Good evening, ladies and gentlemen and welcome to our Wednesday night Bible study. Normally I would be from the pulpit of Towers First Baptist Church, but we're having repairs this week and so this is a pre recorded broadcast. We are as a church family away, sitting in the fellowship hall, watching it and having a good time with little fellowship supper that we always enjoy on Wednesday night. But we didn't gather in the auditorium, we gathered around the television, just like you tonight for Hosea, the fifth chapter of Hosea. The notes are available for you in all those usual places and we will pick up tonight here in just a moment with good exciting stuff. So I come to you from the studio of Randy White Ministries, located at Towers First Baptist Church and very glad to meet with you for Bible study tonight. Let's have a word of prayer and we will begin. Heavenly Father, we are most grateful for fellowship, for the word of God, for your watch care over us, for the extended family that we have and we love and care for that meets with us from around the world on these Wednesday nights and Thursday nights and through the week and Sundays. And tonight we pray that we would have added insight again into the word of God. We ask this in Jesus name, amen. And with that, let's just come right over here and be ready here for Hosea, rightly divided verse by verse, so important that we get it rightly divided. And that's exactly what we have been trying to do. And we come in tonight and we will make it here on Bibliphy to Hosea, chapter two, beginning in verse verse 20. And last week, well, actually last week we made it through verse 20 and now we're going to pick up in verse 21 the section in chapter two. Verses beginning in verse 14 through 23 was all one piece, if you will. And yet we only made it through verse 20 last week. It was God's poetic call to Israel. And in this poetic call to Israel, he calls Israel back and he tells Israel of his love and he rejoices in that future relationship which is going to take place. If you missed, that would have been session four. If you missed session four, go back and catch it sometime because you will see that it really lays the groundwork that we, the body of Christ, are not the bride of Christ. Even a little logic would lie that down, wouldn't it? But we, the Body, are not the bride. We are the body. And yet Israel is the bride. And that is shown so clearly in the book of Hosea. It will be seen more clearly or as clearly again tonight. And we will finish out chapter two and then we will move ourselves into chapter chapter three and look at all of chapter three tonight. But in our journey here and make that just a little bit bigger for you. There we go. We had concluded last week where he says, I will betroth thee unto me in faithfulness and thou shalt know the Lord. Okay? There was the promise. He continues in that vein as we get into verse 21 and it shall come to pass, okay, those are very clearly prophetic words. It shall come to pass. Something is going to happen in the future and this is given for us. And it shall come to pass in that day that I will hear, saith the Lord, I will hear the heavens and they shall hear the earth. Now, as you think about this, okay, god is going to hear the heavens, and the heavens are going to hear the Earth. There's something no doubt that is metaphorically speaking. No doubt the heavens have their own sound, and no doubt that the earth has its sound that it gives for it. But this seems to say that the Lord is going to hear the heavens and hear the Earth. It's as if all of creation, the heavens and the Earth are shouting out, are crying forth that something is not right in the world, something is not right in the universe. And that which is not right is Israel's relationship to her maker, her groom, her Messiah. And you know that Israel was chosen from before the foundations of the earth. We learned about an Ephesians, chapter one, and other passages as well. And so since Israel is chosen from before the foundations of the earth, it must be that the earth inherently knows that the chosen people need to be with their chosen king. And when this is not the case, then something shouts forth. As a matter of fact, I would even say that when you get to Genesis, chapter one, and you see the stars laid in place, the zodiac, as we would call it today, and that zodiac comes from a Hebrew word. The zodiac actually announces what we are reading about here, and it announces that the Lord is going to come back, he is going to provide an age of Aquarius, if you will, but a more biblical age of Aquarius than the one you think of Hippie style. And the Lord here says in that day now that day has come up several times in this passage. In that day, the day of the return of the Messiah, the day of the marriage, if you will, in that day I will hear, I'll look to the skies, I'll see that the Earth is calling forth for the bride, for the groom. I will hear the heavens, they shall hear the Earth. And then we continue in the same thought in verse 2022, the Earth shall hear the corn and the wine and the oil, and they shall hear Jesrail. Now we started at the top and are working our way down to the bottom. We've got the heavens, the Earth, and then on the Earth we've got the corn, the wine, the oil, and then we've got Jezreel. What's going on here? The Lord hears the heavens, but it's the earth from which the noise is coming. The earth hears the corn, the wine, the oil. Now, I think that probably this is three aspects that are chosen here of grain and wine and oil. But of course, we're talking olive oil here and whatnot, but what you've got here looks like the harvest of the earth cries out to the earth to say, the ultimate harvest does not come until the land belongs to the Messiah. And the people of the land and the Messiah of the land are together, reunited, one and whole. Something is not right here. The corn, the wine, the oil proclaims something is not right to the earth, the earth proclaims it to the heavens, the heavens proclaim it to the Lord. But it all starts back right here, and they shall hear Jes real well. Jezreel, perhaps you remember, jezreel is the name of the firstborn son of Hosea and Golmer and representative, if you will, of future Israel, as we have said from the beginning of this study in these five sessions, jezreel representative of Israel as a whole. But jesrael means God's seed. God's seed. So God's seed speaks to the corn, the wine and the oil and says something's not right. The corn, the wine and the oil speaks to the earth and says something's not right. The earth speaks to the heavens and says something's not right. And the heavens speak to the Lord and says, something is not right. And the Lord says, I've heard, I've heard all the way through Jezreel speaking of future Israel, or speaking of the firstborn Son, no doubt it's speaking of Israel as a whole, God's seed. And basically God says, I am going to fix this issue of the seed that needs to be planted and that needs to grow. And so in verse 23, the Lord says, I will sow her unto me in the earth. Stop right there. I will sow her unto me in the earth. There's been several times, even in the book of Hosea, when we have talked about Israel being sown and sown in the earth even. And yet it was a negative connotation. Here everything we've had since what was it? Since verse 14, everything we've had has been positive. And everything we've got in these verses we're looking at tonight, 21, 22, 23 of this chapter, it's all positive. So why sow her unto me in the earth? In the past, the negative connotation has been scatter her about, send her on throughout, scattered throughout the world. But here it comes across as something that is positive. It's in the midst of something positive. If this is negative, it's the only negative thing in verses 21, 22 and 23, and it would be very much out of place. I think the key difference is these two words, right here unto me. I will sow her unto me in the earth. Now, it's been said a number of places in scripture say, I will sow her in the earth or into the earth, but I will sow her unto me. Now, her harvest is going to be mine. Now, this crop is mine. I am going to plant Israel in such a way that Israel is going to grow and Israel is going to be fruitful. I will sow her unto me in the earth, and I will have mercy upon her that had not obtained mercy. Well, you've been with us five sessions now, and you understand that that kind of rings a bell, doesn't it? Especially this little term right here, the one that had not obtained mercy. Lorhama. Remember that Lorhama means no mercy. Jezreel, the first born of Hosea and Gomer, loru Hama II, born Jezreel, likely a picture of future Israel. Lou Hama. And Loami, we're going to see here in a moment a picture of the status of future Israel and the family nature, if you will. And the family nature has not obtained mercy, but I will have mercy upon her that had obtained on mercy. I will ruhama upon Loro Hama. I am going to give her mercy into the future. Again, this is a very beautiful picture of the future for Israel. And it's a picture, I might say, that both Christians who interpret the Bible literally have always had a very positive outlook for Israel's future and Israel itself. Those observant Israel when they read the Torah and the Tanakh, the whole scriptures, including the prophets here, they have a very positive view of Israel, that someday the relationship is going to be restored, and someday God is finally going to give her the mercy that is hers. I will sow her unto me in the earth, I will have mercy. And I will say to them, which were not my people, thou art my people. And they shall say, Thou art my God. Now, here again, we have this same issue here, pardon that it's divided by a lengthy line there, but we've got it right there in not my people. Not my people. Lo AMI. The secondborn son. And so here Jezreel, the people, no mercy, not my people, the status of the family. But all of this is going to change in the future. There will be this relationship that is restored. Those who are low, AMI, I will say, Amy, thou art my people, and they shall say, Thou art my God. Finally, the relationship will be restored. Now, that concludes chapter two. Chapter two, of course, is poetry. Chapter two is a poetic picture, first of all, of God's condemnation of Israel in verses one through 13. It is a very, very, very strong condemnation of Israel. Israel going out and playing the Harlem, israel going out and chasing after other gods is the picture that is given. It is a picture of anger. It is a picture of divorce, it is a picture of destruction. It is a picture of a falling apart marriage. There is nothing beautiful at all. It is 100% ugly with a capital U all the way through verses one through 13. But then in verse 14 there is a glimmer of hope that is given and that glimmer of hope poetically increases until you come finally to the end and you'll say hey, no mercy not my people. Verses one through 13, all of that turns completely and there will be mercy and indeed Israel will even come and say thou art my God. The marriage being completed and consummated here is the picture that is given here that this comes together and is the kind of marriage it was set to be and desire to be. Now, we come from there into chapter chapter three, and we'll look in chapter three, verses one through five, which is only a five session verse here to begin with. And we will take a look. A five verse excuse me, a five verse chapter to begin with. And we're going to look at all five of them. A very short chapter. And I have called this the physical display of God's love. Prior was God's poetic display of his love. Now it's a physical display of his love. There was a poem that had been written but now he is going to show it and he's going to show it through Hosea and the actions of Hosea, this is not really new as it relates to prophecy. We've even discussed in this series before. We remember Jeremiah having to do quite a few things, isaiah, Ezekiel doing a lot of things that were showandtell, if you will, to display to the people of Israel what God is going to do. Now here is God displayed in Hosea and his marriage to gomer. And so we see this physical display that takes place in verses one through five. And it says here then said the Lord unto me, go yet, go yet. Now yet is sometimes translated again or more, once again. So they had been married, chapter one and then she ran off and now he is going to go yet, go again, go in spite of do this one more time, go out and find her. And again, this is going to be a picture obviously before the chapter is over, it is going to be a picture of God going after Israel. So go yet. Love a woman beloved of her friend, yet an adulterous. Now again, let's stop right there. Go and love a woman beloved of her friend. Now, who are we talking about here? I think we are talking about the woman right here is Gomer, same woman. The friend right here is Hosea, same man. I don't think we have a second marriage or a new marriage given in Hosea, chapter three. Some do take it that way, some take it as the first marriage dissolved, Gomer died, and now he's supposed to go and do this one more time. I think that this is the rest of the story from Genesis, chapter one, where he was to go and he had children, but she went off. Chapter two is that separation period, if you will, and looking forward to the day when the separation will not be. And the poetic means of saying that and now is the prophetic means of saying that the physical means of saying that where it is. Hey, Jose, I want you to go again. I want you to love a woman that's Gomer, beloved of her friend, that's you. You've always been a friend to her, even though you are utterly disgusted with her activity. And I think that's the sense we get from chapter two as well. So she's a woman beloved of her friend, yet now this is a different word for yet here, yet an adulteress. She is an adulterous. Now, again, whether or not and we'll see this more in verses one, two and three, whether or not she is actually an adulterous, which could be the issue here, is not Hosea and Gomer and her adultery. The issue is God and Israel. And Israel's idolatry. And this is the way it is prophetically displayed to the world. So she is loved of her friend, yet an adulteress. And hosea is to love. Again, this woman, according to this, describes his love according to the love of the Lord toward the children of Israel who look to other gods and love flaggings of iron, of wine. Excuse me. Now, this little section right here, I think really describes and defines for us how we are to interpret chapters one, two and three that this does become a picture. All of the marriage, the marriage, her departure, then the return, as we're about to see here and we've seen poetically already. All of that is according to its metaphor. It's a picture of according to the love of the Lord toward the children of Israel who look to other gods, adultery, idolatry. This is what you have here and this is the heart of understanding the book of Hosea. Again, how many times have we said this? If you understand Hosea to be about an adulterous relationship between a good man and a bad woman, then you misunderstood the Book of Hosea. It just doesn't have meaning to it. You've got to put it to this meaning right here, according to the love toward the children of Israel, which look after gods. And then it goes on and says not only do they love other gods, but they love flaggings. I believe I'm pronouncing that's right. I am a Baptist preacher, so I don't know anything about flaggings of wine. But a flagon, that's a word that is not used anymore. It's archaic, but it means a big jug. It's a big jug that you would only put wine in or an alcoholic beverage in. It is not a regular cup or a jug. It is that which you put wine in. So love flaggings of wine. Some of the modern translations, by the way, including the new King James on this, take this word flagging. It's two Hebrew words, flaggings and wine. And they take it and they translate it as raisin cakes. Now, as they take that word and translate it as raisin cakes, it definitely has something to do with grapes, no doubt about it. But it looks like that what's talking about here is a tendency to drunkenness, not a tendency to raisin cakes. For those of you who happen to like raisin cakes, what happens that even the new King James had to do this? I don't recommend the new King James. I think if you want a text, a Bible based upon a good text, and you should want that and just get the King James. And the new King James is it just takes so many liberties with the text and with interpretation that, honestly, I don't think it's worth your money. I think you just as well put your big boy pants on and go from the little jimmy to the big jimmy right here. So let's say it translates it new King James translates the raisin cakes of the pagans. So they look at this and say, well, we think this is raisin cakes. Flaggings of wine. We think that's raisin cakes. Well, what's wrong with raisin cakes? Well, nothing, except maybe the pagans. The pagans probably eat raisin cakes when they're out there before their gods and goddesses, they have a raisin cake potluck. And I don't think it's any of that. I think they drink too much and they get drunk. And this is what it's saying here. And I think just let the plain sense make common sense. You got way too much wine going on here. So the children of Israel here, they look to other gods and they drink too much. It's never a good scenario as it goes through there and what's happening in all of that. So now with that, we've got this picture that is given, and it is a picture of the return, if you will, shown through the marriage. I want you to go take her. Let's pick up in verse two. And he says, so I bought her. I bought her to me for 15 pieces of silver and an omer and a barley and an omar of barley and a half an omer of barley. Okay, what have we got here? It's the purchase price is what it is. He literally is going to buy back his own wife, whether his wife had gotten into slavery or she had gotten into prostitution or this is a dowry, whatever it is, there is a redemption price that is given. And so Hosea, the rightful husband, goes back and displays this love for his wayward wife, who's gone into adultery and drunkenness, and he bought her to me. And he did it for 15 pieces of silver. An omer is typically how we would pronounce it in English, it's home air. If you want to. It's just a Hebrew word, home air. And for a home air of barley and a half homer of barley. Okay, a homer and a half of barley and 15 pieces of silver. Now, the detail given there indicates to me, I think we got there's some meaning to that. Why tell us 15 pieces of silver, homer and a half of barley. Why give the measurements or the cost, the redemption price? I think there's something to it. What is it that's to it? What is this representative of? Since it's recorded in scripture, surely it's telling us something. There's some keen insight into it. What is it? I don't know. I don't know what the keen insight is. And I have a feeling that nobody knows what the keen insight is. Now, you can look through the commentaries and they'll have a number of keen insights. None of them can do any better than footnoting somebody else who said it. At best, that's what they'll do. A lot of times they won't even footnote it, and they will tell you what this represents is. And there they go. For example, the Middle Ages Jewish sage Rashi, and I appreciate a lot of the commentary that he gives on the word of God. He certainly was a serious student of the Hebrew scriptures. Rashi puts together a fairly detailed argument to describe how this pictures pass over to Pentecost. The time at which the Lord bought Israel out of slavery in Egypt at the Passover as they come out of the land. And the 14th and the 15th day is the beginning of the count of the count canning of the omer is what they called it. We saw that in our series on the Feasts of Israel. And so he does give a decent argument where you say, yeah, there's a lot of similarity I see there from, let's say, Passover and the feast of unleavened bread going up, which reminds the people, of course, of being bought out of slavery and being purchased out of Egypt, going up to Mount Sinai, Pentecost, 50 days later, in which you've got the counting of the omer during all that time, the seven Sabbaths that come and then going one more day to the day of Pentecost. And that represents the giving of the law and the establishment of the theocracy, if you will. So it's a decent argument. Now, Bollinger comes along without argument. He just states, 15 pieces of silver is the redemption price for a slave. Now, he doesn't tell us how he knows it's the redemption price of a slave. It just tells us. And so all we have to do then is say, Well, Bullinger, according to Bollinger, this is the redemption price of a slave, is it? I don't know if that was a redemption price of a slave. I honestly don't even know if anybody knew what the redemption price of a slave was. And I don't know that there was only one redemption price of a slave. I don't know if there was ever inflation or if one slave was better than another slave. Maybe a good slave for 15, a bad slave you can get for seven and a half. I have no idea how all that works. Now, all of that to say, I think that there is something here. I think probably Rashid has a better argument than Bollinger, but in the end, we'd have to look at those things and say, yeah, I don't really get it. I'm not exactly sure which one it is there, but there it is. And we've got the purchase price. And so now, having had the purchase, let's move on to chapter three. Verse three. And I said unto her, thou shalt abide for me many days. Thou shalt not play the harlot. Thou shalt not be for another man, so will I also be for thee. This is talking about the physical marriage, it looks like. And in the marriage, he clearly seems to be saying, okay, here's what we're going to do. We're going to take a time. I've bought you back. Now I want you to have some contemplation. I want you to be serious about this. I want you to think about this. I want you perhaps to repent. I want things to be different, and I don't want you to be running around. I won't run around on you. Now, he hadn't been, but I won't run around on you. You won't run around on me. And let's wait a while before we really enter in again, seriously into this marriage. I'm not just going to treat you like another prostitute, bringing in like the other men have done. I'm going to bring you in. I'm going to sit you, I'm going to feed you, I'm going to care for you. But we're not going to have a marriage relationship, and you're not going to play the harlot. We will let this waiting period take out and see what happens in the beTravel, in the courtship. Let's see what takes place here. I own you now. You are mine. I had bought that which already was mine, but the marriage is not really intact now, I think, again, you and I look at that and say, okay, so I can see the scenario that perhaps happened, but there's got to be more to it than that. And could it be that this is a testimony of Israel and what God is going to do in Israel? I think verses four and five confirm, yes, indeed, it could be, and in fact, it is. And so we come to verse four here where it says, for the children of Israel. Now, that word right there, four, makes me it confirms my suspicions. I think that verse three is descriptive of something bigger than the marriage. Four. Here's the meaning for the children of Israel. Ah, jezreel. The future Israel. Here, the children of Israel shall abide many days. Okay? They shall abide many days without. Now, I want you to notice something here. They're going to abide many days without a king, without a prince, without a sacrifice, without an image, without an ephet, without terrafing. Now, this could be given the only without here that is inserted is this terra theme right here. This could be given with just saying without one time in Hebrew or in English. So it is stressing. These many days, whatever days those are, are going to be days without. You're going to go days without, without you are going to be without. There's that emphasis I want you to notice. Without. So the children of Israel will go, will abide. Sit, wait. Many days. These many days will be without a king. Now, let's just speculate here. The many days, when did those many days begin? Or had they begun? Well, Israel lost her king in, let's say, five what is it? Let's just round it out. 590 BC. So in all of that time, they went to exile. Nebuchadnezzar is the one that conquered the last king of Israel, took them off to exile. They spent 70 years, they came back, but they didn't have a king. They were under Cyrus the Great, they were under the Greeks, then after that, and the various forms of the Greek empire. And then they had a short period of the Hashemian kings, the Maccabeans, and yet that even was a political only kingship. Those were not rightful kings. They were not of the tribe of Judah, even. And so many days without a king. Without a king and without a prince. Let's just say without government. And basically from the days of 587, I would say up to now, somebody might say up to 1948, because in 1948, the modern state of Israel was born, but they don't have a king, not at all. And they just finished their, umpteenth, election in the last two or three years, trying to figure out they can't figure out what their government's like, who's who, who's in charge, who's what, what party is going to have control, all of that kind of stuff. It's descriptive even of today, I would say. So from the days of Nebuchadnezzar all the way to now. So we're talking 2500 years, many days without a king, without a prince, and without a sacrifice. Well, from 80, 70, when the temple was destroyed, judaism has been without a sacrifice. There has not been a single sacrifice since 70 Ad. So you got nearly 20 years of Judaism without a sacrifice. Now, let me ask you ask you to read the Torah sometimes, which is the basis, of course, of Judaism, and then try to fulfill the Torah without a sacrifice. It's laughable. How in the world are you going to. Do it. It virtually is impossible to do, especially exist, leviticus, numbers and Deuteronomy do that with no sacrifice. What's it leave of you? How and in what way are you still Israel if you don't have a sacrifice? And yet that's how Israel now has been for some 20 years and to this day they do not have a sacrifice. Modern Judaism is void of sacrifices. It's found other substitutes for the sacrifice to try to do our best, but there's no sacrifice. So without a king, without a prince, without a sacrifice, then three more things without an image, an ephemeral and a terraceam. Now these appear to me anyway, to be mixed. Too bad. And one good. An image and a Terracem, those are bad things. An image, thou shalt not make any graven image. This appears to be to me to say for many days israel is not going to have paganism because Terrafem is a household god. We've been studying the life and times of Abraham in our Sunday morning services. Of course, we remember his father's name was Terra and he was a builder of idols from which this term right here terrace came. So an image, a little household idol, whether you got the main one that everyone goes and bows down to or you got the little fake one in your house that just reminds you of him, you're going to be without that. Now, for the last 2000 years, there has not been a temple that's no sacrifice, but also Israel has not been in paganism, they didn't go after other gods, they've stayed together as a religion that does not worship images, it has no graven images. And that has been the case down through these past 2000 years even really going into going all the way back to Nebuchadnezzar, they got rid of their idols when they fell to Babylon and they haven't had an image or a Terrafee really since then. And Efid, you remember, the ephed was the really, I suppose, the symbol of the priesthood. It was the breastplate that was put on there. And more than anything else, I think the Eva says a priesthood. Well, since well before the days of Jesus, they didn't really have a priesthood. Now, I know, you go into the New Testament, there's Anas, the high priest, Caiaphas the high priest, but those were political appointees. They bought the job and they bought it through Rome. It was not the priesthood of the lineage of David. And so they're going to be without a temple, without a priesthood, without even a fake god, without a government. This is going to be Israel. It's descriptive of it. I think again, it would be harder to find better words than these right here in verse four, harder to find better words that have described Israel since the days of the Babylonian exile. And I think this took place before the Babylonian exile. This is clearly prophetic of what is going to come. That means it includes all of our dispensation, which began with the apostle Paul and will go through the rapture of the church. But it includes more than that, you could argue. It includes just a little bit after the rapture prior to the 70th week of Israel. I think you could argue even better that it goes all the way till the time in which their king comes and no longer can it be said, we are without a king. Remember in John what was it? 19 John, chapter 19, verse 15, that the people said when they were crucifying Jesus? They said, we have no king but Caesar. Well, after Caesar fell, that just became we have no king. I shouldn't say after Caesar fell, after Caesar came and destroyed them, we have no king. We are scattered about and, you know, we're under this king and that king and another king and the change of kings and on and on it goes, we have no king. So it's true up until this day and will be true really, I think, until Messiah comes to be their king, the king of kings and Lord of Lords. So this waiting period, if you will, is the time that includes let's go from the future and work our way back. It includes all of the time of the day of Jacob's trouble, the seven years of the Tribulation. It includes the entirety of our dispensation from the Rapture, working yourself back to the apostle Paul. It includes all of the time of Jesus where they had no king. It includes all of the time of the entertainmental period, save again, perhaps one little hiccup or exception in the Maccabean period. It includes all of that time from the close of, shall we say, second CORONICLES, through the close of the Old Testament, so that's many days without all of this, without and that is the word that is given and then it is closed out in verse five, where the Lord says, afterward, afterward after these many days, I think we're still waiting. This is yet a future prophecy. Afterwards shall the children of Israel return and seek the Lord their God. Okay, there is going to be someday a turning of Israel to seek God. Unfortunately, we know some things that are not written in here, but are written in other prophets. We know that their turning to God is going to come because of the immense pressure that comes upon Israel from the days of Jacob's trouble, of the 70th week of Daniel, or what we would call the Tribulation. But the children of Israel will return and seek the Lord their God. I think anyone who writes off Israel as the chosen people of God has made a grave error in reading the Bible. Or maybe they just didn't even read the Bible. This doesn't describe Israel today as seeking the Lord their God, David their king, as we'll talk about it's not today, it's afterwards. It's after these days are over, it's into the future. So someday Israel shall return. There's such a harmony of prophetic scripture in here that you can look and discover and certainly see that prophetic scripture is in harmony, saying the day future in the latter days is coming in which Israel is going to seek her God and David their king. Now, David was long dead by the time this was spoken, so it clearly is used in, again, a metaphor manner. David their king, and it's metaphor of the Messiah. David their king, or David the king is a metaphor of the Messiah. So they are going to seek the Lord God and their Messiah, and they shall fear the Lord and his goodness. There's a reverence for the Lord and his goodness. All of this in the latter days, that's what is taking place right here or will take place in the latter days as it gives that future and prophetic look of Israel. I think that chapters one, two, and three are phenomenal in their picture of prophecy. I don't know that you could have given a better prose if you were just to give a sermon. That's what I do if I were just to give a sermon about the last days of Israel. It would probably be technical. It would probably involve a little Greek and a little Hebrew and a little grammar. It would probably involve maybe the closest to feel good would be a little historical illustration somewhere where it turned out good, something like that. And the Lord could have described it in other places, did describe the last days of Israel in such a way. But what happens and what takes place is that you've got such a better picture given through this picture of this marriage and the poetry that comes in the middle, the poetry of condemnation and the poetry of love, and the picture of going and buying the wife back and bringing her back and the marriage being restored. I don't know that you could have written a more beautiful picture of the return of Israel to her Messiah. Well, that concludes tonight's session. Session number five. Hey, if you're watching on YouTube, you know what you should do? You should click the little thumbs up button. That's what you should do. It helps others find this as well, and maybe even the share button is what you should do. You are our advertising. How nice. And those worshiping on worship, I sorry you don't have a thumbs up button. Thank each one of you for watching tonight, for being part of it. And thank you, a number of you. Many of you have had a part in helping us fund the repair going on in our auditorium tonight, which is why we're not in there, because we had the Tows Prophecy conference. And all of that went to the building fund, and all of that goes to this project that is taking place here. And that is a blessing. Our little church says thank you very much for your help and your assistance in that. And by Sunday we'll be back in the auditorium and ready to go with the life and times of Abraham. And prior to that, at 945, we'll have a little hermeneutic study and having a good time on that. About to land that plane here in a few weeks. But thanks so much for being here with us. Look forward to seeing you on all of our broadcasts and even someday come here and be in person and have Wednesday fellowship supper with us. You'll enjoy it so much. Let me lead this in a word of prayer. Heavenly Father, again, thank you for these short verses of Hosea that give such powerful insight into Israel's future in this. Dear Lord, we are most grateful and most thankful, and it's our prayer, Father, that you would just encourage us in every way through this tonight. And then as we worship and serve together, we ask you to keep us safe. And in these challenging days of living as Americans. Dear Heavenly Father, we pray that you would help us to just rest and trust in the Lord and rely upon him and his goodness. And along the way, we'll try to share the gospel with each person we can. We'll try to teach the word rightly divided to each person we can and see if we can make it better. Even if it's just for an individual or a family through the generations, we ask it in Jesus name. Amen. God bless you, ladies and gentlemen. Very much appreciate you being here in our studio tonight. We do Thursday night Bible study two right from the studio, 07:00 p.m. Mountain Time, the Book of Romans. Perhaps we'll see you there. God bless you. You take care.