“A bright cloud overshadowed them.” This phenomenon was awesome in itself, but then a voice thundered out very majestically, “This is my beloved Son, … hear ye him.” This scene was so impressive that Peter referred to it in his epistle but said that despite its awesomeness and positiveness, the “more sure word of prophecy” was superior (2 Pet. 1:16-19). Do we have such a conviction? Is God’s Word more “sure” to us than if we had witnessed the transfiguration and heard the voice coming from the cloud? We should have the same reverence and respect for the Word of God that Peter had—regardless of the degree of our comprehension.

Being familiar with the account of the bright cloud over the nation of Israel and the Tabernacle in the Wilderness of Sinai, the disciples would have had no difficulty realizing that the message, or voice, came from God. Also, “Hear ye him [Jesus]” was almost like a reprimand, for earlier Peter had been arguing with the Master (Matt. 16:22). Now the Father was saying, “This is my Son. I am well pleased with him. You had better listen to him.” In other words, in listening to Christ, we are really listening to God, for the Son is the true and highest representative of the Father.

With natural Israel, the “former rain” refers to their earlier period of favor. Israel had prophets, the Law, the Tabernacle, the Temple of Solomon, etc. The early rain ended with the Diaspora, the great gulf fixed between the Jews and God, as shown in the Parable of the Rich Man and Lazarus (Luke 16:19-31). Now the dry bones (Ezekiel 37) are beginning to come together. Sinews (organizations) are attached to the bones, and flesh has even appeared on the body state of Israel. However, from God’s standpoint, the breath of life has not yet entered Israel.

Not until Jacob’s Trouble will that happen—when the nation of Israel will stand on its feet in a real way. When God fights for Israel as He did in days of old, that will be like an awakening from the dead (Zech. 14:3). There will be a mighty shaking and a resurrection, as it were, both figuratively and literally (the Ancient Worthies).

Verse 5 is like saying to the Holy Remnant that the hopeless condition both the ten- and the two-tribe kingdoms were in necessitated the Lord’s turning His face from Israel for a long period of time so that they would get the lesson. In the past, through the prophets, God warned of the sinful condition, but Ephraim and Judah turned a deaf ear to the need for repentance. God “cut … [them] in pieces with the prophets” (NIV). It is as if at this end of the age, God is explaining about the warnings given to the ten- and the two-tribe kingdoms before they got so corrupt, and then, when they were in an unfit condition, what the necessary steps of repentance were. Because the warnings were ignored, judgment was necessary. Hewing the nation by the mouth of the prophets sounds like Jeremiah’s ministry.

The first three chapters of the Book of Hosea are introductory or preparatory, showing that an experience had to be created in the prophet’s life so that when he subsequently published his message to the nation, he could do it with feeling. How would this happen? When Hosea would see the Lord’s mercy on behalf of Israel and also have in his own life a personalized experience along these lines, he could speak with great fervor, realizing the tenderness of God in dealing with His people. Hosea’s message would thus have more power and effect. Therefore, it is not until chapter 4 that Hosea began his public message and ministry to the nation: “Hear [hearken to] the word of the LORD, ye children of Israel.” In the first three chapters, Hosea was merely being instructed. In other words, some years had to pass before Hosea could begin his public ministry; all three children had to be born first.

“The beginning of the word of the LORD by Hosea.” In the beginning of his ministry, Hosea was told to take “a wife of whoredoms and children of whoredoms.” Bible scholars have been puzzled by this verse, but it was preparing for a lesson on spiritual prostitution, the harlotry of worshipping idols.

The instruction was blunt and direct, whereas later chapters furnish a more rounded-out picture. Did God tell Hosea to deliberately go out and marry a known harlot and worshipper of idols? Why would the Lord give such an instruction, especially since it contradicted the moral precepts of Scripture? Actually, the Lord was prophesying what would happen with regard to the woman Hosea was going to marry. It was as if God were saying, “Go out and take unto thee a wife. In due time, she will prove to be a harlot and will bear children by other men.” God wanted to illustrate, through Hosea, His relationship to Israel and how the nation went into unfaithfulness. In other words, the union forcibly demonstrated to the public Israel’s unfaithfulness to God.

We need the help of the Holy Spirit in this lifetime battle, which continues until the flesh actually dies. Until the stake is pounded through the heart of these evils, or sins, pinning them to the ground, sin will always have undue power over the Christian. “Get thee behind me, Satan” must be our attitude (Luke 4:8). Trusting in the Lord, not self, for power and the victory is the experience of the Little Flock. When some Christians fall, the experience so awakens them to a realization of their danger and the Lord’s mercy in rescuing them that from henceforth, they exhibit in their life the determination the Lord is looking for.

Chapter 5 contains a reiteration of the Ten Commandments. This enumeration, which took place just before the Israelites entered the Promised Land, was essentially the same as that in Exodus 20. Following a probable intermission, Moses “called all Israel” to hearken. When it was time to continue the oration, he commanded their attention by calling, “Hear, O Israel”!

KING DAVID prospered under the Lord’s blessing, and he established Israel’s kingdom upon a good footing, which assured peace and respect from the surrounding nations. Living now in a palace in Jerusalem, with the tabernacle of divine service near by, the king bethought him of the incongruity of his living in a grander house than that of his God, and of the fact that the heathen built temples for their idols. The Prophet Nathan was a friend and close counselor of the king, and to him David made known his thought of building a temple. Possibly he had the suspicion that such an innovation might not be proper and that he would do well to have counsel on the subject. Doubtless the lesson of Uzzah made him more careful respecting everything purposed or done in connection with the tabernacle and its services. To the prophet the suggestion seemed a good one, reverential, proper. He endorsed it, saying, “God is with thee,” therefore doubtless he will prosper you in this good thought in respect to this generous impulse of your heart.

Hagar was fleeing to Shur, which was en route to Egypt; that is, as an Egyptian, she intended to go back home. She was taking the inland desert route that Moses later used. Hagar got into Abram’s household when he and Sarai had gone down to Egypt. The king, admiring Sarai’s beauty, had wanted to marry her until he learned that she was already married. Abram and Sarai were sent out of Egypt with animals and men and maid servants (Gen. 12:16,20).

Hagar was honored with a promise from the angel. He addressed her as “Sarai’s maid” and told her to return and submit to Sarai; that is, Hagar was given certain promises, but they were not to be overread, for she was still Sarai’s maid.

Verse 2 reminds us of Revelation 22:18,19, “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.” There the judgment for adding to or diminishing the Word of God is given, the penalty for taking away, or subtracting, being more severe.

The stoning of Stephen took place outside the city walls on Golgotha, where Jesus had been crucified. The signification of being put to death outside the city was that the individual was accursed and apart from God and the holy city. The custom was to first push the person off Golgotha hill and then dispatch (kill) the fallen victim with stones.