At the outset of this chapter, Hosea says:

O Israel, return to the Lord your God,

For you have stumbled because of your iniquity;

Take words with you, And return to the Lord. (Hosea 14:1)

Plainly, the Lord exhorts us to return to Him when our wrongdoing has made us turn away.

"Take words with you," is an interesting phrase. It means that we should listen to our conscience - the voice within us that urges us to repent.

The next line,“Take away all iniquity; receive us graciously” shows very clearly what the Lord will do if the people ask Him.

Next, we have this: "For we will offer the sacrifices of our lips". We need to pay attention to detail, not only what we do but also how we speak.

“We will not ride on horses”, in verse (3), shows us to stop thinking we can escape by running away, using intelligent rationales to justify wrong acts.

“Nor will we say anymore to the work of our hands, ‘You are our gods,’” shows us to stop thinking that the things we do in the world and from ourselves are the only path to follow. Instead believe the truth that God is the only source of salvation.

“For in You the fatherless finds mercy” is saying that the Lord leaves no one without protection, and abandons no one.

“I will heal their backsliding,” in verse (4) means that God has the ability to keep people from returning to their old ways. “I will love them freely,” shows that He gives His love freely and without reservation.

“For My anger has turned away,” means the sinners’ perception of the Lord will clear and people will see He was never angry, only loving.

“I will be like the dew to Israel,” in verse (5) signifies that His instruction will be gentle like dew on the grass in the morning.

“Grow like the lily,” means the errant one will change, and will grow in purity like the lily;

“Lengthen his roots. . .” like roots growing in the ground the Lord work is in the dark and unseen.

“Branches shall spread” in verse (6) means good and truth will spread into the open and be seen, like the branches on a tree.

“Beauty shall be like an olive tree,” the beauty of the olive tree is in its bearing fruit.

“Fragrance like Lebanon,” like an aroma rising up, the ones who reform will be grateful;

“Those who dwell under his shadow shall return” in verse (7) means those in the dark of false thinking about salvation will be brought into full sunlight.

“They shall be revived like grain and grow like the vine,” explains that where good can flourish like grain in the sunlit field or be abundant like grapes on the vine.

“Their scent shall be like the wine of Lebanon“ means that this new life emanates a good scent, like the aroma of a good wine. In spiritual terms it means the person can now think through or understand why it is so important to live with good and truth joined together (Apocalypse Explained 730:15).

“What have I to do anymore with idols?” in verse (8) explains that as people are renewed they will no longer depend on their own idols of false thinking and reasoning.

“I have heard and observed Him” because they have heard the Lord speaking in His Word.

“I am like a green cypress tree; Your fruit is found in me” means that like trees that bear fruit, they will have perceptions that lead them to the life the Lord wants for them.

“Who is wise? Let him understand these things,” in verse 9 means those who accept the Lord will have wisdom to see the good paths they are to follow.

“Who is prudent? Let him know them,” explains that those being renewed will use the new thinking the Lord is giving them.

“For the ways of the Lord are right,” means they will understand that only the Lord knows the way to heaven.

“The righteous walk in them,” explains that those who are prudent will follow the Lord’s leading.

“But transgressors stumble in them,” signifies that wrongdoers will find the way to heaven difficult, and will stumble and fall away.

1186. “亚述” 是指推理. 这从圣言中亚述的含义清楚可知, 它经常用来表示那些属于理性的事物, 具有双重含义, 即表示理性事物和理论 (reasonings). 严格来说, 理智和理性之物用来表真实的事物, 而推理 (reasoning) 和理论 (reasonings) 用来表虚假的事物. 由于 “亚述” 表理性和推理, 故它常与 “埃及” 连起来用, “埃及” 表知识, 因为理性和推理就基于这些知识. “亚述” 表推理, 这一点明显可见于以赛亚书:

有祸呀, 亚述, 我怒气的棍子, 他不思想公义, 他心也不这样打算, 因为他说, 我所成就的事, 是靠我手的能力和我的智慧, 我本有聪明. (以赛亚书 10:5, 7, 13)

此处 “亚述” 表推理, 因此经上指着他说 “他不思想公义, 他心也不这样打算”, 还说他 “靠自己的智慧行事, 因为他本有聪明. ”

以西结书:

有两个女子, 同是一母的女儿, 在埃及行邪淫; 她们在幼年时行邪淫. 阿荷拉行邪淫, 贪恋所爱的人, 就是她的邻邦亚述人, 这些人都穿蓝衣, 作首领和官长, 都骑着马, 是可爱的少年人. 巴比伦人来到她那里, 与她行淫玷污她. (以西结书 23:2-3, 5-6, 17)

此处 “埃及” 表知识, “亚述” 表推理, “巴比伦” 表源于恶欲的虚假.

同一先知书:

耶路撒冷啊, 你也和埃及人行淫, 又与亚述人行淫, 多行淫乱直到那迦南陆地, 就是迦勒底. (以西结书 16:26, 28-29)

此处 “埃及” 同样表知识, “亚述” 表推理. 无论此处还是别处, 基于知识推理属灵和属天的事物都被称为 “行淫”. 谁都能看出, 这不是指与埃及人和亚述人行淫.

耶利米书:

以色列, 现今你为何在埃及路上要喝西曷的水呢? 你为何在亚述路上要喝大河 (幼发拉底河) 的水呢? (耶利米书 2:18, 36)

此处 “埃及” 同样表知识, “亚述” 表推理. 又:

以色列是打散的羊, 是被狮子赶出的. 首先是亚述王将他吞灭, 末后是巴比伦王将他的骨头折断. (耶利米书 50:17-18)

“亚述” 表对属灵事物的推理.

弥迦书:

这位必作平安, 当亚述进入我们的陆地, 践踏我们宫殿的时候, 我们就立起七个牧者, 八个首领攻击他, 他们必用刀剑征服亚述地和宁录地的关口; 亚述人进入我们的陆地践踏的时候, 他必拯救我们. (弥迦书 5:5-6)

这论及以色列, 或属灵教会, 关于它, 经上说 “亚述必不进入”, 即推理必不进入. “宁录地” 表宁录所表示的这类敬拜, 它里面有内在的恶和假.

在圣言中, “亚述” 还表教会成员所具有的理性, 他凭这理性清楚明白何为真, 何为善. 这一事实清楚可见于何西阿书:

他们必如雀鸟从埃及急速而来, 又如鸽子从亚述地来到. (何西阿书 11:11)

此处 “埃及” 表教会成员所具有的知识, “亚述” 表他的理性. 前面说过, “雀鸟” 表所知道和理解的记忆知识 (或科学知识), “鸽子” 表理性的良善.

以赛亚书:

当那日, 必有从埃及通亚述去的大道, 亚述人要进入埃及, 埃及人也进入亚述, 埃及人必服侍亚述人. 当那日, 以色列必与埃及, 亚述三国一律, 使地上的人得福, 因为万军之耶和华赐福给说, 埃及我的百姓, 亚述我手的工作, 以色列我的产业, 都有福了. (以赛亚书 19:23-25)

这论及以色列所表示的属灵教会, “亚述” 是它的理性, “埃及” 是它的知识. 这三者一个接一个依次而来, 构成属灵教会成员的知识力量.

别处所提及的亚述表要么真实要么虚假的理性 (如以赛亚书 20:1至末尾; 23:13; 27:13; 30:31; 31:8, 36, 37; 52:4; 以西结书 27:23-24; 31:3至末尾; 32:22; 弥迦书 7:12; 西番雅书 2:13; 撒迦利亚书 10:11; 诗篇 83:8). “亚述” 表推理 (何西阿书 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; 撒迦利亚书 10:10), 所论及的以法莲表心智的理性部分, 但这里已败坏.