been his wife, a longing for her restoration, not without a hope that she might yet be worthy of his love. So he went after her, found her sold as a slave, bought her and kept her under kindly discipline in his home, hoping that some day he might restore her to the position of a wife.

Could Israel be saved? Was the waywardness of the foolish nation like the waywardness of the foolish woman? Hosea learned from his own broken heart the infinite love of God, just in discipline, endless in hope. It is the profoundest religious truth of the Old Testament. Naturally, Jesus found himself in kinship with this great soul (Matt 12. 7).

4. THE SOCIAL MESSAGE OF HOSEA

The key word of Amos is justice. The keyword of Hosea is love. And as Amos treats of divine justice which demands social justice among men, so Hosea believes that the God of love seeks love from men, and love among men. It is not only the love of God for Israel of which Hosea speaks, but love of man to man which he sees as the only bond of the social organism.

Hosea denounces injustice as vehemently as Amos. There is to be vengeance for Jehu's bloody politics (1. 4). Jehovah has a case at law against Israel, "because there is no truth, nor goodness, nor knowledge of God in the land. There is nought but swearing and breaking of faith, and killing, and stealing, and committing adultery; they break out, and blood touches blood. Therefore shall the land mourn" (4. 1-3). Priests and people are alike corrupt, and punishment is in store for them (4. 9). Upon the wicked princes shall wrath be poured out like water (5. 10). This prophet has given us a classic expression of social retribution-"They sow the wind, and they shall reap the whirlwind" (8. 7).

But Hosea sees some hope. Justice and love may save the state. The awful certainty of reaping what has been

Ere a te elemen that sie mit scre st kan gemer ʼn me boots feum jelrysy m not entire i gite of Aerment and Egmont tyrants? rael never put the forme de test ests cred again in the great message of the angiom of God. But no considerable society has ever ned titlow "ests's teaching either. The world has yet to see whether the socal message of Hosts that a coempt society may be saved through social justice and love, can be roccated in bomen experience.

IS THE RECO'S MESSAGE OF HOSEA

If for convenience we make distinction between the socal and religious message of the prophet, we may be well assured that he would not himself have sanctioned the distion. The great New Testament assertion, "We love because he first loved us,” is exactly Hosea's conception of the motive of sial harmony. Israel had ever been the objeet of Jehovah's love. As the bride beloved of her husband (4.1), as the child tenderly nurtured by his father (11.

the burdened animal guided, encouraged, fed (11. 4),

so had God loved and cherished and comforted Israel. He sought love and loyalty in return. When he received wickedness instead of love his heart yearned over his foolish people that he might save them (11. 8f.). Israel had supposed with the blindness that had been so common among men that Jehovah was like a jealous monarch asking for praise and tribute and offering, when all his wish was to see them living together in mutual justice and love, acknowledging him with the love that was the answer to his own.

Hosea was right. Increasing experience is bringing thoughtful social workers and reformers more and more to see that we shall never have a socialized humanity except first we have a reverent love for God.

DIRECTIONS FOR STUDY

1. Read 2 Kings 15. Note the historical situation there described. Can you distinguish between the social and the religious experience of Hosea?

2.

3. Read 6. 1-6. Note the hope, the tenderness, the fear, the attitude toward ritual.

4. Read 4.6-9. What idea of the priesthood does this present? What political and social conditions are there

5. Read 7. 1-7. presented?

6. Read 7. 8-16. 7. Read 8. 1-6.

To what political policy is reference made? What conditions does this passage present? What doom did Hosea anticipate for Israel? 9. Read II. 8-11. What does this passage reveal of Hosea's

8. Read 10. 4-8.

character?

10. How would you estimate the social influence of a man like

Hosea-then and now?

CHAPTER XXIII

ISAIAH

1. THE POLITICAL SITUATION

THE Continuance of the rule of the Davidic dynasty in the south with some kings who were men of ability gave Judah a settled political life which was very different from the turbulent experience of the Northern Kingdom. The geographical position of Judah, moreover, in the rugged hills with her one great city, the easily defended fortress of Jerusalem, gave her immunity from foreign attacks which saved her from many of the harsh experiences of her neighbor. To be sure, she had suffered severely from Syria and had been badly beaten by Israel itself; but comparatively she was less exposed. The extreme weakness of Syria which allowed Israel to regain her strength under Jeroboam II gave also opportunity for Judah under Uzziah and his son Jotham to develop her resources. Ahaz succeeded to a kingdom prosperous and secure.

Two great military powers threatened the independence and pro little kingdoms of western Asia. weakened from the days

the Assyrians was to make robber raids upon their neighbors, looting the cities which they captured, and gathering rich booty of gold, silver, precious stones, and slaves. They would then lay a fixed tribute upon the conquered land, which was to be paid annually as the price of immunity from further molestation. Rebellion against such harsh conditions was, of course, incessant, the tributary states taking advantage of any weakness of the suzerain to seek independence. The later Assyrian kings therefore adopted more drastic measures to insure the stability of their empire. Rebellious peoples were deported from their own lands to some distant district, where, mingled with other races, their national traditions broken, the roots of their national life destroyed, and, according to current religious belief, separated from their national gods, they would be unable to offer serious resistance to the conqueror.

It is this loss of national life that Amos foresaw was coming upon Israel. But the politicians at the court of Samaria believed themselves able to withstand their foe. They, together with their former bitter enemies, the Syrians, realized the danger from Assyria, and formed a defensive alliance. The two urged Ahaz, king of Judah, to unite with them, and upon his refusal undertook war against him. He turned to Assyria for help, which, of course, was readily granted, with the result that Judah became a tributary state. Tiglath-Pileser came west, destroyed Syria, and made Israel tributary. Thereafter the national existence of both Israel and Judah depended upon their willingness to pay the heavy annual tax imposed upon them.

Meantime Egypt was taking active part in the international policies. Her emissaries were intriguing in all the Palestinian courts, endeavoring to combine the various peoples against Assyria. Egypt seemed the one hope of safety > these sorely ravaged kingdoms, though in reality it was isplaced hope. The Egyptian forces were very slowly ized, while the. Assyrians moved with lightning speed,