It is the re-creation of an Idea. Slain and made carrion by the heathen religions, the figure is restored to life by Hosea. And this is a life everlasting. Prophet and apostle, the Israel of Jehovah, the Church of Christ, have alike found in Hosea's figure an unfailing significance and charm. Here we cannot trace the history of the figure; but at least we ought to emphasise the creative power which its recovery to life proves to have been inherent in prophecy. This is one of those triumphs of which the God of Israel said: _Behold, I make all things new_.[475]
Having dug his figure from the mire and set it upon the rock, Hosea sends it on its way with all boldness. If Jehovah be thus the husband of Israel, _her first husband, the husband of her youth_, then all her pursuit of the Ba'alim is unfaithfulness to her marriage vows. But she is worse than an adulteress; she is a harlot. She has fallen for gifts. Here the historical facts wonderfully assisted the prophet's metaphor. It was a fact that Israel and Jehovah were first wedded in the wilderness upon conditions, which by the very circumstances of desert life could have little or no reference to the fertility of the earth, but were purely personal and moral. And it was also a fact that Israel's declension from Jehovah came after her settlement in Canaan, and was due to her discovery of other deities, in possession of the soil, and adored by the natives as the dispensers of its fertility. Israel fell under these superstitions, and, although she still formally acknowledged her bond to Jehovah, yet in order to get her fields blessed and her flocks made fertile, her orchards protected from blight and her fleeces from scab, she went after the local Ba'alim.[476] With bitter scorn Hosea points out that there was no true love in this: it was the mercenariness of a harlot, selling herself for gifts.[477] And it had the usual results. The children whom Israel bore were not her husband's.[478] The new generation in Israel grew up in ignorance of Jehovah, with characters and lives strange to His Spirit. They were Lo-Ruhamah: He could not feel towards them such pity as a father hath.[479] They were Lo-Ammi: not at all His people. All was in exact parallel to Hosea's own experience with his wife; and only the real pain of that experience could have made the man brave enough to use it as a figure of his God's treatment by Israel.
Following out the human analogy, the next step should have been for Jehovah to divorce His erring spouse. But Jehovah reveals to the prophet that this is not His way. For He is _God and not man, the Holy One in the midst of thee. How shall I give thee up, Ephraim? How shall I surrender thee, O Israel? My heart is turned within Me, My compassions are kindled together!_
Jehovah will seek, find and bring back the wanderer. Yet the process shall not be easy. The gospel which Hosea here preaches is matched in its great tenderness by its full recognition of the ethical requirements of the case. Israel may not be restored without repentance, and cannot repent without disillusion and chastisement. God will therefore show her that her lovers, the Ba'alim, are unable to assure to her the gifts for which she followed them. These are His corn, His wine, His wool and His flax, and He will take them away for a time. Nay more, as if mere drought and blight might still be regarded as some Ba'al's work, He who has always manifested Himself by great historic deeds will do so again. He will remove herself from the land, and leave it a waste and a desolation. The whole passage runs as follows, introduced by the initial _Therefore_ of judgment:--