Good evening, boys and girls. Glad you all are here today, as the rest come in from doing the dishes in there. I haven't decided if they like the supper or cleaning up afterwards better. Seems like the cleaning up afterwards always gets this little fellowship thing and going and those of you online, that's why we never start on time. But it's worth it, I'm telling you. I was thinking after supper, I thought if people knew how good Wednesday night supper is, the fellowship and the food we would have to build housing, a dormitory just for Wednesday nights. So those of you out of town, sorry about that. Although we do have three rooms available on a rental basis just for Wednesday nights. Madison will take two in her home and then we have one in the other building over there. And then if you stay on Wednesday nights you get to come to men's breakfast on Thursday, but only the men. So it's a good deal, isn't it? All the way around. But anyway, quick word of prayer before we begin. We want to pray for, of course, Brenda and William, Brenda's brother, passed away in Seymour, Texas, Monday. Texas is actually where he was in the nursing home burial tomorrow in Seymour, at the First Bed Church. Seymour. So we pray for Brendan, William and that family in that tomorrow. And then we pray for I meant to mention, on Sunday, john Roberts nephew was here last week staying with them and had to be rushed to the hospital and then flown to Denver. He's from Denver, but was flown to Denver with a kind of a brain aneurysm type thing. He came out well, he's still with us and hasn't had to have surgery there, fixing it through something. But anyway, Brandon is his name, and we keep him in our prayers. And John, I mean to ask you earlier. How's Patsy? Good? Okay. Excellent. John's sisterinlaw Patsy down in Lovington. I always once they hops that will keep all them in our prayers and the many others. And with that, let me lead us no word of prayer. Father, grateful again for the fellowship we've had and that we have weekly on these Wednesday nights and the blessing that is and then the fellowship in the Word as well. And we pray that it is an encouragement for these who join us online that you would bless them with a little fellowship even though they're separated by miles. And as we come into the Word tonight we pray that it would really encourage us as we go from here. Give us some insight, Prophetically. We ask this in Jesus name. Amen. And we are in hosea. I've been rightly dividing hosea. Last week. We made it through chapter two, verse four and tonight we're going to pick up with verse five. Let me tell you, if you keep your notes that last week I made a change. You all know because I've told you a hundred times that I don't do the whole study and perfect it and then present it. I give it imperfectly and then fix it along the way. And I had all of chapter two as what did I call it here? God's poetic condemnation of Israel. But as I was going along in chapter two, I got a little closer, and I really think it's the word condemnation. God's poetic and Israel all work, but the condemnation is just verses one through 13. So last week we went through one through four. Actually, we had some in chapter one as well, but then we went through verses one through four and began that condemnation. Tonight we're going to finish the condemnation in verses five through 13. Next week, we'll still be in the same poem that God is giving. And yet we'll start in verse 14. And in verse 14, it's not a condemnation. I already called it something, but I forgot what it was. His call, his poetic call, I think is what I called it. That begins in chapter two, verse 14. So if you got last week's notes, you might want to correct those. Chapter two, one through 13, god's poetic condemnation of Israel. And you may remember in verses one through four, hosea is speaking to his children. Let me back up there just a little bit. And Jose chapter, if I can get the right spot there. Hosea, chapter two, verse one. There we go. Say ye unto your brethren. We guess care who the ye is. That's plural. This will come up again tonight. Say ye unto your brethren. It's somebody who has his brothers abomi, and their sister is Ruma, Ru, AMA. I'll give it say ye. But the only person left is Jesriel, who's only a one person. So we speculated it's Jezreel in its broader sense, as in Israel, as the future Israel and all of the future family of Hosea and Gomer. So in verse one, he speaks about the children, and in verse two, plead with your mother, for she is not my wife. He speaks to the children. And he speaks to the children about their mother, who is not my wife, neither am I her husband. And a pretty blunt visit there in verses two and three and four. And when it comes to four, it says, I will not have mercy upon her children. Now, I want you to remember the pronoun change here. Hosea is the guy speaking, and Hosea says, I want you to say to your brothers and your sisters about your mother. But then by verse four, he switches not to your mother. He says to not to you who are your mother's children. But he begins to talk about her children. I will not have mercy on her children. Well, wait a minute. He just said, say to your brethren, I'll have mercy. Say to your sisters I'll have grace. And then he says, but her children? No. Well, you are her children. What's up here? He's got the switch. So I think in verse four, and we talked about this again last week, that in verse four, her children are, as it's defined here, the children of whoredoms. They are the ones that she went off with another man and had other children. That's who's being condemned there. And we're going to see them continue to be condemned. Now, that's the quick lesson from last week. So we pick up in verse five here, and we began to look and take this in verse five and see that he's talking about the mother. Now, remember, the mother has played the harlot in verse five. Remember that we said from the beginning that it's my position. Anyway, I started to say that we don't think maybe I've convinced you, so I'll go ahead with it. We don't think she was actually a harlot. We don't think that this is about a woman having physical relations with a guy who's not her husband. But actually, this is an allegory to speak more of Israel and Israel's idolatry. I suppose it would be bad enough if it was just, hey, Jose, man, do you have a bad wife? You should watch out for that wife. And if it was just about Jose and his wife, we would say kind of odd that it included that story in there. This is the National Enquirer book right here that unveils all this. I don't think it's about Jose and his wife. And I don't know how you could read chapter one, even into chapter two and say, oh, this is a book about Jose and his wife, nothing more. That's all there is to see here. Jose and his wife. We all come and say this is about something more. So maybe there is the reality of Hosea and Gomer and her being a harlot. That's a possibility. But I think that looking through the scripture, it's more a possibility. This is Hosea. Who is God? Gomer. Who is Israel? The children who are a future generation of Israel, they're Israel carried on and then Israel going off into harlotry with other gods, especially talking about the Northern Kingdom here, which they indeed did. And so we want to substitute mother for Israel. Basically, Israel has played the harlot. And with that, then there are these children of Israel that aren't really Israel at all. They're children that came from that relationship of a perverted Judaism anyway. And it's not even Judaism at all. Now, I went through that once again, and this is probably session three. This is session three. So it's probably the third time I've been through that one because you could take it and say, oh, you know, Gomer's wife is a harlot, Gomer's wife, gomer is the wife, Jose's wife, and has nothing to do with Gomer Pyle either. But Jose's wife, Gomer, she's the heart. Okay, you can take it that way, but I think you shouldn't and by the time we get through the verses here today, in fact, I started to say I think I'll convince you, but I'll say I will absolutely convince you. If you can read, I will prove to you that this is not about hosea. That hosea is standing in the place of God. I would even venture so far to say standing in the place of the second person of the Trinity, christ the Messiah. He is the savior. Hoshiya. Yeshua. So Jose is the Savior and he's got this bride, the bride of Christ, which is not us, but it's Israel, the bride of Christ that is going off into harlotry. That's what this is about now. That's what I'm trying to prove. And so we pick up again here in verse five. So she has played the harlet. She that conceived them hath done shamefully. For she said, I will go after my lovers that look at her, I don't know, selfishness here. I guess we would say, I will go after my lovers that give me my bread, my water, my wool, my flax, my oil and my drink. Sort of obviously this is poetic speech. If you were just talking about prose, we would say that woman went out and from her lover got all these man, she got rich. What is the there's maybe a term sugar daddy or something like that for? That guy was giving her all the jewelry, all the stuff out there and she goes and so this is the idea here, but kind of poetically. My bread, my water, my wool, my flax, my oil, my drink, my, my, my. I think there's an emphasis on that my. In fact, grammatically, if you weren't talking poetry, you could have just said give me bread, water, wool, flax, oil and drink. You don't have to use the term my at all. That's just sort of an extra to emphasize and by separating all these out, instead of saying give me all my wealth, by separating it out into all these things again, I think it's sort of this poetic emphasis that here is a nation Israel that has left their first love, they left God and has gone to the other gods and they found it to be profitable. And so they think that it's my bread, my water, my wool, my flags, mine oil, my drink. All of this they put upon themselves. And so poetically, there's an emphasis on this. I don't know, let's just call it selfishness that here's gomer, who cares what Jose has done for me? This guy over here, he gives me all my stuff and so she's interested in it. Would you like an English lesson? I thought on this Wednesday night you look like you'd like an English lesson because you already noticed and I could see it turning in your mind. Why does it say my bread, my water, my wool, my flax, my drink, mine oil a vowel. You got it. There's absolutely no difference in the Hebrew possessive pronoun as a possessive pronoun. And in Middle English, which is what this is, that's not really old English. It's middle English. Shakespearean English, if you will. In Shakespearean English, you used mine prior to a noun that has a vowel. So it is mine oil. Now, that is going to come up here one more time and I am going to prove to you that h's are not supposed to be pronounced in several words. Therefore you should be humble. Yes, you if you look this up, by the way, right now, in modern English, you would say my oil, not mine. Oil. You would say my oil. You might say, the oil is mine. So when you use it as a what would you call it? Kind of a direct object, the oil is mine. The house is mine. The car is mine. You would use mine. Or today, if the noun is assumed, then you might say, that's mine. If you don't put the you wouldn't say, that's mine. You might say, that's my chair. Or you would say, that's mine. So now you know all about English, don't you, there? Don't you feel better for yourself, so smart and sophisticated on this Wednesday night? But if you go out in 2022 and you start talking about mine oil, you'll just sound funny. So they don't use it that way anymore. They did then I'll get back to the study in a moment. Let's keep talking about this. And I don't know, I don't even know how to know for sure or if you can't know for sure. But I wonder if they didn't even talk this way in King James day. If in King James day, they would have said, my water, my wool, my flax, my oil, my drink, if that wasn't the common language, the common way to speak. So then why would King James go into this, let's call it Shakespearean English and sort of raise the bar a little bit and make it sound Mongolyle. Sounds so churchy. Why would they do that? Because the King James, one of their rules they had about, I think it was 14 rules that they had of translating. And one of their early rules was it's got to be done in such a way that you can read it and people can hear it and understand it. And if you're verbalizing Maoal, it kind of would run together. And you got someone with a British accent might just have mole. Oh, she's got a mole. Gomer has a mole. No. So I have a feeling that they up the bar here just to make it so it's herable and you can do it. Well, OK, that was all free on this Wednesday night. But she thinks her lovers have given her all of this, her breadwater, wool, flax, oil, drink. And therefore, behold, this is Hosea speaking here. Therefore, behold, I will hedge up thy way with thorns and make a wall that she shall not find her paths. Okay, here's a fun one because we've got two pronouns, thy way and her paths. Well, her is pretty easy. We can figure that out. This is mom we're talking about. And that she shall not find her paths. This is a husband who basically says, I can't stand my wife. I love my wife. I want my wife gone. I want my wife back in the way. His heart is torn is what's going on here. And so he's going to make this wall that she shall not find her paths. Basically, I'm going to wall her in. Okay, we can understand this. Actually, I'm going to say, I'm going to wall her out. I'll show you why. Therefore, behold, I will hedge up thy way with thorns. Now, it becomes a little bit of a problem to say, who is this? Thy, thy way. Because remember another little King James lesson, if it starts with a T, if it's a pronoun that starts with a T, there's only one person think T like one line going down there. But if it starts with a Y, it's got two lines in it. So there's more than one. If it's ye, you your, it's one. If it's thee, thine, thy. So I will hedge up thy way with thorns. The problem is we haven't had a singular all the way through from the beginning. Say ye to your brethren, okay, we struggled with why is that ye, we expected it to be thy in the first place, or thee. But you got plural in the beginning, singular here. By the time you get to verse verse, what are we in? Verse five, verse six, verse five. I can't tell I should talk to the coder about those tiny little blue numbers. But anyway, we've got this singular. Best I can do is to say, this is Jezreel, the oldest son, who earlier represented the whole of Israel. But here he's speaking really kind of directly, looking him in the eye. So let's take it this way. Therefore, behold, I, Hosea, will hedge up Jezreel's way with thorns. Now, that sounds like a little bit of punishment to Jezreel, doesn't it? I'm going to hedge up your way with thorns. But sometimes we might come and pray and we might pray for a hedge. What hedge of protection. I don't know if that comes from this passage or not, but it's not uncommon among Christian circles to say, we got a missionary going over here to Honduras. Let's pray for a hedge of protection around him. And I'm always thinking, I'd rather have a bulletproof vest. But nonetheless, there's this hedge of protection. I think this, I will hedge up thy way with thorns. I think it's saying, hey, Jezreal, I your dad, am not going to let your mom get near to you. Your mom's bad news right now, and I am going to hedge up your way, that is the way to your house, around your house. I'm going to put this mote, if you will, or I'm going to put this hedge of thorns so that she can't get you. I will make a wall that she not find her paths. And I'm going to say this a little very differently than I did just a moment ago, but I will make a wall ahead, a wall around you that she can't get to you. Now, again, from session one, I speculated that Jezreel, Loami and Lorhama were future generations of Israel. Gomer was the current generation of Israel. I think he's saying, hey, Israel is going to survive. I am not going to let your fathers in the way that they messed up. I should say, here your mothers, just to keep it right, your mother's in the way that they messed up. I am not going to allow that to destroy your future. I am putting a hedge around you. I'm putting a wall around you because your mother would like to come in and influence you, and she's not the kind of mother you want to influence here. I should preach this next Mother's Day, shouldn't I? So I will make a wall that she not find her paths toward you. Now, you could take this more like, I am going to fence her in, but there's some problems with it either way you go. And how exactly do you interpret it? I think that verse six is what we were on here. Verse six is this prayer of protection against the children represented in Jezreel. And then we come to verse seven, and it says, and she shall follow after her lovers. That's why I said, I don't think she's hedged in because she's following after her lovers. She's out there running about. She shall follow after her lovers, but she shall not overtake them. And she shall seek them, but she shall not find them. Then shall she say, I'll get it. I will go and return to my first husband, for then it was better with me than now. Doesn't that sound a little like the prodigal son, I'll go back to my dad for then it was better than me now than it is now. I think this is the first hint we see in this condemnation of Israel, that this is not going to end as badly as we thought it was going to end, that there's a glimmer of hope here that is there and is established. And so he is kind of looking forward. It hasn't happened, but Hosea is looking forward, and he knows she's going to go out there and do more. And yet, in the end, she shall not find her lovers. She will say, I will go and return to my first husband, for then it was better than now. I think already, if we're saying, I think this is pathetic about Israel, then we would have to say, okay, Israel may go out has gone out. Maybe you would say has gone out, is going out. Maybe even will go out to all of her other lovers, the pagan gods around. But don't write this marriage off yet. This one's not done. I've done enough marriage counseling, by the way, to know that. It's always too soon as the counselor to say, I think this one's done. There's a lot of them when they came to visit with me, and as they laughed, I thought, that one's not going to make it. Not at all. As a matter of fact, I shouldn't tell you the story, but a number of years only because I don't have time, is the reason I shouldn't tell you the story. But a number of years ago I was here, and I got a phone call at the church, and the young lady said, I'm a Baptist. I live down here in Conroe, Texas. My husband is up here working for a particular company in New Mexico, and our marriage is falling apart, and can you do some counseling? I said, well, where are you? He said, I'm in Conroe, Texas. I said, okay, but he's here. Yeah, he's here. I said, I don't like to do marriage counseling with only one party. That doesn't usually get very far. But in this case, if he wants to come, had him come. He came and visited with me, and it was some kind of messed up, let me tell you. We won't go into all the gory details, but it would make Gomer blush. It was some kind of messed up. And he's the guy, too, by the way. I said, do you believe in God? He said, oh, yeah, I believe in God. I've seen him. This will be good. He said, I've seen him. I said, when did you see him? He said, When I was high on mushrooms. Okay. It was some kind of messed up, I'm telling you. We visited over a number of months. His wife was never here. I never met his wife. He was always as messed up one meeting as he was the next meeting. I thought, this is done with. Well, then he got transferred out of here and went on. And it was last year, a year ago Christmas, I got this Christmas card from the two of them and their two kids. They had already had some kids. And he said, Boy, was I some kind of messed up. But you helped. And we got together, and here's our family, and we're happy. And I've kind of kept touching with him a little bit since then. So anyway, all that to say, don't write off this marriage yet. It may be some kind of messed up, but there's a little glimmer of hope here that she will say, I will go and return to my first husband. For then, it was better than now. I remember where I've seen a lot of times. Again, I think this is about Israel. I've seen a lot of times a total and complete condemnation of Israel because Israel has made a total and complete rejection of Jesus the Messiah. And so sometimes Christians will come. Martin Luther was one of them. Martin Luther wrote some good things about the Jews to begin with, but then he did some Jewish evangelism, and they didn't all come to Jesus. And he became unbelievably antisemitic to the point that Hitler built a lot of his theology off the words of Martin Luther, honestly. And I think what Martin Luther did is he looked around and said, here's a group of people that has totally gone off and left their God, and we should just not let them travel and take their passports and burn them in the ovens, be done with them. And if he had just read Jose, he just said, maybe this is a group of people in the Gomer stage, but don't write it off yet. I remember a professor in seminary, something had happened on the news, as something always happens on the news about Israel. And I have no idea what it was because this was in the 80s, but something had happened on the news, and he was talking to us in class, and I remember him saying something. This is almost a quote, because I can see him. I can hear it in my ear. It echoes. And he had these cheeks that went back and forth as he spoke. And I can still hear him say, you cannot call yourself the people of God and behave like that. And he was speaking about Israel. Basically, he was saying, Israel is not the people of God. You can't go. And whatever they had done at the moment, you can't do that and claim to be the people of God. Well, again, if you read Hosea, you say, well, look what Gomer did. And Gomer's. A representation of Israel. But someday I will go and return to my first husband. So don't write them off so quick, Martin Luther and professor, because it will come back. Now, that was verse seven. We pick up in verse eight, and we see that here in verse eight. For she did not know that I gave her corn and wine and oil and multiplied her silver and gold, which they prepared for bail. Now, this is a little bit of a switcheroo here. Remember earlier, it wasn't the same issues, but it was what mine oil and my drink and my food and my car and my house and all these kind of things. I get these from my lover. And here he's saying wait. Behind the scenes, she doesn't know I give her corn and wine and oil. Some of them are the same thing. I multiplied her silver, I multiplied her gold. All the while, she's not even recognizing who this is coming from. So this is clearly a husband, as I mentioned, especially if you go back into verses two and three that we looked at last week. It was unbelievable condemnation that was given. I'm going to strip her naked and send her out to the wilderness. And now well, I've actually been feeding her bank account. She doesn't know where it's coming from, but I'm taking care of her. I'm watching over her. If my speculating is right about Watts, you know, that Abram comes and sets up camp in Hebron so that he can keep an eye on his wayward nephew. This is kind of the same thing that I'm as mad as I can possibly be at Lott or at Gomer, but I'd hate for him to go hungry. And so there's this love that is going on in the midst of the punishment. And unfortunately, she doesn't know. And she takes all the stuff that her husband, Hosea anybody think it's really Hosea gives to her. And she uses it so that they, her lovers, can prepare it for bail. They go give the things to Baal in the worship of the foreign God. And of course, Baal comes in here now is the first time the lover has been mentioned, and it again sort of confirms, oh, yeah, this is not just about prostitution, this is about idolatry. It's not just about gomer. It's about Israel. So then Hosea says, therefore will I return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. Now, here, notice some MYS my corn, my wine, my wool, my flax. I'm going to bring it all back. And this is, again, it's from the perspective of the husband speaking. I'm going to take these and I'm going to bring it back. But let's look at it a little bit now. I from the beginning, it's been Jose talking about his wife, Gilmer. I am going to return. I will take away my corn in the time thereof. Now, that sounds an awful lot to me like, I am going to take away the corn at harvest time, the time thereof. I will take away the wine in the season thereof. I don't know what wine season is, but I'm sure there is grape season nonetheless. But when it's grain season, I'll get the grain. When it's grape season, I'll get the grapes. And I will cover my wool, my flax that covers her nakedness, I'm going to come back for it. Here again, we're already speculating. I think this is about God and Israel. And it looks like before she comes back, we know there's a time when she on her initiative is going to say, I will return. But before that happens, looks to me like a time of tribulation, doesn't it? No corn, no wool, no flax, no wine. All of this is going to be taken. Remember in the Book of Revelation, and pardon me for not having this on. The outline. I didn't think of it till now, but remember the Book of Revelation when one of the horsemen of the Apocalypse come and they say something about a penny for the barley and a nickel for the wheat and don't touch the bread and the wine or something along those. That was a really loose paraphrase. But you remember all that, don't you? You're in the advanced class and it talks about famine, basically, that you work all day and you're not going to have enough barley to make yourself a little tiny barley cake. You're not going to get anywhere with it. And that could be placed right alongside here, verse nine, and say, oh, okay, there's coming a time when is it? We could speculate this is prophetic about the end of time, when the Lord will come and put Israel through, to use the words of another prophet, the days of Jacob's trouble put her through this tribulation. And again, who is in charge of the corn harvest? This is a simple question. God. Thank you, God's in charge of the corn harvest. But it looks to me like Jose is in charge of the corn harvest. I will come take away my corn in the time thereof. I don't know that Hosea has that ability to, you know, how does a prophet come and take the corner away in the time thereof? This seems to be God again, it's not explicitly stated yet, but it sure seems like Hosea is standing in in this allegory. He's the he's the guy as the type or the foreshadow, the standin, the allegorical figure for the Lord. And you come now in verse ten, and it says, and now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine and told you I'd get to an H. Show you that you're not supposed to pronounce H's minand. Anyway, what you have here, I will discover her lewdness in the side of her lovers. If you look up the word discover, it did have a broader meaning back in 1611, and one of the meanings was in a verb, as it is here to we would probably more say uncover. I would uncover. And they would have said discover in the same manner. But this is not discover her lewdness, as in, oh, my goodness, I didn't know about this. We've been reading the whole chapter. He obviously knew about it. It wasn't a new discovery. So here he comes and says, the day is coming when I am going to uncover her Lewdness. I am going to show this to everybody. Everybody. It's going to come out in the openness. Out in the open. Excuse me. I will discover her leuderness in the sight of her lovers and none shall deliver her out of mine hand. That is to say, if they rise up to protect her in this day of Jacob's trouble or day of Gomer's trouble. In this regard. If they rise up to protect her, well they're not going to get very far. None are going to be able to deliver her out of mine hand. Obviously this sounds like a word of judgment, which is exactly what the Tribulation is all about, judging Israel, pressuring Israel so that she will come back and say, I need to return to my first love. I need to come back into it. And that's the picture that we're looking at. That's verse ten. Let's go on to verse eleven. Continuing in this same note of condemnation where he says, I will also cause her mirth to cease her feast days or new moons or Sabbath, all of her solemn feasts. Now mirth is joy and celebration, singing and dancing. And if you know anything about the Jewish people, they like to sing and dance better than anybody else. They go singing and dancing. And there's a little joke too, by the way. Would you like it? I heard this from a Jewish friend. He said the Baptists don't drink because it might lead to dancing and the Jewish people dance and it leads to drinking. But I will cause all her mirth to cease. Okay? All that happiness, that dancing, that's going to go away. But then he also says her feast days, her new moons, her Sabbath, her solemn feast. Well we just came out of a study on the Feast of Israel and we know that basically encompasses everything there is about the Jewish religion outside the sacrifices itself. And most of those involve sacrifices. So what happens to the Jewish people if let's just take one of them, her Sabbath. What happens to the Jewish people if Jews quit honoring the Sabbath and keeping it holy? There basically is no Judaism left. It's gone. Because the Sabbath, the new moons, the feast days, the solemn feasts, that is Judaism, there's nothing left without all of that. So really it says, I am going to bring it to its knees. I'm going to bring such punishment upon Israel for her sins that Judaism as we know it would cease to exist. Now put that on the Tribulation. We talk about the Tribulation and we know of some of the events of the Tribulation. Of course. One of those events you remember is when the Antichrist comes and sets himself up in the temple and says, I am God, worship me, the abomination of desolation. And Jesus warned them, when you see that happening, if you're in Judea, run to the mountains, get out of here. Now if you add this to that, it looks like the Antichrist is going to do exactly what you would expect. If the Antichrist says I am Messiah, then he doesn't want all of the Sabbath and the new moons and the festivals and all that going on worshipping others. He wants that to go away. And everybody who's ever tried to stamp out Judaism did just exactly that. Antiochus epiphanies or Antiochus epiphanies sacrificed a pig on the altar and prohibited the observance of Sabbath and all those kind of things. Ultimately, the Antichrist will come in and say, I'm doing away with Judaism. So we're getting close to the end of what we know of the Tribulation, and it's giving us some additional insights that we wouldn't have outside of this. Verse twelve. I will destroy her vines and her fig trees. We won't prove it here, but vines and fig trees are very symbolic of the nation of Israel or the Hebrew nation. Vines and fig trees, you see them all the way all through the Bible, almost. In fact, I would say every time when you see vine or fig tree, tie it to Israel somewhere. This is it. I will destroy her vines and fig trees. This is really a way of saying, I'm going to undo the nation. There's not going to be anything left of it. I will destroy her vines and her fig trees whereof she has said, these are my rewards that my lovers have given me, and I will make them a forest, and the beast of the field shall eat them. Now, don't read forest as a good thing because you do not want your grapevines and your fig trees to become a forest. I think the word we would use right now, if you had your garden and it got overgrown with weeds, you might say to your friend, I got to get out in the garden. It's become a jungle. Okay, a jungle could be a good thing, but not if it's your garden. And you see the vineyards around here and none of them look like a forest, do they? And you don't want them to look like a forest. They got to be well pruned and cleaned and all that kind of stuff. So basically they're all going to become grown over and the beast of the field shall eat them. They're not going to be anything left of your vineyard that is out there. And then verse 13, and this is where we will stop tonight, and I will visit upon her the days of Bailey Baylem. I'll give you a little Hebrew lesson before we go. You know this one, but if it ends in I M, and it's a Hebrew word that means what exactly? It's plural, just like if we were to end in S. So Balim is more than one baal. I will visit upon her the days of Baylim. Now, that's a little like, what is he talking about? But if you happen to look up this phrase, visit upon her, what you find out is this is the point at which when dad said, don't make me get up and come in there, that dad is getting up and coming in there because of her days of baleen, her days of chasing after her lovers is what you've got here. So this is, again a judgment. I'm coming down, I'm going to visit her days of bailey, wherein she burned incense to them and she decked herself with her earrings and her jewels, and she went after her lovers and forgot me. Saith whom? The Lord. I told you I'd prove it to you. We thought it was Hosea talking all along to his children about their mother and talking mostly about her mother, their mother. But if you took that idea all the way, you would bump into a real problem right here when it comes and says, saith the Lord, it's the Lord that's been talking all along in the person or the figure of Hosea Hoshia. I think what it really is, is you take Lord. Notice how Lord's all caps there all the way through. That is another Hebrew lesson for you. Here an English Hebrew lesson. A Bible lesson. If it's all cats underneath, it is the sacred name Yahweh. And Lord could be Adanai, or it could be Yahweh, or there's a couple of other terms that could be Lord, but if it's all caps, it's Yahweh. That's true. By the way, every now and then you find God in all caps. It's the same thing they translated it God usually because it was associated, like it might be Adanai, Yahweh and Adanai. You never put God at an eye, you would just say Lord. So if you got Adanai Yahweh, then they would make it Lord God. But God would be capitalized all the way through to just as a help to those of us English speakers and readers to say, oh, this is Yahweh under here, the great I am. So here we know that we've got Yahweh here. Say of the Lord. The reason let me get that up to the top. The reason that is helpful is because that defines who it is. Because if it had said the Lord was lowercase, then we might have said, oh, it's just Jose as the Lord of his home. This is my castle and I am the king. But it's not that. This is the great I am the God of Israel. I am the Lord, I am speaking. So Hosea, now, we have confirmed Hosea is definitely the Lord, and so it's not so much of reading about a prophet a long time ago, had messed up family. This is all again, allegory I think Hosea existed, no doubt about it. And his wife might have even not won Pastor Wife of the Year award, I don't know. But definitely it's really not about that. This is all a poetic story of the Lord speaking. Now, next week when we get into verse 14, we've had condemnation up to verse 13, but next week when we get into verse 14, and I'll go ahead and read just verse 14 to show you therefore, behold, I will allure her and bring her into the wilderness and speak comfortably unto her. Ah, I'm going to say, come out here in a time of unbelievable trouble. I am going to say come out here to the wilderness. You know, if you read the Book of Revelation, it talks about Israel's hiding place out in the wilderness and basically Israel meeting the Lord out there and coming through. I think Hosea chapters one and two align with the Book of Revelation almost perfectly. And you could take the timeline, you could take and Hosea gives us more of the feeling of the sentiment than it does of the chronology and the actual events. But these line together so perfectly. And so next week we're going to see the marriage come together in verses 14, verse 23. And I think that what we've got is Hosea standing in not only as the Lord, but with progressive revelation. We know that the Lord later on, we know by reading the rest of the Bible into the New Testament, we know that God presented himself in the second person of the Trinity, and Jesus Christ our Lord, or Jesus Christ the Lord was the second person of the Trinity. I think. Hosea Hoshia. Yeshua. JeZeus. Jesus. I think Hosea is a prefigure of Jesus. I don't think he's a preincarnation of Jesus, but he's a prefigure of Jesus. Does that kind of makes sense there? I think Melchizedek might have been a preincarnation of Jesus, but Hosea is a prefigure of Jesus. He's a type of Jesus, the foreshadow of Jesus. And if that's the case, then and it is the case, but if that's the case, then the bride of Christ, this is Christ, here saith the Messiah christ, the bride of Christ is going to be Israel, which has been my contention all along, even before this study, that we're not the bride of Christ, we're the body of Christ. The bride of Christ is Israel and people are, oh, no, no, I can't be. I mean, God divorced Israel and he took on a new bride. No, you didn't read the story right. He didn't divorce Israel. He said he was going to send her out naked, but he also said I'll meet her out in the wilderness and say, hey, come here, just in the right time. And she'll say, I was better off with him and come back, coming back to her first love. Okay, that is where we have to stop right there. And I'll get the right picture up. Jose, rightly, divided verse by verse. We'll finish out chapter two next week and look forward to all of that. Steve and Gloria, we'll miss you all as you travel back to Tennessee and look forward to you being back here soon. In fact, just cancel your trip and stay there. We go. Who needs a home in Tennessee? We will miss you. Let me lead to some prayer. Heavenly Father, I pray our insight has been correct here in interpreting this poem that you've given in the life of Hosea. This allegory that we have. And we're grateful that sometimes the Bible does speak in this poetic sense that gives us a little different feel. The emotional feel to what's going on here and the spirit of what's going on. In addition to just the actual chronology that we read about in other places and some of the world events that we read about in other places. And often studying prophecy. But here we get the full sense of it by bringing in the Book of Hosea. Thanks for helping us to rightly divide it, see that it's not so much about us, it's actually about Israel and her return to her groom. We pray this, asking for blessings as we go from this place and those we mentioned in our prayer request us earlier and others you watched, care over them and prayed that tonight would be a good night for each of us and a good rest of the week until we come back here this coming Sunday. We ask this in Jesus name. Amen. God bless each of you.