The sun. [volume] (New York [N.Y.]) 1833-1916, 1882-06-25

EphraimTtes who we're borno into captivity.
wcre more able to retain thoir distinctive
character than their brethren who re-
manned IN Palestine. Ho considers. therefore.
tho problem of the lost tribes. which has
30 much attraction for some spectators q
purely fancfui one. The people whom Amos
and Hosea described were not fitted to main
tain themselves apart from tho hcathen among
whom they were to be condemned TO
dwell. Tho relapse OF the ten tribes
into heathenism was tho inevitable con-
sequence OF thoir exile. Scattered among
strange nations, they accepted tho service OF
strange gods. and. losing their distinctive relig-
ion. lost also their distinctive existence. But
how did it happen that the fate OF tho ton
tribes was not also tho fate Of Judah. which in
turn was to DO carried into captivity This
question is answered by exhibiting the dstinc-
tive work OF Isaiah. to whom the Jewish reig
ion mainly owed its power OF surviving q di-
Sorcc from the framework Of local worship.
But before looking at this. the most important
topic treated in these lectures. we should note
some OF DR.. Smiths remavks on Hosea who.
rs being the last prophet Of the ten tribos. Is
an interesting figure.
Hosea began to prophesy in the reign OF
Jeroboam H.. but continued his ministry after
the prediction OF judgment on the descendants
Of Jehu had been fulfilled We find according
ly. that the first two chapters Of his book record
the gala days of his nation, when tho feast
days. the new moon. and the Sabbaths still
ran their joyous round. and the land was rich
in corn and wine and oil. in store OF silver and
gold. But tho later chapters OF his prophecy
speak OF quite other times OF sickness in the
State. which its leaders vainly sought to heal
by invoking the hclp of the King of Assyrla. of
al, "A tkn
ton OF monarchs. of new dynastios set up. and
OF q universal reign OF perjury and fraud of
violence and bloodjhed These descriptions
carry US into the evil days that open with the
fall OF the house OF Jehu but the actual cap
tivity of Israel is still IN the future. Even
In the closing chapter Of his book Hosea
addresses a nation. which. having con-
scntcd to pay tribute has not yet come to open
breach with tho Assyran. II is therefore prob
able that the prophet was spared the sorrow OF
seeing with his own eyes the fuilmont OF the
doom of his nation. DR.. Smith can see 10 real
son to believe that Hosea any more than Amos
was connected with the recognized prophetic
corporations. ever received such outward
adoption to office as was given to Elisha. In
chap. iv, ", g. priest and prophet are comprised
in Que condemnation. Thus Hosea. no less
than Amos. placed himself in direct opposition
ton. and like his Judean compeer. he had
doubtless to reckon with their hostility. There
is. however n marked difference in the re-
ligious teaching Of the two prophets and with
Hosea long step is taken in the spiritual de-
velopment OF the Hebrew faith. Amos had toll
Grated the worship of the golden calves. but
Hosea condemned image worship. not be-
cause idols are forbidden by the law.
but because tho specific form of adora-
ton paid to them had no affinity to the true at
titude Of Israel to Jehovah. DIR. Smith thinks
that by this judgment Hosea proved the depth
OF his religious insight. for the whole history Of
religion shows that no truth Is harder to real
ize than that worship morally false can in no
sense be tho worship of the true God.
The second point OF difference indicates still
more marked advance on the part of the Eph-
raimite prophet. To Amos and Hosea alike
the true standard OF religious life is con-
duct. But when Amos spoke OF con-
duct he contemplated justice only. where
as Hosea taught that the worship required by
Jehovah comprehended not only justice. but
loving kindness. The kindness OF which Hosea
speaks is no theological technicalty but IL
word OF common life. used of all those acts
which acknowledge that those who arc linked
together by the bonds OF personal affection
or of social unity owe to one another moro
than can be expressed in the forms OF legal OBJ
legation. Hosea's whole revelation OF Jehovah
is the unfolding of love which can be con-
coived under human analogies. and whose
workings are to be understood. not by abstract
reasonings. but by tho sympathy OF O heart
which has sounded tho depth of human afrec-
ton, and knows in its own experience what
love demands Of its object II follows that in
Hosea's hands. the national or tribal theory OF
the religion Of Jehovah was on the point Of
breaking up. and that new hopes had taken its
place. Tho ideal Of u victorious and happy
nation dwelling apart in a goodly land and Sc
cured from invasion through Jehovahs blcss-
ing on its warlikc prowess. was hopclessly shat
tered by tho first contact with great conquer
ing empire such as Assyra Amos was the first
to realize that the advance of Assyria meant
the ruin OF Israel. as it actually was.
but he did not SEQ that the new
movements of history meant moro than
transient captivity. and that Israel could
never again be restored on its own fot ting.
On the other hand. tho total dissolution Of
national life fOreseen by Hosea is not mere
sitting judgment but tho opening OF an alto
gethcr new era. 1t is in life beyond the grave
that he looks for that rescue of his nation
which is To bo won by repentance. He believes
that Israel will DO ultimately saved but in his
conception of redemption every feature OF the
old nation has disappeared its civil forms. its
religion. its warke might its foreign policy
king and priest, sacrifice and sanctuary. i'm
ages and tcraphim. Evidently the true goal OF
Hosca's IDEAS lay beyond his own horizon in u
dspensation which should distinctly announce
the doctrine Of immortality and under which
the relation of the redeeming God TO every be-
lieving soul should havo all the tenderness and
depth OF personal affection with which Hosea
clothes tho relation of Jehovah to Israel Tho
noNt step toward that goal was TO be taken by
Isaiah. to description of whose commanding
place in the history Of the Hebrew religion one
half OF these lectures are devoted.
We have now reached the point in Old Tesla
ment history in which the centre OF interest is
transferred from Ephraim to Judah. Under
the dynastos OF Omr and Jehu. the northern
kingdom had taken the leading part in Israel
even to the JudRan Amos 1t was Israel par
erceLlnce-and during this whole period
we have n much fuller knowledge Of
the life Of Ephran than Of Judah Ephraim
took the lead in literature and religion.
as well as in poltics and so long az the
northern kingdom endured Judnh wns cOntopt