A conqueror was at hand who should subdue and punish the whole nation for taking its own course, irrespective of God, vs. 48; for seeking foreign alliances which could bring only oppression in their train, vs. 9, 10; and for multiplying altars and fortresses which were destined to be destroyed, vs. 11 and 14. The circumstances referred to in this chapter seem to point to the reigns of Menahem and Uzziah, 2 Kings 15:19; 2 Chron. 26: 6-15.

The 5th verse is very striking. Israel had renounced Jehovah for the likeness of a calf, and now in the misfortunes which had overtaken them, their calf had cast them off. What is it that you are putting in the place of God? Power, wealth, the help of influential friends? Sooner or later it will fail you. How different is the One who perpetually encourages us, saying, “I will not fail nor forsake thee,” and who promises to carry us to hoar hairs. The persistence with which Israel turned to other lovers left God no option but to put them back into a furnace such as Egypt had been, which would finally burn out their apostasy. Only when we walk before God with a perfect heart are we strong and happy. Once entangle yourself with expedients and alliances, and you lay yourself open to many sorrows.

Hosea 9:1-9. The subject of this chapter is the bitterness of the captivity which was awaiting Israel as the result of their unfaithfulness. Their exile would put an effectual end to their idolatrous and sensual feasts. Every pleasure would be removed and every taste would be offended. The contrasts here are very significant. Tf men choose unclean things when they might have clean, a situation will be created in which only unclean things shall be attainable, v. 3. If they withhold God’s offerings when they have plenty, they will presently be reduced to such straits as not to have wherewith to sacrifice or even to sustain life, vs. 4, 5. If we go down to

Egypt for help, in Egypt we shall die, vs. 6, 7. In other words, every sin carries within itself the seed of its own avenging. If allowed to work itself out, its harvest is unutterable and irretrievable.

What a privilege Ephraim had within his grasp, as a watchman with God, v. 8! It is to this privilege, also, that our Saviour calls all of us. He says to us, as he said to his disciples, Tarry ye here and watch with me. But too often we refuse to heed the gracious challenge, and allow ourselves to be seduced by the tempter, or by the sloth and corruption of our own hearts, vs. 8, 9.

Hosea 9: 10-17. At the Exodus the love and thanks of Israel were as delightful to God as grapes in the desert or as the first ripe figs. But they gave themselves up to the idols of the heathen, and soon became as abominable as the impure gods which they chose.

The prophet does not hesitate to speak plainly of the effects of the awful license of that age. He says that a nation which sins as Israel had sinned must, in the very nature of things, cease to exist. The birth-rate declines and the family-life is stricken at its roots. So long as the home is reverenced, and there is a pure and holy love between man and woman, so long, and only so long, is the nation safe. All the battalions that tyrant ever mustered, break on that rock of chrysolite in vain. But sin is like dry-rot, which eats out the vitality and virility of a people. It is an awful verdict when God says, They shall bear no fruit, v. 16. We all know the fate of the unfruitful bough. It is only as we yield fruit that we are worth sparing. Will the nations of today learn this lesson? And may we not all question whether the lack of spiritual children does not betoken some degeneracy of our secret life?

Hosea 10. Israel brought forth fruit, but not such as God could delight in. It was corrupt and evil. How

" great a disappointment to the Great Cultivator! The

land was covered with obelisks and altars, the symbols of idolatry, and the Canaanites themselves had not been more shameless in sin. But notice the terrible judgments that must befall. There would be revolution, for when men say, We fear not the Lord, they will go on to say, We fear not the king. Beth-aven, the “house of vanity,” would replace Beth-el, the “house of God.” The golden calves would be carried off by the conqueror. The king would perish as foam upon the water. The yoke of conquest would be placed on Ephraim’s fair neck. The fortresses of Israel would be carried by assault, with all the accompaniments of savage warfare. Is it not “an evil thing and bitter’ to forsake the Lord!

Is it not time that we should look into our hearts and lives, break up the fallow ground, now covered with thorns and thistles, and begin to sow in righteousness? Let us ask God to drive the plowshares of deep soul-searching and conviction across the hard and sterile acres of our hearts, and sow them with his good seed.

Hosea 11: 1-11. This is a very tender chapter, full of moving appeals. God looks back on the happy, blessed past, as a fond parent on the innocent childhood of a son who is now causing endless pain and grief. He recapitulates the call from Egypt, and relates how, in obedience to his appeal, Israel came out of the idolatries of that country. He describes Israel as a tiny child beginning to walk, and says, I taught him to go. He compares the Israel of those days to horses or oxen, relieved of the yoke, before whom food is set. Let us remember that God is also willing to teach us to go, and to carry us when we are weary.

The blessed childhood of Israel had become like an overcast morning. They were bent on backsliding. But God’s love is not easily repelled. What more pathetic words were ever uttered by broken-hearted parents than vs. 8 and 9! That is the motive of our plea still. If

we were dealing with man, we might despair. But we are dealing with One who forgives us according to the riches of his grace. If a back-slider should read these touching appeals, let him be encouraged to retrace his steps one by one, sure that the Father waits to welcome ae where the by-path has broken off from the main road. 14. Turn to God, Not to Selfish Gain.

Hosea 11: 12—12:14. Though Judah still ruled with God, 11:12, yet there was grave fault in him, and, like Ephraim, which had been engaging the prophet’s thought, he also must come under the rod. But throughout this paragraph there lingers the sweet music of the previous chapter, and especially the reminiscence of Israel’s early days, when he had power with the Angel and prevailed. The angel-haunted ideals and resolves of Beth-el could not be forgotten. Tears and weakness are the best arguments with God. He yields to us when we are weak; he yields to our despair. The soul that has been shut up to God and then casts itself at his feet can have what it will. Only beware lest after such an interview with the Angel, you deteriorate into a deceitful trafficker, and allow your God-given power to be reduced to making gain.

Notwithstanding all, God was still willing to call his people to the Feast of Tabernacles, the gladdest of all the feasts in the Hebrew year. But even divine love was thwarted by their inveterate sinning. How wonderfully these ancient prophets conceived of the love of God! The spirit of revelation led them to make declarations that the Cross has more than realized!

Hosea 18: 1-14. Again, a very tender chapter. The lips that speak with trembling betray the heart that God can exalt. But when we turn to Baal, the emblem of self-confidence, we pass as the morning cloud the dew, the chaff, and the smoke.

In v. 4-we again get the sweet strain of early memory.

God had not changed and was waiting to save. They had refused his*help and had destroyed themselves, and he who would have done his best for them had been constrained to act as though he were a lion, a leopard, or a bear. In the wilderness we are thankful enough for his help, but when we reach the land of the vine and olive, we follow the devices and desires of our own hearts.

What a magnificent outburst is that which declares the divine intention to ransom even from death and the grave! We all know the New Testament setting of these words. Our Saviour by his death destroyed him that had the power of death. He is death’s plague and the grave’s destruction. The sting of death is sin, but Jesus has borne sin away. The strength of sin is a violated law, but he has fulfilled the law. He is more than conqueror, and the soul that is one with him shall share his triumph.

Hosea 13:15—14:9. The prophet here ransacks the world of nature for phrases sufficiently expressive of his transports of joy. The whole world seems laid under contribution to set forth the love of God. The gentle dew, the rich raiment of the lily, the far-reaching spurs and roots of the Lebanon range, the spreading branches of the olive, the fragrant breath of the wind which is laden with the perfume of the land, the golden corn ripe for the sickel, the scent of the vines—these are the images with which the inspired imagination of the prophet teems.

But how deeply the chapter appeals to us! The very words that returning prodigals should adopt are set down. And as we return, we hear the divine voice assuring us that our backslidings shall be healed, that there is no anger and only love, and that God himself shall be the sap of our fruit-bearing life. Our Father wants it to be clearly understood that these promises do not belong to Israel only but to all who will accept them.

(a) What is the key verse of this book? (b) Into what two parts is the book divided?

(c) When and where did Hosea probably live?

What was the condition of the Northern Kingdom at the time of Hosea’s prophecy?

(Each question applies to the paragraph of corresponding

What is the promise made to outcast Israel?

How alone could Israel be made to realize the bitter sin of wandering from God?

What man was buried in the valley of Achor? Why had he been put to death?

Which of the Commandments are the priests, as well as the people, charged with breaking?

What was Israel’s greatest sin, the root from which all other transgressions spring?

How was Israel to be punished for her apostasy?

What purpose other than punishment was served by the afflictions of Israel?

How was Israel responsible for the judgments sent? What did the people choose to worship rather than Jehovah?

How does the prophet describe the ‘‘days of recompense’’ for Israel’s unfaithfulness?

What was the penalty pronounced on the race of Israel because they did not hearken unto God? What is the evidence of history as to its enforcement?

What should Israel have done to avert the threatened doom?

14. How does the prophet refer to Jacob’s experience at Beth-el? 15. What must happen to those who oppose and reject God? Who will be to blame for our destruction? 16. What wonderful promise of forgiveness is made to those who seek God? With what song of praise does the prophecy close?