LESSON I.—SUNDAY, JULY 2, 1899.
NOTE.—The name Hosea means "salvation." The name of the prophet's father was Beeri. His ministry was "in the days of Uzziah, Jonathan, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam [II.] the son of Joash, king of Israel." Amos, belonging to Judah, but prophesying in Israel, and Isaiah, prophesying in Judah, were contemporary with Hosea. "O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and return unto the Lord; say unto Him, Take away all iniquity, and accept that which is good; so will we render as bullocks the offering of our lips. Asshur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our gods; for in Thee the fatherless findeth mercy. I will heal their backsliding, I will love them freely; for Mine anger is turned away from him. I will be as the dew unto Israel; he shall blossom as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and blossom as the vine; the scent thereof shall be as the wine of Lebanon. Ephraim shall say, What have I to do any more with idols? I have answered, and will regard him; I am like a green fir tree; from Me is thy fruit found. Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them; but transgressors shall fall therein." Golden Text: "Come, and let us return unto the Lord." Hosea 6: 1. (1) What appeal does the prophet make to Israel? Why does he make this appeal? V. 1. Note 1. (2) What were the people admonished to take with them to the Lord? What were they to say to Him? V. 2. Note 2. (3) What confession were they to make in regard to former dependence? Then what would they find in God? V. 3. Note 3. (4) What would the Lord do for them? How could He do this? V. 4. Note 4. (5) What would the Lord be to Israel? And what would be the result? V. 5. (6) How would this affect his appearance and pleasure-giving qualities? V. 6. (7) What is said of them that dwell under such blessings? V. 7. Note 5. (8) What then will Ephraim say? V. 8. Note 6. (9) Who shall understand these things? V. 9. Note 7. 1. Israel's condition.—In order to fully comprehend this chapter, it is necessary to study the whole book, with its contemporaneous history. Hosea came to the front in what to Israel was an ominous time. Israel was in a fallen condition morally, and consequently was declining politically. Succeeding the three victories over Syria which Elisha had promised to Joash, king of Israel (2 Kings 13: 14-19), there was a period of great prosperity to both Judah and Israel. But increase of power and wealth brought also increase of wickedness, and in Hosea's time Israel was confronted with conditions that must surely bring disaster. Hence the warning message of the prophet. 2. "Take with you words."—Note that the "words" suggested are words of penitence and supplication. Here is a lesson in true national reform. The secret of all political corruption is moral depravity on the part of the people. The secret of political reform is moral reform, returning to God and the observance of His law,—"Thou shalt love the Lord thy God with all thy heart, . . . and thy neighbor as thyself." Time and again the Lord sent His prophets to Judah and Israel, as also to Nebuchadnezzar, Darius, and others, with messages of reform morally that they might be prospered politically. But in every instance the appeal was to voluntary repentance; in no case was the appeal suggestive of civil law to compel a moral reformation, nor was there any attempt on the part of the prophets to secure official power. The National Reformers of to-day would reverse this order; they would purify politics by political methods, in order to compel moral reform by political force, or civil law. The absurdity of such a proposition is manifest when compared with the Lord's way. 3. "Asshur shall not save us."—"Asshur" was Assyria, of whom both Israel and Judah had formerly sought help (chap. 5: 13; 7: 11; 8: 9). "Not ride upon horses."—These come from Egypt, and were "a vain thing for safety." Ps. 33: 17. See, also, Ps. 20: 7; Prov. 21: 31; Isa. 31: 1, 3. These and other scriptures give emphatic lessons that moral reform can not come through the power of flesh. The true penitence suggested in this verse is shown in putting away the works of human hands, which have been depended upon as gods, and looking to the living God for mercy. The principle involves the putting away not only of images, but human methods as well. 5. Dwelling under his shadow.—Dwelling under the shadow of Israel repentant and reformed would be practically dwelling under the shadow of God. The "shadow" of God indicates a place of safety, a nearness to Him. See Ps. 17: 8, 9; 91: 1. 6. Ephraim stands for the kingdom of Israel as separate from Judah. Ephraim was the principal tribe in the northern kingdom, and the capital (Samaria) was in the land of Ephraim. "From Me is thy fruit."—The complement of this verse is John 15: 5: "I am the Vine, ye are the branches, he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing." 7. Who shall understand these things?—The wise. Who are the wise?—They that fear the Lord. "The fear of the Lord is the beginning of wisdom; a good understanding have all they that do His commandments." Ps. 111: 10. See, also, Deut. 4: 5-9. Let the Word of Christ dwell in you richly in all wisdom." Col. 3: 16. Christ is "the wisdom of God" (1 Cor. 1: 24), and He is "made unto us wisdom" (verse 30). Therefore whoever has learned to know Christ may understand this lesson.