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Our text tells the old story of man's rebellion and God's love. The subject has its human and its Divine aspect, which we will consider in turn.

I. MAN'S REBELLION is implied in the text and described graphically in other parts of the prophecy.

1. Its signs, as they are illustrated in the moral condition of Israel.

(1) The dethronement of God. He was no longer the object of worship or the source of authority. Baal was worshipped in the high places, and Astarte in the groves. In other words, confidence in one's own power, or contentment with sensuous pleasures, now displaced devotion to God. This is not brought about with startling rapidity. There is no sensible shock felt when a man breaks with God. There is a progressiveness in evil almost imperceptible. Israel first professed to worship God in the calf, but at last worshipped the devil in Astarte. Sin is generally progressive in the hold it gets upon its victims. Judas Iscariot is an example of this.

(2) The confidence in man. Many shrewd men in Israel held aloof from idolatrous worship as degrading superstition, yet were equally with the worshippers in rebellion against God. For national deliverance they would not trust to Baal, but they would trust in Egypt, which was equally distrust of Jehovah. Many now are free from the folly and the degradation of heathendom, yet are in God's sight rebels against his authority. In their judgment they are righteous enough to do without his pardon, strong enough to do without his aid, wise enough to do without his revelation.

2. Its consequences.

(1) Disappointment. (Read ver. 5.) Hoshea was subject to Assyria, but joined Egypt to win independence. The result was that the Assyrian king destroyed Israel, carrying the people away into an exile from which there was no return. Similarly, one who from a spirit of self-reliance says of Christ, "We will not have this man to rule over us," becomes the slave of human opinion, of popular customs, of evil passions, etc. Others who live in forbidden pleasure find in old age, not only the pleasure gone, but the retribution come, physically as well as morally. "Wherefore do ye spend money for that which is not bread?" Happy is it if the prodigal grows sick of the husks the swine eat, before it is too late to return to the Father's house, where there is bread enough and to spare.

(2) Punishment. In the wilderness days the people, in plagues and defeats, had signs of this. Here it was foretold that the sword should abide on their cities (ver. 6). And in our text reference is made to a standing example of Divine retribution - the destruction of the cities of the plain. Admah and Zeboim are selected, as the smallest or least known, to indicate that the most insignificant would not escape the judgment of God. In reference to the coming punishment of the impenitent, even our loving Savior speaks awful and ominous words. It is in the New Testament, the special revelation of God's love, that we read of "the fire that cannot be quenched;" of "the second death;" of the" outer darkness, where shall be weeping, and wailing, and gnashing of teeth."

II. GOD'S COMPASSION.

1. It is described by the prophet. He represents God as saying, "How shall I make thee as Admah?" etc. "Thy sin merits a punishment fearful as was that, yet my heart is heavy within me at the thought of its coming to thee, my child; yea, my strong compassions are kindled by my love." Such language is in harmony with the whole teaching of Scripture. "God is not willing that any should perish," etc. Note: It would be well if all the children of God in this were like him. Some, however, are indifferent to the sins of their fellows, as if sins were of little consequence, or as if they themselves had no more sense of responsibility than Cain acknowledged when he said, "Am I my brother's keeper?" Others are indignant and angry with the fallen, as were the Pharisees in the house of Simon. But in the eye of him who abhors evil, the sinner, going away from hope and light and heaven is too pitiful for resentment, though too willful for excuse. Therefore he says, "How shall I give thee up?" etc.

2. It is proclaimed in the gospel. The coming of the beloved Son is well described by the Lord himself, in his parables of the wicked husbandmen, of the good shepherd seeking the one sheep that was lost, etc. See in these the unmerited love, the infinite tenderness, of him who so loved us as to give his only Son for our redemption. In the ministry of him who was the express Image of God's Person we see proofs of the truth in the text; not only in his miracles, but in his invitations, notably in the words, "O Jerusalem, Jerusalem... how often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not!" In the commission given to the apostles the text reappears. What pathetic meaning in the words, "beginning at Jerusalem"! In the experience of the redeemed this assurance is re-echoed. Saul of Tarsus, the chief of sinners, obtained mercy as a pattern for those who should hereafter believe.

CONCLUSION. Beware of presuming on Divine long-suffering. What more mad and perilous than to leap into the angry sea because the lifeboat is there! What more ungenerous and unmanly than the conduct of him who says in his heart, "I will be hard, because God is so tender; I wilt withdraw further from him, because I know he loves me"! "How shall we escape, if we neglect so great salvation?" - A.R.

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KJV: How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.

WEB: "How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart is turned within me, my compassion is aroused.