Therefore turn thou to thy God - Because he is the same, and cannot change. Seek him as faithfully and as fervently as Jacob did, and you will find him the same merciful and compassionate Being.
Therefore turn thou to thy God - (Literally, “And thou, thou shalt turn” so as to lean “on thy God.”) “And thou” unlike, he would say, as thou art to thy great forefather, now at least, “turn to thy God;” hope in Him, as Jacob hoped; and thou too shalt be accepted. God was the Same. They then had only to turn to Him in truth, and they too would find Him, such as Jacob their father had found Him, and then “trust in him continually. mercy and judgment” include all our duty to our neighbor, love and justice. The prophet. selects the duties of the second table, as Micah also places them first, “What doth the Lord require of thee, but to do justly and love mercy, and walk humbly with thy God?” Micah 6:8, and our Lord chooses those same commandments, in answer to the rich young man, who asked him, “What shall I do, in order to enter into life?” Matthew 19:17. For people cannot deceive themselves so easily about their duties to their neighbor, as about their duty to God. It was in love to his neighbor that the rich young man failed.
Thou shalt turn - that is, it is commonly said, thou oughtest to turn; as our‘s has it, “turn.” But it may also include the promise that, at one time, “Israel shall turn to the Lord,” as Paul says, “so shall all Israel be saved.”
And wait on thy God continually - If they did so, they should not wait in vain.: “This word, “continually,” hath no small weight in it, shewing with what circumstances or properties their waiting or hope on God ought to be attended; that it ought to be on Him alone, on Him always, without doubting, fainting, failing, intermission or ceasing, in all occasions and conditions which may befall them, without exception of time, even in their adversity.” “Turn to ‹thy‘ God,” he saith, “wait on ‹thy‘ God,” as the great ground of repentance and of trust. “God had avouched them for His peculiar people” Deuteronomy 26:17-18, and they had “avouched Him for” their only “God.” He then was still their God, ready to receive them, if they would return to Him.
Against the marked oppression, the flagrant injustice, the unwonted luxury and extravagance, the shameless feasting and drunkenness, the gross licentiousness and debauchery, of their age, the prophets lifted their voices; but in vain were their protests, in vain their denunciation of sin. “Him that rebuketh in the gate,” declared Amos, “they hate, ... and they abhor him that speaketh uprightly.” “They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.” Amos 5:10, 12. PK 282.1
Such were some of the results that had followed the setting up of two calves of gold by Jeroboam. The first departure from established forms of worship had led to the introduction of grosser forms of idolatry, until finally nearly all the inhabitants of the land had given themselves over to the alluring practices of nature worship. Forgetting their Maker, Israel “deeply corrupted themselves.” Hosea 9:9. PK 282.2
The prophets continued to protest against these evils and to plead for rightdoing. “Sow to yourselves in righteousness, reap in mercy,” Hosea urged; “break up your fallow ground: for it is time to seek the Lord, till He come and rain righteousness upon you.” “Turn thou to thy God: keep mercy and judgment, and wait on thy God continually.” “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity: ... say unto Him, Take away all iniquity, and receive us graciously.” Hosea 10:12; 12:6; Hosea 14:1, 2. PK 282.3Read in context »