Oséias 11:1

DISCOURSE: 1169
CHRIST CALLED OUT OF EGYPT

Oséias 11:1. When Israel was a child, then I loved him; and called my Son out of Egypt.

WITHOUT supposing a primary and secondary sense of Scripture, it is impossible to interpret the prophetic writings, so as to make them accord with the construction put upon them in the New Testament. Indeed, on many occasions, we are necessitated to apply them also in a spiritual or mystical sense, so as to bring out from them that full instruction which they are intended to convey. Not that we are at liberty to indulge our own conceits in explaining God’s blessed word, or to put upon it any sense which a fanciful imagination may suggest; but if we follow the inspired writers of the New Testament, we are safe. The passage before us has doubtless an historical import, in relation to the ten tribes of Israel: nor can we doubt but that it has a prophetical meaning in reference to our blessed Lord. And I think the whole analogy of Scripture justifies us in affixing to it also a mystical meaning, in reference to the Church of God in all ages.
In accordance with this view, let us consider,

I. Its historical import, as relating to the Jewish people—

The prophet is reproving the ten tribes for their ingratitude to God; and in the words before us he shews them what signal mercies God had vouchsafed to them, from the earliest period of their existence.
“He had loved Israel when a child”—
[When Israel were yet but few in number, God had loved them; yea, when their great ancestor was yet in the womb, God had shewn to him his distinguishing grace and mercy: choosing him, whilst Esau, the elder brother, was rejected [Note: Malaquias 1:2.]. If they looked for the true cause of this, they would find it in God, and in God alone: who had chosen them of his own sovereign will and pleasure, and “had loved them purely and solely because he would love them [Note: Deuteronômio 7:7.].” Nothing could exceed their weakness or unworthiness, at the instant when God brought them into covenant with himself [Note: Ezequiel 16:6.]: and therefore they were bound to bear this in remembrance, and to requite this love with a total surrender of themselves to God.]

He had brought them out of Egypt with a mighty hand—
[God had set them apart as a peculiar people for himself. And, in demanding their liberation from Pharaoh, he honoured them with the name of “his son, his first-born [Note: Êxodo 4:22.].” And vain was Pharaoh’s opposition to his will. By ten successive plagues, God subdued that proud monarch; and on the very day that had been foretold four hundred and thirty years before, brought them forth with a mighty hand and a stretched-out arm: not so much as one was left behind: and this has been referred to, by all the inspired writers, as the most wonderful display of power and grace that ever was vouchsafed to any creatures since the foundation of the world.]

But let us view,

II.

Its prophetical import, as relating to our blessed Lord—

It had been ordained of God, that every possible evidence should concur to establish beyond a doubt the Messiahship of Jesus—
[Nothing could be conceived more unlikely than that Jesus the Messiah should be brought forth out of Egypt. He was to be born at Bethlehem [Note: Mateus 2:5.], and to be educated at Nazareth [Note: Mateus 2:22.]. How, then, should it be possible for him to be brought out of Egypt? Behold, the rage and envy of Herod shall stimulate him to seek his utter destruction; and to secure it, by the destruction of all the infants from two years old and under, in all the vicinity of the place where Jesus was born. But, to defeat this murderous plot, an angel shall instruct Joseph to take the infant and its mother by night into Egypt; and there shall they be preserved in safety, till Herod himself is dead: and thus, without any design on the part of man, yea, through the murderous rage alone of this jealous prince, is the prophecy fulfilled; and the most convincing evidence is given, that Jesus is the Messiah, the Saviour of the world.

In this view, as confirming the faith of all Believers to the very end of the world, is this prophecy pre-eminently important; since it was beyond the power of man ever to imagine such an incident; and since it took place only through the cruelty of him who sought to destroy Christ as soon as he was come into the world.]
Let us further consider,

III.

Its mystical import, as applicable to the Israel of God in all ages—

It is well known that the whole deliverance of Israel from Egypt was a type of the deliverance of God’s Israel from sin and Satan, death and hell. Taking, then, the passage in that view, we see in it,

1. The sovereignty of his grace—

[There is not a child of God, at whatever period he was converted to the faith of Christ, but was loved of God before the foundation of the world. Of every one of them it may be said, “God hath loved us with an everlasting love, therefore with loving-kindness hath he drawn us [Note: Jeremias 31:3.]” To this all the Scriptures bear witness [Note: Efésios 1:4. 2 Timóteo 1:9.] — — — And therefore, if we be God’s children, we must bear in mind to whose sovereign grace alone we owe it: “We have not chosen him; but he has chosen us [Note: João 15:16.].”]

2. The work which he has ordained to accomplish in all his people—

[Every one of them does he bring out of Egypt. However long we may have been in bondage there, he looses our bonds, and “brings us into the glorious liberty of his children.” See what he did for his people of old, and then you will see what he will do for us: did he cause them to go from their bondage, and to commit themselves altogether to the guidance and protection of their God? That is what he will do for us: neither sin nor Satan shall detain us any longer under their dominion: but we shall devote ourselves altogether to the Lord, to be to him a holy and a peculiar people — — —]

3. The efficacy of his grace in their behalf—

[Not one was left behind: “not one feeble person was found,” at that juncture, amidst all the tribes of Israel. And shall there be one amongst all his people, whom he has redeemed, unable to withstand his spiritual enemies? No, not one: “It is not the will of our Father that one of his little ones should perish.” There may be a diversity in the mode of their preservation, as at the shipwreck of St. Paul: but not one shall be lost; nor shall a hair fall from the head of any one amongst them [Note: Atos 27:34; Atos 27:44.]

Address—
1.

Have any of you been called to God as from early childhood?

[O, “bless God for this unspeakable gift.” How much have you avoided, which might have ensnared and destroyed your souls! Verily, to be called to the knowledge of the truth in early life, is a far richer blessing than to have been called to the possession of crowns and kingdoms.]

2. Are any of you brought into a state of deep affliction?

[This is no proof that God does not “love you,” or deal with you as “his children.” Israel of old were scarcely escaped from Egypt, before they were menaced with destruction at the Red Sea. And our blessed Lord was scarcely born into the world, before it was necessary that he should be carried to Egypt, to avoid the sword of the destroyer. Indeed, you will find that God in general calls his people to trials. “John the Baptist must be in the deserts, till the time of his shewing unto Israel [Note: Lucas 1:80.]:” our blessed Lord must be “forty days tempted of the devil in the wilderness,” before he shall enter on the office to which he had been baptized [Note: Mateus 4:1.Marcos 1:9.]: St. Paul shall be three days and three nights without sight; and even then shall go into Arabia before he enters fully on his apostolic office [Note: Atos 9:9 and Gálatas 1:17.]. Thus does God generally cause his people’s faith to be tried [Note: Hebreus 12:8.]; and “allures them into the wilderness, before he speaks comfortably to them [Note: Oséias 2:14.].” if, then, your faith be tried, know that it is needful for your best interests [Note: 1 Pedro 1:6.], and that it is by your tribulations that he will further in you the work of “patience and experience and hope [Note: Romanos 5:3.].”]

3. Are there amongst you those who have never yet come out of Egypt?

[Be sure, that if you fancy yourselves children of God, whilst yet you have no desire to relinquish this vain world, you do but deceive your own souls. Your “faith,” if it be genuine, “will overcome the world [Note: 1 João 5:4.];” and “the cross of Christ,” if ever its saving power be felt, will cause you “to be crucified to the world, and the world to be as a crucified object unto you [Note: Gálatas 6:14.].” They who are the Lord’s people indeed, “are not of the world, even as he was not of the world [Note: João 17:14; João 17:16.].” I call you, therefore, to shew “whose you are, and whom you serve:” as for “serving God and Mammon too, it is impossible [Note: Mateus 6:24.];” and to attempt it, is an act of treason against God [Note: Tiago 4:4. the Greek.]. Come out, then, from Egypt and its pollutions, as God has commanded you: and then “he will be a Father unto you; and ye shall be his sons and daughters, saith the Lord Almighty [Note: 2 Coríntios 6:17.].”]