Osea 2:14-15

DISCORSO: 1143
I RAPPORTI DI DIO CON I PENITENTI

Osea 2:14 . Perciò, ecco, io la sedurrò, la condurrò nel deserto, e le parlerò bene: e di là le darò le sue vigne, e la valle di Acor come porta di speranza .

CHIUNQUE conosce le sacre Scritture, deve sapere che esse sono, in molte parti, altamente figurative. Se esaminiamo molte delle espressioni di nostro Signore, e in effetti alcuni interi discorsi, vedremo che erano incomprensibili a coloro che le interpretavano solo secondo il loro significato letterale; perché erano destinati ad essere intesi in senso mistico e spirituale: per questo il Signore ha colto l'occasione per informarli che le parole dette loro erano «spirito e vita.

Ciò è ancor più osservabile negli scritti profetici, che quasi sempre devono essere presi in senso mistico, oltre che letterale; e infatti in molti luoghi, come ha ben osservato il vescovo Lowth, il significato spirituale è più vero, e più immediatamente inteso, che letterale. Questo, ho appreso, è il caso nel passaggio che abbiamo davanti. Dio ha dichiarato cosa avrebbe fatto per reclamare le dieci tribù dalle loro idolatrie; che avrebbe “riparato la loro via con spine, e fatto un muro, affinché non potessero ritrovare le loro vie precedenti”, i.

e. (come è più pienamente esposto nel versetto nono e seguenti) che li priverebbe di tutte le loro benedizioni nazionali, e li consegnasse nelle mani dei loro nemici assiri: poi, nel mio testo, aggiunge: dovrebbe piuttosto essere tradotto, ' nondimeno ') la sedurrò”, e così via. Aveva, nella ver. 7, menzionava che in conseguenza degli ostacoli che avrebbe posto sulla loro strada, dovrebbero essere portati a vedere il loro peccato e la loro follia, e a dire: "Tornerò dal mio primo marito": e ora procede a dichiarare, come li avrebbe trattati, quando avrebbero dovuto essere portati a quello stato d'animo; che l'avrebbe sedotta e le avrebbe dato la Valle di Acor come porta di speranza.

” Ora questo non è mai stato compiuto letteralmente : perché, se noi eccetto circa dodicimila israeliti, che accompagnarono le tribù di Giuda e Beniamino nel loro ritorno dalla cattività babilonese, nessuna delle dieci tribù è mai tornata nel loro paese natale. Dobbiamo quindi cercare un senso spirituale in questo passaggio: e qui abbiamo l'autorità di uno scrittore ispirato per interpretarlo, come relativo alla conversione del mondo dei Gentili e alla liberazione del popolo eletto di Dio dallo stato di schiavitù del peccato e Satana.

San Paolo, in Romani 9:25 , parlando espressamente della chiamata dei Gentili, cita l'ultimo versetto di questo capitolo in Osea, e dichiara che questa profezia ha poi ricevuto il suo compimento. Possiamo quindi senza esitazione considerare il passo come una dichiarazione del modo in cui Dio tratta il suo popolo pentito e contrito, quando una volta la Chiesa, o qualsiasi individuo in essa, è così afflitta da calamità temporali o convinzioni spirituali, da dire: " Andrò e tornerò dal mio primo, il mio legittimo marito.

Dio dice, come nel mio testo: “Io la attirerò, la condurrò nel deserto, e le parlerò comodamente; e di là le darò le sue vigne, e la valle di Acor come porta di speranza». Dichiarando da qui in che modo Dio tratterà il suo popolo che ritorna, possiamo osservare che lo incoraggerà,

I. Con le comodità presenti -

[La disponibilità di Dio ad accogliere i peccatori non si scopre in nulla più che nel modo di trattarli nel loro ritorno a Lui: se c'è solo “ qualche buono in loro”, lo noterà sicuramente con qualche testimonianza di la sua approvazione: man mano che avanzano verso di lui, fa progressi maggiori verso una riconciliazione con loro: e quando vedrà che cominciano a cercar seriamente il suo volto, li farà abbondare di consolazioni.

“Egli li sedurrà:” non dobbiamo supporre che Dio ingannerà davvero nessuno; ma tuttavia c'è un senso in cui si può dire che "attiri" gli uomini: nasconderà alla vista dei penitenti cose che potrebbero allarmarli e terrorizzarli: li nutrirà, mentre sono ancora bambini, con il latte; e tratterranno la carne più forte, che non sono ancora in grado di digerire. Ci sono molte cose che dirà loro in un periodo futuro; ma da cui ora distoglie la loro attenzione, come da cose che non possono ricevere: e così li guida dolcemente, come sopporterà la loro forza.

Ora si rivela anche in modo peculiare all'anima e la riempie di gioia celeste. Il peccatore giunto per primo al senso della grazia di Dio, è per così dire portato su ali d'aquila: sembra respirare un'aria più pura; Avevo quasi detto di vivere in un mondo nuovo. Le sue sensazioni sono così completamente mutate, che lo si può, quasi senza iperbole, chiamarlo "una nuova creatura": dall'essere morto come in tutte le cose spirituali, comincia a godere di una vita spirituale: dall'essere nel buio totale, è " portato alla luce meravigliosa:” temendo il dispiacere di Dio, sente “il suo amore spargersi nel suo cuore.

Ora dunque suppone di non poter mai perdere il sapore di queste cose: “Sono un cane”, pensa, che dovrei offendere sempre di più questo grazioso Essere, che ha così liberamente perdonato tutte le mie colpe? Ahimè! poco sapendo quale depravazione e inganno c'è nel cuore umano, conclude che ora sopporterà tutto davanti a sé: le corruzioni del suo stesso cuore sembrano così mortificate, da essere quasi estinte: il mondo ora è come un nulla in i suoi occhi: e Satana stesso, formidabile com'è, ora sembra essere «contorto sotto i suoi piedi.

Forse ha imparato, per così dire, a riconoscersi debole, fragile e interiormente depravato; ma lo stato d'animo della sua mente è come quello di Davide, quando disse: "La mia montagna è così forte, non sarò mai mosso". Così Dio seducepenitenti: né questo è più di quanto è necessario all'inizio; poiché le loro abitudini di peccato sono profondamente radicate; il loro attaccamento alle cose del tempo e del senso è molto forte; e l'opposizione che incontreranno in seguito dal mondo, dalla carne e dal diavolo, è così potente, che hanno bisogno di tutto il possibile incoraggiamento; hanno bisogno di tempo per prendere forza; hanno bisogno di assaporare ora la dolcezza della religione, affinché quando verranno a sopportare la croce, possano testimoniare, per propria esperienza, che la religione, con tutte le sue difficoltà, è una porzione incomparabilmente migliore del mondo.

Ciò fu esemplificato in modo notevole nella prima pubblicazione del Vangelo: i tremila convertiti «continuavano ogni giorno concordi nel tempio, e mangiavano il loro pane con letizia e semplicità di cuore, lodando Dio e godendo del favore di tutto il popolo ». Avevano ben poche ragioni di aspettarsi il favore dell'uomo: ma Dio ritenne opportuno conservare per un po' di tempo la sua neonata Chiesa dalla persecuzione, affinché la loro felicità non avesse legami, e che crescessero in forza e potessero sopportarlo in seguito, quando sarebbe giunto su di loro: e così li ha attirati, per così dire, a una ferma e risoluta adesione alla sua causa.

Further, God says, “I will bring her into the wilderness.” Many able and judicious Commentators translate these words somewhat differently, “I will allure her after I have brought her into the wilderness:” and this I should suppose to be the more proper rendering of the words, because the sense is then clear; viz. “After having afflicted her for her sins, I will comfort her on her return to me.

” But, if we retain the present version, we must understand the ‘wilderness’ to mean, not a state of affliction, but a state of solitude and retirement: and this makes very good sense, and exactly agrees with the experience of young Christians. When God allures them in the manner we have before represented, they immediately forsake the company of the world, and seek their God in retirement: they now love solitude; they now never feel themselves less alone than when alone: nor would they forego their secret intercourse with God for all the world.

There are many seasons when they would account the presence of their very dearest friend to be a grievous interruption. But, however true the words are in this sense, I apprehend the other to be the better version of them; and therefore passing by this, we observe further, That God will speak comfortably to those whom he thus allures. He makes his word now to be exceeding precious to their souls: he opens their understandings to understand it; and they begin to hear God speaking in and by it: and O! how delightful are the promises! With what eagerness do they embrace the promises! With what unspeakable pleasure do they now apply them to themselves! Under a sense of guilt, they now see that they may have pardon for sins of the deepest dye: under a consciousness of their own insufficiency for any thing that is good, they see here in the sacred records an inexhaustible treasure of grace and strength.

In every situation and circumstance of life they find, that there is a word suited to their condition: they hear the voice of God in the promises; and by these he speaks indeed most comfortably to them. There is somewhat peculiar in the original words; literally translated, they mean, “I will speak to her heart:” and this is very properly rendered, “I will speak comfortably to her;” for God speaks to the outward ears of thousands to very little purpose: he invites, but they are not entreated; he promises, but they are not comforted: but, when once he speaks to the heart, then comfort flows in apace, and “they rejoice with joy unspeakable and glorified.”]

Thus we see how God, alluring the sinner, and speaking comfortably to him, leads him on by present comforts. We proceed to shew, how he encourages him,

II.

With future prospects—

[He that is born of God, is indeed born to a great inheritance: nor is he in danger of expecting too much at the hands of God; for, as he has said in general, “Open thy mouth wide and I will fill it,” so he says in the passage before us, “I will give her vineyards from hence, and the valley of Achor, for a door of hope.” You will call to mind what was observed in the beginning of this discourse, that this passage was never literally fulfilled, and that St.

Paul has explained it in a spiritual and mystical sense: and this we now repeat, lest our construction, or rather our application of it should appear fanciful or forced. Vineyards were a very important part of the produce of the land of Canaan; insomuch, that when the spies went to search out the land, they brought back a cluster of grapes upon the shoulders of two men, as the best proof of the fertility of the soil.

When the Lord therefore promises to give his people “vineyards from thence,” he means by it a supply of every temporal blessing, which he will bestow upon them from the very instant that they thus return unto him. If therefore we apply this spiritually, we may understand by it a supply of all spiritual blessings, which God will vouchsafe to his people from the time that they come to him with real penitence and contrition.

Just as when our Lord says, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water,” (by which he meant all the gifts and graces of the Holy Spirit,) so, I apprehend, when God says in my text, “I will give her vineyards,” he means every kind of temporal and spiritual blessing. It is added further, “I will give her the valley of Achor for a door of hope.

” Achor was a very rich valley, so called from the circumstance of Achan being stoned there. It was the first portion of the promised land that came into the possession of the Israelites, and this was to them a door of hope; it was a ground of assurance, that they should in due time possess the whole land, it was, as it were, an earnest, whereby they were taught to expect the fulfilment of all the promises.

Here then we see the meaning of the passage before us, according to the spiritual interpretation of it, God promises to his people the richest spiritual blessings; and teaches them to consider all which they here possess, as an earnest only of what they shall hereafter inherit. Now it is by this prospect of receiving all spiritual and eternal blessings, that the young Christian is encouraged to proceed.

First, He has a prospect of all spiritual blessings. The believer soon finds, that, if he will be faithful to his God, he must forego some worldly advantages; and sacrifice every interest that stands in competition with his duty. Now this to our earthly hearts is no little trial, those who are insincere cannot stand this test, like the young man in the Gospel, they may wish for an interest in Christ; but, if they must sell all in order to obtain it, they will rather part with Christ and his benefits, yea, if for a season they make a profession of godliness, they will at last, like Demas, prove by their conduct that they are “lovers of this present evil world.

” But, as an antidote against this poison, God promises that he will give better riches, even “durable riches and righteousness;” and, that the blessings which he will bestow, shall far more than counterbalance any thing which can be lost for him, and thus he inclines the soul to suffer temporal loss, in expectation of greater spiritual advantage; and (as did the saints of old,) to “take joyfully the spoiling of their goods, knowing that they have in heaven a better and an enduring substance.

” The Christian also, after a little time, begins to find that he has many sore conflicts to maintain; that he has enemies on every side; that he has temptations without number; and that he has in himself no strength, either to withstand one temptation, or to overcome one enemy. Under such circumstances, he would soon faint and be weary, but that God has engaged to support him in every trial, and make him conqueror over every enemy.

But when he knows, that “his strength shall be according to his day;” that there shall be “no temptation without a way to escape;” and that every conflict shall produce an abundant increase of grace and peace; he is willing to engage his enemies, under a full assurance, that, while God is for him, he need not regard any that are against him. He has already found the blessedness of serving God: he knows, by his own experience, that God “never is a wilderness unto his people;” that he is a gracious master, who richly repays them for whatever they may do or suffer in his cause.

Having therefore experienced this, he looks forward with confidence: having obtained grace in past trials, he expects assuredly, that it shall be given him in future difficulties: having tasted how gracious the Lord is, he expects to receive yet richer communications of peace and joy: he looks upon every thing he receives as an earnest of something future.

In addition to spiritual blessings which he hopes to receive in this life, he has A prospect of eternal blessings in the life to come: his increasing conformity to the Divine image is a door of hope, that he shall one day be “holy as God is holy:” his increasing happiness gives him a lively assurance, that he shall ere long be free from every care, and be happy as the angels that are around the throne: so also the sweet communion which he enjoys with God in secret, those discoveries of his glory, and those communications of his love, are as earnests, that he shall one day see God face to face, and “drink of the rivers of pleasure which are at his right hand, for evermore.

” Now this contains somewhat of the Christian’s experience, when first he comes to God through Christ: he is led on at first by present comforts; and, as he proceeds, his prospects open; so that in an assured expectation of grace sufficient for him, and of a crown of glory at the end, he “goes on, conquering and to conquer.”]

We will now conclude with an address—
1.

To those who may now be enjoying their first love—

[The prophet observes,; that the time of espousals is a time of love [Note: Geremia 2:2.]: and in the letter to the Church of Ephesus, mention is made of a first love; by which is meant, that peculiar earnestness and delight in Divine things which are often to be observed in young converts. Now it may be, that some of you who are here present have just begun to taste the joys of religion: you have peace with God in your consciences; and can scarcely think of any thing but the goodness of God to your souls.

I would to God this might always remain; or rather, that it might increase more and more; and that you might so learn divine lessons in prosperity, as not to need to learn them in a more humiliating way! But this is very rarely the case: the deep things of God are scarcely ever learned in this way: in general, God, after a season, leaves the soul to discern its own depravity, and to feel its utter helplessness: and, in order to humble it in the dust, he suffers the latent corruptions of the heart to spring up, and thus to harass and defile the soul.

Not that God acts thus from any pleasure which he takes in mortifying the soul: I am persuaded he would rather overcome us by love, because “he delights in the prosperity of his people:” but this is the way in which he punishes our past sins, and our present neglects; he suffers those very sins, which most dishonoured and provoked him in our unregenerate state, most to grieve and perplex us after our conversion: and every secret backsliding he punishes, by withdrawing in a measure his restraining grace; so that, as the prophet says, “Our own wickedness corrects us, and our backslidings reprove us.

” You must not wonder, therefore, if this should be your own experience: and this I say, not to damp your joy, so much as to keep you from abusing it. Strange as it may appear, our hearts will sometimes take occasion, even from religious joys, to puff us up with pride, or to lull us into security: and wherever pride or security is, no doubt there will ere long be a fall. Remember then, that these comforts which God vouchsafes you, are to be an occasion of gratitude, but not of pride; “a door of hope,” but not of presumption.

When once you begin to presume upon your attainments, and to think that less diligence, less watchfulness, and less fervour will suffice, be assured, that the blessings you so abuse will be withdrawn: you will find, that your gifts, your graces, and your comforts, will decline. Be on your guard then against “leaving your first love:” be sober, and watch unto prayer: and, if you find but the first beginnings of decay, O! flee to the Saviour; flee to him as for your lives: if you feel yourselves sinking, cry to him, “Save, Lord, or I perish!” and endeavour, “as ye have received the Lord Jesus Christ, so to walk in him, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving.”]

2. Those who have “left their first love”

[Perhaps you will ask, “Who are they? and how shall I know whether I be of the number?” Beloved, this is no hard thing to know. It is true, there may have been some abatement with respect to rapturous or ecstatic feelings, while yet your love remains as firm as ever: but yet all who are really walking nigh to God, find the text realized in their own experience. God allures them by the consolations of his Spirit; he seals his promises on their hearts: he enriches them with gifts and graces; and he opens glorious prospects to their view.

If therefore, instead of being thus allured, your spirit is become dull; if, instead of finding the promises precious to your soul, they scarcely ever dwell upon your mind, or administer any solid comfort; if your gifts or graces, instead of increasing, decline; and if, instead of looking for, and longing after, and hasting to, your heavenly inheritance, you are becoming more forgetful of it, and ready, as it were, to take up your rest in earthly things, Thou art the man: whoever thou art, “I have somewhat against thee;” “Thou hast left thy first love.

” O! “turn and repent, and do thy first works.” See what has caused this declension in thy soul: see what there is that troubles the camp: and O! put away the accursed thing: if thou hast given way to a worldly spirit, watch and pray against it: if pride have defiled thy soul, humble thyself for it before God, and beg for grace, that thou mayest “be clothed with humility:” if passion be thy besetting sin, pray that thou mayest “put on meekness as the elect of God,” and be adorned with that “meek and quiet spirit which is in the sight of God of great price.

” If sloth be the enemy that hath cut thy locks, and shorn thy strength, up, up, and be doing: in short, whatever it be that has caused thy declension, sacrifice it, though it be “precious as a right eye, and necessary as a right hand.” “Cease to do evil, and learn to do well: put away the evil of your doings.” I know indeed, that you cannot put it away of yourselves; but I know at the same time, that, till after it be put away, God will not shed abroad his love in your heart, nor can you look up with comfort and confidence to him.

“Turn ye then unto your God, from whom you have deeply revolted;” and know, that he is a God ready to pardon: “he will heal your backslidings, and love you freely:” he will give you the earnest of his Spirit in your hearts, and fill you with joy in expectation of the full inheritance. O beloved! say with the Church of old, “I will go and return unto my first Husband; for then it was better with me than now:” and you will find, that, as “he hateth putting away,” so “he will cast out none that come unto him.”]