Him that all our unrest is soothed, and the heaving ocean in our hearts becomes as a summer's sea and 'birds of peace sit brooding on the charmed waves.' It is in that same consciousness that conscience ceases to condemn, and loses its sting. The prophet from whom our text is taken ends his wonderful ministry, that had been full of fiery denunciations and dark prophecies, with words that are only surpa.s.sed in their tenderness and the outpouring of the heart of G.o.d, by the fuller revelation in Jesus Christ: 'O Israel, return unto the Lord thy G.o.d.

Take with you words, and return unto the Lord, and say unto Him: a.s.syria shall not save us, for in Thee the fatherless findeth mercy.' The divine answer which he was commissioned to bring to the penitent Israel--'I will heal their backslidings, I will love them freely; if Mine anger is turned away from Me'--is, in all its wealth of forgiving love but an imperfect prophecy of the great Physician, from the hem of whose garment flowed out power to one who 'had spent all her living on physicians and could not be healed of any,' and who confirmed to her the power which she had thought to steal from Him unawares by the gracious words which bound her to Him for ever--'Daughter, thy faith hath made thee whole; go in peace.'

'FRUIT WHICH IS DEATH'

'Israel is an empty vine, he bringeth forth fruit unto himself: according to the mult.i.tude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. 2. Their heart is divided; now shall they be found faulty: He shall break down their altars, He shall spoil their images. 3.

For now they shall say, We have no king, because we feared not the Lord; what then should a king do to us? 4. They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. 5. The inhabitants of Samaria shall fear because of the calves of Beth-aven: for the people thereof shall mourn over it, and the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. 6. It shall be also carried unto a.s.syria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. 7. As for Samaria, her king is cut off as the foam upon the water. 8. The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. 9. O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. 10. It is in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.

11. And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I pa.s.sed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, and Jacob shall break his clods.

12. Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till He come and rain righteousness upon you. 13. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the mult.i.tude of thy mighty men. 14.

Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Beth-arbel in the day of battle: the mother was dashed in pieces upon her children.

15. So shall Beth-el do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.'--HOSEA x. 1-15.