Israel and Judah Are Unrepentant
Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. Hos. 6:1
Come and let... The 8th prophecy in Hosea (Hos. 6:1-3, unfulfilled). Next, Hos. 7:12.
Seven Predictions—Unfulfilled:
1. He will heal us (Hos. 6:1).
2. He will bind us up.
3. After two days will He revive us (Hos. 6:2).
4. In the third day He will raise us up.
5. We will live in His sight.
6. Then shall we know, if we follow on to know the Lord (Hos. 6:3).
Come...
הָלַךּ
hālaḵ
A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).
us return unto... These are to be the words of Israel in the last days, as already symbolized by Gomer (Hos. 3:2-3) and foretold in Hos. 3:5 (cp. Zec. 12:10-13:1; Rom. 11:25-29). We shall live in his sight, the prophet vicariously leads his people in a prayer of repentance and a plea for restoration that can ultimately take place only in the day when Israel as a nation will be converted (Jer. 31:31-34), and God will set up His kingdom over His people and reign for a thousand years.
This is speaking as if their captivity has already taken place. It is the same God that tore them, who will forgive them and cause them to begin again. God chastises His people as a loving parent. He is also full of grace and love for the very same people. God is our Judge, but He is also our Redeemer.
LET US RETURN UNTO THE LORD
How full Scripture is of tender invitations, Come, and let us return! This opening verse is closely connected with Hos. 5:15. The hand that smote was the Father’s who waited to welcome the prodigal nation with healing and up-binding.
Their shallow hearts need deepening. Have they not been deepened enough? Wherefore I have hewn them by the prophets, I have slain them by the words of My mouth, and My judgment goeth forth like the lightning. For real love have I desired, and not sacrifice; and the knowledge of God more than burnt-offerings.
and let us return...
שׁוּב
šûḇ
A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).
The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).
The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).
In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).
This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).
unto...
אֵל
’ēl, אֶל
’el
A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinneni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).
It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos 5:14; Jdg. 6:37).
the Lord...
יְהוָֹה
yehōwāh
A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
for...
כִּי
kiy
A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job. 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
he...
הִיא
hiy’, הוּא
hû’
A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’elîyhû(’), He is my God.
hath torn...
טָרַף
ṭārap̱
A verb indicating to tear in pieces. It is used especially of things torn in pieces by wild animals (Gen. 37:33; Exo. 22:13,12; Jer. 5:6). In Pro. 30:8, it takes a much milder sense of God's providing persons with their food. It is used figuratively often: to describe Benjamin and Gad as animals that tear their prey (Gen. 49:27; Deu. 33:20); and of Jacob's remnant in Judah (Mic. 5:8,7). It is used of the king of Nineveh (Nam. 2:12.13) who is depicted as a lion tearing his prey. Evil oppressors are often described as animals that tear their intended victims (Psm. 17:12). It is used of God's supposed wrath attacking and tearing Job (Job 16:9); and of the Lord's judgment on the wicked (Hos. 5:14).
and he will heal...
רָפָא
rāp̱a‛
A verb meaning to heal, to make fresh. It describes the process of healing, being restored to health, made healthy, usable, fertile: of Abimilech's household being restored to fertility (Gen. 20:17); of physical and spiritual healing (Isa. 53:5); of wounds being restored (Lev. 13:18; Jer. 15:18); of water being restored to a healthy state, drinkable, wholesome (2Kgs. 2:21-22); of the repair, restoration of an altar (1Kgs. 18:30); of many diseases being healed (Deu. 28:27, 28:35). In its participial forms, it refers to a person who acts as a physician, a healer: God, the Lord, as Israel's healer (Gen. 20:17; Exo. 15:26; Job 13:4). It describes the restoring of a person's soul, life (Psm. 41:4,5). In an emphatic construction, it indicates having a person healed, cared for (Exo. 21:19). It is used in its reflexive infinitive to note a purpose, in order to be (get) healed, from (min) wounds inflicted in battle (2Kgs. 8:29; 9:15). God alone was able to heal the wounds of His broken people (Hos. 5:13; 6:1; 7:1). A true leader in Israel was to heal, care for the people of Israel (Zec. 11:16).
us; he has smitten,...
נָכָה
nāḵāh
A verb meaning to beat, to strike, to wound. There are many instances of striking physically (Exo. 21:15, 21:19; Job 16:10; Psm. 3:7,8; Song 5:7). This word is also used in a different sense, as when the men of Sodom and Gomorrah were stricken blind by the two angels (Gen. 19:11); when a priest stuck a fork into the kettle (1Sam. 2:14); when people clapped their hands (2Kgs. 11:12); or when people verbally abused Jeremiah (Jer. 18:18). God struck the Egyptians with plagues (Exo. 3:20); and struck people down in judgment (Isa. 5:25).
and he will bind us up...
חָבַשׁ
ḥāḇaš
A verb meaning to bind. This word is used primarily to describe a binding or wrapping of one object with another. It is frequently used of saddling a donkey (Gen. 22:3; Jdg. 19:10; 1Kgs. 2:40) but can be used to describe the binding of caps on the priests' heads (Exo. 29:9; Lev. 8:13); the tying of garments and carpets in a roll (Ezk. 27:24); the wrapping of weeds around Jonah's head (Jon. 2:5,6); God stopping the floods (Job 28:11). This word is often used to describe binding wounds (both physical and spiritual) with the result that healing occurs (Isa. 61:1; Ezk. 30:21; Hos. 6:1). In a few cases, this binding may refer to one's ability to control (or rule) another (Job 34:17; 40:13).
These verses record the words the penitent generation of the future will declare as they seek the Lord. The message is constructed in two cycles, each containing an exhortation (Hos. 6:1, 6:3) and a motivating promise (Hos. 6:1-2, 6:3).
In contrast with her past folly (cf. Hos. 5:13), Israel will turn to the Lord as her source of healing and life (cf. Deut. 32:39). Assyria was not able to cure Israel (Hos. 5:13), but the Lord is able, even though like a lion (Hos. 5:14) He had torn them to pieces.
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