First Section: Hosea's Prophetic Life.
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
With the removal of some of the verses the argument becomes clear and consecutive. After the story of the wife and children (i. 2-9), who are symbols of the land and people of Israel in their apostasy from God (2, 4, 6, 9), the Divine voice calls on the living generation to plead with their mother lest destruction come (ii. 2-5, Eng.; ii. 4-7, Heb.[397]), but then passes definite sentence of desolation on the land and of exile on the people (6-13, Eng.; 8-15, Heb.), which however is not final doom, but discipline,[398] with the ultimate promise of the return of the nation's youth, their renewed betrothal to Jehovah and the restoration of nature (14-23). Then follows the story of the prophet's restoration of his wife, also with discipline (chap. iii.).
Notice that, although the story of the wife's fall has preceded the declaration of Israel's apostasy, it is Israel's restoration which precedes the wife's. The ethical significance of this order we shall illustrate in the next chapter.
In this section the disturbing verses are i. 7 and the group of three—i. 10, 11, ii. 1 (Eng.; but ii. 1-3 Heb.). Chap. i. 7 introduces Judah as excepted from the curse passed upon Israel; it is so obviously intrusive in a prophecy dealing only with Israel, and it so clearly reflects the deliverance of Judah from Sennacherib in 701, that we cannot hold it for anything but an insertion of a date subsequent to that deliverance, and introduced by a pious Jew to signalise Judah's fate in contrast with Israel's.[399]
The other three verses (i. 10, 11, ii. 1, Eng.; ii. 1-3, Heb.) introduce a promise of restoration before the sentence of judgment is detailed, or any ethical conditions of restoration are stated. That is, they break and tangle an argument otherwise consistent and progressive from beginning to end of the Section. Every careful reader must feel them out of place where they lie. Their awkwardness has been so much appreciated that, while in the Hebrew text they have been separated from
chap. i., in the Greek they have been separated from
chap. ii. That is to say, some have felt they have no connection with what precedes them, others none with what follows them; while our English version, by distributing them between the two chapters, only makes more sensible their superfluity. If they really belong to the prophecy, their proper place is after the last verse of
chap. ii.[400] This is actually the order in which part of it and part of them are quoted by St. Paul.[401] At the same time, when so arranged, they repeat somewhat awkwardly the language of ii. 23, and scarcely form a climax to the chapter. There is nothing in their language to lead us to doubt that they are Hosea's own; and ver. 11 shows that they must have been written at least before the captivity of Northern Israel.[402]
The only other suspected clause in this section is that in iii. 5, and David their king;[403] but if it be struck out the verse is rendered awkward, if not impossible, by the immediate repetition of the Divine name, which would not have been required in the absence of the suspected clause.[404]
The text of the rest of the section is remarkably free from obscurities. The Greek version offers few variants, and most of these are due to mistranslation.[405] In iii. 1 for loved of a husband it reads loving evil.
Evidently this section was written before the death of Jeroboam II. The house of Jehu still reigns; and as Hosea predicts its fall by war on the classic battleground of Jezreel, the prophecy must have been written before the actual fall, which took the form of an internal revolt against Zechariah, the son of Jeroboam. With this agrees the tone of the section. There are the same evils in Israel which Amos exposed in the prosperous years of the same reign; but Hosea appears to realise the threatened exile from a nearer standpoint. It is probable also that part of the reason of his ability to see his way through the captivity to the people's restoration is due to a longer familiarity with the approach of captivity than Amos experienced before he wrote. But, of course, for Hosea's promise of restoration there were, as we shall see, other and greater reasons of a religious kind.[406]