By J.C. Philpot
Preached at Zoar Chapel, Great Alie Street, London, on Lord's Day Evening, July 14, 1844
"O Ephraim, what shall I do unto thee?" Hosea 6:4
I know not any part of Scripture more difficult to understand than the book of Hosea. It is difficult to understand it literally; and it is more difficult, if possible, to understand it experimentally. It is difficult, literally, because we know so little of the historical circumstances of Ephraim (or Israel), under which these prophecies were delivered; and it is difficult to understand it spiritually and experimentally, because the different traits of Ephraim's character are so scattered up and down this book, that it is very hard to bring them together so as to form out of them a complete description. And yet a few words upon the literal meaning of the book may be preparatory to entering into the experimental meaning of it.
Under what historical circumstances, then, were the prophecies of Hosea written? They were addressed, for the most part, to Israel; that is, to the ten tribes who separated under Jeroboam from Judah, and who, a short time after Hosea's prophecy, were carried into captivity by Shalmaneser, king of Assyria. It was therefore to the ten tribes known under the name of Ephraim (that being the most important tribe of them all), that Hosea, a short period previous to their captivity, delivered these prophecies.
But when we look at the spiritual meaning of the book, we find a deeper signification in it than any mere literal address to the ten tribes. We see in it a character, a spiritual character, set forth and described under the name of Ephraim; and who and what this spiritual character is, we may make the subject of some enquiry.
One thing, at first sight, I think is evident, that a child of God is set forth under the name of Ephraim: for the promises are so great and glorious, that none but a living soul can be addressed in them; and yet a child of God under peculiar circumstances and in a peculiar state.
Let us endeavour, then, to gather up a few of the traits of Ephraim's character.
1. The grand distinguishing feature of Ephraim seems to be this, that he was "a backslider." We read, for instance, "Israel slideth back as a backsliding heifer;" (4:16) and we find the Lord addressing to him a promise in that state, "I will heal their backsliding; I will love them freely." (14:4.)
2. This backsliding of Ephraim was the real root of all his other sad evils; we find therefore, that he was also an idolater. "Ephraim is joined to idols." (4:17.) Idolatry is the source of backsliding. No sooner do we depart from the "Fountain of living waters," than we "hew out to ourselves broken cisterns that can hold no water;" no sooner do we run in our desires after idols than backsliding begins; and when backsliding begins, rapid is the progress that it makes.
3. Another feature of Ephraim's character traced out in this book, was, that he was mixed up with the world. "Ephraim hath mixed himself among the people." (7:8.) He had become entangled in the world, had forsaken the company of God's people, and got into close connection with those who feared not the Lord. Thus his heart had become hardened, and his conscience deadened; and he was as "a cake not turned." What a striking figure is this! It was not all dough, so as to be moulded by the divine hand; it was not all bread, so as to be good food; but it was burnt on one side, and dough on the other; neither fit for God nor man; neither suited to the world, or the church. "Strangers" too, we are told, "have devoured his strength, and he knoweth it not." (7:9.) There was, if we may use the expression, a secret drain upon his constitution; he had got so entangled in the world and so buried in the things of time and sense, that these strangers, as a disease in his vitals, had "devoured all his strength." "Grey hairs" too, were "here and there upon him." He had lost the vigour of youth, and the wrinkles of age were seen spreading themselves over him, and yet "he knew it not."
