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C H Spurgeon Sermon Notes and Exposition on Hosea C H Spurgeon Sermons on Hosea 2 C H Spurgeon Sermons on Hosea 3 |
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C H Spurgeon |
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Sermon Notes
HIS is a parenthesis of mercy in a passage of threatening. It relates to a people to whom the Lord was united by bonds of covenant love, who had, nevertheless, been faithless and rebellious. Strangely enough, it begins with a "therefore"; and the logic of it lies in the immutable resolve of the unchanging God never to renounce his covenant, nor utterly to cast away his chosen; as, also, in his unchangeable determination to win them to himself. The words might still be spoken in reference to the chosen but sinning people of God. Let us note carefully: I. THE STUBBORN CHARACTER OF MANY SINNERS. This appears in their case, as in that of Israel, in several ways: 1. Ordinary means have missed their aim. The details are given in previous verses; and then we read "therefore": showing that because of former failures the Lord is about to try further measures. 2. Extraordinary means are now to be used, and attention is called to their speciality by the word "behold." God's wonderful ways of grace prove the wonderful obstinacy of sinners. 3. Even these means are to fail. Providence uses strange ways, like making hedges and walls; and yet for a while the sinner defeats the gracious design. "She shall follow after her lovers,' etc. Men will leap hedges, and scale walls, to get at their darling sins. 4. Only divine power can overcome the hardened one. God saith, "I will", and adds "she shall not", and "she shall"; proving that the omnipotence of love had now entered the lists, and intended to conquer the rebellious and obstinate transgressor. God himself must personally interpose, or none will turn to him. What sinners those must be whom neither hedge nor wall will stop unless God be there also in omnipotence of grace! II. THE MEANS WHICH GOD USES TO RECLAIM THEM. These, when used by God himself, become effectual, though they would have accomplished nothing of themselves. 1. Sharp afflictions: "I will hedge up thy way with thorns." Many are checked, and made to think by being made to smart. Travelers tell us of the "wait-a-bit thorn," which puzzles the most cautious walker. When in full pursuit of evil, the Lord can bring the sinner to a pause. 2. Insurmountable difficulties: "and make a wall." The lord of love places effectual stoppages in the road of those whom he means to save: if men break down hedges, his persevering love builds walls, so that they may find it hard to persevere in sin. 3. Blinding perplexities: "she shall not find her paths." He can make the ways of sinful pleasure to be difficult and bewildering, till even the broad road seems to be barricaded. 4. Utter failures: "she shall follow after, but not overtake." We know persons with whom nothing is going right; even the utmost diligence in their case fails to secure prosperity: and all because their ways are not pleasing to God, and he means to bring them out of them. Such men hunt after sinful success, but it flees from them. 5. Bitter disappointments: "she shall seek them, but shall not find them." Pleasure shall be no longer found by them even in those amusements where once it danced around them. These severe chastenings are frequently made useful in the early days of religious impression: they are the ploughing before the sowing. III. THE BLESSED RESULT WHICH IS AT LAST ATTAINED. The wandering, wanton spirit is led to return to her God. 1. Remembrance aroused: "it was better with me." 2. Confession of sad loss extorted: "then was it better with me than now." She thinks upon happier times, now that her days are clouded over. 3. Resolution formed: "I will go and return." 4. Affection stirred: "I will return to my first husband." She owns the bands of love; she sorrows that she has strained them so terribly. When the matter has come so far, the sad breach is healed, the work of reclaiming love is done.
Cuttings "I will hedge up thy way." — There is a twofold hedge that God makes about his people. There is the hedge of protection, to keep evil from them; and the hedge of affliction, to keep them from evil. The hedge of protection you have in Isaiah 5:5, where God threatens that he "will take away the hedge" from his vineyard; and it is said of Job, that God had"hedged him about." But the hedge here meant is the hedge of affliction. "I will hedge up thy way;' that is, I will bring sore and heavy afflictions upon you to keep you from evil. When a husbandman sees passengers make a path in his ground where they ought not, and so spoil the grass or the corn, he lays thorns in the way that they cannot go into his corn; or if they do, they shall go with some pain and trouble: "so," saith God,"I will hedge up thy way with thorns." — Jeremiah Burroughs Consider the good effects of a wounded conscience, privative for the present, and positive for the future. First, privative; this heaviness of thy heart (for the time being) is a bridle to thy soul, keeping it from many sins it would otherwise commit. Thou that now sittest sad in thy shop, or standest sighing in thy chamber, mightest perchance at this time be drunk, or wanton, or worse, if not restrained by this affliction. God saith to Judah, "I will hedge up thy way with thorns;' namely, to keep Judah from committing spiritual fornication. A wounded conscience is a hedge of thorns; but this thorny fence keeps our wild spirits in the true way, which otherwise would be straggling; and it is better to be held in the right road with briars and brambles than to wander on beds of roses in a wrong path which leads to destruction. — Thomas Fuller A popular and successful young minister in America became entangled in the meshes of infidelity, left the pulpit, joined an infidel club, and derided the name he had preached to others as the Savior of the world. But he sickened, and came to his death-bed. His friends gathered round him, and tried to comfort him with their cold and icy theories, but in vain. The old thought came back to him — the old experience came before him. He said, "Wife, bring me my Greek Testament." Upon his bed he turned to the fifteenth chapter of the First Epistle to the Corinthians. When he had finished the chapter, great tears of joy rolled down his cheeks. He closed the Book, and said, "Wife, back again at last upon the old rock to die." |
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Sermon Notes
IN the former part of the chapter we find words of accusation and threatening most justly uttered towards a guilty nation. In this second portion we come to a passage of unmixed grace. The person dealt with is the same, but she is dealt with under another dispensation, even that covenant of grace of which we find an abstract in verse 23. God, intending to deal with his sinful people in love, speaks words which are of the most extraordinary tenor. I. HERE IS, FOR HIS DEEDS OF LOVE, A REASON BEYOND ALL REASON. The text begins with "therefore." God always has a reason. The context describes the grossest sin, and how should God find a reason there? 1. God finds a reason for grace where there is none. Why else did he bless Israel, or any one of us? 2. God makes a reason which overrides all other reasons. Because his people will persist in being so evil, he will display more love till he wins them from their wanderings. 3. God creates a reason for out of reasons against. "She forgat me, saith the Lord. Therefore I will allure her" (see all preceding verses). The great sin which is in itself a reason for judgment is by divine grace turned into an argument for mercy. 4. God justifies his own reasoning with men by a reason. According to the margin, "I will speak to her heart," is the promise of the text, and the Lord gives a "therefore" for it. He has a gracious reason for reasoning with us in love. The sovereign grace of God had chosen his people, and his immutable love resolves to win this people to itself, therefore it sets about the work. II. HERE IS A METHOD OF POWER BEYOND ALL POWER. "I will allure her." 1. Allurement of love surpasses in power all other forces. It appears that other methods had been used, such as:
The sweet allurement of tenderness would succeed where these failed. 2. Allurement of love overcomes the will to resist.
3. Allurement of grace has many conquering weapons.
III. HERE IS A CONDITION OF COMPANY BEYOND ALL COMPANY. 1. She is made to be alone. Free from tempting, distracting, or assisting company. All her lovers far from her. Her hope in them is gone. 2. Alone with God. He becomes her trust, desire, aim, love. 3. Alone as in the wilderness. Illustrate by Israel, who, in the wilderness, knew the Lord as Deliverer, Guide, Guard, Light, Manna, Physician, Champion, central Glory, and King. 4. Alone for the same purpose as Israel, for training, growth, illumination, and preparation for the promised rest: above all that the' might be the Lord's own separated ones. IV. HERE IS A VOICE OF COMFORT BEYOND ALL COMFORT. "And speak comfortably to her." 1. Real comfort is given to souls alone with God. The divine speech is applied to the heart, and so its comfort is understood and appropriated, and effectually touches the affections. 2. Abundant comfort is bestowed, received, and acknowledged,—
Now let all this be known and felt, and we are sure the heart is won: there can be no revolting after this. Let the prayer of each one of us be, — O heavenly love, my heart subdue, Jottings When God's free grace has pitched upon its object, it often solicits that soul in its own peculiar way: I mean that grace woos and wins by its own graciousness, it conquers not by arms but by allurement. Have you not seen a mother allure her child to run into her bosom with the promise of a kiss? Have you never heard the little birds alluring their mates with rapturous song? Know you not the way of love by which it wins its victories? If so, you also understand why the beloved one is to be spoken with in the wilderness. Love is shy, and shuns the crowd: solitude is her element. When a soul is made to be alone with God, it shall hear many things which for the present could not be spoken to it. Speaking to the heart is reserved for retirement; it were not meet to display the secrets of divine communion to a mingled concourse. Understand, therefore, O lonely one, why thou art made to be one by thyself; and now surrender thy heart to the sacred allurements of sovereign grace! — C. H. S. Some years ago an affecting incident was reported in reference to the ex-Empress Charlotte, an Austrian princess, whose husband was for a short time Emperor of Mexico. In the year 1867 he was shot by the revolutionists, and his unhappy widow became the victim of melancholy madness, which her physicians gave up all hope of curing. As in similar cases, she returned to the tastes and habits of childhood, one of which was a passion for flowers, and she spent most of her time over them. Their attractiveness for her was touchingly manifested on the occasion in question, when, having eluded the watch of her attendants, she had fled from the castle. When overtaken it was found impossible to induce her to return, except by the use of means which would certainly have proved hurtful. One of her physicians happily bethought himself of her intense affection for flowers; and by showing them from time to time before her, she was gradually lured on her way back to her home. May not this story be taken as an illustration of the way in which God allures wandering souls back to himself by the invitations and promises of the gospel? |
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Sermon Notes
WE accept the supreme authority of Holy Scripture: every word of it is truth to us. Yet we attach special weight to words which are the personal utterance of the Lord God; as in this case, where God himself is the Speaker, in the first person. Still more are we impressed when a divine message is repeated; as in this instance, where Paul writes,— "As he saith also in O see." God "saith" still what he said long ago. Come then, anxious souls, and hear the story of God's grace to his chosen, in the hope that he may do the like for you. Observe with attention, concerning the Lord's people: I. THEIR ORIGINAL STATE: "not obtained mercy — not my people." 1. They not only were not "beloved," but they were expressly disowned. It was said unto them, ye are not my people." Their claim, if they made any, was negatived.
2. They had no approval of God.
3.They had not in the highest sense obtained mercy."
4. They were the types of a people who as yet:
It is a terrible description, including all the unsaved. It is concerning certain of such that the unconditional promise is made in the text: "I will call them my people." Who these are shall be seen in due time by their repentance and faith, which shall be wrought in them by the Spirit of God. There are such people, and this fact is our encouragement in preaching the gospel, for we perceive that our labor frill not be in vain. II. THEIR NEW CONDITION: "Thou art my people." 1. Mercy is promised: "I will have mercy upon her that had not obtained mercy." This is absolutely free. 2. A divine revelation is pronounced: "I will say, Thou art my people."
3. A hearty response shall be given: "they shall say, Thou art my God." The Holy Ghost will lead them to this free acceptance.
4. A declaration of love shall be made: "I will call her beloved, which was not beloved" (Rom. 9:25). Love shall be enjoyed. 5. This shall be perceived by others: "There shall they be called the children of the living God." Their likeness to God shall make them to be called the children of God, even as the peacemakers in Matthew 5:9. Thus every blessing shall be theirs surely, personally, everlastingly. Reflections arising from all this:
Notabilia "Have you ever heard the gospel before?" asked an Englishman, at Ningpo, of a respectable Chinaman, whom he had not seen in his mission-room before. "No," he replied, "but I have seen it. I know a man who used to be the terror of his neighborhood. If you gave him a hard word, he would shout at you, and curse you for two days and nights without ceasing. He was as dangerous as a wild beast, and a bad opium-smoker; but when the religion of Jesus took hold of him, he became wholly changed. He is gentle, moral, not soon angry, and has left off opium. Truly, the teaching is good!" — Word and Work It will give a kind of exaltation to the saint's happiness to look down upon that moral depth from which he was taken. A man on the edge of a precipice, at night, cannot clearly see it; but when the morning dawns, he will be able to see the danger he has been in. So the saint cannot, while on earth, conceive the depth of sin from which he has been raised; but he will be able to measure it by the light of heaven, and he may go down ages before he comes to the place where he once was: and then to think what he is — how deep once, but how high now — it will augment the sense of happiness and glory — and then to recollect who has been the cause — and every time he looks down at what he was, it will give greater emphasis to the ascription, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory and dominion for ever and ever." — John Foster The announcement made by Brownlow North to his old friends of his sudden change, whether orally or in writing, created no small sensation among them. Some thought he had gone out of his mind, others thought it was a temporary impression or excitement, and that it would soon pass off; and this was specially the case with those of them who were acquainted with his previous convictions, and temporary reformation, while, in some of the newspapers, it was even said, after he began his public work, that the whole thing was done for a wager, and that he had taken a bet to gather a certain number of thousands or tens of thousands of hearers in a given time. So little do carnal men understand the workings of the Spirit of God, even when they see the most striking and manifest proofs of it. — From Brownlow North's Life-story, by Reverend K. Moody-Stuart, M.A |
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Sermon Notes For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. — Hosea 8:7 LIFE is a seed time. Of all men it may be said, "they have sown." Prudent men put the question, "What will the harvest be?" The hope of harvest is the joyful encouragement of the righteous. The certainty of harvest should be a solemn warning to the godless. It is well to follow worldly lives to their issues that we may avoid them. Here we see what evil seed will produce. I. THE RESULT OF CERTAIN SOWINGS WILL BE TERRIBLE. "They have sown the wind, The sowing was careless, or mischievous, or changeable; and the harvest was of the same reckless, ruthless, mingled character, only terribly intensified. Wind grew into whirlwind. 1. Vicious men sow their wild oats, and we need not say what they reap. The debauched, drunken, and profligate are around us, bearing already in their own persons the first-fruits of the fearful harvest of transgression. 2. Oppressors in a nation are sure to be repaid with revolt, bloodshed, etc., as may be seen in the French Revolution, and many other dreadful historical incidents. Wars bring an awful harvest of poverty and death. Oh, that our nation would cease to be so eager for the fray! 3. Immoral theories go far beyond their original intent. The speculation was an airy nothing, but the outcome is a whirlwind, breaking down all that is built up. 4. Heresies in the church also lead to unexpected evils. Apparently trifling errors grow to grievous evils. The use of a symbol develops into idolatry. A little laxity increases into absolute immorality. Small disputes lead on to heart-burnings and divisions. 5. Tolerance of sin in a family is a fruitful source of overwhelming evil. See the case of Eli. Mind it is not your own. 6. Toleration of sin in yourself. Occasional indulgence becomes habit, and habit is as the Simoom of the desert, before which life expires, and hope is swept away. Even allowable acts may grow into dangerous excess. Let no man think that he can measure, much less limit, the consequences of sin as to himself, his family, the church, or the world. When once the winds are up, who can still them? II. THE RESULT OF SOME SOWINGS IS MANIFEST FAILURE. "It hath no stalk:" The seed feebly tries to grow, but it comes to nothing. 1. Self-conceit vainly endeavors to produce a reputation. 2. Self-righteousness strives unsuccessfully to obtain salvation. 3. Human wisdom idly struggles to make a new gospel. 4. Mere idlers and talkers affect to be useful, but it is a delusion. What appears to be accomplished soon vanishes away. Great talk, but "no stalk:" 5. He who spends his life without faith in Christ, and obedience to his will, may dream of a happy future, but he will be deceived: "it hath no stalk" Wherefore do men live for folly, and dote on vanity? III. THE RESULT OF MANY SOWINGS IS UNSATISFACTORY. "The bud shall yield no meal:" "The devil's meal is all bran;" so they say, and it is true. 1. The man lived for pleasure, and found satiety. 2. He lived for fame, and gathered vanity, 3. He lived for self, and found misery. 4. He lived by his own works and religiousness, but reaped no peace of mind, and no real salvation. IV. THE RESULT OF MANY SOWINGS IS PERSONAL DISAPPOINTMENT. "if so be it yield, 1. The man spends his life as a common toiler, who earns much for his master, but nothing for himself, and this is a poor result if there be no higher object in life. 2. He invents, devises, and commences, but another gains the profit. 3. He heapeth up riches, and knoweth not who shall gather them. His heirs forget him, and strangers swallow up his savings without gratitude. Without God, nothing is wise, or strong, or worth the doing. Only to live unto God is a wise sowing. May the Lord destroy utterly all our sowings to the flesh, lest we reap corruption (Galatians 6:8)! May the Lord Jesus supply us with good seed, and bless us in the sowing! Oh, for a consecrated life! Incidents An Eastern apologue tells us of Abdallah, to whom an evil spirit came at first as a fly, sipping an atom of syrup. He did not drive away the creature, and to his surprise it increased to the size of a locust. Being further indulged, the creature went on growing, and made such rapid increase that it became an enormous monster, devoured his substance, and in the end murdered him, leaving in the garden, where it slew its victim, a footprint six cubits long. Thus does sin grow upon men, till it becomes a giant habit, and slays them. Augustine tells us of a young man who thought that the devil had made flies, and such like tiny things. By the influence of this apparently insignificant error, he was led on, step by step, till in the end he ascribed everything to Satan, and ceased to believe in God. Thus does error sow the wind, and reap the whirlwind. Scrupulous correctness of faith is as much a duty as careful practice in morals. David Hume, the historian, philosopher, and skeptic, spent his life in traducing the Word of God. In his last moments he joked with those around him; but the intervals were filled up with sadness. He wrote, "I am affrighted and confounded with the forlorn solitude in which I am placed by my philosophy. When I turn my eye inward, I find nothing but doubt and ignorance. Where am I, and what? I begin to fancy myself in the most deplorable condition imaginable, environed in the deepest darkness." — New Cyclopedia of Anecdote The history of the Rev. Caleb Colton, M.A., the author of "Lacon." may serve as a striking illustration of the truth of our text. He was a clergyman at Tiverton, popular and clever, but very fond of field-sports. One day, however, a friend suddenly expired while uttering most impi6us language. The awe-struck minister abjured dogs and guns, and vowed to live henceforth for his sacred calling. For months his preaching was earnest, but at the end of that time he resumed the sporting life. He had, moreover, acquired a love for gambling. A presentation to the vicarage of Kew and Petersham brought him to London, and while numbers were reading with delight his "Lacon; or, Many Things in Few Words; addressed to those who think," the wretched author was sitting far into the night among swindlers. His passion for play involving him in pecuniary difficulties, he was forced to abscond, and his living was declared void. After leading a vagabond life, he perished by his own hand at Fontainebleau in 1832. |
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Sermon Notes
ISRAEL, as a nation, divided its allegiance between Jehovah and Baal, and so became good for nothing, and was given up to captivity. God has made one heart in man, and the attempt to have two, or to divide the one, is in every case injurious to man's life. A church divided into parties, or differing in doctrine, becomes heretical, or contentious, or weak and useless. A Christian, aiming at another object besides his Lord's glory, is sure to spend a poor, unprofitable life. He is an idolater, and his entire character will be faulty. A seeker after Christ will never find him while his heart is hankering after sinful pleasures, or self-righteous confidences: his search is too faulty to be successful. A minister, aiming at something else besides his one object, whether it be fame, learning, philosophy, rhetoric, or gain, will prove to be a very faulty servant of God. In any case this heart-disease is a dire malady. A broken heart is a blessing; but a divided heart is a mortal malady. Let us seriously consider,— I. THE DISEASE. "Their heart is divided?' This evil is to be seen,— 1. In their idea of their state: they say they are "miserable sinners," but they believe themselves to be exceedingly respectable. 2. In the ground of their trust: they profess faith in Christ, and yet they rely upon self: they try to mix grace and works. 3. In the aim of their life: God and mammon, Christ and Belial, heaven and the world. 4. In the object of their love. It is Jesus and some earthly love. They cannot say "Jesus only?" 5. In the decision of their will. They are never settled; they halt between two opinions; they do not know their own mind: they have two minds, and so no mind at all. The disease complained of is in the central fountain of life, and it affects every part of their manhood. It is fearfully common, even in those who make a loud profession. If not cured it will end fatally, and perhaps suddenly, as heart disease is very apt to do. II. THE EVIL EFFECT OF IT. "Now shall they be found faulty." In all sorts of ways the fault will show itself. 1. God is not loved at all when not wholly loved. 2. Christ is insulted when a rival is admitted. 3. No grace reigns within the soul if the heart be not wholly won. 4. The life limps and halts when it has not a whole heart behind it. 5. Before long the man goes over entirely to the wrong side. This secret evil must sooner, or later prove the whole profession to be faulty from beginning to end. It will be an awful thing if this be never discovered till death is close at hand. III. ATTEMPTS AT A CURE. Let it be seriously considered by the double-hearted man,— 1. That he condemns himself by yielding so much of his heart to God. Why any if not all? Why go this way at all, if not all the way? 2. That his salvation will require all his thought and heart; for it is no trifling matter. "The kingdom of heaven suffereth violence" (Matt. 11:12). The righteous scarcely are saved (1 Pet. 4:18). 3. That the blessing he seeks is worthy of all his soul and strength. 4. That Jesus gave his whole heart to our redemption, and therefore it is not consistent for us to be half-hearted. 5. That all potent beings in the universe are undivided in heart.
6. That faith in Christ is an act of the whole heart, and therefore a divided heart is not capable of saving faith, and consequently shuts itself off from the Savior. From this time forward pray that you may have an undivided heart. Read, hear, pray, repent, believe with your whole heart, and you shall soon rejoice with all your heart. Helps toward Application A minister in Brooklyn was recently called upon by a business man, who said to him, "I come, sir, to inquire if Jesus Christ will take me into the concern as a sleeping partner." "Why do you ask?" said the minister. "Because I wish to be a member of the firm, and do not wish anybody to know it." The reply was: "Christ takes no sleeping partners." Some talk that the devil hath a cloven foot; but whatever the devil's foot be, to be sure his sons have a cloven heart: one half for God, the other half for sin; one half for Christ, the other half for this present world. God hath a corner in it, and the rest is for sin and the devil. — Richard Alleine As to the evil of being neither one thing nor the other, one finds an illustration in the waterways of Southern China, which in wintertime are quite useless for purposes of commerce. The temperature is most tantalizing, for it is neither cold enough to freeze the canals, so that the ice would be able to bear traffic; nor warm enough to thaw them, so that they could be navigable by boats. Some great king or potentate, having a mind to visit his imperial city, the harbinger is ordered to go before, and mark out a house suitable to entertain his majesty's retinue. The prince will only come to a house where he may dwell alone: if he cannot have the whole house, he will go elsewhere. The herald find-eth one house where the master desireth to entertain the king, but he must have but one small chamber, wherein to lodge his wife and children. The herald will not accept his offer. Then he entreats the benefit of some by-place, to set up a trunk or two, full of richer goods than ordinary. "No," says the harbinger, "it cannot be; for if your house were as big again as it is, it would be little enough to entertain the king and all his royal train." So it is that every man's body is a temple of God, and his heart the sanctum sanclorum of that temple. His ministers are sent out into the world to inform us that Christ is coming to lodge there, and that we must clear the rooms, that this great King of glory may enter in. God will have the whole heart, the whole mind, the whole soul — and all will be too little to entertain him, and the graces of his Holy Spirit which are attendant on him. "Let it be neither mine nor thine; divide it": was the voice of a strange woman (1 Kings 3:26), and such is that of the present world; but God will take nothing by halves: he will have the whole heart or nothing. — John Spencer On one occasion, when a former ruler of Montenegro was supposed to have received the offer of peace and a sum of money if he would acknowledge himself a vassal of the Porte, it is said that the chief men of the people waited on him to remind him that he was at perfect liberty to take service with the Sultan, but that no servant of the Sultan could be Gospodar of the Black Mountaineers. — Travels in the Sclavonic Provinces of Turkey |
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Sermon Notes
WHAT should we think of a farmer who allowed his finest fields to lie fallow year after year? Yet men neglect their souls; and besides being unprofitable, these inward fields become full of weeds, and exceedingly foul. You see to everything else, will you not see to your souls? It is God who calls you to break up the fallow ground of your uncultivated heart, and he waits to aid you therein. Regard attentively the argument which he uses: "for it is time to seek the Lord." Thus, God reasons with, you. To this he adds instructions which deserve our best attention. I. WHEN IS IT TIME? "It is time." 1. In the very first hour of responsibility it is none too soon. 2. At the present it is late, but not too late. "It is time." 3. When chastening has come, seek the Lord instantly; for now it is high time "lest a worse thing come unto thee" (John 5:14). 4. Before trial comes, let mercy and gentleness lead to gratitude. Why should we need to be flogged to our God (Isa. 1:5)? 5. Have you not sinned long enough? May not the time past suffice for us to have served the flesh (1 Pet. 4:3)? 6. When you assume great responsibilities, and enter on a new stage of life — married, made a master, a father, etc. (1 Chron. 22:19). 7. When God's Spirit is specially at work, and therefore others are saved (Acts 3:19). When you yourself feel holy stirrings in your conscience, and hope in your heart (Ps. 27:8; 2 Sam. 5:24). When the gospel is aimed at you by an earnest minister or friend. II. WHAT IS THE PECULIAR WORK? "to seek the Lord." 1. To draw nigh unto God; seeking him in worship, prayer, etc. (Ps. 105:4). 2. To ask pardon at his hands through the atonement of Jesus (Isa. 55:6). 3. To obtain the blessings connected with the new birth (John 1:12-13). 4. To live for his glory: seeking his honor in all things (Matt. 6:33). III. HOW LONG SHALL THIS BE DONE? "Till he come and rain righteousness upon you;" 1. Until the blessing of righteousness he obtained: "till he come." 2. Until it be plenteously received: "rain righteousness:" 3. Until your soul is saturated: "rain righteousness upon you." Suppose a pause between the seeking and the blessing, do not look in some other direction, hut seek the Lord still
IV. WHAT WILL COME OF IT? 1. He will come. This is implied in the expression "till he come." God's coming in grace is all you need. 2. He will come in righteousness. You need purity and holiness, and he will bring these with him. 3. He will come in abundance of grace meeting your obedient sowing. Mark the precept, "Sow in righteousness." Then note the promise, "and rain righteousness upon you." 4. In consequence of the Lord's coming to you in righteousness, you shall "reap in mercy)" With joy you shall gather the fruits of his love; not because of your own righteousness, but because of his righteousness, which he rains upon you; not as merit, but as mercy. Come then, and seek the Lord at this very hour! If thou wouldst find him, he is in Christ. Believe, and thou hast found him, and righteousness in him (Ro 3:22). Quickeners While Christ calls, it is not too late to come. Dost thou object — "Is there not a set day, which, if sinners neglect, the door is shut?" I answer; There is truth in this; but yet there is no day but a sinner ought to come in it. Though thou mayest think the day of Christ's acceptance to be over, yet is not the day of thy submission over. Thy time to be subject to the divine precept is not over while thou livest. Thou art still under the command, and bound to yield obedience to God whatever he biddest thee do … So long as God calls thee, the day is not over. This should encourage thee to come at once, driven by duty, and drawn by grace. — Ralph Robinson Sir Thomas More, whilst he was a prisoner in the Tower, would not so much as suffer himself to be trimmed, saying that there was a controversy betwixt the king and him for his head, and till that was at a happy end, he would be at no cost about it. Let us but scum off the froth of his wit, and we may make a solemn use of it; for certainly all the cost we bestow upon ourselves, to make our lives pleasurable and joyous to us, is but mere folly, till it be decided what will become of the suit betwixt God and us, what will be the issue of the controversy that God hath against us, and that not for our heads, but for our souls, whether for heaven or hell. Were it not, then, the wisest course to begin with making our peace; and then we may the sooner lead a happy life? It is said, "He who gets out of debt grows rich." Most sure it is that the pardoned soul cannot be poor; for as soon as peace is concluded, a free trade is opened between God and the soul. If once pardoned, we may then sail to any port that lies in God's dominions, and be welcome. All the promises stand open with their treasures, and say, "Here, poor soul, take in full lading of all precious things, even as much as thy faith can bear and carry away I" — John Spencer A little maiden stood trembling, weeping, timidly knocking at the door of a minister's library. "Come in," said a cheerful voice. The door handle slowly turned, and there she stood, sobbing with emotion. "What is the matter, my dear child?" said the sympathizing pastor. "Oh, sir," was the reply, "I have lived seven years without Jesus!" She had just been celebrating her seventh birthday. — The British Messenger Moments seize; Thomas Fuller says, "God invites many with his golden scepter whom he never bruises with his rod of iron." If the invitations of his grace were more freely accepted, we should often escape the chastisements of his hand. Oh, that men did but know that a time of health, and happiness, and prosperity is as fit a season as can be for seeking the Lord! Indeed, any hour is a good time in which to seek the Lord, so long as it is present with us. He who would be wise will find no better day in the calendar for casting away folly than that which is now with him. But let no man trifle with time, for in an instant the die may be cast, and then it is written concerning the ungodly, "I also will laugh at your calamity, and mock when your fear cometh" (Prov. 1:26). |
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Sermon Notes I will be thy King. — Hosea 13:10 This was God's declaration to Israel, meeting a great want, and saving the people from a great burden. They were to be spared the expense and danger arising from a human monarch, and to find government and headship in God himself. This did not content their unspiritual nature, and they desired a king, like the nations around them. By this desire they angered the Lord, and missed a great privilege. To us the Lord presents the same privilege in a high spiritual sense, and if we are wise we shall accept it. I. THE CRAVING OF NATURE. "Give me a king." We do not go into the political question of the right or wrong of monarchy in the abstract: that would be too vexed a discussion, and unsuitable for our present engagement. We are quite content with the form of government of our own land. But we speak morally and spiritually of individual need. Man was happy in the garden while God was his King; but when he became "Give me a king" is: 1. The cry of weakness. Man needs some one to look up to. 2. The sigh of distress. In straits he sighs for the wise and the strong to counsel and succor him. 3. The prayer of thoughtfulness.
4. The desire of experience.
II. THE ROYAL ANSWER OF GRACE. "I will be thy King." 1. Eminently condescending. Our God comes to rule over—
2. Abundantly satisfactory; for—
3. Infinitely consoling—
4. Gloriously inspiring—
III. THE DELIGHT OF LOYALTY. Our answer to the promise of the text is this: "Thou art my King, O God" (Ps. 44:4). If we unreservedly accept our King — 1. We look to see and share his glory ere long (Isa. 33:17). 2. We expect present deliverances (Ps. 44:4). 3. We repose in delicious confidence in the wisdom, goodness, and immutability of all his arrangements. 4. We seek to extend his dominions (Matt. 6:10). 5. We glory in his name with unspeakable delight. His history is our meditation, his promise is our sustentation, his honors are our glory, and his person is our adoration. His throne is our haven and our heaven. He, himself, is all our salvation, and all our desire (2 Sam. 23:5). Pleas for Homage Is Jesus in very deed and truth my King? Where is the proof of it? Am I living in his kingdom of "righteousness, and peace, and joy in the Holy Ghost" now? (Rom. 14:17). Am I speaking the language of that kingdom? Am I following "the customs of the people" (Jer. 10:3) which are not his people? or, do I "diligently learn the ways of his people"? (Jer. 7:16). Am I practically living under the rule of his laws? Have I done heart-homage to him? Am I bravely and honestly upholding his cause, because it is his, not merely because those around me do so? Is my allegiance making any practical difference to my life today? — Miss Havergal God is the ultimate foundation of all human society; without him you can neither cement nor govern society. The mad attempt, if you remember, was made in France. The governing council decreed that there was no God. What was the result? Anarchy, confusion, license, bloodshed, terror. Robespierre, one of the leading spirits of the Revolution, had to declare to his comrades in conclave assembled, "If there be, no God, we must make one — we cannot govern France without him:' — J. Cynddylan Jones What, then, shall we render for this inestimable favor, in taking us to be his subjects? Oh, let us offer him not only the tenths of our labors, but the first fruits of our affections: let us open not only the doors of our lips, but the gates of our hearts, that the King of glory may come in. And when thou vouchsafest, O my Lord, to come with thy high majesty under my low roof; and to work a miracle, by having that greatness, which the world containeth not, contained in a little corner of my breast; vouchsafe also to send thy grace for the harbinger of thy glory! Possess me wholly, O my Sovereign! Reign in my body, by obedience to thy laws; and in my soul, by confidence in thy promises: frame my tongue to praise thee, my knees to reverence thee, my strength to serve thee, my desires to covet thee, and my heart to embrace thee. — Sir R. Baker, on "The Lord's Prayer" The Lord in our text assumes the throne, not so much by the election of his subjects as by his election of them; and the act is not an ascent to a higher dignity than that which he naturally possesses, but a descent of love to a position which is for our gain rather than his own. He comes to us with this sweet willingness to reign over us, and it is our wisdom joyfully to accept the infinite privileges of his endless dominion. |
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Exposition of Hosea 2:5-23
Hosea 2:5. For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.
Hosea 2:6. Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.
Hosea 2:7. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them:
Hosea 2:7. Then shall she say, I will go and return to my first husband; for then was it better with me than now.
Hosea 2:8, 9. For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.
Hosea 2:10, 11. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mint hand. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.
Hosea 2:12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
Hosea 2:13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.
Hosea 2:14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Hosea 2:15. And I will give her her vineyards from thence,
Hosea 2:15. And the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
Hosea 2:16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
Hosea 2:17. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.
Hosea 2:18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground:
Hosea 2:18. And I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.
Hosea 2:19. And I will betroth thee unto me forever;
Hosea 2:19, 20. Yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
Hosea 2:21, 22. And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel.
Hosea 2:23. And I will sow her unto me in the earth;
Hosea 2:23. And I will have mercy upon her that had not obtained mercy;
Hosea 2:23. And I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
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Exposition of Hosea 2:6-23 Hosea 2:6. Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.
Hosea 2:7. And she shall follow after her lovers, but she shall not overtake them;
Hosea 2:7. And she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.
Hosea 2:8. For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.
Hosea 2:9–11. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.
Hosea 2:12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.
Hosea 2:13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot me, saith the LORD.
Hosea 2:14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.
Hosea 2:15. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.
Hosea 2:16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali.
Hosea 2:17. For if will take away the names of Balaam out of her mouth, and they shall no more be remembered by their name.
Hosea 2:18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground:
Hosea 2:18. And I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely.
Hosea 2:19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
Hosea 2:20. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
Hosea 2:21. 22. And it shall come to pass in that day, I will hear, saith the LORD, will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oily and they shall hear Jezreel.
23. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.
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Exposition on Hosea 11 Hosea 11:1. When Israel was a child, then I loved him, and called my son out of Egypt.
Hosea 11:2. As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.
Hosea 11:3. I taught Ephraim also to go, — Just as nurses teach children to walk: “I taught Ephraim also to go,” — Hosea 11:3. Taking them by their arms; but they knew not that I healed them.
Hosea 11:4. I drew them with cords of a man, with bands of love: and I was to them as they that take of the yoke on their jaws, and I laid meat unto them.
Hosea 11:5, 6. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. All the sword shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.
Hosea 11:7, 8. And my people are bent to backsliding from me: though they called them to the Most High, none at all would exalt him. How shall I give thee up, Ephraim, how shall I deliver thee, Israel?
Hosea 11:8. How shall I make thee as Admah? how shall I let thee as Zeboim?
Hosea 11:8. Mine heart is turned within me, my repentings are kindled together.
Hosea 11:9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; —
Hosea 11:9, 10. The Holy One in the midst of thee: and I will not enter into the city. They shall walk after the LORD:
Hosea 11:10. He shall roar like a lion: when he shall roar, then the children shall tremble from the west.
Hosea 11:11, 12. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.
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Exposition of Hosea 11 Hosea 11:1. When Israel was a child
Hosea 11:1. Then I loved him, and called my son out of Egypt.
Hosea 11:2. As they called them, so they went from them;
Hosea 11:2. They sacrificed unto Baalim, —
Hosea 11:2, 3. And burned incense to graven images. I taught Ephraim also to go, —
Hosea 11:3. Taking them by their arms;
Hosea 11:3. But they knew not that I healed them.
Hosea 11:4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
Hosea 11:6. He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return.
Hosea 11:6. And the word shall abide on his cities, and shall consume his branches, and devour them, because of their own counsels.
Hosea 11:7. And my people are bent to backsliding from me:
Hosea 11:7. Though they called them to the most High, none at all would exalt him.
Hosea 11:8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.
Hosea 11:9. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man;
Hosea 11:9. The Holy One in the midst of thee: and I will not enter into the city.
Hosea 11:10. They shall walk after the LORD:
Hosea 11:10. He shall roar like a lion: when he shall roar, then the children shall tremble from the west.
Hosea 11:11, 12. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.
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Exposition on Hosea 13:1-14 Hosea 13:1. When Ephraim spake trembling, he exalted himself in Israel;
Hosea 13:1. But when he offended in Baal, he died.
Hosea 13:2. And now they sin more and more, That is the usual way of sin; it is a growing evil; its course is downhill. 2. And have made there molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
Hosea 13:3. Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
Hosea 13:4. Yet I arm the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no Savior beside me.
Hosea 13:5. I did know thee in the wilderness, in the land of great drought.
Hosea 13:6. According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.
Hosea 13:7, 8. Therefore I will be unto them as a lion: as a leopard by the way will I observe them: I will meet them as a bear that is bereaved of her whelps, and will rend the call of their heart, and there will I devour them like a lion: the wild beast shall tear them.
Hosea 13:9, 10. O Israel, thou hast destroyed thyself; but in me thine help. I will be thy king:
10. Where is any other that may save thee in all thy cities
10. And thy judges of whom thou saidst, Give me a king and princes?
Hosea 13:11, 12. I gave thee a king in mine anger, and took him away in my wrath. The iniquity of Ephraim is bound up; his sin is hid.
Hosea 13:13, 14. The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children. I will ransom them from the power of the grave;
Hosea 13:14. I will redeem them from death: O death, I will be thy plagues;
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Exposition on Hosea 13:1-9
Hosea 13:1. When Ephraim spake trembling, he exalted himself in Israel, but when he offended in Baal, he died.
Hosea 13:2. And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the word of the craftsmen: they say of them, let the men that sacrifice kiss the calves.
Hosea 13:3. Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
Hosea 13:4, 6. Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no Savior beside me. I did know thee in the wilderness, in the land of great drought.
Hosea 13:6-8. According to their pasture, so were they filled; they were filled, and their heart was exalted, therefore have they forgotten me. Therefore I will be unto them as a lion: as a leopard by the way will I observe them: I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
Hosea 13:9, 10. Israel, thou hast destroyed thyself: but in me is thine help.
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Exposition on Hosea 14 Hosea 14:1. O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
Hosea 14:2. Take with you words, and turn to the Lord:
Hosea 14:2. Say unto him. Take away all iniquity, —
Hosea 14:2. And receive us graciously: —
Hosea 14:2. So will we render the calves of our lips.
Hosea 14:3. Ashur shall not save us; —
Hosea 14:3. We will not ride upon horses: —
Hosea 14:3. Neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
Hosea 14:4. I will heal their backsliding, I will love them freely: — Listen to the heavenly music: “I will.” “I will.” When God says, “I will,” you may depend upon it that he will do what he says he will. If you or I say, “I will,” it must be with the proviso, “If it is God’s will, I will do so-and-so,” but God is the almighty king whose least word is a sovereign mandate: “I will heal their backsliding: I will love them freely:” — Hosea 14:4. For mine anger is turned away from him.
Hosea 14:6. I will be as the dew unto Israel: —
Hosea 14:6. He shall grow as the lily,
Hosea 14:6. And cast forth his roots as Lebanon.
Hosea 14:6. His branches shall spread,
Hosea 14:6. And his beauty shall be as the olive tree,
Hosea 14:6. And his smell as Lebanon.
Hosea 14:7. They that dwell under his shadow shall return, —
Hosea 14:7. They shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.
Hosea 14:8. Ephraim shall say, What have I to do any more with idols?”
Hosea 14:8, 9. I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. Who is wise, and he should understand these things? prudent, and he shall know them? for the ways of the LORD are right and the just shall walk in them: but the transgressor shall fall therein.
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Exposition of Hosea 14
Hosea 14:1. O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
Hosea 14:2. Take with you words, and turn to the LORD: say unto him,—
Hosea 14:2. Take away all iniquity, and receive us graciously: so will we render the calves of our lips.
Hosea 14:3. Asshur shall not save us;-
Hosea 14:3. We will not ride upon horses:
Hosea 14:3. Neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
Hosea 14:4. I will heal their backsliding,—
Hosea 14:4. I will love them freely:
Hosea 14:4. For mine anger is turned away from him.
Hosea 14:5. I will be as the dew unto Israel:
Hosea 14:5. He shall grow as the lily,-
Hosea 14:5. And cast forth his roots as Lebanon.
Hosea 14:6. His branches shall spread,
Hosea 14:6. And his beauty shall be as the olive free,
Hosea 14:6. And his smell as Lebanon.
Hosea 14:7. They that dwell under his shadow shall return;-
Hosea 14:7. They shall revive as the corn and grow as the vine: the scent thereof shall be as the wine of Lebanon.
Hosea 14:8. Ephraim shall say, What have I to do any more with idols?
Hosea 14:8. I have heard him and observed him:
Hosea 14:8, 9. I am like a green fir tree. From me is thy fruit found. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.
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Exposition of Hosea 14 Hosea 14:1. O Israel, return unto the LORD thy God,
Hosea 14:1. For thou hast fallen by thine iniquity.
Hosea 14:2. Take with you words, and turn to the LORD: say unto him,-
Hosea 14:2. Take away all iniquity, and receive us graciously: so will we render the calves of our lips.
Hosea 14:3. Asshur shall not save us;-
Hosea 14:3. We will not ride upon horses:
Hosea 14:3. Neither will we say any more to the ork of our hands, Ye are our gods:-
Hosea 14:3, 4. For in thee the fatherless findeth mercy. I will heal their backsliding I will love them freely: for mine anger is turned away from him.
Hosea 14:5. I will be as the dew unto Israel:-
Hosea 14:5. He shall grow as the lily,
Hosea 14:5. And cast forth his roots as Lebanon.
Hosea 14:6. His branches shall spread,
“To sinners round, Hosea 14:6. And his beauty shall be as the olive tree,
Hosea 14:6. And his smell as Lebanon.
Hosea 14:7. They that dwell under his shadow shall return:
Hosea 14:7. They shall revive as the corn,
Hosea 14:7. And grow as the vine:
Hosea 14:7. The scent thereof shall be as the wine of Lebanon.
Hosea 14:8. Ephraim shall say, What have I to do any more with idols?
Hosea 14:8. I have heard him, and observed him: I am like a green fir tree,
Hosea 14:8. From me is thy fruit found:
Hosea 14:9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right,-
Hosea 14:9. And the just shall walk in them: but the transgressors shall fall therein.
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