THE PROPHECY OF HOSEA by G. C. Tenney

Pacific Press Publishing Company · Oakland, California · Mar 2, 1904

THE PROPHECY OF HOSEA.

By G. C. Tenney

BY G. C. TENNEY.

It is certainly not unnatural that we should form in our own minds a comparative estimate of the peculiar interest, or perhaps, of the intrinsic value, of different portions of the Word of God. But oftentimes this estimate will be found to rest upon some prejudice or misunderstanding of the real value of the portions that are least esteemed.

I am led to speak of the book of Hosea as a portion of the Bible that is generally overlooked and not given its proper standing in the sacred volume. There are some reasons for this, one of which probably lies in the fact that the introductory chapters are formed along a line of thought that is not pleasant to the mind, but presents a monstrosity in social and moral life. Another reason why the book is passed by in casual reading is that the style of the writer seems disordered, and his object rendered obscure by the seemingly incoherent way in which figures, facts, metaphors, and maxims, startling charges, plaintive exhortations, and beautiful sentiments flow from the pen of the writer. But this is only an evidence of the intense feelings which were aroused in the mind of the inspired seer as he beheld the woful condition of God's professed people at that time.

It is not positively known who Hosea was beyond the brief word that introduces him to the reader as "the son of Beeri." From the point of view which he evidently occupied it is easy to conclude that he belonged to the ranks of Judah, tho the principal burden he bore was in behalf of "Ephraim," a title used to designate that branch of God's professed people known as the ten tribes. The fact stated in the beginning of his testimony that he wrote in the "days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel," is sufficient to account for the unusual ardor exhibited in his style. With few exceptions, each succeeding king in those days seemed to concentrate into his life all the evils of his predecessors, and as many original ones as he could study up by the aid of evil spirits, to whose control he fully yielded himself.

The soul of Hosea was stirred within him as he saw the condition of the people. He declared that the Lord had a controversy with them "because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood."

Judah does not go unreproved, for "the Lord hath also a controversy with Judah" (ch. 12:2); but the comparisons are against the other house. In the first chapter the Lord declares that He will have mercy upon Judah, tho Ephraim had sinned beyond recall. In another passage we read, "Ephraim compasseth me about with lies, and the house of Israel with deceit; but Judah yet ruleth with God, and is faithful with the saints."

In the figures introduced in the first three chapters we have a representation of the repugnant conduct of the people whom God had "married" and claimed as His own. If these representations offend our sense let us know how much more offensive is spiritual unfaithfulness to God, who has loved His people with an everlasting love. Under the figure of this unholy alliance and its fruits we have a terrible reminder of the awful character of sin and apostasy, and their dire consequences. The first figurative offspring of shame was to be called Jezreel. Jezreel was the name of the place where the blood of Naboth, the owner of a vineyard, was shed through the intrigue of the wicked Jezebel. The word of the Lord was that there the dogs should lick the blood of his murderers, king Ahab and his even more wicked queen. This word was fulfilled; and not only so, but afterward, there in Jezreel, the awful Jehu cut off the seed of Ahab from the earth by an indiscriminate slaughter. There was a terrible significance in that word to the apostate tribes of Israel. And this was to be the first reaping of their evil course. Continuing in this course of rebellion, the second child of apostasy would bear an even more terrible name. It was to be called "Lo-ruhamah," which meant the cutting off of mercy. "For I will no more have mercy on the house of Israel; but I will utterly take them away." And persistence in the evil way would bring to them Lo-ammi, when they would cease to be acknowledged or recognized as the people of God, "for ye are not My people, and I will not be your God."

And yet, in this deplorable state of things, the heart of God yearns after His beloved people. He speaks of them and to them in the most endearing terms. In one chapter we read, "Ephraim is joined to idols; let him alone." And soon after that God mourns over His lost children with these words: "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Therefore have I hewed them by the prophets; I have slain them by the words of My mouth; and thy judgments are as the light that goeth forth. For I desired mercy, and not sacrifice;