The fourth chapter of Hosea is directed to the ten tribes. Proof that Judah is not included is verse 15: “Though thou, Israel, play the harlot, yet let not Judah offend.” God had a controversy with the inhabitants of the land because there was “no truth, nor mercy, nor knowledge of God.” This condition existed in Israel in Hosea’s day, and it is also true today.

“No truth” means no righteousness, no fair play, no justice. In other words, there is no standard of righteousness. Everyone is out for himself, and hypocrisy and ulterior motives are the norm. Demands along all lines are getting more and more unreasonable. The standard of truth is missing in politics and in everyday life—even in the home. This condition will get much worse as the trouble comes on the world.

Also, there was no mercy in the land. That was the prevalent condition in the prophet’s day. How dreadful! Of the last days, the Bible says that men shall be “without natural affection,” that is without tenderness and compassion (2 Tim. 3:3). Patience, reasonableness, and consideration are lacking. The women are getting hard today, like the men, and the men are losing their masculinity. Imagine a condition so bad that it could be said, “No truth, no mercy, and no knowledge of God”! Things are not that bad yet, but trouble is coming. Hosea was speaking doubly—to Israel in his day and, unwittingly, to the end of the present age.

Eliezer prayed that God would speedily show kindness to Abraham. (The answer came so fast that he almost could not believe it!) He prayed that when he would say, “Let down your pitcher so I may drink,” he would recognize the bride for Isaac by her reply, “Drink, and I will also bring water for your camels.” Eliezer laid down stipulations: the fleece, as it were. What an extraordinary test—that the woman would water all ten camels! He was looking for a bride with the proper attitude, one who was willing to go beyond what was required and render more out of love. Not only did Eliezer want a miracle, but also he wanted it right away and at this particular well. He did not desire to tarry in his mission.

The Psalm which constitutes our lesson is supposed to have been composed by the Prophet after his heart had returned to peace with God through assurance of divine forgiveness of his sins. Its opening sentence takes this standpoint. David was the blessed man who had experienced divine forgiveness and covering of his transgression, his sin. He was the man to whom the Lord no longer imputed iniquity and in whose heart was no deception, no secret longing for sin, with merely the restraints of fear, but who had a heart and mind fully turned away from sin and in absolute accord with divine justice and all of its righteous requirements.

Basically the word “spirits” pertains to doctrine, but it is like the word “conversation” in the King James, which we change to “conduct.” Therefore, it is helpful to think of “spirits” as being both the doctrine and the disposition, or character, of the one who is pronouncing the message. The false element professed to be prophets, taking the position that they were speaking the truth. However, the listener had to be cautious. Since John spoke so much about “love” in this epistle, we can add the thought of “conduct” as well. Thus the listener was to test the doctrine of the speaker and observe his character, conversation, and conduct to see if they squared with Scripture and the qualifications of a bona fide Christian. Both the doctrine and the spirit that accompanied the doctrine were to be tested. In fact, testing and careful consideration were essential “because many false prophets are gone out into the world.” We are not to be too trustful of what we hear and of what one professes to be.

Caught Up In A Whirlwind Many Christians have not noticed that there is not only a difference between the heavenly salvation, which God has provided for the Church, and the earthly restitution (Acts 3:19-21) which God has provided for the world, but additionally there are two distinct classes of the Church brought to our attention [...]

Kings’ daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir. Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; The Queen And Her Virgin Companions Kings’ daughters were among thy honourable women: upon thy right hand did [...]

UNDER the symbol of white raiment the Lord throughout His Word represents the righteousness of those whom He accepts as His people. Their righteousness in the future state will be a personal righteousness or holiness; and the guarantee of this is the promise that all who are accounted worthy, as “overcomers” of the world to be joint-heirs with Christ in the heavenly Kingdom, will in the resurrection be granted new, perfect, spiritual bodies, free from sin and impurity of every kind, and fully in harmony with their new wills or characters developed during the trial-time of this present life.

Ostensibly the Bride seems to be speaking, but since the Church is already glorified and the Song of Solomon has been sequential for the last few chapters, the Great Company would be speaking here for several reasons. One reason is that a new chapter is properly indicated in Song 8:1 with a change of cadence. Another reason is that the glorified Church beyond the veil would not utter the words in verse 4. Chapter 8 is a sequel to the story in the Song of Solomon, in which the Bride class is now complete and attention is being focused on the Great Company class. At this point in time, the Great Company will have renewed zeal that will be just as fervent and at just as high a level as that of the true Church—but belatedly. They will get the equal portion of the Spirit and the oil and be enthusiastic. They would have made their calling and election sure if they had awakened to this fact in sufficient time.

The Church are collectively considered to be “one.” “She is the only one of her mother, she is the choice one of her that bare her.” The “mother … that bare her” is the Sarah Covenant, the “Jerusalem … above, … which is the mother of us all” (Gal. 4:26).

The King James Version properly has a new paragraph here. Song 3:1,2 and 5:2-6 tell of two bedroom scenes. Chapter 3 gives the Little Flock’s attitude when they are awakened, and Chapter 5 contrasts the Great Company’s attitude when they are awakened. The Pastor’s writings furnish many clues and ideas, which, when collated, result in pictures that are tenfold clearer. Details and other truths are revealed in the collation.