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<h1>
Full text of "<a href="/details/thefundamentalre00glen">(The) fundamenta
l religious concepts of Amos and Hosea</a>"
</h1>
<h2 class="pull-right">
<small><a href="/details/thefundamentalre00glen">See other formats</a></
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<pre>
BOSTON UNIVERSITY
GRADUATE SCHOOL
Thesis
THE FUNDAMENTAL RELIGIOUS CONCEPTS OF AMOS AND HOSEA
t)y
Hugh Wallace Glenn
(A.B., Pasadena College, 1932)
submitted in partial fulfilment of the
requirements for the degree of
Master of Arts
1936
/iAI
4I
1
TABLE OF CONTENTS
Page
INTRODUCTION
CHAPTER
I, EXAMINATION OP THE SOURCES OF AUTHENTIC PASSAGES
A, The Book of Amos,
B, The Book of Hosea
C, The Books of Kings and Chronicles

D, Archaeology
E, Conclusion
II. HISTORICAL BACKGROUND OP EIGHTH CENTURY ISRAEL
AND JUDAH
A, The Political Situation
B, The Civil Conditions
C, The Social and Economic Conditions
D, The Religious Situation
III. MAOS AND HOSEA, PERSONAL HISTORY AND CHARACTER
A, Amos
1, His Occupation
2, His Call to Prophecy
3, His Character
4, His Last Days
B, Hosea
1, A Citizen of the North
2, His Occupation
3, His Marriage
7
7
11
17
18
19
21
21
29
30
31
34
34
34
38
39
41
41
41
43
44
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2
CHAPTER
i
I 4, His Character
5, His Death
C . Simmiary
I
IV. THE MAJOR RELIGIOUS CONCEPTS OF AMOS AND HOSEA
A. Their Concepts of God
1 Amos
a. Jehovah is the God of Nature
b. Jehovah is the God of the Whole

World
c* Jehovah demands Righteousness and
Justice
d. Summary
2. Ho sea
a, Jehovahs Power over Nature
b, Jehovah is the God of History
c, JehovaJi is the God of Israel
d, Jehovah is the God of Love
e, Jehovah demands Loyalty
B. Their Concepts of Sin
1 , Amos
a* The Nature of Sin is Obscured
b. Atrocities of Barbarism
c. Atrocities of Civilization
^ 2, Hosea
a. The Nature of Sin
b. Sin is Due to Lack of Knowledge
- - o f G od . -- I, :
Page I
48 I
50 j
50
54
1
54
54
54
55
57
58
59
59
60
60
61
63
65
65
65
66
66
69
69
71
V
CHAPTER
c. Expressions of the Lack of
Knowledge of God
C, Their Concepts of Mercy
1 AMos
a. Passages implying Mercy
b. Passages suggesting Mercy
c. Hopeful passages of a Later Writer 78
2. Hosea 79
a. The Meaning of the Term Hesedh 79 ^
b. The Use of the Term Hesedh 81
D, Their Concepts of Righteousness and Justice 85
1, Amos 85
a, A Cry for Righteousness and Justice 85
b. The Divine Demand 86
2, Hosea 89
a. Social and Commercial Injustices
are not Condoned 89
b. His Attitude toward the Rights of

J ehovah 90
E, Their Concepts of Salvation 92
1, Amos 92
a, Israel's Call to Repentance 92
b. Call to True Worship is a Call to
Repentance
c* How Jehovah is to be Sought 95
Page
72
75
75
75
77
Digitized by the Internet Archive
in 2016 with funding from
Boston Library Consortium Member Libraries
https://archive.org/details/thefundamentalreOOglen
CHAPTER
Page
96
4
a. Nature of Repentance
b. The Condition of Pardon 98
c. The Failure of Israel's Repentance 101
P, Tlielr Concepts of the Pinal Outcome of
Things 103
1, Amos 103
a. Amos is a Prophet of Doom 103
b. The" Day of Visitation" 104
c. Israel will not be Restored 105
2. Hosea 107
a. The Inevitability of Judgment 107
b, Hope and Restoration 110
V. COMPARISON AND CONTRAST OF THE MAJOR RELIGIOUS
CONCEPTS OP AMOS AND HOSEA 113
A, Concept of God 113
B, Concept of Sin 119
C, Concept of Mercy 122
D, Concept of Righteousness and Justice 123
E, Concept of Salvation 127
F, Concept of the Final Outcome of Things 131
VI. SUMMARY 136
BIBLIOGRAPHY 140
5
INTRODUCTION
The purpose of this thesis is to show the fundamental
religious concepts of Arnos and Hosea, and also to make a comparison and contrast of them.
In its scope this thesis will necessarily include a consideration of the literature of each of the prophets bearing
their names, in order to determine the authentic passages,
as certain passages, for reasons which will be stated, do not
seem to be valid. Other Hebrew writings, such as the Books
of Kings and Chronicles, will be examined in getting the proper
setting of each of the prophets' messages. Then in order to
confirm thfese historical documents and sources, a brief study
will be made of Archaeology, which will establish certain
important dates, characters and events.
To really catch the significance of the Prophets, it is
necessary to know and understand the historical backgroimd of

the eighth century in which Amos and Hosea ministered. This
will include a study of the political, civil, social and
economic and religious situations leading up to and during
the prophets' labors.
No less important in understanding the spirit of their
messages is the knowledge of their personal lives and characters.
The major religious concepts found in the messages of
Amos and Hosea, as they naturally grew out of their experiences.
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will be dlsciissed at length. Such fundamental religious
concepts as God, Sin, Mercy, Righteousness and Justice,
Salvation, and the Final Outcome of Things will be considered.
Then these religious concepts will be compared and contrasted to see wherein their messages differ and the contributions each made to religion.
CHAPTER I. EXAN:INATION OF THE SOURCES OF AUTHENTIC PASSAGES.

A, The Book of Amos .
1 2
Dr, S. R. Driver and Dr. V. R. Harper agree that
the Book of Amos as a whole is above suspicion and as well
preserved as any in the Hebrew text. There are, however,
particular passages which, chiefly on account of their
supposed incompatibility with the historical or the theo-
logical conditions of the age of Amos, have been regarded

as later additions to the original text of the prophecy.
Only the passages that have an overwhelming amount of evidence against them will be rejected and considered unauthentic. The title 1:1; the "Judah passage" 2:4,5; and
the "hope passages" 9:8-15 will be discussed in this
chapter. A survey of the criticisms will be made to show
the disagreement of modern scholarship on the disputed
passages .
3
Dr, S. R, Driver lists among those who reject or
question the authenticity of certain parts the following:
1, Duhm questioned 2:4-5; 4:13; 5:8-9; 9:5-6.
2, Wellhausen (1892) rejects in addition: 1:9-12;
3:14b; 5:26; 6:2; 8:6,8,11,12; 9:8-15.
3, Cheyne in W, R, Smith, Prophets . 1895, p, XVf; on
1, Driver, S. R,, Joel and Amos, p. 119.
2, Harper, W. R., Amos and Ho sea, p, XXIII.
3, Driver, S. R., An intro duct! on to the Literature of the
0. T., p, 318,
8
5:26; 9:8-15; (see also "Expositor", January 1897,
p, 42ff) rejects 1:2; 2:4,5; 4:13; 5:8,9,26;
8:11,12; 9:5,6,8-15.
1
4. G, A, Snith in"The Book of the Twelve Prophets"
at least suspects:
a. The oracle against Edom 1:11-12 p, 129f.
b, Oracle against Judah 2:4-5 p,* 155f.
^ c. Such passages as 4:13; 5:8-9; 9:5,6
p. 201ff.
d. Passages containing phrase "God of Hosts"
5:14-15 p. 168f.
e. Reference to Calneh, Hamath and Gath
6:2 p, 173,
f. Reference to virgins and young men who

faint for thirst 8:13 p, 185, and definitely rejects 9:8-15 hope of final restoration of Gods people p, 190ff, 308ff.
2
5, W, R, Smith in his Prophets ,1882 , defended 2:4,5;
4:13; 5:8-9; 9:5,6 and was upheld by Kuenen in
1889.
The title 1:1 must be rejected as being written by
Amos, for, it is not only written in the third person, indicating it is a later statement about him, but there seems
to be no valid reason why he should be concerned about
1, Smith, G.A,, The Book of the Twelve Prophets , p, 135
2, Smith, W, R. , " The l^rophets of Israel , p, 398.
Uzziah, King of Judah, when the burden of his message was

1
aimed directly at Israel. The title will be referred to
in order to fix the approximate date of Hosea.
The Judah passage 2:4-5 is questioned, partly on account of its Deuteronomic style, as its composition is
assigned to the 7th century B.C; partly because of the
general and conventional character of the indictment brought
in it against Judah, which contrasts strongly with the
forcible and specific charges laid against the other nations
in survey, *'The resemblances with Deuteronomy are not,
however, particularly close; and phrases approximating to
2
those used in it must have been current previously,"
W, R. Smith observed that "to reject the Torah (or direction)
of Jehovah" is shown by Isaiah 5:24 to have been a preDeuteronomic expression; and "the statutes of God and His
Torah appear together just as here in the undoubtedly
ancient narrative Exodus 18:16, where also the reference
3
is similarity to the ordinances of civil righteousness."
It would have been strange, had Amos excepted Judah in his
survey of the nations which had Incurred Jehovahs displeasure ( cf 3:1 and 6:1); the terms of the indictment are
no doubt general; but both counts in it are supported by
the testimony of Isaiah, 20-30 years afterwards, Isaiah
1, Amos 7:15,
2, Driver, S.R,, Joel and Amos , p, 120,
3, Smith, W.R., Prophets of Israel , Vol, 2, p, 399f,
tvs-'
5;7-24 and 2!6-8,18,20; and Amos may have desired to reserve the more pointed and definite charges in order to
lay them against Israel, There remains one very importsint
section, the "hope passage", 9:8b-15, to he discussed and
rejected as coming from the hand of Amos,
J, M, P, Smith regards the closing passage of the book
9:8b-15 as a later addition for he cannot find in Amos any
1
"confident portrayal of a glorious future,"
H, P, Smith criticizes the final vision of Amos because
there is a relenting on the part of Jehovah after judgment
2
and destruction was pronounced, Further, that the passage
concerns Itself with things in which Amos shows no interest
elsewhere; the ruined house of David, the return of Israel
3
from Captivity,
4
W, R, Harper states that we cannot prove that Amos
saw in the future a brighter picture, and cites many
reasons for denying the "hope passage",
I, The picture of the restoration is inconsistent with
Amos' repeated sinnoun cements of entire destruction
(5:1,2; 9:1-4, 7),
2, There is a favorable attitude towards Judah, as
distinct from Israel, which is not characteristic
of Amos,
1, Snith, J,M,P,, The Prophets and Their Times , p, 79,
2, Smith, H,P,, The Religion of Israel, p, 137,
3, Ibid . , p, 217,
4, Harper, W. R., Amos and Hosea , p, 195.
3, The emphasis laid upon material blessings is inconsistent with the attitude of Amos, whose message
is ethical.
4, The fact that the passage echoes later writings.
5, The abruptness of trsinsition from the announcement
of destruction to the promise of restoration in
5:8b.
6, The passage seems to look back upon a ruined nation
7, Amos contemplates an exile in Assyria, not a
scattering among the nations as here.
Therefore, such a weight of evidence against this
passage makes its acceptance impossible,
B, The Book of Hosea .
Until very recent times the Book of Hosea, in its
present form, was commonly ascribed to the prophet whose
name it bears; few, if any, passages were questioned as
later additions or interpolations. However, with the advance of critical scholarship sui increasing number of
passages have come to be questioned. Dr, Harper tells us
that the text of Hosea is one of the most corrupt in the
Old Testament, for the number of passages which almost defy
1
interpretation is very large. Prof, H, W, Robinson says,
"The alleged secondary elements, apart from words and
1, Harper, J,R., Amos and Hosea, p, cixiii
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sentences of minor importance, may be grouped as follows:
(1) References to Judah; (2) Passages that picture the
glory of the future; (3) phrases and sentences of a technical
archaeological or historical character. Inserted by way of
expansion or explanation; (4) miscellaneous glosses and
interpolations for which no special motive may be dis1
covered. The only passages that will be considered unauthentic are those in which there is considerable amount
of evidence against them. The title 1:1; the "Judah
passages" 1:7; 4:15; 6:11; 8:14; the "hope passages" 8:14
and the epilogue 14:9, A survey of the criticisms will be
made to show how impossible it is for modern scholars to
agree on the disputed passages,
2
J, A, Bewer tells us that the earlier Judean editor
makes Hosea^s message apply to Judah as well as Israel in
5:10, 12-14; 5:4,11; 8:14; 10:11; 12:2, also that the later
editor added the hopeful words in Judah 1:7-10, as well as
some favorable references such as 3:5; 4:15; 11:12b,
3
J, M, P, Smith feels that only the"hope passages"
which he refers to 6re"in all probability the product of
later editors" 1:10-2:1; 2:14-16,18-23; 3:5; 11:8-11; 14:
4-9, but he regards 14:1-3 as "in keeping with the entire
passage,"
1, Abingdon Bible Commentary , Introduction to Hosea, p, 761,
2, Bewer, J. A., The Literature of the 0>T ., p, 96,
5, Snith, J,M.P., Prophets and Their Times, p, XVII,
c.wcIXc'i j- rr.: i.;' ..
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3. R. Driver rejects several passages because they
express ideas alien to Hoseas historical or theological
position, and because they appear to Interrupt the connection of thought, and are regarded as later additions
to the original text by several scholars, Stade will not
accept 1;7; 1:10-2:1; 3:5; 4:15a and 8:14, Wellhausen rejected in addition 2:16; 6:11; 7;1; 10:13b; 14:1-9 as well
as a few less important phrases elsewhere,
2
MacFadyen notes the interruption in the context because of 1:10-12; an outlook on Messianic days which considers Judah as well as Israel, presupposes the exile of
Judah, and anticipates 2:21-23, and, therefore, does not
allow it to be created by Hosea; nor csui 1:7, which is
Quite irrelevant and appears to refer to the deliverance
of Jerusalem from Sennacherib in 701 B.C,
As all scholars do not doubt the same passages, this
thesis will be confined to the passages that shall follow.
The title 1:1 will be rejected because it makes Hosea a
contemporary of Isaiah and his period of prophesying extend over a period of practically a century 728-686 B,G,
The title is not in its original form,
1, The title infers that the two historical periods
suggested by the grouping of the Kings of the north and
1, Driver, S.R., Introduction to the Literature of the 0,T,,
p, 306,
2, MacFadyen, J.E., Introduction to the O.T,, p, 179,
south synchronize, "it Is certain that Jeroboam II of

1
Israel died before his contemporary Uzziah of Judah,"
2, It is probable that if Hosea were from the north

he would not date his prophecy by the reigns of the Kings
of the south,
3, It is evident that chapters one to three belong to
the reign of Jeroboam II and chapters four to fourteen belong to the period of anarchy that follow. Thus, it is
strange that Uzziah of the later date should precede
Jeroboam of earlier date.
4, Hosea refers to Gilead (6:8; 12:1) with the implication that it is Israelitish and no reference is made
as to a judgment having taken place. This would place the
prophecies not later than 734 B.C,, when Tiglath Pileser
carried the inhabitants of the trans-Jordanic area into
2
Assyria. Further, Hosea makes no mention of the attack
upon Judah by Pekah which took place in 735 B.G. It is
thought a later scribe prefixed the title to the book and
appended the names of the Judean Kings.
We turn now to a consideration of the references made
to Judah, especially those which are favorable to Judah as
3
over against Israel, Cannon G, H. Box feels that 1:7; 4:15
and 11:12b are interpolations, G, A. Snith rejects these
1, Cheyne , T.K., The Book of Hosea , pp, 11-12.
2, II Kings 15:29.
3, Peake, A.S,, A Commentary on the Bible , Box, C, G, H. ,
Hosea, p. 554.
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outright because they are obviously intrusive in a prophecy

dealing only with Israel, and it clearly reflects the deliverance of Judah from Sennacherib in 701, Thus, it cannot be held for anything but an insertion of a date subsequent to that deliverance, and introduced by a pious Jew
1
to signalize Judahs fate in contrast with Israels, Also
he continues by saying that these must be rejected because
", , , Hosea nowhere else makes any distinction between
2
Ephraim and Judah,"
I 3 4 5
J, A, Bewer , P, G, Eiselen , and S, R, Driver agree
1 that these passages were added by a later writer, W, R,
j 6
I Harper ronarks that in some instances Judah has been subj stituted for Israel or Ephraim, It would be unfair to say
I that Hosea wrote none of the " Judah passages". However,
the passages showing a definite partiality of Jehovah toward Judah cannot be accepted because, being a citizen of
!
; the northern Kingdom, he would not feel that Judah was any
I better in the eyes of Jehovah than his own country. Therefore, 1:7; 4:15; 8:14; 11:12b must be rejected as showing
partiality to Judah,
1, Smith, G,A,, The Twelve Prophets , p, 213,
2, Ibid , , p, 224.
3, Bewer, J.A., The Literature of the O.T . , p, 96,
4, Eiselen, P, C,, The Prophets Books of the 0,T ,, Vol. 2,
p, 3b9,
5, Driver, S, R,, Introduction to the Literature of the
^,T ,, p, 306,
, Harper, W,R,, Amos and Hosea , p, 236,

6
The "hope passages" cannot all be quoted or discussed.

However, all shall be accepted in this thesis except
3:5; 6:11 and 8:14. J, M. P. Snith criticizes these passages and says that they are "in all probability other
1
products of later writers". The "hope passages" must
rest upon the interpretation of the story of Hosea's
marriage in 1:2-9 and 3:l--4, If we should deny the integrity of this tragic experience to Hosea, the message of
love and hope which is at the very heart of his words would
have found no place and Israel could never have seen beyond
hopeless retribution and doom to the love and hope so finely
expressed especially in 14:1-8 and as an echo of the spirit
and aim of all that goes before.
The epilogue 14:9 is regarded by Dr, Scott as being
entirely harmonious with his message and is thought of as
2
"the sum and substance of Hosea's message". However, Dr,
3
Harper says it is a later addition and gives several
reasons :
1, The reference to Judah is uncalled for,
2, The style resembles Amos rather than Hosea,
3, The natural conclusion of the discourse is in
verse 13; verse 14 only weakens the climax,
1, Smith, J,M,F,, "nie Prophets and Their Times , p, xvii,
2, Scott, M., The Message of Hosea , p. 78T
3, Harper, W.R., Amos and Hosea , p, 324.
17
4, The thought of Jehovah as Israels creator is unexpected in Hosea's time.
Therefore, this passage is rejected for the above
reasons,
C, The Books of Kings and Chronicles .
The Books of Kings embrace the history of Israel
from Solomon (973-935) to the release of Jehoiachin from
prison in Babylon in 562 B.C, We have in Kings brief summaries of the reigns of all the kings, forming the framework
of the whole book. They were taken from "the Chronicles of
the Kings of Israel or Judah by the compiler whom we may
1
call the author of Kings," In addition, he enriched his
narratives which called forth prophetical activity. These
2
are probably taken from Lives of the Prophets, The passages were written from the Deutaroncmic point of view and
interests. The Priestly element is of very limited extent,
3
consisting of inserted words, phrases or verses. Kings
is not satisfactorily arranged but its chronology is established in Assyrian Chronology, which makes Kings a trustworthy source. Dr, Mitchell well remarks that it is "val4
uable to those who know how to handle it,"
The Books of Chronicles consist of a series of geneal1 .
2 ,
3.
4,
Abingdon Bible Commentary, p, 413,
I Kings 13:1-32; 14:1-18; 18:1-46,
Creelman, H., An Introduction to the Literature of the
Old Testament , p, 5^
Mitchell, H.G., AJôs, p, 14,
/
-II 2 i jJO -i 0 c ' Z^,J^ I i. H jrfii V 0 r':: I- 1 r .hi,: no i,l ?

'.f'Lo: i'..c be-^coqx.'j
evoo'c '--iq ô i ^^.} O'-- ni; v.. r-:^. , -to')?'!?:!!'
. jfioT :i:o jC i:> 2~ ' ex'ooB oflT
1 "I 2 1 1 c /a o J ; i eii.-t f> r } id ^ n> j ; i ii io CiO r i ' rii
' iOux- /iylj lo 9RHC- r'. *i -n;J od (d' j ri; f.";!'
~ si.& 'i. i'icl SmL. J izl 9v:jr.. e*W Zl'>d iif x::oIvd5!E:' not-- J;';
-idd , il'A d*'ij IL--2 ' r.'- L r': -jif? " .cr ?,>
o /li'C n - ;> 'J Moi:iv lo
ijfcn? ;/.v <Tto:Ivr I I':.' : vd :!civ;.T. ^0 ^ ';"I 1' ?74u^}i - /I:)
r
:; I/l ii9do i'r.'O ^ iroiJ i:'- /-> : ".p df.'i lo 'ro./joi'
52-'; .vjl'. j.op i t-^ 1aoi.[ f>5 ' '*>0 i.w 2-'V '* r.ia
4
--- - 5::'T , ao - 'T c ":: --: Yidedor^rr
'SXV lo ju: ;. X*J ''"i XJ- C i-''.- iV'I , n9 idt i'T P'l&'A' r;'" ,'&g
r?jAG f :i r <0 z 1 Zi:d."?L- ' HT 'c?*? 4 k
evr.Ll . ' 22 '.'V :o 2 '. f . .: 1 :'w L'^ ' ^jzoI lo *.:n N'+s Lr j .'r;
- > zL O'lflo RJ L ..j..' ji-i j:o -> !lc i t-'o i'-r cl
'.z-izt L o'jiii-'i ar * ! . ^T- r.i>2ii iEA ni; bpripil
- -v y-.j. .} 1 ' n XIhi- iX' ojI.: . ''..13 ";j-tow
1 -
.M oXtr;;- ' o-l 7/00 A on\-f otooc oX Iccn
-c - -r !' lo .'rtioor- cv.'";' u: rlO . o eloo^ o,"''T
9 ; i:^ : n -*^ od j
V' *-
*t o
Tr^ t
'C^- -I
i p- ..[>
, mli;
n
18
ogles and other statistics from Adam to the decree of Cyrus
I
in about 529 B.C, "it is written from the standpoint of view
of those interested in the religious Institutions of the
1
Jewish people," It is a restatement of an earlier history
I
of Judah, as only the barest references are made to the
Northern Kingdom. "The Chronicles' chief source is from I
and II Kings, from which he makes numerous extracts, but refleets his own mental and theological outlook," II Chronicles
runs parallel to I and II Kings and is a supplonent, not a !
I
substitute. Kings is the older book and is superior as a
historical source, "Wherever the same events are narrated,
5
Chronicles depends on Kings," It is necessary to go out4
side Kings and Chronicles for chronological evidence. However this does not mean that the traditions and narratives
are not authentic because they are "adequately supported by
other biblical writings and Assyrian inscriptions.
D, Archaeology .
Research in the field of Archaeology has cleared

up many of the difficulties in the Scripture as concerning
chronology and history. Inscriptions from ancient monuments
confirm dates and locations. Kings and events, and the polit
ical, social and religious conditions of the eighth century
prophets. Valuable light has been thrown on the books of
1 , Creelman,H Ai Introduction to the Literature of the Old
I Testament, p. 62 ,
2, Abingdon Bible Commentary , p, 439,
3, ibid . , 412,
i. _ 4, Bameg, W,E. . The Two Books of Kings, p, xxvil.
Vfelv iC r* Ar'e P'liJ :0! z rr- . e.^ ' '^"

P '7!';
r-ol.
p:' TvO -O _}.'! r.i'C'A i * ' i ? r" f. '?r-).iJc f'r^r : i<i!
* ' J '' I ' f3
Kucl 'lo c^v ' . nni r:!; '! g
L'l ^ ' itn To i '.X) G 7 ;.
e:'? -T,i : :'iR 2'G;V'rv: *i ^ . . : ?
I T/;-il -il ;0 i:. i I'i-TD ?g j.cl: 0 TrfC GGi . lOOrAiii.'f i/r'
-O'- G , .!*T tX--' fH.'O'l . 'l! ?'>- ; ;-:l GCl. ,V .1 GG
teiolnc 'GlO '^ ", .v,i7Go [GrxtOlG- ..jp. Xu:n: r rr^vc
s J'î- ,'-' G Gg .. a ; ht vOri: 2'. a.!, I g,;g I n.i f-'iTi~sq eni^*:
a :c 7 .a-v/B gg - :Io:;c: g-' ... ' G'.aL/i , . " gg 1 f
O'l;. ' 9xio . V G 1 aT ' l!?'0 i"7 G>J f n
-; > .; ;.: r :_
V f.
?i: 'I ' , '* ' iG '-n-'iob r i . 'O': '
^ i .' XGoi :. 1 2-; Xr. jO ' n / 2 : T * ' 1 b
.1 g; ' , () la 1 g
V.!.,' a ''Gl:* r ' '; coof.- r^'
. i. C . ' -' -r > oo -

, . .. l' i x? p " i IJ t y,' fBoMoid aX^.:fo
p . . . . i
X'- t vig^cXop- G :, . Xo nl Tggp'C C'g
;'Gira-'Gaoc s5 e*:t>vraxicP 'riX" iix r - i:T !."c ll'l 11 lo 'tir.aa: qx^
8 1 'Tf.'rrofr. jr!-"ior;,j c'l * fag ôqlBocn.l . lojG-fxi l ::? Ccr.'^-' rlo
1 LC-i '... . .;:-^Vr: i ilti H:r:l.. ^ F G O c ^ 0 O I GX! G X 'JR'
-..ia;l ,:gl riripi'.i- 'lo snol.t 1 ro o sjxoI^'rG'B i xix I?it>cp
1 j 2'HG. d no nwo'.Gj n-'RC x -rf x 1 M oJj.'.GxnV .B.odGC'io
,.'10 Rl.-f 10 fji-
aoi'ôiio .*T.r- i rr..,. *>."Xo9''i: ,c
19
Kings especially upon which
dates, events and to reveal
Assyrian black obelisk, set
the tribute that Jehu, King
I him. The Old Testament is
this thesis depends for correct

the conditions of that day. The
up by Shalmaneser IIJ, tells of
of Israel in 842 B.C., gave to
silent,
I
I The inscription of Tigla th-pileser III and Sargon gives
us light on the last days of Israel's Kingdom, The Assyrian
t
inscriptions enable us to correct the unsatisfactory chronI ology of this period, Tiglath-plleser mentions in his records
^ no less than four K^ngs by name: Jehoaliaz, Menelion, Pekah,
; and Ho shea, from whom he received tribute, which confirms
I
II Kings 16:8; 15:19ff; 15:29ff; and 17:3-6,
Sargon, . who succeeded Shalmaneser V, tells of his seizurei
of Samaria in 722 B.C, that is recorded in II Kings 17:3-5,

i These inscriptions are convincing and are considered as
I
1
authentic, i
!
E, Conclusion ;
For reasons already stated, the following passages
' in Amos will be regarded as insufficiently authoritative for
use: the title 1:1, the "Judah" passage, 2:4,5; and the
"hope" passage, 9;^-15,
In Hosea the following passages will be excluded for
various reasons already stated. The title 1:1; passages
showing definite partiality toward Judah, 1:7; 4:15; and
11:12b; 3:5 is too Messianic; 6:11 refers to the captivity;
I
8gl4 weakens the climax, and 14;9 is an added word,
P-: asi.ee Tii-dc c i''^ : ^r.v. ro'?a T T Ir iee'.; pe ''
:tari^ .0 B no J"J iL Hi: 0 odd Ir<:von :aip p'ao:- . . utb
lo 3 lXv ,"iX lese: 'MlP :3 -o qjj j ,.*c' . co do 'Xd n!? eh
oi .c i.l Xso'ipI I'' *U: 1 . oJ'-T. .tfd-* 3deJî-t erfi
V i: no <-
ila cd 'a:o
r;rnfpeli oi'j L J ;> 6 0 ). 1
, - 7 a IV i t. :o
roi.>cio'C r.i
o.cfX _
ilXii i-j .
o.a y o 30 '
. .' .-'
O'-'II ?u
nil : 0-U ;
;ov.n*ior) o-t pn
' nlcn-r ---.;
.'7c i-TOonx
[-.b-iooiei piii ni enoldiietfr oeso .eoioo'^ 'ird lo 7 " oio
, ;; -xv X , -r- d.e[!9 M , r.-'i/.cdo U :w.v-ii -H/od e3tI on
enriiiiv'O s-! ;. ^ edi/oX'i.:: .'ov ..'OO-'' 9/i P'ov'' ,evdroH one
. .-c.:?X b:.i ;di'o.:oX {l.dleor ; del o"!:: i -X
i;-eiv 2 8 Ilf ; r. : - , . n .* 80 fn>p*Xs.:: 1- ^ .9 9 none - . ^ .,-ooo .iX
s; aili il nl eehooo o r . f . '.d dd? ni ob lo
ai 3 - oooijic, O''.' oo - o \r. \cr !.' non -i!=5 - nr li [ In i.l
.nil con'd UP
:no tan
BS^SS*
mmmmmmrn
k ..
'.; ;-r a . . ;. . a i '.v o i l o I 9 * - 7
a o i ? .' I p .1 X*. o :id u
a no? as n nc'î
L pii b-'-'e': ':;- n ea XXr.v ac.'o' nX
arid hrua jb, to . "cpuuo" orid ,I;X oidil odd :oau
. - : , , 'oe?p i-q dooxI"
lol bt-'ouiox; <(j iliw ao'êiiS-. onXv'Oj.Io . r eoaoli nl
89 \\jC?Gq ;i:X o t-i ""'d . ,ê7 \ibeo-i Ih ea' re"n p;;oI'r;"/
o..e ;aj. ; : II . 1'-15V/C. .-leM : od'-'V .d \; /v-e7>
.Ivxdq.'O o: ;e:.-/ion ; 'inx IsaeM coj -I '7 : I :o^l:S

. .o'v ' oijJbu x:aa gX :;p 1 i-nf* .XBrrxô anodnew -I
l f
20
The Books of Kings and Chronicles are accepted as
historical but corrections must be made chronologically.
Archaeology spoke in the Assyrian language when the Old
Testament was silent. It has confirmed important dates,
characters, and events, and conditions of that age which are
pertinent to this thesis.
' >
Eii i-'in r.t'< .Co r :-!' Zns '..o ariocC: . lI-ô loIOiroo:{,T ccfjirr ocf c uud l^,c> iXO ': ?. Id
jjI J neflvt 9: . ?A nl. enoce oiof-Brn'rA
- jr.^':t-iO':,:rr'i fc^xi.o I'ixroo .*1 . fneXic n ' -i': 3.-^0 o~
<.11; iid'Xi'iv. e' B 'to Br.oij liT-oo if./: . 3 ^n=vc : n^ . ' 0
.r'-!yii.'t e i>:*- -j no ri.^ 'i-^q
21
CHAPTER II: HISTORICAL BACKGROUND OF EIGHTH CENTURY ISRAEL
AND JUDAH.
^ A, The Political Situation,
1
Jehu became the tenth King of Israel (843-816 B.C.)
at the hand of Elijah to execute vengeance upon the wicked
house of Ahab, He murdered King Jehoram of Israel and King
Ahaziah of Judah, He also massacred the royal family of

Israel and Judah, The great blow was struck when he prac2
tically destroyed Baal worship out of Israel. His reign
was disastrous for he continued to pemit the bull-worship
introduced by Jeroboam I, Jehu took no heed "to walk in
3 4
the way of Jehovah" and "Israel was cut off", Israel,
under King Jehu, became a vassal of Shalmaneser III, King of
Assyria, in 842 B.C, Jehu is the first King to be mentioned
on the Assyrian monuments. On the famous black obelisk of
Shalmaneser I H, where he inscribed his Syrian victories,
5
Jehu is represented as paying tribute. Above its various
panels is another inscription that Jehu paid silver, gold,
a golden bowl, a golden goblet, a golden ladle, golden pitchers, bars of lead, a sceptre for the hand of the King, and
6
spear shafts. On the same black obelisk a campaign is described in 842 in which Hazael of Damascus was attacked
1. II Kings 8:7-15; 9:1-10:36.
2. II Kings 10:28,
3. II Kings 10:31.
4, II Kings 10:32.
5, Barton, G.A., Archaeology and the Bible, p, 363,
6, Ibid . , p. 363.
ion
t
1 ... V- 0
. : 'U 'A J 1>

La i
. lo L:J I i lo ' > ' '
, 1 /: ei.^-':--^} I-.-ceI iO :^nL>f ri.-tnei nifcr.. o
iiu iiO~ iJ o-j ruf;-^ - ^nai o.'l;?. ^
, ' 'to riiiJicffe' ^-r.i>- ro'i'.-^-TL/iTi vH ,c.. 'A 'lo ' rucH
io viInL 3 'i IsproT j:r:-Toa^ ' opis ol' .rier' < xO .sX-fi.-:- 3-1':; y.'i it'-'iia i^r-onip; eaw -fi . i - r^Tr
.. i;.: s.Ln . lo vIjTO qi^ lc^v laâ :.v-ô-f :t c:^
qirip- v i. - -'i ocf i-T-Unoe eii lol ap f p.ov
ni oJ^." >. ->11 on aoo: n;- . . o L -re booc/f:o^r n ^
. n-ro jiin L.: lo z^tf <^riS
'lot? ns?.'rl .i o 1' ooC'* -' a Oji'.ac .n " -i iî ig pJj
i-l? .'to
LC*n. .n oci c?
, f-2;i
* % ^, o
r ' O. ;*.T > , , . ^
Hi ,^*roYEe/.
lo
:>l8X.:oco 1x0
,'r iO 8iJO ?
9/jcJ il'j a ^ ^ n" ''^'no ' n.-: > *
. 'oeA : r
, . J*icl 0 jv
..ai-iYc s td
bo 0 ii o " ni o . i ' o -, - , . i i
't 0 c Clp^ * I a -do
E.'
.- ;.i - . 1 '
V o 0 .
' -
;o ? J? -? vâq i'*o
: .1 .' ./ilrb
j ,'<vliE
' 1. -' '.
f! 'X^qi'ioanX -lorf.- .ra p. i 2l fi.iq
,T ^
. i J . '
ir-jk;.L iieoX
c: , - -Coo'S, npblo . -C
rod ootlo:? 9
. .t:
, ..JL/i Ol '
x:i: -i3
rr I t :' or. E . i to
r>< ^ > t v rf^t
c ^ - .-w
- ..
, i p ' '::
0 :V : iooo Jioald -"âs - d j nO
If':-?! I99qC
L0>-Cn i; ' .? . JOLSrnJsC
It; loissei! nO'tifv; iLj'

pr ' ^ r
^ ',/ C-. *
/ . -t : : - 1
r -; ,r X ,'t II
II a 0
.lb:--;!
t'ifl.ri :
a b : jC
'"-rnixi ""1
; ,.r.:icx --
: OaLii ,s_ ; A a.*-.
, :to j- !
' - *
~ ~ ~ *
22
and he lost over a thousand chariots and sixteen thousand
\
I
1
men. Another psinel describes the fifth campaign in 8'69 B.C.

2
where Shalmaneser declares he captured four cities of Hazael.
In still another inscription, which gives the summary of his
wars, the King of Assyria tells of pursuing Hazael to Damascus, his capital city, which he successfully held against
3
him. Nothing daunted Hazael who came out again and took
away Israel and all the lands east of Jordan, "Shalmaneser
4
III was no infallible protection against Syria," Hazael
in 839 B.C. routed his formidable foe and turned his attention
5
toward weak Israel, The prophet Amos wrote fifty years
later how the Syrians threshed Gilead with threshing instru6
ments of iron.
7
Then Jehu's son, Jehoahaz, (816-800 B.C.) reigned but
under Syria's power. He was a weak King and conditions in
Israel grew worse, Hazael went as far as "Gath and took it,"
8
In Jehoash's reign (800-785 B.C.) Hazael was given all the
9
gold and treasures of the temple to spare the city, Hazael
became the mightiest of the rulers of Damascus, Under his
strong hand the whole country was subject to Syria, He was
master of Judah under Jehoash and of Israel under Jehoahaz,
1. Ibid . , p, 362.
2. Ibid, , p. 363.
3. T5TH , , p. 363.
4. Abingdon Bible Commentary , p, 732,
! 6. II Kings 32:33.
6, Amos 1:3.
I 7. II Kings 13:1-9.
I 8'. II Kings 13:10-14:16.
9, II Kings 12:18.
r:ii.ai;oa.r ^ ri e:toi-.uir> .0 --.vo êoX o.:

... 1 . 0 .^ r.i irvx^qrri-.' rfîn or-: i.-i'on.'
.'-^scii '10 aoioio iroi ro-xx;' - -r Bt5Ti;irr , I ::i-, ""y
Bill aO y; iimat/E &:i-i 20 vi .'cIgw . u-r; i'lq/.'xcc nj. "i o.ii? --- . .
n.
.:: ,;|,;.VJ o:? C^bsuH . nl/ze-Ti-'q lo a A io .^sxii^r S Dl3-^ ;iir.r pvecC'XJT .^ri ;*d Tj-:^ . ^ " ''' Xe. l:*.- ^
'Aooa i:-i 3 - ruo errco :>xlw ^ - :r i - ^ ::is m-: *^f7 ^r. .- lo y^:t XIo v ^
^ .: or -vr "U
- -- -*".' . '-. .. ...,-, - X .' i'.i
no::rno 3 :+.^ aI/> ;^-jiTun c.r^ c.o , iri.'....> ^ ' __ .j- i.< . ,v
.
, ,ni..r.*''-.ri:?' tj,; tw i'ÂialXO O'::?. -- ' *-'iq =' i.i i: ,>^ ----j
o r.h n^-îrv *. . r/. .-. .:o r.p-:! anl

L!
- { '-o^ sX
. X 10 iiXnOi-T:
,^ ' - rom
> 3H- eK .'xeôo -?bntr
SB 'IB i
yfiJ ul i'.B'j''.
X'3 -SbH ^ o'f--': VY^ X h 9 B*T P T
q XgbsbH o>*7--.UP) a -l-i :.-:? -oJ-T, nl
lOfiafiH "".rtii: v;W 0".-3? O^ el:;- X \0 2 ^TU 3 90 :T X:/Tfi -bios
,iri .ax/oe^-raG 10 -ri:^ io or{i b-C- 3 c;
3ii 7 cn , r-XivS cl roocb-'-s B cv>' XJn- joc : Xo.-irr rd'* I. riBrf ,^riOi:*o
.SB 5 c :o'> i-Jb-rel 'i-o cxib rfaBO.e^ o&fcmJ n'BX'ijL - ' 'V 'naa
- r* i*'rT i p; ''ôC' X*' rio 'ex .i
, X- -.:*o ?- 'X^ II ,
.^':X eomA
.G-Xr-. :.rnX:i Ti
_ X :i- r-I.:. M--L e:^x3i t .
In the midst of Hazael ' s soverignty Jehovah gave Israel
1
a "Saviour" In the King of Assyria, Jehoash became King
of Israel, who became a creditable ruler under the prophet
Elishas guidance, Jehoash recovered the cities taken by
Syria and extended their borders to Edom and Philistia, reducing the people to subjection and laying them under tribut
Assyria began to suffer a decline, Adad-nirari III
(810-782) deposed his mother, Semiranus, and ruled. An
Assyrian inscription states that he not only gained control
2
of the "Upper Sea and the Mediterranean" , but also forced
the Hittite land, Amorlte territory. Tyre, Sidon, Israel,
Sind Edom to pay tribute; and made Palestine recognize his
3
suzerainty, Israel, which had been so oppressed by Syria,
4
now hoped for Assyrian aid against Damascus and Judah.

Adadnirari was a contemporary of Jehoahaz and Jehoash of
Israel, and of Joash and Amaziah of Judah,
5
Amaziah (798-780), the son of Joash, began his reign
and "the Kingdom was established in his hand". Taking advantage of Judahs troubles, an Edomite army made a raid,
but was caught in the valley of Salt, and pursued up into
the hills; their rock -girt metropolis Sela was taken and
the prisoners hurled to their death from the top of the
1, II Kings 13:1-9,
2, Olmstead, A.T., Assyrian Wars , p, 442,
3, Sîth, H.P,, History of Israel , p, 414,, and
Barton, G.A., Archaeology of the Bible , p, 366,
4, Gornill, C,H, , " History of the PropheTs of Israel , p, 96,
5, II Kings 14:1-20; II Chronicles 25:1-28.
^ - :5j^H 'id jC;fe.'ifr n".
X
Ofi'pT.
, ;*iv ?A ''.o
:I.X ni a
-t-jjiqo'i'i ori.
. Ln
:j ':eLr,
'I Xc*.,
- e r
zood '.'n^ ^ b: :tr: f 'lo

v-J _:t>:-ii:J
1 ' i O
>i9 vooi-'i ;p. -;orf9
. ccpt p. X!'"^r : ih.
- *' ,.-'fJ6il ;
1 Ti*
e mot";
oj LK'.'i'lCd 'T.to/iT
t X' .'1 X * yit. *' ^ * TT Tj
o ^
- _
fi':> ':K O '- yr :
J {? I '1 r f- q "' . ; r' I r> r
IIT . .- .1 Xoo^^ > '1VI.'E O.' ;:*' ( itny;?.r
. ^rii? : . ,'i',i-oa nM feero-Tt.: v'-'- r !
ioiXno^ toiling vLao :foci ofi v'-'.r-fv > ' v : . - p ri >
bl
X-V';ioi czLp jlj ^ '' Ik--:.' ; > ; *ôq I*' io
.f'-v-x;' .Y'io:tJ.i'j- c ,' i
axi : Îi:-;ccei cniXED'.;. i '-.>ith -'rit: r- :' l.nji
, vr-i .;3 'iqc. o oe .iveo x.^rl ^'w ,-'.Ox>-iaI . , :xii'iOi '..a
e
1 e.UK^F.:nr,'l oXi ;.jfct f". a -r J f ?COrf WOf'
'lo j i 9 T, x>r.e .'ijaila -;5 Ti ' ^- > '
i 0 aw
i'laiXnfcrr;.
.^x^nfjT^ Ko
n.oXooriiA
; -- OOX IO
-a
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rv'X--: : L: oanf.. .ilexoT,

rroe r- ,
b, - X'-; ,i
' 'i-Jii 9 ? ! nX
bedi' i Lrf K t.
r- .-'* r; ,,-
I/: ^ brui
iii'X s ;:xrr,( Y..\:.r n
O-'îii JJ-.' b^- LP*: ij'i br . x.:3 i
;. f. i;v w_ . ' x ;
''-o qo;t ':.'j-. 1 u' âr^b
*i
' -?
f ' '* ' t ^ '
Low. ^ "
: o T ' '
, f/r -: ' ' * j.-;- f'X, *^0 -?'iyY rf'.Y
1 f. .trliX' ^.o f?7.'
; r-/- ! i' '-iV : - I iricf
O-t XOxi;:rj S ' ' 'lib
.O Y-ir- 't '-' ... ,

t
I.p' 'I o
24
1
cliffs. He brought back the gods of the Edomites and wor2
shiped them. Jehoash, King of Israel, had been winning

victories over the enfeebled Syrians, These Kings, bold of
their success, turned their arms against each other when
3
Amaziah challenged Jehoash to fight, Amaziah suffered a
serious defeat and Israel broke down the wall and carried
away the treasures of the palace and temple, Amaziah, who
had brought disaster on Judah, was finally assassinated by
conspirators from Jerusalem, Samsria ruled supreme in Pales
4
tine and held tributes for the fidelity of the south.
Near the end of Adad-nirari Ills reign, he saw his revenge of Damascus, He received tribute, but with it went
an unrecognized curse, the pestilence, which, as Amos puts
5
it, Jehovah had sent among the Hebrews from the road of
Egypt, Assyria was in rapid decline, "The bubonic plague
was prevalent in the Assyrian home land, Haldians penetrated
within twenty-five miles of Nineveh, the conquests in the
mountains were lost, Babylonia slipped away into anarchy,
yet the Syrian expeditions were continued by Shalmaneser IV
(782-772), who reached the Cedar lands in 775 B.G, and in
6
773 B.C, marched against Damascus." As Assyria advanced
Syria was obliged to withdraw her forces from Palestine for
1, Olmstead, A.T., History of Palestine and Assyria , p, 414,
2, II Chronicles 25:11-24: II Kings 14:7.
3, II Kings 14:9.
4, II Chronicles 25:27,28,
5, Amos 4:10,
6, Olmstead, A.T., History of Assyria , p. 169,
br.B B-. ' r , 0

:-:i I'-.' a-ôo
lo i leu . :"- nl A
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bf 'j ' ': ^
L:('dooiiio .'^rU' =ovo c'loôi
1;.-Aj[w TO.'lvO . J\B ;u-. l- '? i 1 .M t . f'?*, U.A- : 1, *
5 '_ -i. u El rlt:xsr - Vi c* r. -a 'sat:/.
l'. ' V r.G 1 ... " '.'iO X^-*'^ j .;'.! fFO'l'd '\F n
i -' , : - e . - ii o*' .- L>v_: '-jfi.l o .. ; :jcve
YU tvij i.Ir: ' c ..AfiXi . ;' 1 no L: Xri'-.ffv u r p.-f
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OC
.- "' Of lo v::? 'a-Spi: -: o ; E6JJycI'l^^ it.'-f i ;:; -rfi:?
-vi 2ipi ^Ci or. "i:i -iv a- - Jiic- O'-; : -p.;:
' i :r- ixr J.-..- . tuct-i" .v- >7 lo nov
e.tf; I EQ/i'i-. . - , -'onu* I .uia' r^ ' . .rnot'o .... . o
lo c oci ro'ii woXd ?}* -j.0 ox-c- "? o,c.0 Oge ->*vcr^ - ,. ^r
J.q Lîi*0 :'fC o f'l . i ' l 'e. ' Ai 0^ : 0^0 7= .. . .rf;
ttOlBolOifuq EOPlrloJ . ipil ^ 'oJ - :-. .o.''; O'-- r. r tny .Lr^viAC
o r
o i.i p -ouorroo oao
- ' ro p. :? j. X . V ^ p- ^ ;
o L ATite i-n -ocr
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jo
<O0 OOUV, ? X?0 t 1 ? f";05j CTipftV'^

, ' fooifina iil
VI Or: 2S Oii.T r ri ir \
nl A . . fiX . . r.r.il o'jirp'p csâop-'-. o 7 - , . _ )
f>eonjs. - io-rfteA 8.A , rr >' C ?bp.:h' o P::- . . ,
lo: onXleu-lGo iiio'i'l h roil i:! HU-fLrf.'tfw o-l b'ô-ilno oow Bi'iYo
^ i jo, ,. 3 S>v i. o* lo
. \ : .L ? A 11 I ; . . .. ... .. Oi-o-Tl': .1
; " s C-*Xf tfji '. i .'
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PO
Ashurdan III was continuing the Assyrian advance in Syria,
but civil wars broke in Assyria and he had to give it up,
Assyria continued to lose her hold on the north until
Tiglath-Pileser III (745-747 B.C.) marched forth capturing
Arpad, and then Hamath, then to Damascus, and through Pales1
tine, to Philistia,
Syria was broken by the Assyrian invasion, and Assyria
was occupied wj th problems at home. There was no oppressor.
2
The long reign of Aariah or Uzziah (780-740 B.C.) marks
an upward trend in Judahs fortunes. He conquered the Phil-
istines, Arabians, and the Ammonites, He built fortifications and encouraged husbandry; but when he became strong,
*'his heart was lifted up to his destruction, he transgressed
against the Lord his God",
3
Jeroboam II (785-745) followed his father, Jehoash,
as King of Israel, Under Adadnirari IV (810-782 B.C.)
Assyria was strong enough to keep Syrias attention from
Israel, and being herself disturbed by internal difficulties,
could not push her conquests into Israel, He added Hamath
4
and Damascus to Israel, Thus, he brought the nation temporary prosperity and enlargement of borders.
The prosperous reigns of UzzisLh and Jeroboam II were
followed by disaster. The Kingdom suffered from greed and
1, Olmstead, A.T., History of Assyria , p, 166.
2, II Kings 14:ll-lFj II Chronicles 27:1-9,
3, II Kings 14:23-29,
4, II Kings 14:25; Amos 6:14,
ryiSi!|
ni . '-i-'v;' - j i-, 'â eA 3rii;J - \rJ:J:it' r:or} sjjv III rU'M- r-^P- A
j :i i o-' -fi-: Ti':' i.rs > t*! ,^bbA nl f?{o'tu visw f:v*.2 rt'rc^
Lij.yf nj'icn i:o r-Ic;! i ico C oj LorjÊ^TCO 3i'"-.,3cA
:ai.*;i-n . JbBi-.3*icu i . ' . '.'AY- --Y) .11 'i^r.9 ^ '?r'
-c^rleY , e i; p p: P :tt 5 <j ,'''::rri n-'. I i:p , ;;;
. ' ^ .' r."j
;:I'x.; 2 E/. pn ,v-'-pev:-i. vA p^.- 2 lo*io - i'. . , 1 ri fflij 'O Oft SfiW 9*10tir . r.crf : u zi^.eLco^^C ' t ' '';i /oLf riO - *
:-.n
. ^'Av-Ln-, lO a-'-fiJ'I " POl 9ff"
- .. A'l . j-xot.;-.ooo vH , : . fL Hx .rrt&'i^ tr.4T,-qi/ ns
-iilJr-ol 3ilX'i " . ti:r j AncM~. ' .sn.ICii'rA
i.-'Triioâ ivii ndn> :;. r* i . ..-.vi ;.ii > cpi' L'i:p snolTBP
e AY orJ ex/ e - <
. ' s M h*iod ori.t * -. ::i
o
^ i. -:o . :o . i-:> . -T a t r iri b^nv i o': . - o,-? V ) II u.ifO( Cie u
i, . ; ; vl iiPT tnbe-L / -co/nl ,i'p:sl lo s -
rno'I p j.'.O ! e
; /c.
r 1 > ;
oo ''.p./ae futo*iA,e
p 3W pIiyepA
lid ID Xiiii'ierrni v
J-vr/.t',
1.6 :. r<B0 9rl ^fifoO
Dnt- . r T
LJj
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ro.J-D e:'
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'fiT , _ ' 'r - X c_
bnz
. _ li ; aou
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p- tr.i
9'iF'Xi-9 rns yt Ai'
PC * q ,:cfijroq
Zl .j_ "" Pie r,
-li-' i.
S:U '
o anr-xvi Pifoiôt
P fl'
i. j v - itto-it ; iciijje inoL -;.iA -o-r. . _ :-J ese 16 reroXIoI
* * c^ySbA 'I'lPi'i'-il < . , a f' J F .1
A R : ioTcoA. f> .. [. X pp'a II .
. ; -X evn ?:? TI .
..- :^ V.;- :A B' n:ii II .A
26
oppression of its rulers and invasions of the Assyrians.
"The period that followed the death of Jeroboam II was one j
1 I
of increasing internal broils and bloody revolutions," I
2 i
Zechariah (744 B.C.) reigned six months and was murdered by '
Shallum, who became King. Shallum continued one month,
4 i
when he was murdered by Menahem (743-737 B.C.) who ruled for j
I
six years. The obscure and scanty records of the reign of i
Menahem indicate that the usurper met with opposition,
Tiglath-pileser made his appearance in Palestine in 739 B.C,

5
and King Menahem of Israel hastened to pay him tribute. In
6
line 60 of an Assyrian inscription Menahem, of Israel, and Rezin,
of Damascus, are described as yielding to Tiglath-pileser,
This inscription tells us also that Tiglath-Pileser practiced
upon others the system of deportation from which afterward
Israel suffered. He removed thousands from their homes to
distant parts of the empire. This was to prevent rebellion.
The money he received as tribute was extorted from all the
mighty men of wealth in the land, and is in accord with
II Kings 15:19-22, Four times in this record the name,
Azariah, the Yadi, is mentioned, who has been referred to
7
as King Uzziah of Judah, However, it probably refers to
King Azariah of northern Syria, If this is true, then for
i 1, Peritz, I.J., Old Testament History, p, 183,
2, II Kings 15:8-10,
3, II Kings 15:13,14,
4, II Kings 15:14-22,
5, II Kings 15:19,
6, II Kings 15:37,
7, II Kings 14;21? 15:1-27.
. - - .c.k o rncIa-BVfil i'nn 'j-I "io no/B 2 '> - :qo
01 - jiiuoac'ieT, to .i.-i -:4b -.uU '-swoiio^ Joi-y bci'i -<: vC"
.?-0XJ.:i0V4i .loolci bni niB0-!.ct lo
:i
YO JG-- . v-'jj-iL'i ??.'- - rJQ --:':taora X-Lj: becT:, iv*-: ( , - . i \)
' tnox i 'îio l: j.^': ruL'I-L^* c . -'.'f'-OvC orfr

i*
io'l cel.. 'I o.'Ar* .O.b V'.V-.-,*V^
eri nerfw
1.0 np aO c/ ^'*
. >^+l 8 oqqo ii.; 1
^_,r.t:C -ITB eî.or.poo -iff I' '-'s
i it?aCLrsu T 2 ft^
. .o y.-->
::1 3Cl1aoii^l ni c or.y'i-oqq-^ ' L'l 3 - f.- se I fq---' .
nl
, Ill ': Y^q I- ' -i-
-; , ; C; - :. ' *- q IIjS
,:: . t' lo rv-' - UXji
.'.:I^xT ,-oe:.i:xoJ lo
beoiic.e*iq ' CRlis e^-f tvi:^ noiî'-iiriari Bi:lT
, ;:ox;-v/ i OX 1 - 1 -i.; -c 1 o o ncqxJ
oJ ilojlJ i i\: i:ii3! > : ' ' . **" '
rec.tvi .' r.^ve*T u o.' s >v ': :-I , . .v : -'^r ~ ao ej-d'. jfie..si;f>'
lie o. : ^yJ-ioixy *-s*.v :-: :, orf v-. -rrr erfT
:x'i 'looc-'- i.t 8 l rr *3 .-iX eri? :.: .:; L^.^Vi lo !
, ., - 4 ,. r-^ 0 ': _0 r . -. r o- .-'K TT
, ' .T! -'ll -* 1 1 'j'OO'-'*! ~ . aXx ..- -'- -
'O i : . i* *-* , -'i?l?RSA

rl x':: 'c' x CiS
. a bi?C fi:r-i'.':'. 'to r:ns.L--sA 'Li
0 ~ c-'l'> 3 t - - r.ooci ' ^
o J '- * X t - {. L" A' C ^
"to* i.O . . . '
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Li I'
'.i I
* 'll T
L 3^0 q j
some reason Azarlah and Judah did not pay tribute to Tiglath1
pileser. The fact that Menahem went to Assyria for help
and the prophetic party went to Egypt involved Israel in
the history of these two countries and later spelled its
downfall .
2
Menahem was succeeded by his son, Pekahiah, who owed
his throne to his Assyrian overlord and who remained true to
him. Hence, he became the victim of the Anti-Assyrian
3
patriots, led by Pekah, (736-734 B.C.) who murdered him and

reigned in his stead. An Assyrian record relates Tiglathpilesers campaign in 733-732 B.C, and* shows how completely
he had conquered the West. He overthrew Damascus and invaded northern Israel, This led to the overthrow of Pekah
and the deportation of the people as captives to other parts
of the empire. This confirms II Kings 15:29,30, Line 28
reads: The country of the house of Omri (Israel), , , ,
all its people, (and their possessions) I carried away into
4
Assyria,'* Pekah formed an alliance with Rezin, King of
Damascus, against Ahaz, King of Judah, They attacked Judah,
but Ahaz sent to Tiglath-pileser for help. The King of
Assyria came and slew Rezin, wrought havoc in Israel, and
Pekah lost his life.
5
Tiglath-pileser placed Hoshea (733-722 B.C.) on the
1. Barton, G.A, , Archaeology and the Bible, p, 368,
2. II Kings 15:23-26.
3. II Kings 15:27-16:9.
4. Barton, G.A, , Archaeology and the Bible, p, 368,
5. II Kings 17:1-6.
28
throne as a vassal King and, according to an Inscription, he
paid a tribute of "lO talents of gold, . . . and silver
1
to him. Shalmaneser V (727-722 B.G.) succeeded Tiglathpileser who continued to subdue Hoshea and put him under
tribute, Koshea tried to escape paying it by entering into
an alliance with the King of Egypt, When Shalmaneser V
learned this, he besieged Samaria for three years, as recorded in II Kings 17:3-5. Before the city fell, Shalmaneser
had passed away and Sargon was on the Assyrian throne and j
I
completed the task. Again Assyrian records tell us that
Sargon counted the fall of Samaria as his own victory. He
said in part that he besieged and captured the people, then
placed his governers over them. He also imposed taxes

2
and tributes upon them. These fetatements confirm II Kings
i
I 17:6 and 24ff, This ended the Kingdom of Israel as Amos, the
5
prophet, had foretold and Assyria marched on to the west.
As Assyria advanced, an alliance was sought by Israel
4 5
with the Egyntian Pharaohs, Amos and Hosea both realized
how futile it was to depend on Egypt for help against the
Assyrians. Thus, when Tiglath-Pileser III marched into
Palestine in 733-732 B.G,, the Kings of Egypt were too involved in their own petty wars to give any assistance to
6
Israel ,
1, Barton, G-.A, , Archaeology sind the Bible , p, 368,
2, Ibid . , p, 369.
3, Alford, G.H., Old Testament History and Literature , p. 111,
4, Amos 6:14; 8:14.
5, Hosea 7:11; 12:1.
-6- anlthf H.P.r-Old T-eat, History, p, 224.^-J.T Kings 17;4,
L. f ^ ad t
I' 2f*
9i'
r.j oj nJ or _ , . . s/>
I t: r., . . . . :. io-3 (. :.=:f Oi" Jo 9:^06 i'l:! ? : iaq
L
f;.T jLp i: r t: : i.v.*.-'oayB ^rîr t '._ ' , '
i:r jL'. . :;;/ -^tnRoH 9 r 'i : " ^ "
:1 crI'T i*a ' o :ir.', r'; . :' :+ _ !no , ri '

V *13 2^ .If JliiT. ir: naiir' .^V' -'> o!' :.: .S .:
,, ' *T V ' , -ii*:? aoi n A f , , 'If o': i.
?. \f ' ?
r - '.lOi: . " : 'A - .... A;' nJ jc'i.-rfoo
v;83j. * xio H " if f;;'; . ^ itti v/V. - > 1
H0 iXeJ *-'. ;;i5/ l fAl.'jjroo
. ^ *To.-*oi V owe. r t( ? . A -j jn-iGsc: to TiaX -.. .i B^nucr . j-2
>i Di. :.0.c/.qô Of Jo: -9 Ih-jO :
a-.'X*sJ X)-oeo'.flv or Ar . i- tovo r'roi.'i-- '. o a!' '^> 2 X 0
i. : XI :XXoOf iiw.rfv.'X eX rt ; /-.. .X * ",- * .'' ' r.
'9 Xofi'ifx Xo cjo/^ô r . ^ : i":- - 1 f X;
. 'O'* o- no o ^X'^yaeA : a;-' I . ^.1?:-^; (;:!
-ii;i8i oXV-'ff'. E 8J9W eonniLiii . - , r^ry.'b:: hX''^ ;'f. *? /.
-* X'
\Xi.;0i r 1 :tao cêoi! i'ue zc:A . <-i[r n:+ iw
&f'X cJgfltJB i;' '.' a i o'i V. ' !/ - r pvv; . : ' y^.'
oJr.' jO iO'i 'rr. ill aor:.!!!- . : , a
I oox y'i>r 'lo e^ni-i ora .. .. . .... j. r<J
0.1 oc!:j 3 Xe : ' ;: .>.s ovl:^^ .* air?.v, q rrwo -iitj.'.A. f
. r .
B, The Civil Conditions .
With such conquests as were made by Jeroboam II
for Israel and by Uzziah for Judah, naturally the fortunes
of the country brought considerable changes within its domain, The nations had become wealthy commercial powers.
The booty of war and profits of trade gave the country many
resources, and aroused its people to great eagerness to be
rich.
Accompanying these other developments was the growth
of the towns and cities, and in them extensive building enterprise was carried on. Of such we obtain a picture in
1 2
Amos and also his contemporary Hosea, Moreover, in their
building there was every display of luxury that the time

could afford. There were the winter houses and the sumirier
houses, some paneled with iVory, Then the furnishings were
lavish* Such wealth represented rapine and oppression of
5
the poor. In this same connection he speaks of the calamity
4
that shall befall the elite of the capital.
Thus, the simplicity and general feeling of mutual
understanding and helpfulness have passed into the more super
ficial and caste dividing tendencies of town and city life.
As in modern times so then the city had come to full growth
with all of its attendant evils,
1, Amos 5:il, 6:11,
2o Hosea 8:4,
3, Amos 3:15,
4, Amos 3:12b,
30
i
1
i
1
1
C, The Social and Economic Conditions,
In the changing conditions of the time the middle
class was fast disappearing, and in the place was the rich
with all the attendant luxuries and the poor oppressed and
1
downtrodden. The wealthy feasted on the choicest in the
land and engaged in revelry and carousals. They lay gar-
landed and annointed on couches of ivory with silkened

3
cushions. Their banquets were splendid. Rich music filled
their halls as they feasted and used the choicest wines,
4
Expensive oils and meats were used. The women were as responsible for these forms of vice, extravagance and immoral5
ities as were the men because they urged them to do it.
Lost in the spell of intemperance and drunken revelry,
they disregarded the poor. False measures and balances were
6
in the hand of the merchant. The poor received no mercy.
The rich took delight in wronging the needy and helpless
and filled their palaces with the fruit of the violence.
7
Moreover, the public tribunals were only means of exaction.
They had so swallowed up the needy that they caused the poor
to fail in their own efforts for self support; they connived
to take from them all their living through deception of
8
fraud in weights and measures,
1, Amos 8:4,
2, Amos 6:7,
3, Amos 3:12,
4, Amos 6:4-6,
5, Amos 4:1,
6, Amos 8:5-6,
7, Amos 2:6,7.
Amftg Rt5,6: Hnsea 12:7.
1
, ..oJt.l- JoO
.n:: iQlooi
8 li -iTi 3 fi;t o
lo .f :-nco : ^r-.f nl
cio'-; . oo.= Xq ni nl ha:-. ,- /: f-ieo e .-s' ^^ -0
.aji -?(.
-jiQ .50 -locq r-X fco-B Xn.if n? tj J IX
A.
t. : j.t 111 j&9oi''iici od.t no bGctri^ ' V;^ T *. sjO
_ 7 ...X êriT . o Iv * n' - :i.^l
jes:i!IlE r.'Xv Tiovt Ic p rto' ' aaa tr.: laî... f
loati :. let..n ric'-f, .iîhuPlqe pe>- eJf.Jjpnao . N 'I .e
^ >oiic - i-' I'QSW be.'tE$ i yeuJ bs a.iicr: *i.^rf:+
- 9 *i F. x'; o " t' w n . ciT^ v> ; -T
.^lomr-L ool .oolv lo 9F<-.f;
G
,-ri 00 GJ
,^=Êir t-iE fIIo e v axliJ
O" ' x'-' /. 2 GOq 2
riiG-'^C' fi~-!. " "xc^ 9 i r" F -1 ^ 1 ' -
;- I-V f;uxri:/nb Giî; j c fx 'T -.q " ^ iO lUOR nriG iiJ; ? 30 J
yjji.' e e 0 XI-'". i xi= 0 ' GfiF eeiG"? yxxT '- ' -Ji .^-go' ' u
y<
-'-icrf on looq " ,.:;or.-: rr. >y-^ 'ô ^nr - - n.
'j '
ecelqi.
Be is:-: i: -.-.M -ni .. o --' ^ *?
00 *
.9pn9i:lv ?/y* i-o xfl 'T'! :'
.. L'i-^ Iv E9 0>! L?q
*-' !' ' ': f.E
S'
. - w, p V '1 0 e XT '- j XT - J 00 t- X :
^ ------ ^
.' ? iRrALôX-xq oiiyyq &'->j ,
f'o.'oio!!4
H' Oq -:?rix^ I EGÔ
d?y: =iit7 ,G- >'.Iov a
OF
uBfl y^ffT
bevtrn'ox; ; .: x-.KiqifB 11' r
-0l j foil 9 O'BO I-tPO
^ rl
Ixel ol
'lO fl^-t .' XOt. V " (fv.U'Bj'ld.1 l--i
; ; " L n x.f ;il
urn'll
.;j1 OXt
.ft '1G8 .? -' ' ^ Of t J : i.y
' yt
r.: CL'.e'tl
.c.
F O-T.* , *
.
; ';
^ O ^
r
. X
' ' >.
l\
P '.: 'rA
rôn^l'
D, The Rel jealous Situation

When we turn to the moral and spiritual conditions
of the land we find no brighter picture; it becomes still
darker. The prophets* condemnation of the religious practices gives us our information of the religious beliefs of
1
the day. There was an established priesthood, an elaborate
2 3
ritual scrupulously observed, free will offerings, an
eschatology which spoke of doom for Israel's enemies and
4
her own final supremacy, snd the belief that Jehovah would
not interfere with their prosperity as long as they gave
5
tithes and sacrifices and observed taboos.
The Israelites allowed themselves to become engrossed
with the lure and dazzle and practice of Baalim worship so

that they lost a pure belief in Jehovah, Outv/ardly Israel
was devoted to her national Deity, Jehovah; and to all appearances Jehovah was favoring them with prosperity. This
high tide of prosperity aroused great religious enthusiasm
Sind zeal which found expression in all kinds of exaggerated
and borrowed forms of worship. The outward ordinances of
worship were zealously observed at the various sanctuaries.
Sacrifices and burnt offerings and meal offerings were brought
in abundance. New moons and Sabbaths and festivals were observed, The joyful songs of the worshipers sounded in their
1, Hosea 4:49; 6:9,
2, Hosea 9:4,5; Amos 5:21-23,
3o Amos 4:5,
4, Amos 3:12; HOsea 1:11,
^ Amog 3s2s 5 g l 8
t f ' r>r.
enoi-li^noc ^ iJii '"fv- o" !:^^.^:^ 9 ^ nerlT
LLl'Jt. 36010^90 r'lo on - . ' '-- ^ r'r;,o . ..C j r f'.lîlSC e r. X X;' ' - *lo - 'i" '.v'v
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cji " . iix^' 09 '?': vi BUoLiniLrioz
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1
sanctuaries, but Jehovah was not interested and their wor2
ship was not acceptable, Jehovah wanted more than tithes
3
and sacrifices. The holy places were profaned with immoral practices for they had turned the sanctuaries into
4 5
prostitution, Amaziah, the priest, permitted calf worship
6
but paid dearly for it. The Israelites trusted in the
7
privilege of descent, but Jehovah was no respector of
8
nations.
The prophet Hosea gives a very vivid account of the
scandalous times in which he lived. Kings came and went
rapidly and Israel destroyed her rulers, and there was no
9
love or loyalty for their leaders. It was no wonder that
the Kings were destroyed when we realize their insufficient
10
leadership. The priests and leaders were guilty of sin in
11
order to profit from the revenue involved. There was "no
12
goodness nor knowledge of God in all the land"; hence, vice
and immorality had taken its place and "blood touche th
13
blood", Jehovah was known by name only. The more the prophets called the people away from Baalim worship, the more
14
they sacrificed and burned incense on hills and under trees,
16
They made "goodly pillars" and built "high places". They
1.
Amos
5:21-23.
9,
Hosea
7:7; 10:3; '
2.
Amos
4: 4,
10.
Hosea
7:2ff.
3.
Amos
4:5,
11.
Hosea
4:8.
4.
Amos
2:7,8.
12.
Hosea
4:1,2; 6:8;
5.
Amos
8:14.
10:4; 11:12
6.
Amos
7:7,
13.
Hosea
8:2.
7.
Amos
3:2.
14,
Hosea
4:14.
8.
Amos
9:7,
15.
Hosea
10:1,7; 3:4
I
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ate their sacrifices of flesh themselves suid sacrificed

1
bullocks on altars, Israel had forgotten Jehovah and was
2
given over to superstitions. This broken description reflects the ten years which followed on the death of Jeroboam
3
II about 734 B.C.
In the midst of this wealth and luxury, this violence
and robbery of the poor, this corrupt and self-complacent
religion, the prophets Amos and Hosea came. Across the carefree ease of the days, the vice and crime, the immoral worship and self-confident trust, they sent their messages of
the love and wrath of Jehovah, The days in which they lived
gave not the brightest task, but undaunted they performed it.
1, Hosea 8:13,
2, Hosea 4:6,10,12,13; 6:6,7; 8:11-14; 10:1,8; 12:2; 13:2,
3, Smith, G,A,, The Twelve Prophets, p, 216,
34
CHAPTER III: AMOS AND HOSEA, PERSONAL HISTORY AND CHARACTER.
A, Amo3. Personal History and Character .
1. Hia Occupation,
Information relating to the early life of Amos
is very meager. This true prophet of God came in the midst
of political disruption, of social and economic tangle, and
religious insincerity. He did not claim any connection
with the school of the prophets whose seat was at Bethel,
for he sajd of himself, l was no prophet neither was I a
prophets son, but I was a herdsman, and a dresser of syc1
amore trees," Although there had been well established

schools of the prophets since the days of Samuel, yet these
had also in many cases become permeated with the spirit of
the times and the current trend of the age, so that when a
man was sought to warn Israel of its doom, the Spirit of God
chose one outside the pale of regular channels.
The first announconent of Amos regarding himself is
that he was "among the herdsmen of Tekoa", About twelve
miles south of Jerusalem and six miles south of Bethlehem
2
was the small town of
lived in the solitude
of a desert. From the
of his visions. There
Tekoa lying on the uplands. Here he

of the Judean steppes, and on the edge
slopes can be seen the exact scenery
lies toward the north and east the
1, Amos 4:14; Smith, W.R., The prophets of Israel , p, 120,

2, Smith, G, Adam, The Historical Geography of the Holy
Land , p, 315.
great mass of desert hills which display the most brilliant

1
meteoric effects to be seen in all Palestine. Between the
hills can be seen the Dead Sea shrouded in its heavy veil
of mists. Beyond the gulf lies the austere mountains of
Moab, cold and grey, till the sun strikes them and changes
2
them into a flood of sparkling light. It seems that this
3
valley is really a tangle of low hills and narrow brooks.
It is no wonder that such beautiful expressions of nature
and nature's God are found in the book of Amos,
Amos' occupation was a humble one, probably caring for
sheep that were not his own, for he says that he was "among
the herdsmen of Tekoa", not that he was a herdsman of Tekoa,
No doubt he was of the obscure class which felt the oppression of the rich. The special kind of sheep which seoned
to have been indicated were thin, ugly, stunted in growth,
4
short-legged, but were noted for their fine grade of wool.
He gives another fact regarding himself; he was a
"dresser of sycamore"f rui t. Generally the villagers bordering on the desert regions raised a few fruit trees around
their wells. Here in Tekoa the special kind was the sycamore.
The tree was about the size of a walnut tree and, because
5
of its wide spreading branches, was a fine shade tree. The
1 , Ibid . , p. 514,
2, Eiselen, P.C., Prophecy and the Prophets, p, 58/
3, Snith, G, Adam.~ 7l'he Historical G-eography of the Holy Land ,
p, 315; Amos 4:13,
4, Eiselen, P.C., The Prophecy and the Prophets , p, 38,
5, Ibid . . p, 39; Luke 19:14,
fruit of this tree had certain peculiarities. It grew in

clusters on sprigs extending from the stem, and before it
could become palatable at all it had to be punctured to
allow an insect resident in it to escape and also the bitter
juice. After that the fruit ripened, but even so it was
1
not especially desirable. It was the food of the poor.
We are not told that this was used by Amos. He was the
gardener or the dresser, but in any case, the indication is
that the occupation was a humble one and he was brought up
among the poorest of the land.
But Amos life was not passed altogether in the desert.
It is inferred with considerable degree of the probability
that he visited from time to time the markets of the day
to carry on the trade of fruit and wool. During these visits
he became familiar with the conditions of the Northern Kingdom, While he did not simply absorb his attention in the
one objective of his visit, he was observant of the life of
the community, To these sights Amos brought from the
desert a penetrating vision, a quickened conscience, and

2
keen powers of discernment," He saw the raw facts--the
poverty, the cruel negligence of the rich, the Injustice of
the rulers, the immoralities of the priests. The meaning
of these he questioned with as much persistency as he ques1, Smith, W, R., The Prophets of Israel , p, 121.
2, Eiselen, P.C., Prophecy and the Prophets , p, 45,
: i. 33o;?u i,. odrt /TIP-. ; . :. ...i-:';r: rio ' -T-.JrjLrlo
oJ h--uJviujq od oJ .j^ri ctl II- :+B eld:^ct-i-q ; I o::
o 2 j od V ^ i ' / L ? ? ' ' r ;t I, IIP V r' r ij
/wfioqi'r :i lijil ^.rfj i> .; .Tf-oq .'.rfcf lo x ooJ. -q/fd -ir,v v , ,q... ?.
9j;i 2i?<V ,1.' :j-. Y''-' J yp.i/ plr. ^ '.'irf f' lo
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. n37
tloned every suspicious sound or sight upon the pastures of
Tekoa. He had no illusions; he knew a mirage when he saw
one. Neither the military pride of the people fostered by
recent successes over Syria, nor the dogmas of their religion, which asserted Jehovah* s swift triumph over the
heathen, could prevent him from knowing that the immorality
of Israel meant Israels political downfall, Amos delved
deep into the book of nature and knew that the violation of
certain fundamental laws would bring retribution, no matter
how prosperous the present might be. He knew that mans
moral life must measure to certain moral standards to be
acceptable to God, The question with Amos was not "What is
the custom?, but What is right and just? He pronounced
the social order unjust. He saw the rich robbing, cheating
and oppressing the poor. The methods the rich had used in
obtaining their wealth were too well known. As a peasant
farmer, Amos had had sheep and wool to sell in the markets
of the land. He had been compelled to take small prices
for his products like all other sellers in his class. He
and his neighbors barely managed to keep soul and body together through their industry. But those who bought their
goods and fixed the prices fared sumptuously every day and
clothed themselves in purple and fine linen. Not content
with prosperity, many allowed themselves to cross the line
of legality by their thirst for gains. The purchase of
38
1 2
court decisions , the use, of false weights and measures ,
3
and the general distortion of justice and right , brought
4
the poorer classes into the abject state of poverty, so
that in many cases they were forced to sell themselves into
slavery in order to pay their debts. This sort of thing
helped to kindle the prophetic fire in the bosom of Amos,

2* His Gall to Prophecy,
As the simple, sincere, and keen eyed Amos
pondered over what he had seen and heard, and contrasted
the luxury, vice, and heartlessness of the merchants and
rulers with the poverty, sufferings, and the wrongs of hardworking men belonging to his o'wn social level, he became
conscious of an irresistible appeal to forsake his flocks
5
and go forth as a prophet of the Lord, With his soul stirred
and gripped by a great fear of impending doom, he became estatic in his aroused passion till in a vision the harvest of
Jacob was destroyed by a plague of locusts. He was moved
6
to pray, "Lord Jehovah, forgive, I beseech thee; how shall
Jacob stand? for he is small", and through his intercession
he saw a ray of hope that Jehovah would not destroy his
people. Again, Jehovah showed him fire devouring the land,
and in an agony of intercession he prayed the same prayer,
1, Amos 2:7; 5:11,
2, Amos 8:5,
3, Amos 5:7; 6:12,
4, Amos 2:6; 5:11; 8:6,
5, Amos 7:15,
6, Ainofe 7:1-3,
39
1
and again Jehovah withheld destruction. While brooding
over the unrighteousness of Israel,' he caught a vision of
the Lord standing beside a wall which had formerly been built
straight, and in His hand a pumbline. And the Lord said to
Amos, "Amos, what seest thou?" And Amos said, "a plumbline,"
Then said the Lord, "Behold I will set a plumbline in the
midst of my people Israel, I will not again pass by than

any more; and the high places of Isaac shall be desolate,
and the sanctuaries of Israel shall be laid waste; and I will
2
rise against the house of Jeroboam with the sword," Then
it was that Jehovah "showed" him and "took" him from follow3
Ing the flock and said, "Go, prophesy unto my people Israel,"
Earlier in the book it is made clear that the necessity of
the call is laid upon him, Jehovah hath spoken; who can but
4
prophesy? He began to obey the call of Jehovah, to utter
the words that had been given unto him. There is an underlying cause why the word of prophecy should have gone forth
at this time,
3, His Character,
The characteristic of simplicity "is the key
to the book, the one without which Amos would probably never
5
have heard the call that he received," His simplicity is
1, Amos 7; 4-6,
2, Amos 7;7-9,
3, Amos 7:14,
4, Amos 3:8,
5, Mitchell, H,G,, Amos, p, 4,
to iiolfcl'7 -3
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XX 0 -.i.
40
evident in his hatred of all sorts of human display of wealth.
This simplicity is also evident in his sympathy with the
simple people. His simplicity of character is also shown in
his portrayal of the future of his people Israel,
Amos had courage of convictions or he would not have
obeyed the call of Jehovah or accepted the challenge to
prophesy to Israel, for it was a dangerous mission. He condemned the wealthy and powerful in the sins which they were
guilty. "When Amaziah tried to silence him, he took the risk

1
of a personal encounter with that dignitary, Then, too,
Amos denounced the religious practices by telling them it
was only a gorgeous show. He turns to the wives of the aristocracy and hurls a scathing speech at them, "Listen you
2
cattle, to this word of mine, this word of Gods,"
Coupled with this simplicity and fearlessness was the
"characteristic of moral discernment, power to see dis3
tinctions," This is shown in several references, Israel
was at that time enjoying great material prosperity and they
supposed it was a token of Jehovah's favor, Ajuos saw that
although the blessing of Jehovah made them rich, it might
bring sooner or later, the vengeance of God upon them,
Amos, the prophet, clashed with Amaziah the priest because he had threatened the sanctuaries, and King Jeroboams
house, Amaziah told Amos to return to Judah and there eat
1, Ibid . , p. 5.
2, McFadyen, J.E., A Cry for Justice , p, 35,
3, Mitchell, H,G., ô s . p , 6 ,
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n
bread and prophesy, implying that Amos was following the call
for a mercenary reward. However, APiaziah had allowed Baalim
and Ashera worship at Bethel and was not anxious for criticism from a non-professional man, Amaziah succeeded in
driving Amos from Bethel and he returned to Tekoa where he
wrote his mighty book which, as Bewer says, "preached where
he could not go or be heard,
Although little is known of Amos' last days, Eiselen
thinks that Amos, upon leaving Bethel, returned to his former
occupation of a herdsman at Tekoa, In view of "two years
before the earthquake", it is evident the book bearing his
name was not written until after the calamity. There, in
the solitude of the Judean steppes, Amos wrote or directed
2
the writing of his prophecies,
B, Hosea, Personal History and Character .
1, A Citizen of the North,
There is no historical note concerning Hosea

except the superscription which probably did not receive its
present form from his hand. Of Hosea* s father, Beeri, we
have nothing but traditions which throw no light on his
identity, and vre must be satisfied with knowing his name
alone, Hosea s name comes from the Hebrew, Hoshea, which
means "salvation". This name is identified with the original
1, Bewer, Julius A., The Literature of the O.T . , p, 90,
2, Eiselen, P.C,, Prophets and t>rophecy, p. 41,
^ V .?
:^\nln'olXol esw ?o..a ^ 'r.edqc'^q j^fu^ Df>hid
boiffC.Cli' fiiiisci.'Vi ^ v i!. c-: m b tco'!
- tiio.o io'? s'ja.Lrn^ J'on sbv; ic-doop, cti? cf 's'io*-'/ >'.
:il ^ 1:2lZ .\:u. *: ' 'Ji c f-.f -I'i ii-c ^ c
ar' fcjOvIsT o* s'f "j' Vu" 7 eo<u<\ 'an' T'it
5 ^m 3 iv; '.o:loGt 'i"-
^ ar> I'-w yLoov vn- >î. n 2 trf ^to'f 7
' ."rpsj ea TO o.Tfr blviioT erf

ri=? lo l; .1::.* '?.. d ou-Wi. I 0 r-o-orix 8 2 A
Te ./ioi c,lfl OJ > . Tix:t , C'--.;i2sS gnivêol ô:î.' ^ o-'iA f'/irt sjxn
l;*:^
8TiOT ov/d" " v;-^xv .a * J Jx ..Tii : TOJi > to no it -arjirooo
Exif nnlTBOO ilojd oilt taoDive 2 2 t ' , - .aKor*.;- ao oxid Bioloa
n '..TXiixxo eivi lidiixr tox . don 8 bv. ec-i^n
) 6 w\>t.T:.lL- TO _ ro-- oi!u-. ,"c-.jnnjt. nfioivjjT, end o I).irt *Ioe '' -i

, ioerfqOTq e .!: i '10 oiid
-'d X Jbr:o r;.:. Ovtc iH I ,
.ddTon '.ndd Jo '"C? A ,X
fâsuH 7 Tin**ooi '0 odon .D-oiTo/n: id on ^J. .I'-rr ' [
edi -^vjc'oaT; don olo 7 ^ iO'.nioT': 'ii ['.'iw no id qlToaT o<j': odd d'jeo
xf
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ai
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,i:. o -oi i.<iA bo .'xp. d.dse vC' d 21/1*1 'o-'' Jr.s ,vdidi,V'bi
. ,AoTrfoxi ox.. :ho-id " ;ik>o e.ixa: ' Lôaoh ,ojioIs
îac O'id aoilidno I i. - xa; 'airix . no id xx i
i
an ! I;
$ t
42
1 2
name of Joshua and with the last King of Israel* Still we
need not be too much discouraged by this for , , whoever
really penetrates into the meaning of this proportionately
extensive book, will find he has some sure marks which do
not leave him in doubt with respect to the country and for3
tunes of the prophet,
On the basis of internal evidence, it is generally
4
agreed that Hosea "was a citizen of the Northern Kingdom,"
"The whole prophetic book", also says G, A, Smith, "in
reality takes its origin from the Northern Kingdom, and
again professes to be written primarily for this Kingdom,
In every sentence it appears that Hosea. . . was acquainted
with it from the depths of his heart, and follows all its
doing, aims, and fortunes, with the profound feelings gendered of such a sympathy as is conceivable in the case of a
5
native prophet only,"
It is not necessary to make direct statements of his
position in society, or his call to prophesy when such phrases
as "our King" (7; 15; "in the house of Israel I sav/" (6;10);
and the "land" (1;2) as meaning Northern Israel, The difference in attitude between him and Amos toward Israel may
in part be due to the fact that Amos was an intruder while
Hosea was at home. He had a first hand knowledge of con-
1, Numbers 13:8,16; Deut, 32:44,

2, II Kings 15:30,
3, Ewald, G,H,A,, The Prophets of the Old Testament, p, 210,
4, Eiselen, F. C . . Piôphets and Prophecy , p, 55j Hosea 7:1,
5, Smith, G.A., The iWelve Prophets, p, 232,
43
ditions for these were a people with whom he had daily contact, Hosea loved his nation, hated the wicked and oppressive, v/as tender in regard to the afflicted sind doomed people.
He was severe in denunciating sin but longed for deliverance
from destruction. He had floods of conflicting emotions
which at times made his speech tumultuous. Thus, his whole
message is filled with a tender and compassionate love that
speaks of hope for a sinning people, although he knew that
t
they must be disciplined,
2, His Occupation,
It certainly cannot be proved whether Hosea
I
came from the country or city, whether he was a priest or
' prophet, Hov/ever, he was acquainted with life in general,
and especially with that of the priests, taken in connection
with his familiarity with the plans of both political parties,
I
I and his intimate knowledge of his countrys history may
reasonably warrant us in the opinion that he occupied a
i "distinguished position" in his native land, Hosea made
12 3
I references to the priests , the law , unclean things ,
4 5
ceremonial uncleanness , persecutions , He also made ref6
erences to Images from the coimtry, such as wild beasts ,
7 8
other creatures of the field , agricultural life in general ,

9
with operations and activities of the husbandmen , and in
I 1. Hosea 4:6,9; 5:1; 6:9, 6, Hosea 5:14; 6:1; 11: 10; 13: 7, 8<
, 2. Hosea 4:6; 8:12 7, Hosea 7:11;8:9;9:11;11:11;
I 3, Hosea 5:3; 6:10; 9:3. 5: 12;7: 12; 9: 8,
4, Hosea 9:10 8, Hosea 4:16; 9:15; 10:llf;ll:4,
5, Hosea 9:7,8, 9, Hosea 8: 2; 10: 12f f ; 9: 1 ; 13: 3,
44
addition uses other imagery which reflects knowledge of
1
country life * That he was a man of unusual intelligence
and keen observation can readily be seen from the references,
but they give no definite information regarding his occupationa
3. His Marriage,
The outstanding feature of Hoseas personal
career is the story of his marriage and the birth of his
three children. This has always held the attention of interpreters and has played a large part in their estimate of the
character and personality of Hosea, The proper interpretation
of this record is vital to Hoseas message. We enter many
perplexing problems, A moral problem arises in Hosea 1:2,3
as Jehovah has commanded him to "Go, take unto thee a wife
of whoredom and children of whoredom," Hosea obeys and
three children were born to this union. The problem is,
"How could a righteous and holy God demand such an act?
Moreover it is further asserted that Hosea could not have
recognized such a command in the voice of God, to marry an
unchaste woman. Because of this problem, how shall we interpret the story? There are various theories which are
worth noting. It has been interpreted as a vision which was
never enacted in real life; an allegory which was never
acted out in real life; a literal fact which actually happened
and Hosea became a martyr to make of his domestic tragedy a
1, Hosea 10:1,4,7,8,12; 6:3,4; 12:12; 13: 3; 15: 14;5f f and also
2:21ff,
I
sermon to Israel; and the last, a proleptlc or experience

theory. In the latter theory, marriage was an actual fact,
but Gomer was thought to be pure by Hosea when he married
her, but she proved unfaithful and so she either left him
2
or was put from him. He later discovered her as a slave
and brought her back and put her under a period of discipline, His love overcame his hurt. Then Hosea began to
question why this fate came to him and came to the conclusion
that God had been In the experience from the start not
causing him to marry an impure woman, but showing him through
his experience that what Gomer did, Israel had done. Thus,
Hosea s domestic experience was the means whereby God spoke
to him and supplied him with the message of an indestructible
love for Israel,
Hosea used his own personal experience as the personal
illustration of his message to Israel; Gomer represented
Israel and Hosea represented Jehovah. Just as he had wooed
Gomer and married her, so Israel had been wooed and wedded
by Jehovah in the days of the wilderness. As he had been
faithful and had expressed constsint love, so Jehovah had
been faithful and had showered Israel with his love. But
in spite of Hosea s love, Gomer proved unfaithful to him-so Israel went "a whoring from following Jehovah." (1:2)
It was to her false lovers that Israel attributed her bles1. Rnudson, A.C., Beacon Lights of Prophecy , p, 100-101
2, Snith, G.A., The Twelve Prophets , p. 258,
X
ernt_ i- qr.c 'io o l.xqc' Io':q b erit f ftfi iLenyeS. c? xio-'*'?b
t X VîJJj C ij flB c JB'w L ' iJuI . 3 XlX i. X ,
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fT.LA iJ to eiir. oe I .r"!/!.* c i? 9 vo*iq .^;:r 't/i;
ii
O wCi.E jc" P tJ .'frl VOi.'S XXi '19^' 'X , . ii ;J! I i 2 P" ' *TO
- - P lij io jô_ ,<q xi lOvfLv ;.pd ijLfq vi.jn ncf iOi: .i . j/orrcf tni?
orf i:'r;ed s- aoh /tojXT ? [.. >v o ir'oX ' V . ^-.Xq
noipuXoiiCo e;l;J ot oiiv. ;; X*njR ;u:r oj ojt u 't<'X q-.V (loX troL-n
JCii--:} . e odd xiro'il I*. oot-o odd nX ao*'.-d c.;-?n i.o0 jiT*-*;X troi.-d miji ^î'.xwrcijR dx-c , :i 2 JOV oq.fqfui. i::< od ;Li"' ' nicxf.e
o
, -XofT ,-.':ioX- L ftd Xgx'IeI .' lb i .* ci ' x^v'' di-riJ o:.'i o , r: '.:f
o.iiOOH joo qCt,'* d.v 2 n-.*, 're orid t--'V*v - rii.9 îocir.c oidcOxTCLe s. ' j_9'' od
cXdidOjj-: :c dr:I n.'x lo - :-,a:' z ,ni ,^;d iv/ 'dd X X rê ; iixs od
. -'^.!;cl -iQl ovoX
X-::OEicq o.'Id C;3 t-p.'roX-ir^qxa Xcrioa-xeq mvo 2id o- r u
bod a O'! loiT'.Ov od o " * - p rr r. id to noX ^ 'idr, ^'XX1
~bt>oo'A -b'-d od pfi d i- L' ,, !ivo^^L b'-- i X^ -OmbT
obX) v;
nn X
JO'".'- ftjr^ .''.! Io ;.; 3 T C ."'d
boI'iL .'i'n drro *: :
^po
nooc
i.o
A Sit
p .*. , 2 0 '.*i 1 .1 y. xf d 0 P V r
* X*"* fj_ f5j3vof{-^q
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XiX::f
j Lj"
O.tS
>
^ y
o ,2 , ^ oX_y' ib'd r rrsc no^ n-.-i- .. '''i
:;<5X' h'';- irrx:d
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-
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2li- : < :: ?I boooY.ox r: boO
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i:i
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d. :
. X . . x:coj:.H rX Xr j ' , 'trrX'L;:t':
sings. She did not know it was Jehovah who had bestowed
all (2:5, B), Both in the case of Israel and of Gomer, kindness had been of no avail. Love had failed to guarantee
loyalty. Therefore, Israel must receive this unchanging
love in terns of discipline (3:3; 4:4). At length, as
Gomer was taken back, so will Israel be taken back by Jehovah and will be wedded in righteousness, justice and mercy
(2:19,20), In that time the doom, which is expressed in the
1
names of the children of Hosea, will be reversed and they
shall be Jehovahs people, loved of him and loving him. Such |
i
was the parallel that Hosea drew and one can feel in almost I
every line how his own sad lot had burnt into his inmost 1
I
soul a sense of the heinousness of Israel's infidelity to- !
wards Jehovah, We feel how he saw that his own unquenchable
love for the guilty Gomer, and his eager longing to win
back her love, were but a faint type of the mighty love of
Jehovah for Israel, and His unquenchable desire to win back
Israel to her allegiance to Him; and with Jehovah desire is
purpose, and purpose means accomplishment, be it ever so
2
long delayed by human folly and obstinacy," Cornill makes
a classic statement: "The manner in which Hosea was made
aware of his calling is , , , a fresh proof of how pure and
1, J ezreel , 1:4. This refers to the murder by Jehu of the
descendents of the house of Ahab, This blood will be
avenged, Lo-ruhamah , "unpitied", 1:6, points to the condition of Israel when Jehovah withdraws his protection
and she will be striken with calamities, Lo-Ammi , "not
my people",!: 9 suggests that Israel will be driven to
exile,
2 . K i rkhR trick . A , F .. The Dn ctrine of the Prophets, p^ 109>
i:Dv/oc' i-Li.I .oriw riavone.l- 3^vv ox ^ biv c . ^;t.
::oC lo bC-JS Xo.-jIEl 'iO ; a r:l ,-,ôL ,r;^) i s
f5 9 cj 1 ijr' 'i .B,i r ; '\T .5-oXi::'i bi:rf evo'-I . T vf on io
fiJ ny rr:rr c islj dvLo;:j-: .\I.i\:GX

e , 'dgiooX
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oXd.on^r: j/pnu iGvo alri r-r< v/o:f Iwy i oV' . rx-ixw
nj.;^ o:t 2 :'iC^ ,..1 , 'loi e voX
lo ovoX X;ij or(X Xo oq;::? XnU;! s ^.r/d o'le.r .-^voX -jorf N'o;-d
oTcad nXw oX ooXceb ftXGii.ixm-iupruj ri,: xx.i to! dxvodoT.
r ' i. 9 X 2 oi: .ix-voxieT, rid l-jv Lrjs ;.' Id od 'nnx c,!:ô f i^d q-?
pE vX'SVo XX oi IcdTTO^^.Ois ^CH;3Jn! -r. -,oc . ::o .'tjjq
8 rixrn oO tj, , ix r do Ilnx ..yX-lo' nisr.Vj. 1. f: 5 9 y X' XeX xo X
odtj : 3XiV> ;oroh .doldw rX oofra-ix o T : rv;xn?-Xt;tr c-t-^prXo a
Ln- a*i:jg v/ori Xo loo-iq xU::. 9 X . 3X ^.X'IlCi.o eXxi io y -v-
f'riX Xp a:i T. yo if-r-.x/n' ' 02 o-r-'tx-: i, d-i . . ' , . L

C j-xXx. i- roXd G.I.'fr .*- '-li. "Io ^vioxTOn . . . od;.xa^lcT?X
~* ^ 'dX , ; : , icX'X/'^ ,11'":, .i' - ... . uO'^fiC v'>v
X' 1 r odr.--- - - tri r-:i*T/ 1!.. J.\ i'.'ri'oxjo .. ff. " 'Tr {q n- di rp
'jI: . 9_r_lZ '- '- a?xoo,xi;J yj LLJv yjri' \.p
0^ ,..;v. ijisoxl Jxx'd 4'^ Or*,' -,'jr
1
genuine human sentiments always lead to God,"
j All of Ho seas ministry as a prophet is found in the I
I ;
book that bears his name, Hosea showed prophetic tendencies |
when his first child, Jezreel, was born, which name signified j
I
the fall of the house of Jehu,
j
1 In the agony of his soul over the unfaithfulness of
Gomer whom he loved, he found great spiritual blessing and
he came to have a new intimacy and richness of fellowship
I
[ with the Divine that he had never known before. As Lyman
Abbot said, "Wise is the man who knows how to extract honey
from the thistle; wise the man who knows how, out of his
profoimd sorrow, to learn the lessons of God's love and Gods
2
truth," Hosea was a wise man who interpreted his sufferings
3
in terms of God,
I The extraordinary character of the marriage was in fact
I the warrant for its taking place. Its purpose required that
1
. it should attract widespread attention. It and the children

I
i that followed it were alike, vivid object-lessons for all
i
Israel, It was intended to provoke questioning on the part
' of the people that the way might open for Hosea to deliver
his message in reply. It was thus a lesson for the nation,
not for Hosea himself. It was to show how Israel was treating
4
Jehovah, her spiritual husband. Instead of the loyalty to
1, Hill, J,G., The Prophets in the Light of Today , p, 231,
2, Abbot, Lyman, The Life and Literature of the Ancient
Hebrev/s , p, 361,
3, Kent, C.P,, The Kings and Prophets of Israel and Judah , p, 84,
4, Hosea 9:10,
I
tk
* . oU' o;i i.;:oi f;ctn'-'i.d j n - 2 r;/?rairf' ^3n.tLf:iot>

:1 . l -xSO^ Et J ^;^Ci_c'Ê^ e 3 .-^ d^\-voH Ic i-.'
eo I r-iL.'.:'t.c;t :> ;. i3Cio"q .:. er/o '.r .3' ." r *.>'i r-x.--ec 7 dood
bei' iL
d: 1 j 7 "' .i-'iCt' , i.O.Ê
d ' ' '"lo - P; il B 'ri

fief, ':o oEiror: oilA ,lo li;*"^ t^rl.'t
'io Esy 'id- i -jinij oa:i - ^vo X-jos 2 id lo yô. -pl:!!? ixX'.EOJ.d Xi'xjv't In 3 t>on'> Lnxô'r - n:orr.? n.: ..qd
c: lr'E'''oXIe'i io r ..x'iErio tn rrip . i:i-i ; j * 'vex^ /i sviin py pmoE ai'
fUJiX'I XiA , j'Tj., /7.voii}i covo,. c>jtii 3x1 nj.v X.C 2\?
'.;enqij '',cf 4 . j-"_J xt od ,7c;.7 r.v/on'xx o:Iv; x.j-xri i.::;^ r. x^ or r\V
' ^ - p Xoc'd;,
pl'i do Xl'o t -.1 .?wr:i-'i o,xW x-'an-n ?-1u >2.L -- ;îJaIrd vi:.' .i.c* i
?. tîLS xi vOl E ' - 0.

rnop.nel a/la r:n;prl o:" . . r'-ioa Lfi^'oicnq
''x-'i;*! i'iOfi ci.fi ioo.'d-n q'i?;.! fii O'/V nx 7 .-? oaiy* Cxiv. JL-. 7 ? 7
, ov 'io i5i!n---+ ni
jL Eii xxi Ex-'v.- .,3_. I-x-i ' o.Il* lo ^nx'-ninnoxin,: xo oifi
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xio.'iDiJ.nc ,x . ioi-inOvi?x7 qp JoA-i-qjc i lu-oi-jp,
ili; lo'x t.' .xxOKEoI-J Of 1 ;, .-o biviv ^v.Ox'Ic -.-i^-v; J I bo.vollcl .'tcd'^
j-i-i.j eri;i no -i^lxOv cÂ'p _ x'ovonq ocJ .' oil'f'Ooril cfi'v ,X7=-3aI
ovviXoi;- o.j o'v-'Ood -lOx rxoqo : *!. Ixx. ;:-irx.l olqoac fxdo 00
a'
^ E-iij no'i aqp.c '^ y
o:l vt Xtivol od:f iO b/'.o-j cn:
j - - i; x:
3 3 .^
-i . , d qi O'X biip : OP T lo C--
l/dcl E Ct I .'-' UPi nl o;qvc

POip
p i..i
0.1 ?.qv. d"! ..XwCi'-d 30 coil
iO*!
don
> , .ipcpr-: ood ,
fo . :;
-):LoZ
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io b.f07 ' Ld ' . . -'t;..; ,0 >
r jL .;
xxiA
r

. : V.
(70 H
ood
him which common decency reauired, she was running after

1
other gods continually. The marriage is meant to represent
the present situation in Israel; it is not a representation
of past history. Consequently, it is not a part of its
purpose to symbolize the initiation of the relationship beI
tween Jehovah and Israel, when all was as it should have
been. It is the existing abnormal and shocking relationship
that the prophet seeks to impress upon his people's conscious

2
ness."
4, His Character,
Ho sea's character was as complex as that of
Amos was simple, Hosea was endowed with a strongly onotional
i
and high-strung temperament. The floods of conflicting
emotions ran high in his utterances. He had some remarkable
j and unusual combinations of cha.ract eristics. He was strong
I in the ability to endure under incalculable agony. He put
himself against all the combined forces of his time and with
undaunted perseverance gave his message. This man of many
I
1 conflicting emotions shov/ed tenderness and Indignation, love
' and hate co-mingled. He gave hope for the future, then
turned right-about-face and fell into almost absolute despair, Dr, W, R, anith says, "The swift transition, the
fragmentary, unbalanced utterances, the half developed al1. Hosea 2:13,
2, Snith, J, M, P., The Books of Amos, Hosea and Micah .
p, 81
lusions, that make his prophecy so difficult to the commen1

tator, express the agony of inner conflict. This means
that he was strongly emotional and at times seemed to lose
self control and became subject to these same emotions. He
was a man of deep affections, of which the entire family
story is an expression. Because of this, he is unique in
Old Testament history. Beneath all this play of emotion
there lay a profoundly religious view of life and history,
and this gave color and proportion to his whole message,
"Religion was to him. the commanding factor in all life, and
in his thought and teaching the center of all religion and
the universe was a God of love. From this point of view
alone is it possible to understand Hosea 'and his un'iversal

2
message," Hosea s religious tonperament helped him to see
the loving heart of Jehovah grieving over his erring children*
The evils of Israel almost broke the heart of Hosea, Without
referring to any past revelation and clothing it in his own
words, he felt and knew that the words which welled up from
his heart adequately expressed the feelings of the divine
heart, "His feelings represent those which are natural to
a pure-minded worshiper of Jehovah, and correspond as an
inner voice assures Hosea, to what may analogously be called
3
the feelings of Jehovah," Dr, Harper sums up the whole
1, anith, W.R,, Prophets of Israel , p, 157.
2, Kent, C.P. , The Kings and Prophets of Israel and Judah,
p, 101,
3, Cheyne, T.K., Hosea , p, 22,
ir-
character of Hosea in just four words; It was ... strong,

1
complex, emotional, religious,"
5, His Death,
We do not know anything of the death of Hosea,
However, Jewish traditions concerning it have grown up,
2
i One legend tells us the prophet died in Babylon which, if
true, would lead us to believe he was among the captives
of Israel, But his body "was carried to G-alilee and buried
in Safed, northwest of the Sea of Galilee and on the highest

point in that region. Another tradition asserts that he was
a native of Galilee, died there and was buried there.
His grave is still shown near es-Salt, which is the ancient
3
Ramoth-Gilead,"
C, Summary:
As a result of the foregoing study there are marked
similiarities and sharp contrasts. Dr, Knudson does not see
a great deal of difference between the northern and southern
4
Kingdoms, This is self evident from the extensive study
that has been made in Chapter II of the political, social
and economic and the religious conditions of the day.
The ministry of Amos began about 760 B,C, and that of
his younger contemporary, Hosea, began at least ten years
later. The dates of their ministry are not dependent on
1, Harper, W,R., Amos and Hosea , p, CXLVI,
2, Eiselen, P.C., The Prophecy and the Prophets , p, 55,
3, Davidson, A,B., "Hosea", Hastings Bible Dictionary of
the feible , p, 420b,
4 Knudaon, A,C,, Beacon Lights of Prophecy , p, 9 3,
theii* titles* The historical references Yliich are interpolations reflect the latter part of Jeroboam's reign and
correspond to the prosperity and period of anarchy which
followed. The title of Hosea, although rejected by this
thesis, has its value in pointing to a period toward the close
1 2
of the work of Amos, For example, Amos and Hosea speak
both of Judah and Israel alike sharing in sin and condem' nation, and both, while generally including Judah, address
their messages primarily to Israel,
The call to prophecy came out of the experiences of life.
They answered the response of their hearts to the political,
social and economic and religious conditions of their day,
I
' Neither Amos nor Hosea belonged to the school of the prophets,
Amos was a poor shepherd and God "took" him from following
I
I
the flocks and sent him out to "prophesy to Israel", Through
the vision of the plumbline he felt himself a tool in the
hand of God for the straightening of the crooked and perverse
nation Israel, Hosea might have been as was suggested a
distinguished citizen in his native land. Through a domestic
tragedy Hosea was impelled to begin a prophetic career, for
in the sorrow and shame of a faithless wife whom he loved
tenderly, he saw the unfaithfulness of his own nation Israel
and the yearning of a loving God for her, Amos, being a
! native of Judah, lacked that intimacy of knowledge and con1, Amos 3:1,
2, Hosea 5:5, 6:10
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no oX ed looi-w 9 11^ 7- rs i.i f IaJ a lo srtoiff nnft o nioe oX^f ni
n o r ;ri to s to nXc/l/i;f i s't nxx -^lil v/oo -x-: , v r-kOfcno;+
^ ^*aen ,HornA .' A *iol nn'v-.x ' ^ - ontnîB-v ^ nd tae
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tact with the people and their affairs that gave to Hosea,
a native of Israel, that truly sympathetic understanding of
1
one who shares the sin and guilt of those whom he condemns.
The sins which Amos could speak of v/ithout emotion broke the
2
heart of Hosea, Amos saw Israels sins from afar, living
on the Judean steppes and in the solitude of the desert;
and although a fearless prophet of righteousness, he did not
have Hosea s "leal love". Their great difference was that
of temperament--Amos is the St. James of the Old Testament
5
and Hosea is the St, John, Amos based his message on the
plain, hard facts of righteous conduct while Hosea placed
his onphasis on love which he considered the essence of
righteousness ,
Thus, the character of these prophets message is indicated in the men themselves. Their approach is different,
Amos approached religion from the standpoint of ethics while
Hosea appealed to love and found solace in his religious
faith, and redemption from sin, Amos motive for righteousness was negative and he based his appeal upon fear and
identified religion with moral law. He insisted that superstition, ceremonialism, selfishness and tyranny must give
way to righteousness, Hosea s motive for righteousness was
always negative and he became a pioneer in evangelism and
1, Knudson, A,C., Beacon Lights of Prophecy , p, 95,
2, Smith, H.P, Old Testament History, p, 140,
3, McPayden, jIe. , Introduction to the Old Testament ,
p. 1R3,
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. I ' . X
the first prophet of grace,

Amos and Hosea predicted judgment in Israel: APios believed it was the righteous judgment of Jehovah and he saw
disaster without hope; but Hosea saw in the doom the loving
chastisement of Jehovah who would restore repentant Israel
1
once more to his favor.
The efficiency of the ministry of Hosea is even more
clearly perceived than is that of Amos, This is based largely
on the fact that his teaching formed the basis for subsequent
Hebrew prophecy. Hosea was the only prophet from the north
whose writings were preserved and he had no successors,
Amos' writings were not only preserved but he was also followed
by Isaiah, Micah of Judahi, as well as Hosea of Israel. The
reason why Hosea probably did not have any successors was
because he lived too close to the fall of Samaria and the
2
captivity of Israel.
1, Eiselen, F.G,, Prophecy and the Prophets , p, 64,
2, Harper, W.R., Amos and Hosea, p, clix
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- -1 i---
CHAPTER IV. THE MAJOR RELIGIOUS CONCEPTS OP AMOS AND HOSEA.
A, Their Concepts of God .
1. Amos.
The fundamental element in the theology of
Amos is his conception of Jehovah. It is interesting to note |
1 1
I
the names which Amos applies to Jehovah. j
(1) J ehovah (the Lord) alone, commonly, as in the other j
prophets. |
(2) The Lord Jehovah (Adonai Jehovah; A.V. the Lord ;
I
God) is his favorite title, occurring twenty times,
Ch. 1:8; 3:7,8,11,13; 4:2,5; 5:3; 6:8; 7:1, 2, 4,
(twice)5,6; 8:1,3,9,11; 9:8,
The Lord (Adonai) only, 7:7,8; 9:1.

(3) The following combinations should be noted;
Jehovah the God of hosts (A.V, the Lord, the God
of hosts ) 4:3; 5;14,15; 6:8,14; and more emphatically
Jehovah, whose name is the God of hosts . 5;27,
The Lord, Jehovah of hosts , 9:5.
The Lord Jehovah, the God of hosts , 3:13,
The God of hosts, the Lord , 5:16,
a, Jehovah is the God of Nature .
Jehovah of hosts is the God who has untold
forces and powers at His command, in other words, the Almighty or the Omnipotent. Amos attempts a description of the
1, Kirkpatrick, A.P., The Doctrine of the Prophets , p, 108
power of Jehovah, He is the Creator, for Jehovah formed the

massive moiintains and created the subtle wind (4:11), He
was the Maker of Orion and Pleiades (5:8) and the mover in
all the movements v/hich we observe: He turneth the shadow
of death into the morning, and maketh day dark with night;"
"He called for the waters of the sea and poureth them out upon
the face of the earth." (4:13; 9:5), Jehovah has all the
forces of nature and every natural plague in his control.
His angry breath withers up Carmel (1:2); He withholds rain,
sends locusts, mildew, pestilence, and invasion (4:6-11),
He touches the earth and it melts, and rises up and sinks,
like the Nile in Egypt (8:8; 9:5), He can, moreover, cause
an eclipse of the sun (8:9) . He has the power in heaven and
in the underworld, as well as the bottom of the sea (9:2,3),
"Amos refers everything that befalls man, good or evil, to
1
Jehovah," "Shall evil befall a city, and Jehovah hath not
done it? (3:6), But preeminently Amos* picture is of a Divine Sovereignty through nature over man (9:7,8),
b, Jehovah is the God of the Whole World ,

Jehovah is not only the God of Israel but of
2
all the world. This was an advanced step and a remarkable
creed for those days. He uses His power equally in the rule
of the nations, moving them up and down upon the face of the
earth and according to His will, like pawns upon a board,
1. Mitchell, H.G,, Amos, p, 188.
2, Amos 1:3; 2:9, 13-16; 5:14, 15; 6:14; 8:7; 9:5, 6, 7,
ff.
Lf- ,iicVOiiyL *iol ^-lOo \z t.'.. <-^ , i - " -loL z^j

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O" *io boov in B-CX i d 1 Hiii 'v '. ':T^'lo'r ofru^''
I
ior. ; ! oho^ or./^ . (/Ic b Xielec Ilv? XX'trS'* , "XÎ.
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. ^ .ofi ^ Bifj Xo 1 ?r - -- zj_ r'^'- on al.
lo Si.sC Cy :'!, I Xc c-X' ond Înc 7 ,',z . I r'fvorioX
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ZiO'J^f Fr-siaq o:! X ^ '.liw sih o.X .qn/X-io*: r:i? : na XX-fa
I
I i&ii
bringing Israel from Egypt, the Philistines from Gaphtor, and
the Syrians from Kir (9:7), He also sends Israel into captivity beyond Damascus (5:27), and sends the Syrians back from
where they came (1:5), The omnipresence of His power is expressed where he smites one nation after another (Chapters
1 and 2) and His wrath pursues sinners, plucking them out
of every refuge (9:4f), His glance penetrates equally into

the spirit of men, for "He declareth unto man what is his
mediation," (4:13)
The nations recognized the reality of the gods of the
peoples surrounding than, but believed there was one god
properly their own, Israel thought Jehovah was interested
exclusively in the affairs of Israel, His worshipers patronized Him as though He needed them and their offerings.
They further believed that the prosperity they were enjoying
was a sign of Jehovahs favor and that having Him as their
national God, they were entitled to His loyal support, Amos
believed that Israel is Jehovahs people (7:8), but He is a
much greater God than the people think, Jehovah controls
all nations and has no favorites, Amos idea is that there
exists a relationship between God and Israel which Involves
national responsibility, Jehovahs Interest lies beyond the
narrow borders of Palestine (9:7), Amos avoids the use of
the phrase "God of Israel", and only speaks of "thy God"
once in the whole book, but in no happy sense (4:12), Although Amos does not deny the existence of other gods, "his
îOTiL^rv' non'l senfitE ill/J ' 50 -'. 7 r. /i pr. l '- 0 '
- [ao octrri if-a-rel <:i ii^n oela eh .h-^) ': .'I iso*^ i -- '?
1 i M-'KO
8fiBiT7 ari:i
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) 0 no oC ':'oya ,f y * . ?
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B.i;;i si cf Aiiw a'-.m odnu sii>9lj ^sh" 'lo'l , . 70 ctioi-rs
.''L:*-' . n ^7efi:.o^tf
e/lif iO 8LC-- offc lo ::-cL . 50 . 1 / c - ::I
ijOv> iiio BiJifc oTfirl:; i' avt; Iv' : . <- , -j- ..1 < selqooq
8 s-sv 'bvo/IoT^ J . 1 '. lc le e . ,*.vpo lia/io
-^p R-iaqi;;''.. : . :1I , /.a ao o I :c Ipii^ ojI.t ni v Ca v isjj rxa
, ..I"'- .. iiufLi i .1 : .va.;h i - : -: dairo/U 83 : :H beslac'^
j^,ci v.'o;n: * ; rîiJ ^ ' d oav.--- i .( :c*r[ ? v^:CF
' B nivBh ;-T bna IC""-- c ' itDô J' n^.e ^ s ov
C '-.:;A . ;? -l^rol cil: od c.Iii7ne a'T'?'*: > : ,ôi' LCio^d^n
&i 0:i ^'o alinsq vo:'-^ ^ I93'i3? ct3n.* ra\ai.Ipq
Blo-in iBVOiie'f .Aiil'W I - '. - r. ' ::r l oi) v: 9 . 1 ->' , :iox/ni
j 6iba 2i P'-L'x ' aomA . . . ^ ' co e;:': :>ne snoMir. I j?
E9v.:,'V.Ti rir.i.iw Itia'ial bnt; f -' . 'ac .; i : J axan e oêixe
ijiioâd ea tl ..-.vo^;' . ,: ? i x 1 o isn''< ? 9 *t Isn'-:-3.i
lo asu -i.a Bi J; - ^ -S eo.-y. , s- 13 4 7o r.-i^'i- oo wo- -lisn
dot vrl'i'' 'LO t:-'39'jp , ino Oob /'leP'.gT 7o Aot' 3er-;rfq arli
-lA 08 ::hb on :il f;. > , ^>c ^Lo' ff :> xii c-^no
elif - T .-.iô ;o ao:ieoptxe ri^ "neo *or 8'OiC no n;
i
+
teaching implies that there is no God in all the v/orld but
1
Jehovah which is the highest conception advanced up to
his time,
c. Jehovah demands Righteousness and Justice ,

Jehovah has moral attributes which Amos depicts as clearly as the natural attributes already discussed, i
j
Dr, Mitchell thinks Amos "dwells on the irresistible, ines- |
capable power of God only for the sake of enforcing demands
2 I
growing out of his character," The most prominent attri- t
butes are justice and righteousness. Jehovah demands these
3
qualities from Israel and from the surrounding nations.
It is this truth which distinguishes Jehovah from the gods
of the other nations, Jehovah will deal with all nations
according to His righteousness and will punish their sins
4
without partiality. Dr, Smith states that the nations
(including Israel) are judged not for offences against Israels God, but because they have broken some dictate of
universal morality, have violated some precept of the natural
lav/ of humanity and mercy written on mens hearts, Jehovah
judges Israel by the same standards and will make no exception because of Israels special relation to Himself; on
the contrary. He judges her the more promptly and severely,
Israel is bound by the same principles of common morality
1, Cripps, R.S., The Book of Amos , p, 24,
2, Mitchell, H,G,, Am.os , p, 190,
3, Amos, chapters 1 and 2,
4, Smith, W,R,, Prophets of Israel , p, 134,
dl/d J ; i: ooi-' on 8 '.4., rn- I- '/iri ^n-'.io>j9:+
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. 'oer.L.oelp '. Pi* -':!}? seJucs c*! :! i ; ^;jnan P> rf-T Pcro
- n.i p_I j eili' ;io u ii-^wl5 o.tA r "in r':^ 1 ''.
BLiiiB.KQD ^njionoii.e lo x: }^/32 6ffc" *.Oi . Ino to^^' lO 'T"V;r>7 OlOeOBO
-Ix. .t-B jxitiiliiiO'iq r^ROAT erfl *' . i;: :- p d-ifiric ei.: lo ino -n.'^.'on,
f Bi-p ^ i-ron ri'rp cneu , jf-eaEnooiilv.-L-i t:rn eo f.'r.4 8*:, nc<
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l
ev-oxinii Cit? ii'iX?/ XboL Xxv, fovoxlo'j .a.-otinn T-jli:' nii lo
cals 'lion'i fie jfijjq XXXvv .jof 'aorsaos:* ]^ ri a!'' ;i - o rp roorn
anoxi^n oni jaiii soi :Xe rfii' S , \X"M';eo inorfij^v
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na riXaBml:: oi noXinXea IjeXaojG *i p>:7l io e-i/BOod rro..
. Xo:ovye. Dr.,-:- vLiqmo'ic. eaoT fiii:} -rod p/' , "' 3 '^.' ' noo oxfi
,jXiX*iox. no.f.iiioo 10 8 3 1.^Xoii ; aa -.yr/^P. iii ra. Oo eX I-' p:: r. !!
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which are binding upon other nations; and Jehovah will be

Israels God only in so far as the same morality is practiced in its midst. The elementary duties of honesty (8:4),
justice (5:7; 6:12), integrity (2:8), purity (3:10), morality
(2:7), and humanity (2:6ff; 4:1) are what Jehovah demands.
The external observances of religion, when offered in their
stead. He rejects (5:21ff), Israel is sadly deficient in
morality and this is what Amos condemns, Jehovah is concerned more than everything else with righteousness (3:1,2;
7:8) and because Israel sind the nations lacked it, doom is
prophesied, "The conviction that judgment and righteousness
are the foundations of His throne is only deepened by the
exhortations to which the orophet now and then gives utter1
since," Seek good and not evil (5:14), he pleads. Hate evil
and love good, and establish justice in the gate! (5;15),
Let justice roll down as waters and righteousness as a mighty
stream, (5:24) ,
d. Summary ,
The message of Jehovah may be summed up in the
following statements:
(1) Jehovah is the God of history, creator of all things
good and evil,
(2) Jehovah is the God of Israel, but he is also the
god of other nations.
1
Mitchell, H,G,, Amos , p, 191
3 d lIJiv jp'On^l- 'le.'-ri

: o n - 3 :! r r f fw
-: r\(.l si vj ; c>.^: ^ 'i 'i c,. ...- ' -r.o

^ ^yr-') vênnorl lo Pij ' ;- Ir O.'d' , p:? f: rl
X-l -P-o . 1 ^:..) -i , , -S y ; : -^ j
,r V - ievoriod '' ^ '. ~:^ ;:'i^:Si) '
liv.i-it i:i .-. Tîlo 'O 3 -^'onLV r SCO -r^'^ eriT
rii .t:- * .t li pJ: j.--. .'t ^ .t * ("/ I::, :c. ) srf^--' : . . ?
- ai rLfivofl*^ ^ . :n.^- <\c:BO,-nA j i ryr el rd: - . / \ork . t ^ ^
rrfo -o r i'l ii J'.v .-b L v.ni liv'i- vo :>'iOir:
b i ho\o> i J 2 f:o lii ?fii : f r - -'.pc hnp ^n;V
Gconci/ - I*. nnB rojtr ' l ? ;}:'-* r. o tvn '3 &':l Lrj-^nao'iq
.'I' T/. - 7 l o jT '.o'l'i^ sir i : y'j ' :1 f^bU.' 0 'l .'.
ec vi:: i.r if -j .-j voa dt criw od nt i 7 - : Torf?:
r
I
live- or; nr ,r.: . . :> 1 io-:i ionp ijoo^
. ^ jI:^) Ir < . fi? lit eoidaîrf. ieiX- oê.' nc r<rifli Ea: H - t'i X fi r5-J -7 r m/Ob IIc'5 ; ;> I i ' r dc'J
' iJ ill r.ij bj.^ TifP tjt: 7Siir dijvcdri* io . -S oxiT
i
: - ' 7 -: j^dXjso c i.i voXXol
B" r-Ifij Ii'3 lo ' o.1r Q*ic ,v^j!bi-: lo xioC xlt 81 . -fvcdeL \.I)
.XIv 9 cr.j-j 3 oo
'uij 0 -. Ei 7 .; ijL'O ,'? isl *l 0 L-Oil r. li 31 jUiVOfleL ( 2 )
.piioi* -r 'i 'iIXo :3
^ m J- J .
Jehovah had chosen Israel, not for her sake, but
because of the mission she has in the world,

Jehovah is righteous and just, and demands the same
from all men.
Religion and morality belong together.
Privilege implies responsibility, both in regard
to the nation and the individual. Failure to recognize this will bring disastrous results.
Doom is inevitable and inescapable by the very
nature of the case,
2, Hosea .
a. Jehovah^s power over Nature .
The God of Hosea was omnipotent when he
chose to exert Himself, That Jehovah had power over nature
is seen in the fact that He was the giver of Nature's gifts,
"For she did not know that I gave her grain, and the new
wine, and the oil, and multiplied unto her silver and gold"
(2:8), Also, "the rain, , , the latter rain that watereth
the earth" (6:3), But Jehovah is also the withholder of
natures gifts, "Therefore shall the land mourn and everyone
that dwelleth therein shall languish, with the beasts of the
fields and the birds of the heavens; yea, the fishes of the
sea also shall be taken away" (4;3), "The threshing floor
and the wine press shall not feed them and the new wine shall
fail her" (9:2), "The breath of Jehovah coming up from the
(3)
(4)
(5)
( 6 )
(7)
- t ' V
Jr? '
''.r.ri riol jon , r-'JB'ir. C f-rnfio ri,nvc;fel. (o'.)
.L.',,. &r;r ni neri : p. rroi-^- i tt Drfcf jo ? 2 L^ 0 "Ci
6.:!i58 M-.1 -j.t' F-^-l jjfif:. eiroo^tfi" '*i '2 (^ )
, flB ..oiL
. e j. ; . .. I cr* x'-: (-)
lie Ics: ...,r r.-^lqr,ij. op'.- (3)

-oe*i i>J 9 i.jjXJ!: . - IvXi ni t= ~ r.\- ' o*
. h ; i.e-f-. -''Y eLfO'j>1 E.'ciX P'-.i-'id' I -Civ; 2 i orjlnr".
V C- iij ^-'6 O 6 QCi AX InJi' Ii- 8-. .'jjooC (T)
ii noim in&.'+oait'rto Env.' 'to r o^ ooT
t-*5 . ;ij3 nov n'lVoq i>iin riavodel od cofiiJ
., e ' e'n>J c>f 'io 'xavin exiJ bb'iV :? d--Aj ; 1 nl r:o-?. '> !
01 I+ jbna . 'tort ova^ I d/Bdd worA '^c i ' jy or'"
"* lo' n.ift 'vovl!'. .0 odn,:ir ; : j.cJ j [rjL ha:- , odd taa , v n /'w
;v .' 1 nj'- . n?rt't s - . . o-*' e.'A ,''iS)
lo 'to M ' r-n'd. oeIh ni . r, ;! d'-:: , r-:^) r o-
oiioyta VO bitB nn^n-T! bra C C ICxmIp i .^ rti/u e' 0.0
(riu 1') e.i c B. z . 0(.d f.t !v ^..'3 nvl j .* 'E ,'v+n f Ie"/ .'*.!*
t oi LO 8 '. OE il tijj ; rx O
V .-r . ' - '1 o ab'iio orid -na gjbloil
icol': onMeotr ; C ' vnwa ae-îRd oc Ilnrfa oailfl aaj;

(.laxin ;. Iv. ''.or ojI..'. j. r./- j reel -ion llf tc t rr erf' ' ; oa
9X12
[rrl
wilderness, and his spring shall become dry and his fo\mtain
shall be dried up" (13;15), Further, Jehovah is in control
of Sheol itself, "l will ransom them from the power of Sheol;
I will redeem them from death" (13:14),
b, Jehovah is the God of History ,
In history his hand has wrought many
wonderful things which have occurred in Israel's own life as
a nation (e,g,, the deliverance from Egypt), "And called
my son out of Egypt" (11:1), "And by a prophet brought Israel
out of Egypt"(12:13) , "in the wilderness in the land of great
drought according to their pasture so were they filled"
(13:6), Jehovah tenderly guides Israel in its early history,
"l taught Ephraim to walk; I took them on my arms; but they
knew not that I healed them, I drew them with cords of a
man, with bands of love; and I was to them as they that lift
up the yoke on their jaws; and I laid food before them"
(11:3,4) o He also sends prophets to minister to Israel

( 12 : 10 ).
c, Jehovah is the God of Israel ,
Although Hosea exhibits no interest in
the work of Jehovah outside of Israel, he does recognize
His power over nations, "The Assyrian shall be their King
because they refuse to return unto me " (11:15), "Samaria
shall toear her guilt for she hath rebelled against God"
Jehovah is a national God (3:4; 9:3; 13:4) and is concerned
with one nation, Jehovah is Israel's God (1:9; 5:4; 13:4)
iif -jJ iô't; Bin vir ''ito.'.sd ;^ni'rgr ^ {li bjCB .ek^ 2w
Ici:rriu 0 iii. c oni'K- , ci:bl; qir b&li: f^srfs
: L jti'18 Tto 'lowoq erij iriw ' , lo
. I 'It I
f i ' P'- orif-i !> . c
. ::ri.' ij . . r . e cri vio-^P*/! ill
L O' :;I nr-c t * T .- I* o*: - ov.? . :io '- ...i.ow
bw.r)ir; OHi' ".ci't Hoa-r-vi;IsL exi^ ,, .,e -Oi'Kr a
jLofi'ip i .'tviU0 \ 7 !.' vr iH '' , ( i : n ) "ocrv >.7 io rroe
.fi-O ij-. 'lo ri K,ô.; 1 ?i liP o [."t nl . ' . I :^X ) ' j 4 ^'^? "^rt izro
'belll1 ''ôdd' ob '.o: 'll- i oi j. rr 1 1 r. '' o f< ''.'oni:!
, ''c:lel'i V t-;ae Eti rl fanaZ p.ob.U'- ,,; [^ :.>r r.-^ct i-lavori-' I- i)
êfft rffTC ; no fn';., ' I ,-, i ; l:'nn-A-f I
10 'I i: 'f w w--;-, , ^ i'.eXaei'j' I J-ori . op:-<
- ! ; L i-.d* . d/ /n8 '; r,:; ::;>v. I ." :-"cX '0 atn^d /:':
moi iof' DO" ' i f'*?! njj n if> iJ ro otIot. en^ off
od *ifJelo;a ocJ e^?rid .*fq ar.rif,.g o?Ip. txH .(i^j^rXI)
ni o-it;-:- it on vo ^difix& sssod n:'U'r .' j Xj-.
3'. -- --O!.-: ^ '.X '-r! , I oXeûo iavodeL 'aC ./dcs' dd
Pd XXrne nsl-4-:?.2A p rs~:
*' , '-'.I; ,. ) " -3 od nx; j';'Txd-?T i'j ep./jiaT Y' '"Xd 'cirec-od
3 r rziii^ tw TouC'i rfd ^;yXe 'lol diicro 'i^ n np^d Zl&ffe
r.'i-.CL'i' t t [IP. : d.. jv-;'' ) ? - ' 'fVodGL
> ,.i*. -
; . :X) : Xt,-t I e: y rdsT. , j f i?; , >r-.o .XdXw

and Israel is Jehovah's people, "Ye are sons of the living
God (IzlO), "My people are destroyed for lack of knowledge"
(4; 6), "And my people are bent on backsliding from me"
(11:7), It is Jehovah who led Israel out of Egypt (11:1;
13:4), found him in the wilderness (9:10), and gave him the
land of Canaan for pasture and satisfaction (13:5ff)* When
he prospered (10:1), it was Jehovah who strengthened his arm
(7:15), and watched over him (5:3), He became Lord and Husband of the land, instead of the Baals, and the land became
His wife (2:2), He was the giver of all good gifts, the
fruitful earth with its com, wine, and oil, and all the
wealth of agriculture (2:8ff), It is this close relationship
between Jehovah and the land, or people of His choice, which
dominates Hoseas conception of God and overshadows the universal point of view. He notices the nations but is not interested in them except as a source of temptation to his
people and as powers which will chastise Israel, Hosea expresses the conception of divine power and attitude of Jehovah by representing Him as the light (6;5), as a lion
(5:14; 13:7), or a gnawing worm (5:12),
d, Jehovsih is the God of Love ,
The fundamental idea of Hosea is his conception of Jehovah as a god of love. The word love, or
kindness, represents an act or feeling of dutiful or loyal
affection (6:4-6; 10:12), There is a relationship or covenant betv/een Jehovah and Israel which calls upon both to
xa
Snlv l L 9i .: io r.ncp. v't eY" . '70>q -;fivorieL ?I C'^x'.'ipI

liielwoi.:-^ lo :-r*;=:X nol /?*.*" '''rF.vr- -. :? ' L-i: 1) ' iioV"eiT! nio'i'i 3Xiii: ilaôod r.o tnod r-îqc*^:' 7." âA
;C:II) dqv'iS io J'x/o lesiel coX oflw 'iavoiisC ^ ? j ,
:J r.i'n ^ u r->en"C'fcf ^r ni >p^r ^ 7* ".I
- -' 1. 1 C/ j j. - i .. ' ii r ... j iio Dxifi H i* . q * . i . f i_ * . i xi
' p Irl 7 'pn!-"' 'i p ' '. !o[, aw Jl ,,^jOJ. ) 'T=-o*xq d
- T.: .nr. ' ' . . ' : ) nsid -iîyo r>do.Uiv . 7 - .'.X:V)
'iîi.doao Dftsi : ciJ- -ir.e *o ^brriÎ ri:J o bn&d
:' 1 -: ^,evt^ HP * c 7 - ; '.; : C *- 'X"

-fi:y .':o--, R.-t f ,* N' ..lô lu' * -'
q i.j;.o Ltjsi scoiv sLij' f:i ^lui fr'' p .,1.' ,-?: l ido Rid io 9lqo*^q *so . .:*-'X r^-y iRvodeX* rrs-'.-wJ
- ' 7 ;^ P.wCi- hpry DO'_- i; no j.t ' ' ,;oi' 8 ^- anX'Cob
-. ton Ex SlC 7irox7p,n .>; s*=-. 0 -L'tor: eh .dnloo X.-i'êv
?id noicj a.*qiuo * J o -r' /irc . : eu tq&oxe msdif ol.
POP , '7 ,.--'*JeI 08 X + ?. fc.ii.; XIX?/ lio * w R'ie^ro.: ons .'.r.oo 0 q
- . 0 ;.-. 'i-'v.oif rq) ao IJ - j oonoo '7 Gosee-iq
not'- r; >? ^ .h oxl i:t r.- '.:' 'in'."." qc rfnvor:
. [ -: : u:î 7 v -o , (V:oX T:^)
,ovoh -coi^ od.-# Bi rf.fivodf=
' 8 i i . ?. 1 B 6 8 C H 1 o rtwn 1 [ 7 1 ( t Xjsi-'i u- 'l e dT
lO ^:--.'oX too 5 ' . 'Ol .
'. I Xnll.-frt; .0 -.r-Uo'! ..
- 1C il.itr.o iX nioi e Ex "fi: . i:
o;t o: ..c :ior;0 al^r, rioldw IpîeI -no
'ô n- t'hTGO
r *-; I qo 1 ^ ,; R r o r, r i >f
'- ; ,. ' X '' y 1 ") !'
jL
exercise this feeling tov/ard each other. This obligation is

not merely a legal one; it is likewise moral. This relation
is expressed in various figures. There is the Father and
Son figure (ll!l,3,4). It is not because Israel was his son
that Jehovah loved him, but rather Israel became Jehovahs
son because Jehovah loved him, Israel and Ephraim shared the
same nature of Jehovah, This ethical relationship Hosea is
trying to show the people, and also such evidences of Jehovahs tenderness as are implied for them^, Israel had been
stubborn and disloyal. Then the figure expressing the Human
Ox-Driver (11:4) in which he tries to show that love is most
distinctively a human thing, as it is most distinctively
divine. There is the figure of Jehovah as Savioij.r (13; 4-5)

through history, protecting, giving good, and removing danger.
He only can do for them, yet they are fallen in idolatry and
following other gods, Jehovah is also pictured as a physician
binding Israels wounds (11:3; 6:1; 14; 5), The figure that
covers the whole history of Israel is expressed in the
marriage figure (2:2; 3;lff; 11:1; 14:4), The most spiritual
symbol of all is the marriage metaphor, but the important thing
is the idea of divine love. Running all through Hosea s
book are passages expressing the love of Jehovah for Israel,
He is loving--l will betroth thee to me in loving kindness
(2:19), "As Jehovah loveth the children of Israel" (3:1),
His love is compassionate--"My compassions are kindled together" (11:8), Deeper yet is the yearning love of Jehovah
^^..^:ct e -3*1 eiiJf/ ,aMio^ - ^ i ; rio 7X9*1^ "î -Xon
ocja '- 'dd.i
X e/io
ei G'lGrir
. .ollb'
3 I/O ; 3 BV !' i >>0 8 39*10X9 pI
nos ei:i sbw
X- 3lsI
' . :.faOvO'
d;oa ai +
. r^. .,[:XX) 0*1 r-n OOP
ntBoe <j
CSB'IS I
19 rile 1
' : ' r r K V " = vf ^ '{"t
- ! . luiie j:???*'! 1 ..XI K'iT3 bi?vcl iB .'Ci'jO <r nos
-i ysEoH uianrioUjîi-i I^cXri;Js c . o'ôrl^'T, 0 -^'Tu.^rn
-3L io Si' .? ^. 9 JL XV-. :icx/e onl9 ' r./? , 3lqo?q -^nj '.vojI?. o:t * Xily^
rX
Li'd. 193121 . 111 : bati'jrrl 9*:.^ e e; >; /i'=iuieX
(liiirsH 9i^:t ,nrTi2^.9i9X9 ,u^xos:t bna n'roucf-r ^ 2
ei evoi .X 9 ::Xt vorte o'' 39 'li .*: f hv n , L : 1 ' xevJ.'- -xO

yl*? vi.*-;irX s Ic Xso-.a Ei X?. e/:. , v.'tnXJ fraîiifq 3 yX? via OiTi;; 3 IXi
; 3-x- :oI i n/civ^*.? cn .rf9V0*f*Îi lo fii.vi. - 'i ^.I 9*!-- :7 .--.-ilvli:;
. ^'nlvo-uai : raa ,. :o- j^nlvl' ^âiJ-reJor :i , 710 :+ rtliX ii^rrn-n:*
Kfifc victeiobl at .if'XI ' 91 A yanX- :tey , ioi ou njao yino
nHlclEViiq 9 r>ji: -olq o?f9 el r-avoH?!. larid-o ^nlwollo'
eiiaj.l't 9ifl ,;0:f- L ;I:- jo:Xi) 2l :'i:ov/ ':. iiLl>nIc:
9 fii nl oêee-iqxe eI leaiel 10 oIOi:\v or^; i vcr
iii. . IiX.;b ?/' jl i:r. II ^::;n tii :?
iiirii jr.uXioqt'L I ^ x;-'3j9r - 5 > Iiiaa si r [,a 10 Iocrrryx
.: - .-soH {i>fiOin.t JIb snlnni/;] .""ol ..iilvxb lo pebi orf^- ri
.iT-einl 10 A ilijvoAo'O io 9 voX oi'X 3{i 8 29iqxG at'ifiRE 6*19 a!ood
gj;--:.' :jIj( 99/ct f.Ibv Z" -~r -.Ivo ci 9 r
io iêiblirfiv eril r{:tevoI '^3VO/I?T> ^
-: l beliifil^ OT.9 enoleeacnoo yXl--3.t vaoi ' j ; 'q/o. p. i: ovol e tH
on X 'io ovol : alniBoy dct ei i>v: 1 -aC , i -9 : .1' X .
io ovoX : alniBoy; dl ei i>v: -
r9r(;f9p,
(2:5,8; 7:13; 11:1-4)

However, this love can be wounded
"How shall I give thee up, Ephraim?
How shall I cast thee off, Israel?
How shall I make thee as Admah?
How shall I set thee as Zeboim?
My heart is turned within me.
My compassions are kindled together,
I will not execute the fierceness of my anger,
I will not return to destroy Ephraim.
For I am God, and not man;

The Holy One in the midst of Thee;
And I will not come in wrath,"
(11:8,9)
G, A, Snith says that "this is the greatest passage in Hosea-deepest if not the highest in the book the breaking forth
of the exhaustless mercy of Jehovah which no sin in man can
1
bar back nor wear out,"
e, Jehovah demands Loyalty ,
The struggle between Jehovah and Baalhri
was keen, and Hosea insists upon Jehovah's exclusive claim
to recognition, Hosea attacks the Baal-worship of his day
with uncompromising hostility (2:8,13,16,17; 7:16; 11:2; 13;1)
because of the hold of Baalism upon the popular consciousness
of the people, Hosea further denounces image-worship (4; 12,
17; 11:2; 14:3; 8:5,6; 10:5,6; 13:2), All this worship was
the expression of a wrong conception of Jehovah, It is for
this reason that Hosea is always talking about the necessity
of a knowledge of God (2:8,20; 3:1,6; 5:4; 6:6; 11:3,), The
great sin of Israel is that of forgetfulness and inexcusable
ignorance. She has had innumerable evidences of Jehovah's
1, Smith, G,A,, The Twelve Prophets , p, 297,
attitude toward her; but has steadily refused to learn from

her experiences, Hosea is dominated by the thought of Jehovah's love for Israel and he is amazed and grief stricken
because that love receives no adequate recognition or return
in Israel, It is, on the contrary, met by the basest ingratitude.
There is but one possible outcome of disloyalty and the
rejection of Jehovah's love, viz, , punishment and that of the
most drastic character. Since this people remains unfaithful
and refuses to be reformed, it must be punished. Hence, she
must be carried into exile that she may realize the powerlessness of the gods in whom she has placed her trust and
may come to a new consciousness of Jehovah's love. Chastised
and purified, she may once more return to her land and there
worship Jehovah with a zeal according to knowledge and with
an undivided heart
mc-ix aiBdl o;t f>Gex/l9*x ejerf cfi/d btawo^ otij.? "d:tB

-eT lo srf:^ ifd fcadanldjoi? si sesoH ,a9on^l*i9qx9 * 2 eri
cieylolnij'e lelnjj bos ijosBrn** el erf bcus XeeisI *xol evol e'djsvojd
n*si/c^9i io aold Inîoooi 9ifBzrpabB on B^/Vloc'd'i vol ctadct eewsoed
-ftl deoEBd edd -)fd lem arid nc, el II .laBnel nl
.' bndl^ srig
ofid bne ^cflBYolElb Io eiJioodrio eXcfleeoq no ;tncf si e'xerfi*
eiid lo dBffl tnjB tnecrxieiruyq, ,slv êvol c'JcvorfftL Io r:ol;>o f.s'i
lulrfd la'lut.' BnlBn*! Iqoaq sidd oonlc". oldps'rb Ironr
Qsie ^ÔiieH ,brfelm;q ed dencr :t 1 ,bf-nnoI*i d od sdsnle'r tne
-lewoq add sIIbst: jn oric Isrfd IIx& olnl od dex/m
bn lenîd *teri beoalq ssd rfe tnorhr nl etc? rid Io eeoneesX
beelJ eBjrtO ,d\oI sllevoileC Io sseDs^rolosnoo wn s od oaioo
O'lsrld bczii onal lorf od crij/ds'i e'looi ono ads ^lalllax/q brus
tidlw bnii sbalwofDi od gnib'ioooa Xaos a ri.i Iw avoifeL qlriB*ioir
.^xaorf boblvlb/iij fie
65
B, Tbelr Concepts of Sin .
1 . Amos ,
a. The Nature of Sin is Obscured .
There is no adequate conception of sin
' found in the book of Amos, To him the life of man and G-od
should naturally express itself in good. This good is an
objective matter, something regarded as present, while all
departures from it arouse the anger of Jehovah, Everything
is regarded concretely, and at the same time negatively,
Amos' conception of Jehovah is that of a God of justice,
Jehovah's power is not only universal but it is necessarily
impartial and consequently ethical. Righteousness being a
vital element in Jehovah's character. He will not only demand it in those who profess to be his followers, but will
enforce the demand. He cannot have one standard for the
nations and a lower standard for Israel, Because Israel has
enjoyed special privileges, the standard by which she shall
be judged is to be placed all the higher, Jehovah demands
justice, "which in its simplest and most natural form, in1
eludes honesty, integrity, purity, and humanity," This is
concrete and includes the elementary duties of life whether
in Israel or the surrounding nations. The passion of Amos'
soul is for the establishment of social and moral justice
which Jehovah demands, Amos laid down the principle of

righteousness which forms the essence of all true morality-1, Driver, S,R,, Joel and Amos , p, 109,
ni? "lo not-qeoiioc o:? on si

-bo-v) i-fiB ni'irt io o'jI iiTirl o? . 'b ' o :^rooc' brx'O*)
rifi si boo:=v ei: b .'-:* ::i- Cleif/i- pn ii/non
Ilii elisLWi j Ti; ss- p/ttos , :
, . ..sv- .;! I- ; r> s- ' nje enc? -zuQ-(r il -r.'- 1 ôeb
i;ta7.Gn firx.:: jp t xn , ^ [ do'xrnoo eL
solasi-'i. iO i-ob ..' 'io oBoxT ei dcvorlel- "to ncidqaoxio;; -or,A
-,'I iXiE .eooi; si Ji .'tiJd iHs-isvirtrj 7i.n0 dor. 'i-woj s-.p od-'ij
S,xii:-d aeivnsjJOPiri; cb . v I,i n^nfp*. a. o br.& i
-.0 71X10 oor Iliw -Li .se^GJ30.:D ' bPVO/iel. nl dcp.fxpls isllv
I.liVf ix.-a ^ Eit.woilo '1 a irf od oi p s ' oxJr o?ocd r:l 't br^rr:
e/fj -lo'l 'i ijbnfict e eno ov^-cl iciirtPO oH * - ii/irr! 9 b r dd O'^'ic'tns
ssrf loi-sl E. GJjiiOo . L Toi oipbn.e'ta xov/ol v in;' axtoii-fifr
ilpri:; ox'S .lOirlw 70 b'labrii'î .auj^îivinr Inis-oa 1970;, xio
ei fiMOi ,nwc**le G XXx? r: 9 ox? Ip *' a ad
-...u îmci rp'ixrc'nn dscrrr br i baGiqpxip ' 1^ b
r
ei aixfT ^ ifiauc/d in. ,;.is.o ,'^1 iîj.Gr s : ,-sâpncb Eor;ilexlofixiw 9iil 'io ?tp.Ltnon; 9 io exiJ zob.jL-.rt ^ e- or.oo
'so nola 8 ---q aril .anois'sn qiicx.x-oi'xnc er! ' --.o ni
9oid a.si, I.i"iorn bnja X- looe 'to ? ns a/ie i id.-bso 'lo"' ?i Ix.'os
1 C '? ' .oni-'iq ed-t ::wob ttcl corrb. . sb r'nvorlel ' in
--I-" il.p^con; Clii 'to esnosB odb hr-\ b r- biv;- aGO:'cnos: i1?l r
- t _. 'b.
66
respect for personality in ones self and in others. It

was because the nations and Israel lacked this that they were
sinful. Doom would be produced on them because of their
sin (3:3-6) and hence only a removal of their sin could save
them.
b. Atrocities of Barbarism,
1
Doom is passed on the surrounding nations
because of some representative offence. They are not judged
for offences committed specifically against Israel's God,
nor because they do not worship Him, but because they have
broken the laws of universal morality, have violated some
precept of the natural law of humanity, and mercy written on
2
mens hearts. Thus Jehovah, the God in whose name Amos
speaks, is Interested in the moral conduct of men beyond the
borders of Israel, and He will punish sin wherever He finds
it. The sins are all definite and concrete and Jehovah detests them and will not allow them to go on unpunished. The
world is a world of law and something always follows in the
trail of sin. The sins which Amos denounces are nearly
always social sins, wrongs done to the neighbor, especially
the helpless neighbor,
c. Atrocities of Civilization ,
After Amos stirred the peoples conscience
and imagination by his judgment of their neighbors sins.
1, Amos 1:3 2:4,
2, Snith, W.R,, The Prophets of Israel , p, 134.
he turns as swift as lightning with the same formula on themselves, His audience had listened with delight to the announcement of the sins of their neighbors. The surrounding
nations were doaned because they had repudiated the reasonable moral demands which had been written by the finger of
God on mens consciences. How would Israel escape if she
neglected and defied those moral demands? She was comprehended under the same moral law as the other nations with
their inexorable penalties.
The sins that vex and provoke Amos manifest themselves
in various forms but there are some which he especially con-
demns, The sin of sins to Amos is the cruelty to the poor.

The rich oppressed the poor by exactions of wheat (5:1), and
use of false measures in buying and selling (8:5),
fairly crushing their head to the earth (2:7), Tlien the judges
to whom the poor appealed for relief were corrupt. They accepted bribes (5:12), and so were controlled by the rich.
The courts which should have given them redress and made such
atrocities impossible, v/ere themselves venal so that the love
of money poisoned justice at its source. The class whose
privilege and duty it was to protect the poor exploited them.
In this way human life was literally bartered away. The innocents were sold for silver and the needy for a pair of
shoes (2:6; 8:6), It was not, however, the smallness of the
amount for which the poor were sold that stirred the indignation of the prophet, but the fact that they were sold at
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68
all. All the money in his estimate was base when compared j
with the value of human life, 'There were certain common j
rights of humanity that were above all price, and these |
rights the ruling classes in Israel were persistently dis- i
regarding. To Amos this seemed the height of iniquity, and
I
not only the height of Iniquity but the very limit of govern1
mental folly," Amos cry is "That ye have turned justice
into gall, and the fruit of righteousness into wormwood" I
I
(5:7; 6:12), "and righteousness is cast to earth" (2:8), {
But three other influences were degrading and destroying
the life of the time--impure worship. Immorality and inI
temperance. The people were ready to discharge, in place of ^
moral duties, the external offices of religion. In their

eyes moral deficiencies were a matter of indifference, provided the formal routine of festival -keeping and sacrifice
was properly performed. It was this, they persuaded themselves, which assured Jehovahs favor, and it was something
which was far easier to observe than the restraints of
morality. The more gifts they offered to Jehovah, the more
frequently they made pilgrimages to Eis shrines, the better
satisfied they supposed He would be; their moral delinquencies He could afford to disregard, Amos says that their
ceremonial observances are but "transgression" (4;4), and
ê not the avenue to Jehovahs favor (5:25), He "hates", he
"rejects" Israels pilgrimages and offerings (5:21-23),
1, Knudson. A.C,, The Beacon Lights of Prophecy, p , 82 ,
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Ajnos illustrates the worthlessness of ceremonialism and the
supreme value of righteousness in the religious life.
Immorality and intemperance were actually associated
with the public worship of Ood, The sacred places, so called, i
rang with sounds of revelry, and witnessed deeds of robbery j
and lust, "A man and his father go unto the same maiden, to
profane my holy name: They lay thanselves down beside every '
altar upon clothes taken in pledge; and in the house of their
God they drink the wine of such as have been fined," (2:7-8) .
This picture of Jehovahs people is as ugly as it can be-given over as they were to v/ine and women, to love of money
smd oppression of the poor, and cloaking much of this wrong
in the holy garb of religion, Israel had sinned against
light and privilege, against conscience and the love of God,
"Seek ye me, and ye shall live" (5:4), "Seek good and
not evil" (5:14), "Hate evil and love the good" (5:15) is
Amos' cry for Israel, Goodness has a social color and is
the doing of justice in society, respect for personality,
and the securing of fair play between man and man, Jehovah
demands that "justice roll down as waters, and righteousness j
as a mighty stream" (5:24), Thus, the justice and righteousness for which Amos pleads is nearly always a social
thing.
2, Ho sea,
a. The Nature of Sin,
Hoseas marital experience taught him
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the lesson of Israels disloyalty to Jehovah, He learned in
his own home that moral power of love is not absolute. He
had placed his love, confidence and mercy on Gomer but she
had failed to keep loyal to him. This was true of Israel,
Jehovah had showered goodness, mercy and love on Israel but
she had failed to keep that loyalty, even ascribing her blessings to Baalim, Gomer, whom Hosea loved more than his life,
had caused his great anguish of heart by her unfaithfulness,
and the experience became a great spiritual insight in which
Jehovah cries out, 0 Ephraim, what shall I do unto thee? 0
1
Judah, what shall I do unto thee?"' "How shall I give thee
up, Ephraim? How shall I cast thee off, Israel? , , . My
heart is turned within me, my compassions are kindled to2
gether," "l will not execute the fierceness of my anger-3
I will not destroy, , , for I am God and not man," "Jehovah
4
loveth the children of Israel,"
5
To Hosea, for Gomer to go out into fornication was
breaking the marriage covenant, Hosea believed Israel was
bound in a covenant with Jehovah and a breaking of it was sin,
"Sin," says T, H, R6binson, "is always an ugly thing, but noidiere--save in the Cross itself--is it made to appear more
utterly horrible and loathsome than in the thought of Hosea,
To him it is the rejection, or still worse, the betrayal of
1, Hosea 6:4,
2, Hosea 11:8,
3, Hosea 11:9,
4, Hosea 3:1,
Hosea 1:2;2:2-5;4:12,15,18;5:3,4;9:1,
. jf' ' -I lenorr; i--.it i nw5 3 *rf'
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1
love, It was Jehovah who when Israel was a child loved
2
him; and called his son out of Egypt; it was he also who
when Israel was in the wilderness of great , . , was so
3 4
filled; it was he who healed their wounds and bound them
up; it was he who taught Ephraim to walk; and took them
5
in his arms; it was he who drew them with the cords of a
6
man, with bands of love; and yet, she had not been loyal
and kept the hesedh covenant. Kindness and truth, kindness
7
and justice, are the sum of moral duty. The relation of
love and kindness between man and God goes side by side with
8
the conception of Jehovahs covenant with Israel, Jehovah
and Israel are united by a bond of moral obligation--not a
mere compact on legal terms, a covenant of works, but a bond
of piety--of fatherly affection on the one hand, and loyal
obedience on the other, Hesedh is the bond which binds
Jehovah and Israel together. But Israel had sinned against
love and was disloyal to Jehovah, Thus, this was Hoseas
conception of sin,
b. Sin is iKie to the Lack of the Knowledge
of God ,
The cause of Israels sin, according to
the prophet, is due to ignorance--because there was no know-
1, Robinson, T,H,, Prophecy and the Prophets , p, 78 .

2, Hosea 11:1 and 12:13,
3, Hosea 13:6.
4, Hosea 6:1,
5, Hosea 11:3,
6, Hosea 11:4,
7, Hosea 4:1; 10:12; 12:6,
8# Hosea 6:7; 8:1,
1
ledge of Jehovah in the land. In a previous verse Jehovah
declares he has "a controversy with the inhabitants of the
land, because there is no truth, nor goodness, nor knowledge
2
of God in the land," Thus he puts knowledge of God on the
same level as truth and goodness, Jehovah "desires goodness,
and not sacrifice; and the knowledge of God more than burnt
3
offerings ,
Knowledge was both the intellectual grasp of a religious
object and the emotional quality which implied a change of
temper and conduct. Hence, knowledge is not only an achievement of mind but a passion of the whole moral nature, Israel
lacked the love of God because the people did not know Jehovah,,
There was no distinction made between Jehovah and Baalim,
Without knowledge of a person one cannot love and this was
Israel's predicament; being ignorant of Jehovah it was impossible to love him. Another thing was that Israel had
"forgotten the law of thy God," therefore, "Jehovah also
will forget Israel's children," (4:6), The knowledge of God
is essential to the covenant, "They have transgressed my
covenant and trespassed against my law," (8:1), The people
were ignorant of the covenant and had sinned against Jehovah's love and were disloyal to his precepts,
c. Expressions of the Lack of Knowledge of God,
1, Hosea 4:6,
2, Hosea 6:1.
3, Hosea 6:6,
(1) Idolatry
73
Hosea denoijinces the use of idols and images. He refers
to them as work of mens hands (8:6), Hosea denounces them
because they are a barrier between Israel and Jehovah, The
worship of Jehovah is fused with the nature worship of
Canaan and in reality they are worshipping Baalim (2:6),
Israel believed themselves to be worshipping Jehovah (8:13;
9:4,5) but Hosea says they are worshipping other gods (3:1).
Israels sin was, though she married Jehovah, she was unaware of the meaning of marriage, and while she paid homage
to Jehovah (5:6; 6:6ff) she was actually honoring Baal (2:5,
8,13), Thus, Hosea attacks their error and condemns idolatry
and image worship.
(2) Immorality .
Hosea pictures the land as full of
harlotry and adulteryJ The priests encourage immorality
for the gain which they derive from it (4:6),^ The sanctuaries
are dens of thieves while the priests are the actual leaders
in crime (6:9), Immorality was practiced openly (7:1-7;
10:4; 9:12ff; 6:8,9), Kings were surrounded by unscrupulous
nobles Instead of leaders and uplifters.
(3) Revolution and General Political
Decay.
Hosea does not spare rulers.
Israels kings are not of Divine appointment (8:4 and 7:1-7),
Israel shows unfaithfulness in rebelling against all legitimate authority (13:10,11; 10:7), Kings are powerless and
1 t.i
-'vTijBjnl ''LiB 3 lob I esxf pônr'ofleJD
't eeo itf,.'o:iî. 8tEoh f! 'ierr ;o >Itcw e ?. O:
rr ^ U bnfi l>B'l'".l niOV/.i^c! Q3f.
lo nx 'P':ov HP pfic^ r(:^ iw el -'I ii? v-.'i <1 ' ^ lo !r.r*\o'v

.'b'.'i.) rli.i'ea piriqqJ.nt?*! ov; f.-TB nx f'/u? np'rri>-.'
I* vr icqlfip.iow c Orf p.t>v leEioe : i bevt-rrod L-.-f'r.p.l
, -' ::I r; Ld*ic . 'ip sjerldf eyas .yoeoll iud . , v :9
- . 'JJ ? Pjiz ^ .^ 6 ^.- !.' 9 il * 1 P '- *1 ^ 'tiTO-. ^ îr XB I 3 i
9 ;_iS n tOil b i sq ^ * :' n c: 1 1 i <T' : ' rr^-? . 9 . p ". *i ^ .9 n: - o
' ' - 1. f> f i'>* i 3 -> 'I b
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^ p .0- /: ' fi.*: i - p cn>? ^ p.^cb f.c;' , 8/jii'i ^
' s r. -- -^W - - ^
, ^ r *: (>' ;. *' V ? /'
lo -t.Ii:;i E ' eri;:; ncp^qo: : <
V ? i !?o'>n9 p.-f EP-ticr pff!' b ''
yy^'i :r,:ioap.s sill X,/. mo'll qv . reb y- p-/xw c AJ loJ
soi X>;T/.7 V, ; Bie9 t'l - 9^:} Îlr.' r*9\-.' .: TO : X.' f 9P'
\-_:V) v.inejo xofjr-i'>q ^ p .v yi E^'iCPiinJ . v : ^ ) 90
// u ox ,v ,.. r-ipv. ec-nlx . ,.qx:3 j'iaI:-;,p - ' lo x-xX9d?n- : :':''x:
jlja 9 i t i 1 o 'X 1 P '1 -> /It-' ^' -^- . ' p'O -L 0 1 X ~ : - , \ c* )
6 Iir*! '"lx.-- Oil "900 iV'PoH
V - ^ :.\> -r : , :r:' o toqrrs - - '
i ifi f vnrr-qa ^'tniXj ni o? ' f* "
; ?? ? Oi.i-X elau* !
. n f ^ V; o i ; 2 i .9 r; p 2 X
: x: I; y:?X':- L^Vip
cannot save Israel, but Israel had trusted them instead of

Jehovah (10:3).
(4) Useless Foreign Alliances .
I
Disloyalty is finally shown in j
seeking foreign alliances. After all Jehovah had done for |
Israel, she hires lovers among the nations (8:10)* Instead
of turning to God, Israel turns toward Assyria and Egypt |
(5:3; 7:11; 8:8-10; 12:1; 14:3). Foreign policy is destruction |
to Israel and is adultery (8:9) because Israel is married
i
I
(7:11) to Jehovah. Exile and disciplineare the consequences
of unfaithfulness (9:3; 10:6; 11:5).
75
C. Their Concepts of Mercy,
1 Amos ,
There are two passages in Amos that suggest
the mercy of God by implication, and two passages, very
similar to each other, which suggest the mercy of God as it
may be induced by intercessory prayer.
a. Passages implying mercy .
The two passages implying mercy are as
follows:
Por thus saith Jehovah unto the house of Israel,
Seek ye me, and ye shall live; but seek not Bethel,
nor enter into Gilgal, and pass not to Beer-Sheba:
for Gilgal shall surely go into captivity, and
Beth-el shall come to nought. Seek Jehovah, and ye
shall live; lest he break out like fire in the house
of Joseph, and it devour, and there be none to quench
it in Beth-el, Ye who turn justice to. wormwood, and
cast down righteousness to the earth,
The words "seek ye me" convey the idea of "habitually seeking"
the revealed will of Jehovah, and seeking to please Him by
obedience and practice, living a righteous life, Amos is
telling the people that to go to these sanctuaries is useless and they must seek Jehovah in order to live. Life is,
of course, national life, prosperity and escape from threatened ruin. There is no reference to any future existence
but it carries the idea that the nation or man who seeks God
lives. An inference is also here that if the people seek
Jehovah in rigî^teousness and justice they will be saved-Jehovah will be merciful and deliver them from the destruction
1. Amos 5:4-7
. lo &iCl>OClO< itClfT .0
. e oniA . C
:fjsdj eoitA aX ee^êeaq ow:t S'le 'lerff
Tj*i9V j^fs^8Eaq own bo 3 ^ !o in Jiôl local X)oO 'to
ni es X)oO lo 'ijo*i9iF rl,1 iR^^giy/JZ doliiw ^*x^dno doBf* oJ inllmie
y^'ioeaeo'i^^cfiX ycJ bdoi/inl od ysrc
!^^XxI 1 <pX 895 îagea*i , jg
8JB ô-idrft saXyXqniX aess'seaq own odT
:e'oIIol
jlep'iBl lo ^Buon odif onwj dovo/i^Z lidlîe rt/ncin *io^
,l9aXeH ;ôii iaeg nud ; 9 vXI Xlaria vy sieoS
: <.TOOii-ae9S ot cton eeaq bae i^Jfse 'loc
bns ,yJivt^qao o:^nX 03 yloia? XfBfif: Ia;c l fX) 10I
9y Jbnj îlfivofleb 3X996 .Xdgx/on o:f 6*nioo IXbiIb Xft-.iJefi
ae.yo /1 9iiX xiX eîXl 3?<tX juo sfee-id eri cteeX ;ovxi XXarie
fioneun od non ed 9'S!*rid bns ^'iroveb /I bna ^dqoeoG lo
tifUB ôooWiit*iow o-X eoiJeift nnc/n ofiw nX dX
^\iXX*is9 9ftt oX ee 9 nKt' 09 Xd^\Jt xiwoX neso
iiXioee yXl3Jf?XdBd to neti ed.f yevnoo '*em oy >i99c Bt'tov/ eriT
yd jiXti SEflsXq 0.7 3nX3i9E i o ^davodoG lo {.XItj X'ela^ve'i sfiX
lX BOffu .IXI BiiOHdriaX-i B anXviX ,9oXXOBiq oneXt^dO
- ;e0 eX eeXriBi/XortBe K^rfX oX 03 oX XadX Xqo9q edn iialLL^n
^cX elXJ .DvXX oX *i9r>'io nX rievodeL Xeee dsum yodX JbriB eeeX
-Jae-irfx mo'll _*qao 89 ban y.tX'i^qso'iq XBfioXXBf* ^QB'ti/oo lo
onoXEixo e'ljjXul yaa oX ooneôlei on eX 'lerH' .cXtn bone
rov P3i9B odw iiBm no nolXan oriX Xarix ebX dX eol'inso XX Xxjd
>l9e Xqooq orlX li XarlX ened oeXb eX onen&lnX ti. .eeviX
--bevBE a IXXw yoriX ao tXewt boa eesasx/ce i'- -X davodoG
XXoanXEeb tlX itsonl ineriX nevlXsb bna Xt/lXonera d XXX> rLs/orioG

76
that is Inevitable, The second passage that implies mercy
and deliverance is,
Seek good and not evil, that ye may live; and so
Jehovah, the god of hosts, will be with you, as
ye say. Hate the evil, and love the good, and
establish justice in the gate: it may be that
Jehovah, the God of hosts, will be gracious unto
the remnant of Joseph,^
Here is a repetition of the summons to repent through righteous conduct and moral goodness in their lives. The people
believed Jehovah was with them, but Amos lays down the condition upon which Jehovah will be with them. Unless her
whole attitude changes, unless good and not evil is m.ade the
end of her national life, that life shall cease, and the much
talked of fellowship will be lest. The implication is clear
that if they fulfill the conditions they will be delivered,
Amos says it " may be that Jehovah, the God of hosts, will be
gracious unto the remnant of Joseph", This expression may
suggest a hope. However, he is not sure here but what the
unrighteous conduct of Israel has gone so far that nothing
will avail. The same thought is expressed in 3:12 in regard
to a possible deliverance, "Thus saith Jehovah: as' the
shepherd rescueth out of the mouth of a lion two legs, or a
piece of an ear, so shall the children of Israel be rescued
that sit in Samaria in the comer of a couch, and on the
silken cushions of a bed," The Prophet pictures Jehovah as
a shepherd rescuing Israel from Assyria, But it is to be
1, Amos 5:14-15,
ivs e. ' * n.ril
, O .'. / ' , .: niJJ 3
OS I'Us j :v'ii v.-jit) J- - "t:' "^
: ,ioT 'ii i*v c,r; ? ' , -tVi.
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vt-'ldTr ji/C .-*0 4* fi t / ,'-7V<lVr . . .or! . cfi>V'r-/8

ini.r'Jon -'.iil . .c no - fe in IdF''. el J.o ^c>irbno'- eucect .' -ma
;. i sJ:'-. ni >: .: 0 1 jX 0 r. i ' ' _ ! . ':- 7 b JCiv
ex!:? e-r i^vorisl. 7^; i' ? . )nd'"-v ^*Xd êeoq a oJ
c -ic , . X o-aJ noli B lo nJf/Oisr ar q .o dt/o rfc: ea-r f-i
13 - 7 . <D!. od X Mi'::fcI 'lo r'iil: XJ^flo -?rir^ ilBrln of , i^v iib *o .-c
aiq
ed'J nc li- o 'to lamoo ' a- .o.^'ran-e': n : -*e
r. E eaTJj'^Dl' .enaoi l oifT ,;;:a / ' . cro '. iLiJe i-.ejiile
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. ..:-^ f ;d 5 0in* . '
practically no 'rescue* at all. There is not a great deal
of mercy Implied here for you cannot make much of a sheep
out of two legs and a piece of an ear,
Amos had announced the threatened doom that would befall
Israel, He apparently had little hope for the success of
his preaching mission, and his words betray little emotion
in regard to the message of doom it was his to deliver. But
no man could have gone forth to preach such a message to men,
without entertaining some hope. He who could be satisfied
with a bare announcement of destruction as an end in itself
would be less than human. The very fact that he preached
shows that he hoped. Certainly the implication back of these
words is that Jehovahs attitude can be changed by a change
of conduct on the part of Israel, If this possibility were
not in Amos thinking and message, then these passages and
words are meaningless,
b. Passages suggesting mercy .
There are two other passages which are
more explicit in his "doctrine of mercy". The first,

"Thus the Lord showed me; and, behold, he formed
locusts in the beginning of the shooting up of
the latter growth; and, lo,,it was the latter
growth, after the Kings mowings. And it came to
pass that, when they made an end of eating the
grass of the land, then I said, 0 Lord Jehovah,
forgive, I beseech thee; how shall Jacob stand?
Jehovah repented concerning this; It shall not
be, saith Jehovah,"^
The second passage is similar;
1, Amos 7;l-3
lagJLi J -so'ri
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'toJ j ;.- 1 -bdJ EMW d 1 1 , - t ' ' ? i jwo-i'i
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Is dooft V ii./ -> vrcii r.oesfiof; '
loii iBdB 'I y !'!'' S' n ^ vt'i '>i)C': ' _.
dr* . 'd.l '. i .c'<:'! I i'.r ' 9 p.' :iaO' e orfl'
_ '* ' f^ f "x t"
^ .. 4
"Thus the Lord Jehovah shov/ed me: and, behold, the
Lord Jehovah called to contend by fire; and it devoured the great deep, and would have eaten up
the land. Then said I, 0 Lord Jehovah, cease, I
beseech thee: how shall Jacob stand? for he is
small, Jehovah repented concerning this: IHiis
also shall not be, saith the Lord Jehovah,"^
These passages are the only places in the book where
Jehovah is explicitly revealed as merciful. With all his
conscience of Israel's sin, Amos prays that they may be
turned. Even Amos, desert bred and living aloof from Israel,
shrank from the judgment which it was his call to announce.
There appear to be only two moments in his ministry when his
heart contended with his conscience, and twice he entreats
God to forgive and be merciful. Thus he pre.ys and believes
that his intercessory prayer is effective, and is answered.
In these passages a good and permanent element in the Divine
character is conspicuously presented, which is not always in
the foreground in the Old Testament Religion, Jehovah is

the God, not only of judgment but of mercy and love.
Principal H, W, Robinson, who named as one of the characteristics in Amos' conception of Jehovah that "he is
merciful", does not mention mercy in dealing with these two
passages but rather dwells upon the destructive picture in
2
these two visions. Here would have been of all places an
opportunity to justify his statement, but he remained silent,
c. Hopeful passage of a later writer .
There remains one passage in the book of
1, Amos 7:4-7,
2, Robinson, H,W, , Abingdon Bible Commentary, p, 785,
er , - lo r; >0 , r, i v. i ? f ; v or!^ ' o*i oJ 9 rW e udJI
---.1; *1 - ni' ;0'\ b b'jvorisT. 'I'loJ
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-^niviA ->.<1? bl bnrn' T.'Ti'q '-'r-- ti r- a 'rf .-- " *
ax p v.'x'Ia? ..^0X1 e .t lo/- , + 39*10 bO': r i t-- >. ['.
e.l bVori>u ,.b:i .bruce :-XJ pJ.f ;-2 .bi./C'v-'^'ro'l eb-f
, 1 1 . , bb'bV ; I- - ''M.^r>;r> YlbO , oO

- reric o/ir 10 ok'. Ei> d 'ir b , sb'b r ,v C'jqirni-r^ ^
3 I Oil'* Ip: '.' . .-A XG no " :f -;b b 'J r ; bl / 09
ovT'.t 'rpn-t rfi-l- gxl. - r! vr*: bn no]::':' c- no, tr
ni ooi f . b , ovi?Db*v^ bOiD onx r.oqn e f r^w. o-a.'IJE- r ^r vo
(GB aboGj.., Jlij Xc no8d evc.X biOCA oob. ,,-r":ir ;v ; .. j ce^rJ
. Ji'i''îJ:E '.nXai'fjD'l :}'J0 , j rirJ e;! r p{--i 'f;'r brt In;- -I "
.b.-^ ''r.v n,o:^bX fj :.o ae saq I t/*!*'^. oH
X- .;i:t nl orappoa ono f. n. en.b'rT
n *3 f, ^ j I '
iblnejniGoC -lolg
Amos which deals with mercy and restoration, namely, 9:8^15,
This disputed passage is considered in Chapter One in which
there are arguments for and against its authenticity. The
passage was found to he inconsistent with the preceding message of doom and was rejected as coming from the hand of Amos,
The major emphasis of Amos had been that righteousness was
the requirement of Jehovah and doom and destruction was the
penalty of unrighteousness. The element of mercy had been
pushed into the background, although it was not entirely
lacking. This was soon felt as a defect, and a reconciliatory conclusion was appended to the Book of Amos, which
contains little of his ideas, and is at variance in all points
1
with his doctrine,
2, Hosea ,
a. Meaning of the term Hesedh ,
The translation of the term hesedh , which
occupies the most prominent place in the book of Hosea, has
its difficulties and its various interpretations. The word
forgiveness is inadequate to express the term, Jehovah is
in a personal relationship with Israel, His will is ethical
and therefore, when two wills meet, the problem of forgiveness naturally arises as the result of the failure on the
part of the people to maintain their obligation in the covenant, Thus, good and evil come from Jehovah, He would become angry, but this was avoided by sacrifices and offerings
1 , Cornillp C,H. Prophets of Israel, p. 47
'rr^.o :'i V i: f-:n a * .?*. -' ' '/ .'ôrA

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't ,> .;' ' t

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r:cVi ;Te OT '-.l6i/po. /nt s *: " f ' rn V : T' 'TOi

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,'. K; V' ; ' ' ^ ai; 2 L < !>v o.v '
ic sîuixiid "= * ' jlf/e ^ ?-' ' . T.
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r-d 'ino
which Amos and Hosea said is not the way. However, forgiveness is a narrower term than hesedh . Forgiveness is an act
of the moment, while hesedh is a sustaining attribute. Forgiveness is treated in terms of the divine and the human in
the prophets, whereas hesedh includes both the divine and
human attributes. The word grace expresses the covenant
idea, i,e,, only by obedience to the covenant can divine
grace be obtained. Obedience produced a claim on God (Psalm
118:132) , Divine grace is forgiveness of sin (Psalm 32:51;
130:143), But here again grace is an attribute of God and
not a finality of life. It is necessary in dealing with men,
inasmuch as it is conditioned by certain characters of mens
dealings with each other and with God, Hence, grace is too
narrow to translate hesedh . There is no word in the Old
Testament to translate the expression of love. Holiness occupies the foreground. In Hosea we find the first expression
of love. The term is used of God in Hosea as well as of the
relation of the individual to each other. In our English
versions the word hesedh, used by Hosea, is more adequately
12 3
expressed by the word mercy, goodness, lovingkindness,
G, L, Robinson suggests that "hesedh to Hosea meant what is
usually conveyed by the Scotch term 'leal love'',' i,e., love
plus loyalty, including both love for God and for our fellow1, Hosea 4:1; 6:6; 10:2; 12:6
2, Hosea 6:4,
3, Hosea 2:19,

n\v
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;:X :,a. " iooeorl oJ ftf>" i/xiXj rate<')>::tXE ncerrxC'of. . ,i
^
' oX , . '^X ! -195 doiJor'vX. bsx^ '-dcr. rIX<>f.'?x.,'j I ':n<j -o i ' X 'ô'i 9voI .ioc, -- riXDiLrlciiX ^ .rioyol 2rl.c
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man, "
However, hesedh does not mean mercy in an indiscriminate
manner. Dr, Ottley points out that the word hesedh is not
used indiscriminately, where any kind of favor is desired,
hut only where there is some recognized tie. It is indeed
2
the opposite of hen, which is in place just where there is
3
no tie or claim. Where there is a definite loyalty involved, such as marriage or betrothal and kinship of various
sorts, the word hesedh is used. Where no loyalty is involved
the word hen is used. The word hesedh is then used wherever
there is a definite relation demanding and involving loyalty
between the contracting parties. It draws its meaning from
the idea of the covenant and has the connotation of being a
sustained quality of life. The covenant demanded ethical
qualities which are identified as loyalty. It was this sense
of loyalty that was always the basis of covenant relationships, In hesedh is involved a mutual obligation between
contracting parties plus a tie of deep affection,
b. The Use of the term Hesedh ,
We may distinguish three uses of the word
hesedh in the Old Testament, (1) There are many instances
in which it is used of God' g condescension to the needs of
1, Robinson, G,L,, The Twelve Minor Prophets , p, 27,
2, Ottley, R,L,, The Religion of Israel , p, 29, H^n has the
general connotation of favor** when used in making a request, It seems to have the same meaning of "please in
an elaborate way. It is rarely usedîn speaking of God ^

and has little or no religious significance. No covenant
idea is implied.
Ins,
V
II
fLjra
e J an nl ('nari-m x'.ii6;n Ion E"ol3 r'- o-r; ,' V'. 'n
.1 0 B .1. .!.'
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J* n f 0 0 '- 1 >- 13 i !- ; o
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nl p. i
3 7 .! * 1 5 7 ,-: ; r> o rf d
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I'.p-v.'o.r odinllefii a
g1 O'ii'X.r -Sr. 1
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a f !iJ en^'v j, . , ' o n I ' v .H I - - . i i ^ :ln .. nw Roiolii-Arp
- - M I. '.iBnovoD 'i'"' ':: r. rj Y.^-t6'4oi io
n9oW.fn<.l fio ^ >*" i.CJo " ' I)- rnni a !: nl
. ao-' + oe'i'i.e ocet lo aj.:* (>. f.riLc aeid'-raq
- - / !& srl:; lo 92 U Off . d
;'n n-.', Oii.' lo cepn/ ^jS'lrid aIT rid r. x n
anon--dcc:l ;rjjrp bax-f. s-'a^riT (Ij . i <'i'f:Bdr: 0 T .tro ^?ri'. ni Cbnc-^/
i
'xo 5-1- CSr; oxfd od roleiiscger. r.oo - - o .neeu n.f rt-oixn
" ^ pJe tiTog H: ano/M p-vC .; ? . ^ , opniooH
r- I ( ~ ' I E ~ ^ ^ ' ^ ! - 5 , ' r-r ' * -* '
- r niiiii;.;, iii 7 '. ".I- j-'vr ^'xj 7b i-ol" / 'onnon Isas-.i-'
rix "oajtfy.i.G Xo ^ji'i ilr n^: esr:Bc - ''I o'/e.j oa :' iT-.i-..e X i ,d' 0 ^-p
t :C 'lo riA.'b<VJ 2 l-'l . 08W FXe i.nn p.l J ' . , n -'Tni'- fe xirir-'-aovco , onA-r-': r : Lrip t a bucI' ' lo'^ ^ d ; L # xil A-x.a
, - -IXoa 1 ?i e-oi
man. (2) The word is used to show Israels affection for

Jehovah, (3) Hesedh is also used of men in their relations
I
to each other. All three usages are found in Hosea, The
covenant is a three way affair and involves mutual loyalty
2
and affection between Jehovah and Israel, between Israel
3 4
and Jehovah, and between Israelite and Israelite,
5
The term hesedh in Hosea is used six times: 2:19;
4:1; 6:4; 6:6; 10:12; 12:6, It is also interesting to note
6
that it is used but once in the prophets outside of Hosea,
Jehovahs hesedh for Israel is mentioned specially but once
1 ~~
in Hosea, where it is one of His bridal gifts to His people,
but the thought of Jehovahs love for the nation runs
8
through the whole book," In the other passages in which
hesedh occurs it is impossible to distinguish between Israels
love for Jehovah and that kindness tov/ards their fellow
Israelites which Jehovahs people ought to show. Clearly
it is the former in 6:4, because the context requires this
meaning, and the same is probably true of 6:6, where hesedh
is parallel to "the knowledge of God" and both are pronounced
to be more acceptable than sacrifices and burnt offerings,
"In. fact, there is no passage in which the word cannot mean
1, Brown, S,L., ê Book of Hpsea , p, 47-48,
2, Hosea 6:7; SiT~,
3, Hosea 4:1,
4, Hosea 6:4,
5, Robinson, G,L., The Twelve Minor Prophets , p, 27,
6, Jeremiah 2:2,
7, Hosea 2:19,
8, Brown, S.L,, The Bock of Hosea , p, 48,
SB
[:<: f.t oal'i 'i p'Ic:; ^l '/ . fit: .oj fêa.u ,iir.r. : v: .! I"r iiI ne- lo 09 Zi.' ocX ei n i. (r.j . '"voi '-r.
Oi": :;.L r;rijJoi. e' B 3 B,--ii'::tr eiri'irij TIA
>
\Jis:'V;r' _t.-. rj Ciu Bevloviiu I>r:B lir/i t#? var> .*j
^ oA
*: .^..iwVCO
^r--'iPcT } r.ti A 0 VO.; 1 ^- A n:^v*v;c*--J tive;
|i j
- ? -.
jk
bns av 9 '*j 6 - f'.tr , '/.^v'-ti'-)" Jbr. ^
i
j
>:ln et se'ôH nX
- ^nid 30 "r '. 3 1 .-f I ,.'*' : r ;
IQ o'-.lcduo ? J^r. .{-'r T , <îi+ rl .'>rro t/v' ?iPPX ^
trj : o ,' L I-r; f r;OCiB .. .l 3"' lf''."'pT 'r-j'j :;?, c ':;;Vor;' A
ê/ciot-c; fcAU o;; edll" t'-r.'.-: e. f i . ' -o pi: JI e-.-' . :-eo'.T r.I
3::Xii crii ^.c>^ evt - ~ ' : A; d-j
iio l/r*/ lit ?'?'}'r.p(s ; x-.'A.jo oiij itT "jIA
I ;; 9 Y-'"^ ' cl IpjC' f" f P oA O Xv; 1 p,C * ?. ! .; i .'l.'DOO d ~'
V. i.j.-vi. ".[A rji'.-'i: 3 3 oni:fiX:I ' .-r. G 'ir : pvcX
l-TifiAlC' . * t-Pkfo B.Cq'.'j 'ro,. pG < f '-. s v i ! "- c'cc I

36 *i r : x-'^ jcscc o'.*'
i-.T';!
f'.-ov.- ^w. :o 'io ^ * Xcjp:'.. (V
J: pp ex:* ? ^ ^;n
'i Xf 'J
;o "ii'i -JC ' ixe i:- riT: ^

'. Xof.x.;o X-ôv; V?';'
-rwo;r-; oJ X3tXi3'Ti', si
: . . . ' V" .i ; J . ' 9 r Of! 9 *T "> 0 od'
::l -s-'riB.'jCT on c t eo.
. u
O'
:nni:.
:o xr,.
c: : c a '
c^-r. " cH ,
: - T.
t
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j*
love for God, though kindness towards ones fellow suits the
context better in 4:1 and 12:6, The explanation of this
ainbiguity is that it is inherent in the meaning which Hosea
attaches to the word, /Vhen he uses hesedh he always means
love for God, but he knows no love for God which does not
show itself in love for ones fellowmen; nor does he know
1
any love for man v/hich is not inspired by love for God,"
"Jehovah and Israel form, as it were, one community,
and hesedh is the bond by which the whole community is knit
together. It is not necessary to distinguish Jehovahs hesedh
to Israel which we would term his grace, Israels duty of
hesed h to Jehovah which v/e would call his piety, and the relation of hesedh between man and man which embraces the duties
of love and mutual consideration. To the Hebrew mind these
three are esentially one, and all are comprised in the same
covenant. Loyalty and kindness between man and man are not
duties inferred from Israels relation to Jehovah, they are
parts of that relation; love to Jehovah and love to ones
brethren in Jehovahs house are identical, (Compare 4:1 with '
6:4,6), To Hosea, as to Amos, justice and the obligations
of civil righteousness are still the chief sphere within
which the right knowledge of Jehovsdi and due regard to His
2
covenant are tested,"
1, Ibid., p. 49.
2, Smith, W.R., The Prophets of Israel , p, 162
0:1;} wcliel s'aiio etêmoi eeonbniii d?u/orfi ,r>oO lol ovol
c 'io doictanÎoxo orfT , 6:^1 pits I:^ ni To^-lcd :+x;^rroc
nohoY- dolfiw 3 fiin 5 erL ofti' "t? in- 't<=ilnx ian^ si ioir^
iieo.u svfiwlja ori ilboesil êeu erf cierf^ .l'iov/ orfit od porfoeJdfi
^
don aeo& xtoinw boO *io"t vol on av- omi orf l//rf ^coii "o"; '^vol
woiiA *n. Eooo ion e f?o 'lol ovol nX rrcclp.
X ^ r
.L oij 'lo'l evcl Yd bo'iiênl ôn sX rfolrfw asm lo^.evol 'f,no
^yiilnumr'joo efio .aaew rp lejK'ial rirvorfeX.
d cmi ai olorfw orf.-t rioirfw vrf bnorf oCW r! .hriB
ÊtHl 8 'rffivoil''^ ds I/x^ni;}Kib oi Yieasooen vfon c t . loildox od
lo 8 ie>ja*i 8 l ,*op'i.3 Pirf me;: bXxfow flolrfw Xea^rel o<-
-^1 ori;} tr.fi cirf IXiO t luoy> ew rfoirfw A&voriol, oi
B*rlisjb ofW 3oortid;r rfoXiiw near bns nera neovr.l^d di oeco lo noidoX
083fid baXnj wo-idoK odd oT .noidBieblenoo Xewdu.-; Xfte evoX la
9nr0 arid nX boel-ttimoo e'lR Xb bn- ^ >[io yÎLq f:* r.f^r 9 _ b*ib -jondd
don 9*xp. fiBiii bus fUBî noowded eaonbnîl cnp TdlsYd ,dnsfi 9 voo
o-jb ;dixo ^rfsvodsb Ov^ KoXdQlot e'ÔB'fx.I be'nalriX celdnb
8>9do od avoX bns rfavcrfo^. od avoX jnoMoXo'r ^ sdd lo edioa
rid i77 I:.-* a'lfiqnÔ) . 'aotdnabl .-ib OEtrOii p'rieYOrfeX rtl cairfiodd
sr.oXdBiUdo odd bna ooldE^t ^ôtcA od so ,Be 8 oH oT
iiirfdiw oôrfqe letilo 9 ftd iXIda EBeneuoodri.ol f XXvIo lo
Eih od b'Tsr-ei ojjb bfis 'lavcrioo to eSbalAvoaJt di; Xi Oi-id -rfolaw
S
.L ' aod o'lB dnan'i'/oo
.la S'! 8 1 i ) Bdorfro*l o n;

, . t-XclI
. fid Li;*
84
However, Dr, Brown says that "if this interpretation
of Dr. Smith's is correct, kindness will be found to be as inadequate as mercy as a rendering of hesedh . Piety, in the
comprehensive sense of the Latin pietas , is the only word
which seems suitable as a translation when the word may in-
clude both love for God and love for one's fellow, but it,
does not seem possible to find a better rendering than loving1
kindness to express God's love for man," This gives us the
basic idea which underlies Hosea's message of mercy.
1, Brown, S.L., The Book of Hosea, p, 49,
1
W . T
iCl
fc- -- . - . - - -. ..
no U s.id Tqi" :tni 11^ sy.bp VKont. ,tG ,^GV^r^v*oH
- il ea cyi bcmo'i ert tiiw e?.BnDnJ'jl ^<Joo'fxoo ei lo
ailcf ni. , . eaeri lo lariJi'i-abn'! a a bj? -ii^rpobB
i q aiJsd lo etnee v ; 'sn'= *ênqir:oo
-ni {xj-ni baow arid" narfr ;'oid alann'td- b zb 9 1'i nd ino mseB rfoluw
djt iuc ^woXIg;: 8eiiv lol ovol Jbna co nol evol :{iod 9^:/Io
ojend ;âX*i95fi9'i *t;dd-Yd js bnll od alolcRoq /iSOOb don aeob
I
^ -Id 8Ji sovIy sXifT ,nam lol gv ;I BBfi'iqxs od- pêrr^rridl
ajrf.ASfiaio ejseeo^ soflio n/' doi .v. eoX X otBad
85
1
i
1
1
1
D, Their Concepts of Righteousness and Justice,
1, Ajnos,
a, A Cry for Righteousness and Justice,
The characteristic words used by Amos are
cedhaqah (.iustice) and mishpat (righteousness), Amos came
forth as the apostle of righteousness and the champion of
justice. His moral nature is moved by the spectacle of outraged right, and he does not unbend in affection or sympathy,
^t will be remembered that the social and economic conditions
of his day warranted Amos cry. Wealth abounded; and those
who possessed it lived in self-indulgence and luxury. They
had winter and summer homes (3:15) built of hewn stone (5:11),
and panelled v/ith ivory (3:15), They feasted upon delicacies,
were annointed with rich perfumes, drank "wine in bowls",
and listened to strains of varied music (6:4-6), and revelry
was often to be heard (6:7,8,11), Because of this, unbroken
prosperity, moral deterioration was rampant. Wealth was
wrung by injustice and oppression from the hard-worked, poor
cultivators of the soil who lived penuriously, and had as
much as they could do to keep body and soul together. The
book of Amos is full of allusions to the sufferings inflicted
upon the poor by the hard-hearted aristocracy, by remorseless
creditors, by avaricious and dishonest traders, by venal
judges. Justice was sold to the highest bidder; for the sake
of some trifling article, the value of which he could not
pay, the debtor was sold into slavery. The sufferings and
'/Of .> : J i T ) J-eqfif . in: ' iif i, L c' f. ) ?;{?90

io -iO ' . .... .-T 'i *nc.- '> - o f -/') c i
'!;. f' Z.. } 0'"<8 ' ''OT. S :.ii\ r'Ei'f.
IO o.-' ' r-O -j lit r;.: ' ^ . z-n/; f ' .c*i
. >0 oiitroiiooe -'-rio IfiL'ÔS :* fC f L j
; r.'lCi f n y '
. . . U} t ;:: : ^: ' n ' n a
( : n C (-X:-:. ' ' ' '. n :n: -di. i 9 f.i 4 >r:dCj ftriB
. i : , C . ' I "'ttii-!:-) , r 'Z - . .10 I*: f !* - i'.loiKIG 9*W ^
<C
^ off .-.r f f' * :i i ' XnB
tlx-'AcyiC A" , : ' .ico. . , ' 'roeri ; 85'
zo. .jn'iqrn^'T :.nf. .vc i d I'f - ; X'f . ' .-i qc 'Z'lc
f -.V., I Vi ---'- 'fi ori jzo'T*- a.'jif; > r:-< i'*:!''
r; I : .ql- "0 f'l.f'iio*; oi.'v; IJc' 'i-fl . . ...: vz/o-' ]- rd 0^: ' . ' ' . Xor."
fv'?:: c ri .. ' iffc od e z o . e '/I z.0 c :Iooc;
> i r - j< 00 . , 'z ..{'. r.o-e in 3 z +*i *. Jt z ;'z '; D > noqi/
(
misfortunes of the poor were viewed with complacency (2:6-8)

and the palaces of the nobles were stored with gains of
violence and robbery (3:9-10), Justice was injustice as the
claims of the poor and innocent were listened to with impatience, Bribes and presents were demanded by the courts
(5:7,10-12; 6:12), The merchants longed for the time when
the sabbath would be past, in order that they might resume
their dishonest practices and make fresh profits out of the
helplessness of the poor (8:4-6), Into this kind of a social
order Amos hurled his message of righteousness and justice
with burning words of denunciations,
b. The Divine Demand .
Over against the corruptions of the age
Amos proclaims the justice and righteousness of Jehovah and
the divine claim, of morality upon the individual and the
state. The conception of Jehovah which Amos entertains is
that of a god of justice. Righteousness is a vital element
in Jehovahs character, and He not only demands it from those
who profess to be his followers, but he also enforces the
deirtand. Because Jehovah is righteous and just He demands
of His people honesty, fair dealing, integrity, purity, and
humanity toward all men. Hammurabi, King of Babylon, c 2100
B.C,, had been a promoter of civic justice but Amos considered
oppression and injustice as breaches of the law. It was sin

against a righteous God, Amos built upon Moses who taught
that righteousness and justice was a part of the true worship
Mhi LvJl" f'tGw 'icoc odo lo ecnritfolglirr
io -idlw hea ;Te ioy caXdon 'o ce.o,iIen f)f'> rne
5:iv+ 85 9oi;Jet^f;rri!. GnitfstrU .. w *-''':>' ) ifd^s'Jcfo'i ^ ovnc :. -!v
-f^ rf^"^ oJ ronelsiÎ 9*i9>. ^^poact -Xii? looq s.i."* 1o t. ^^pCo
s.'ujoo dd 1^0 obr.fi/!i9ti o':v-.v e.i !i--t!*.i*iq Irii: aoijl'i .J^nciar'T
xipiiift er.*iJ oiiJ ''.ol bognrvX eÔfric'iL a: . ^*I:b - , :o)
me-u'i tfi. lor vrui i jdj Ttiftio ni , 5x:q c bUrow At iÛc/ê ;
Sifd lO ctiro rfss'xi :iAin nnu fcs jr ; /;.
Cja-i:co 2 ^ io iiaiX'H e tr j od'/il en.? 'to RsoneEelqXGd
ôlJcul, n.t* eRi.;i/oo .o e's*J8-e?/ri r:*r' pÎ^turl sori. 'ii:-*iO
. Efio.:djelOitfJiiffj lo ujL-i o* .iiiE'ii/d
of!i 'iG ;i- .:
^ 41
egfi od? 10 snu-t qtrvioo erfd *ivvC
bnij G wodGL lo EPnf*X'0^:1d j*x ^pliêLf, ori.'' ".TX^Xsoir eojyiA
6ii;^ r .*ti u-;;ji,. iv Jonf dj ^diXf^'r oxn lo rnifilc orii
ei Eiii.nt*r&w r,c eontA. /loifiw rijBvoxiGT. *^*o no Ictqecnoo $;fl
onexTÎ^'i iBiiv j ei c. esixeuoectdT^j:;' s,uf. 'ô x';o? x' lo -tadr
OEodt jionl ii cl>iir,ssBb \\lao .ton en bo- Joa'iBfi.o e'rb v.dvL ni
9iiu RGOTToino ohIb ad d-ifo lXoJ ztrl ed od :ae'io"r'-'
O.H 'feifb - 2irooJf^l*i ci dBVodc t eiftôc _
bn , iinq , cxiiaeb lit L ,Ytaiod alqooq ; ;i lo
00X2 0 lo ^ tOt^nssTPTJii'i .jiG'.i XXb 5*r8iP0i * ini'rcj/rf
.'"i-^Xienoo 80j*aA ijtfd oXiei/t ol'-lo lo 'letoxro'tq e .* .. .
fjia CBW cfl .A'cX Giii to eo.doea'id e-e ooiiEJtifrr^ bn fro^RF8*Tqqc
oilw sceoM r:oqxf pUJu-.j cq:p/ . " a/.oe 'niT b tpripr e
qineiow i-U rir lo i'lBq n suvi ^ ,:p r.prs;iotd^ tn tBrl.*
87
i
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of Jehovah, Nathan denounced the King for the sin of robbery,
2
and Elijah the unjust treatment of Naboth, Although Amos
was not the first to preach ethical religion, he was in the
language of forcefulness, the first to lay stress on this
requirement. In striking this note so decisively, Amos led
prophecy into a new path: he became "the founder of a new
3
phase of prophecy," through which the religion of Israel was
raised far beyond its national limitations, and became the
common Inspiration of mankind.
That Amos* favorite theme is justice and righteousness
can be readily seen from the following passage: "Ye who turn
'justice to wormv/ood and cast righteousness down to earth"
(5:7), "For insight and force there is nothing to surpass
this in the whole of Amos; it is the tersest and finest expression of his faith in the inexorableness of physical and
4
moral law," Instead of rendering justice they had poisoned
justice at its source and let a foul stream of wrong run
through society. For righteousness they had substituted
violence and oppression, Amos Insists that righteousness and
justice be exhibited in all commercial dealings (8:5-6), and

in the execution of social obligations generally, Amos is
teaching also that righteousness implies more than seeking
God by external religious observance, while they imagine that
they are drawing near Him (5:2), For the prophet declares,
1, II Samuel 9:27b; 12:15a,
2, I Kings 21:17-24,
3, Gordon, A,R,, The Prophet of the Old Testament, p, 59,
4^ McFadyen.,- J,E,. A Cry for Juatice, p, R4,
1
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*i:L> iiX :'sw e/i , no i.'j i IxtO . do /foBO'ô od ? :
l: L'*-^ x."j Rfc-^ -je '\ib od R'lli O-ld , r OO'Ti* 1
lev
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wi:n lo *i- X 9ffv' e.-TBoec o-.n rifdiiq *: .; -x odni ô'^d jc'ic
f.
SAV. Xeisiel lo noi$,XXo*i -''ffd rlolrfv. d:^j:/odvrd , o'rv,: l0LOC;<''t:f
era. OBjB<.oo , cio Uf - diffi t XBaoXdBr. eXI rno./r; tbI beplad i
PC-'/iieBO- ;X ii one ooid8j;[; 'ii oflsoild vd i-xovi. _ * :A da
i.'i . ..' Di'.w oV". 1 9 ' .Bf? j; Sfj '-iHi'.IXol nroT T rtot'C v' ^^ oU ,ôv^
.id t.ro gX nvot r.sor.nfrpo " i'r :*a:.a briB boov:'.ii-y' v od
p.SbZ/suB oi + si 3'ror:-J )c*lol Xob to'?"
-^3'^ ill r. tic RODTod 0 i:iJ ei 11 jeOinA lo -w nJ :d& toB Ly-^lcviUi lo eeonoXpBToxe ^ -rfi ni di lad ^ M Ic nolfôaq'.
b^ r.osluq buii v:9ild eiJsBi^ TfriTt^bnoT xo baedeiil . y l Xbto!^
m/rt ^noTw to -botXs Xr ol js JpI fl'iiB ooTr/oe eXi ooldsoi.
bodi/d Id eci^r c-ixid s s9nsijo(i '^s': t. to" .'p'"' I'-'O e dMjoidd
bnft e^^naxiood' dorid e feitni . ~wilsc.' '. r _ .. (b ooije^XuIv

bnt: ,(-r-c:b) ExinbCaob XBxOTf*.-jnon Up n bodioirixo e*.i
eX 8ofni , i.\.t.'T3nor pnoi. a;^ IX<Jo leioop lo noXduooxe 3 rtd ni'.
BnxJr^ôe n ; ;d sTOffi gftiXqjri êonpi.roedrfl I t dx'fd o^Xs Bairiraod
X ajid wxif^dicl eX'îli? ôon^vtc-poo Bi'o.t^' Xt T Xbat ' d.xe v:^ bof^
^TjTaloob doxffToaq or.* to'*' nif'd a/.yn -,nX aib &TB,^fd
. oX;;^*I ;dVL:;e Xei/iTBC II .X
s^fJ ^3 I .
X t - nocHe i o'T b XO Bi id i ; on ~r t i ^ ff.* ,.^.A ,'-">bToC
i-H ^G .ooid^xrTr-ic^ y :_ ,
God desires moral virtues such as indeed Amos is upholding
(5:5,6), Social righteousness is not a substitute for, but
an expression of, religion. Amos is calling their attention
to the superiority of ethics over empty ritual. In other

words, it was an expression of their religion and the thing
Jehovah desires. Instead of these principles being something
good and helpful to Israel they are bitter and injurious-wormwood or perverted justice (6:12,13), Amos explains
the necessity for justice. Perversion of justice into poison
(gall) is as unnatural as to make horses run upon the crags
and oxen plow the sea (6:12), The prophet goes so far as to
imply that righteousness is more permanent than man. Even
if it meant Jehovahs people should be annihilated, righteousness must be vindicated (8:2,3), However, the verse that
sums up Jehovahs righteousness and justice is "But let
justice roll down as waters and righteousness as a mighty
1
stream," That is, righteousness and not ritual is what
Jehovah wants. The meaning is not that Jehovah will., send
judgment as an overv/helming stream, but that Jehovah wants
right living and social justice. By a mighty stream is meant
a perennial or everfl owing stream. The stream was a rushing
torrent in rainy seasons but in the summer it was reduced to
a trickling rivulet. In contrast with such torrents the
righteousness of Jehovah is like a stream whose waters never
fail. Because of the lack of righteousness and social justice
5:2 5 -24
F. 9 t o:
- 1' .-.Oi'; al P.cnrf. c-' r;.e 2 r-j.\. X > >
;ti , ^ .. ; ;J i'cKj ; dJJp x: oOfi e 1 : vr j .; 'l . I f
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nox.nu.>2 ilo.fa -âUr.-o . x -o^nA .lol- , . .

{do nT Tcevo
ritriJ bna il' od ;o iic ' . '
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89
impending doom is near, Amos thought of God as terrible and
stern, "The grace of Jehovahs coimtenance was veiled from
1
him," The austere moralist had little sympathy with the
love that blotted out iniauity; he knew 'little of the kindness in Gods justice which He desires His children to see.
It matters not how bracing to the conscience the preaching
of morality may be, it can never produce the finest trait of
human character, v;hich is the image of the Divine, However,
Amos laid down the truth that justice between man and man
is one of the divine foundations of society,
2, Ho sea .
a. Social and Commercial Injustices are not
Condoned ,
The prophet of leal love has little to
say about righteousness and justice. It may have been that
the social and economic conditions had grown so much worse
in his day that it was impossible to dvfell on details, and
that the fact of the nation's disintegration was responsible
for his comparative silence. Hosea, to be sure, was not blind
to "mans inhumanity to man"; but his teaching is not distinctively and prevailingly social. Hence, little reference
is made to the social and commercial iniquities of his day
which existed. In his enumeration of the shortcomings of
Israel in the ethical sphere, he never once mentions specifically the poor and their sufferings. In referring to the
Gordon, A-R.. The Prophets of the Old Testament, p. 59
Book of Hosea there are several passages in which the prophet
could, have easily denounced the deplorable conditions which

existed under the reign of Jeroboam II, such as, luxury and
self indulgence, dishonesty in business, and injustice in the
courts, but he has little to say. However, Hosea does imply
occasionally the oppression of the poor. He denounces
those "that remove the landmark" (5;10) , and those also who
oppress by means of "balances of decei t" . ( 12: 7) , Of Ephraim,
who boasts that he has become rich, he says, "All his gains
will not suffice for the iniquity which he has committed"
(12:8), But this special evil is not prominent in his prophecies, What we find in them is a general relaxing of the
moral bonds,
b , His Attitude toward the Rights of Jehovah ,
It is sufficiently clear that there were
social and economic sins. Robbery and murder seem to have
been common (4:2; 6:9; 7:1), Fornication was also rife.
The prophet refers to it again and again, and makes some significant observations concerning it (4:2,10,11-14; 6:10; 7:4;
9:10), There was a general corruption of society. All
classes were involved in it. The priests and nobles, it is
true, were singled out for special castigation, but they were
condemned, not so much because they had wronged the poor as
because they had led the people astray, "There is', says the
prophet, "no truth, nor goodness, nor knowledge of God in
the land. There is nought but swearing and lying, and killing.
V :C :iv; nl r ff /;q I CvT*' *. ' ' o'-'

I ti L.O ^ L' .~ÔC '* ^ * acJ * e c\ . ^ '.rfor:;k ';\Lrjji , EB r(r;Cfp .._'ocr'j . -t''' ''-oLfU/ i ' .
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smd stealing, and committing adul tery"( 4: 1-2 ) , Hosea's

failure to denounce these conditions was also probably due
largely to the fact that his whole being was absorbed in the
theme of Israels attitude toward Jehovah, His fundamental
note is that Israel should be loyal to Jekovah to the exclusion of other gods, by reason of the fact that he has
chosen her as his own people from among the peoples of the
earth, Hosea is not indifferent to the sins of Israel, but
he is more concerned about tracing them to their source-ignorance of Jehovah resulting in false worship--than about
describing them in detail. The prophet is more interested
in the rights of Jehovah and man's inward relation to Him
than he is in the rights of man.
92
E, Their Ooncepts of Salvation.
1 . Amos .
a. Israels Call to Repentance .
"The mission of the prophet Amos as a
I
i whole," says Principal Robinson, "implies a call to repent; 1
ance," Amos received five visions which had a distinct
I bearing on his preaching of repentance. These visions led
him to believe he was destined to be Gods servant to call
his contemporaries to righteousness. Taking such visions as
locusts, drought, the plummet and the basket of summer fruit
as an essential unity, it can be argued that it was through
2
their message of doom that Amos the shepherd was called or
3
taken to be a prophet,
Amos assumes that (a) the nation overshadows the individual, It was through the sanctuaries in the land of Israel
that the individual entered into fellowship with Jehovah,
Only in Canaan, therefore, could be led a life of full communion with God, To him every land was an unclean land (7:7)
and life in that land had no sanctity. Exile was the blotting
1
' out of all his highest hopes and the annihilation of all that
, had given sacredness to life, (b) That Jehovah would assert
his supremacy over all the nations of the world. In the
I ruin and tumult of "Jehovahs Day" it would be a day of light
(5:18) and evil would not befall them but would overtake other
1, Robinson, H.W, , Abingdon Bible Commentary , p, 780,
2, Amos 3:8,
3, Amos 7:15.
peoples (9:10; 6:3), (c) Israel and the heathen are represented as possessing a knowledge of the difference between
right and wrong. "He probably regarded it, like the notion
of cause and effect (3:3ff), as a natural endowment, which

in the case of the Hebrews had been supplemented by special
revelation. He does not deny the universality of the faculty
when he declares that Israel knows not how to do right
1
1 (3:10)," He would not hold them responsible for not having
I anything that they had not received, îVhat he means is that
i
I
j having been endowed with the ability to distinguish between
right and wrong, they have ceased to exercise it, and thus
reduced themselves to a condition in Jehovahs sight inferior
to that of the Philistines and Egyptians who are summoned to
act as their judges (3:9), hence, the severity of the sentence pronounced against them, (d) "Moral freedom is also
Implied in every accusation brought and every sentence pro2
nounced," It is taught that Israel indulges in uncleanness,
for the sake of profaning-- that is, although they know that
in so doing they profane, the holy name of their God (2:7);
for there would be no reproach in the statement, "Yet ye returned not unto me," if Jehovah himself were responsible for
the result. Finally, the exhortations become mockery unless
freedom to yield to them be presupposed, "With Amos the freedom of the will may survive when the capacity for moral dis1, Mitchell, H.G,, Amos, p, 194-195,
2, Ibid . , p, 195,
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rit r .;:aX X&xv.al -ra.-r c.t "I ^ ,^-*c.civor.

:,. .V,,,;:- -- , 2 ; :
j ^'v :.;.) i:0 tioji; 'lo . red ^-ori g.' t ' -. '' '
^ ric.' , .r-.n.ej^:e ed:i d?'; r- :r ' oljjov
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tlnctions has practically perished; for those who know not
how to do right are the very persons whom he exhorts to hate
1
evil and love good, that they may live" (5:10,15),
b. Gall to True Worship is a Call to Repentance ,
Amos' idea of religion may be s\mimed up
in one phrase--a returning to God, And that is precisely
what popular religion failed to understand. There was no decay of religion in Amos' day. The places of worship were
thronged by devout and enthusiastic pilgrims. Religion meant
the correct performance of ritual. Every stage of life had
j its appropriate stage of hallowing, every sin its proper
j sacrifice, and the important thing was to attend these serI
I vices and offer these sacrifices. The priests probably in-
culcated a kind of morality, but they did not put righteousness first. The priests could not adjust the balance between
ritual and righteousness and the result was seen in the popular idea that the service of God consisted of blessings,
tithes, sacrifices, repetition of prayers and sacred symbols,
Amos denounced these things, Amos suggested that such a conception of religion keeps them from Him; for it encourages
the illusion that men and women cannot possibly be far from
Jehovah if only they persevere in these ways. Thus, they are
blinded and cannot hear when Jehovah calls. He is trying to
say, "Your religion is rotten to the core: and your worship
is very wickedness," Amos singles out not only the bad things
1, Ibid,, p, 195,
: v.'on ;4 c 'C l : y 1 - t -1
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^ - [*** - - 1 . f r 1* t . - r - T r.-. i *' i- J ^
r.;; zl e ; i- .: c..... .
, . . .. .,-. 7 - rip O'j r.'-'. ^ C, : O .t Xs i - JO ^ ' CPg- ('I I I ..;. J r .ii V Xno ion "inc p.Î.' ;:t? n.omA >:r '"tov el
but the good things of religion in his derision. "Tithe is
transgression, sacrifice is sin" (4:4), Further, Amos is
saying, "If that is your idea of religion, then God will have
none of it and the more you multiply your services, the more
you will displease the very God whom you are seeking to
please." Thus, the call to true worship becomes in effect
a call to repentance. With offerings in their hands all
Israel "seeks" the sanctuaries, but Jehovah meets this with
the words, "Seek ye me".
c. How Jehovah is to be Sought ,
"The problem which Amos was grappling
with is the problem with which religion is grappling through
all the ages of human history--the problem of life and death,
1
the problem of salvation,"
The special duty of Israel is to seek Jehovah, Hence,
the only way to avoid destruction was a complete change of
conduct, by putting humanity in the place of inhumanity, and
justice in the place of injustice, Amos exhorts Israel to
"Seek Jehovah, and ye shall live," and "Seek good and not
evil, that ye may live" (5;6,14), These two exhortations are
synonymous, Jehovah is not to be sought at Bethel or any
shrine to which Israel is devoted (5:5), but in righteous
conduct, especially toward the lowly and unfortunate (5:14, 24)^
and they shall live and escape present danger, Amos insists
that only those who "seek good" can claim the favor of Jehovah
1, Knudson, A.C., Beacon Lights of prophecy, p, 70,71.
L>. ICOi'i-'elf
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R;c^.'^.'!;v^5. rr.t J~-' heJovf^b el :.' bopI .dn tdw o enliiia

^ - 'loiiias v.j v. Xv-qX edv riBT/oc? YlXeioog*- , nos
HjBl-ciiil ...oJo ,inoe<^'iq saBor. Ihb evil yb17 uHB
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whose lives reflect the righteousness of their God, Thus,
Amos identifies religion with the moral law. To seek Jehovah

is to seek the good and not the evil. There is no other way
of entering into fellowship with him, Amos lays down the
fundamental truth of all religion and is the prophet of moral
law. Repentance will show itself in reformation of morals
(5:7,10-12,24) o Perhaps in Amos simple theology, morality
was repentance (5:14), IVhat Jehovah requires then of Israel
is to seek Him in the practice of civil righteousness, a
doing of judgment and justice, or there is no acceptance
before Jehovah, Prosperity and life are promised (5:4) to
those who meet this demand, while all disaster is due to the
wrath of Jehovah against those who fall short of this requirement (3:6),
2, go sea,
a. The Nature of Repentance ,
Following the pungent denunciations of
the social and religious sins of the day comes the call of
divine love bidding man to repent of his evil doing, Hosea
had such a wonderful conception of repentance that G, A. anith
comments, "He may be accurately styled the first preacher of
repentance, yet so thoroughly did he deal with this subject
of eternal interest to the human heart, that between him and
ourselves almost no teacher has increased the insight with
which it has been examined, or the passion with which it ought
't.
j.:': . Ic. . rc r.e.^'':-'* V r .;:i r-:

rif^vc .-'o ;^^-^c c' , '1 isôn :^r
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/txe need d? -'ot-'W
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1
to be enforced,"
Repentance, for Hosea, was a change of knowledge. Sin
which is disloyalty was due to the lack of knowledge of Jehovah, It is not difficult to grasp Hosea s idea of repentance when we understand v;hat is implied in the knov/ledge of
Jehovah, The Hebrew word yadha is used for knowledge and
it may mean "to understand", "to experience", "to perceive",
"to conceive", "to be aware of". There is present not only
an intellectual grasp of the object involved but the emotional
quality which moves to action toward that situation. Thus,
repentance for Hosea was a change of knowledge. It meant
not only an intellectual conception of what Jehovah was,
but also the emotional quality of caring for Him and directing ones life in terms of Jehovahs requirements. Hence,
it was a forsaking and change from Baalim worship to that of
Jehovah.
Hosea s idea of repentance has a dual meaning. It is
not only a turning but a returning to Jehovah whom they have
2 3
not only forgotten but from v/homi they have v/andered away .
The Hebrew word shubh , used for returning, means return
whether the idea of repentance is involved or not, as in
7:10, "Yet they have not returned unto Jehovah their God,"
and in 7:16, "They return but not to him that is on high,"
However, in 8:13 Jehovah refuses to accept their sacrifices
1, Smith, G.A., The Twelve Prophets , p, 333
2, Hosea 13:6,
3, Hosea 7:13.
98
and offerings and they shall return to Egypt, In 9:3 Jehovah
declares that Ephraim shall not dwell in his land but "return
to Egypt" and eat the unclean food of the Assyrians, In
11:5 he declares the Assyrians shall be their King because
they refused to return unto Him, G, A, Snith comments here
that the word means not only "to turn," but "to turn around,"
1
or "turn back home," Hosea, desiring to make Israel understand, uses the implied meaning of repentance in relation
with the name Jehovah, or refers to him as Israel's God,
The prophet gives some examples of these. In 6:1 he says,
"Come, let us return unto Jehovah," or in 14:2 "return unto
I
i Jehovah: say unto him. Take away all iniquity, and accept
I
i that which is good," References of the latter are found in
!
I 7:10, "Yet have they not returned unto Jehovah their God,"
I in 5:4, "Their doings will not suffer them to turn unto their
I God, , , and they know not Jehovah,"

b. The Condition of Pardon ,
Repentance then to Hosea is not only a
turning but a returning to Jehovah, Israel v/as a chosen
people and Jehovah had made a covenant with them, calling
Israel "sons of the living God," (1:10), Jehovah was Israel's
God who not only brought them up out of the land of Egypt
(12:9), but called Israel his child (11:1), Then, too,
Jehovah had revealed himself to the nation, Israel, "by
the prophets, . , my judgments are as the light that goeth
1, Smith, G,A,, Twelve Prophets, p, 555-556
j forth," (6:5), "l have also spoken unto the prophets and I
I have multiplied visions" (12:10), ' Israel was spoken of as
!
i Jehovah's wife which he would alluie and bring back into the
wilderness, and speak comfortably to her (2:14), Because of
a lack of knowledge the nation Israel did not see that Jehovah was loving, merciful, righteous, and faithful. Thus,
Israel was nbt only disloyal but immoral, and must repent by
recognizing Jehovah as God, This would mean a change of
loyalties and entering into the hesedh covenant,
Israel's failure of repentance, as has been indicated,
was a lack of knowledge of Jehovah, Therefore, she did not
have a proper conception of true repentance. Let us look
at some of the prevailing practices. They ignored the' law,
"l wrote for him the ten thousand things of my law; but they
are counted as a strange thing" (8:12), "They speak vain
words, swearing falsely in making covenants" (10:4), "Law
made of no account" (4:6), "The land doth commit great whoredom" (1:2), "The spirit of whoredom is within them and they
know not Jehovah" (5:4), "There is no truth nor goodness nor
knowledge of God in the land" (4:1), "Israel hath behaved
himself stubbornly" (4:16), "Israel had multiplied altars for
sinning" (8:11), "The more the prophet called them the more
they went from them; they sacrificed unto the Baalim and
burned incense to graven images" (11:2), "incense was burned
to Baal" (2:13), "Israel offered grain, new oil, silver and
gold which they used for Baal" (2:8), It can be readily seen
.iqc'iq 9ri-.i o;t rjr it-.oioqs or.l:^ - ^ri I

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that Israel thought that in the offering of sacrifices would
be her restoration. It was ignorance that kept her from
Jehovah and she did not realize that offerings and sacrifices were not the things desired by Jehovah, Israel was
double minded and insincere, Jehovah "desired goodness and
not sacrifice; and the knowledge of G-od more than burnt offerings "( 6: 6) , This was Jehovahs condition of true re1
pentance. They were too sure of Jehovah's favor , thinking
they could bribe him by sacrifices or exploit his love by
reminding him of his covenant. However, Jehovah reminds them
that their "goodness is as a morning cloud and as the dew
that goeth early away" (6:4), Knowing, too, how vacillating
Israel has been, Jehovah declares, "l will go and return to
my place, till they acknowledge their offence and seek my

face," It was Jehovahs desire that they know him and live
the hesedh covenant. Therefore, Hosea in graphic language
pleads Israel to "Sow to themselves righteousness, reap according to kindness; break up your fallow ground" (10:12),
"Turn thou to thy God; keep kindness and justice and wait
for thy G-od continually" (12:6), This means they must be
sincere in their seeking of Jehovah, desire with their hearts
his law and repent of their wrong conduct. But instead of
doing this, Israel had "plowed wickedness" and "reaped iniquity" (10:13), Their repentance was to show itself in
ways of righteousness, deeds of mercy and acts of justice.
1, Hosea 6:1-3
roo
^ Q' ' 't? V. r r^.'j ijjo'V:
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c
101
1
Hosea in his closing chapter shows Israel what repentance
involves on the human side, offers them the remedy, and insists the result will be complete healing by Jehovah in behalf of Israel, (14:4-8).
c , The Failure of Israels Repentance.
Israels attitude toward Jehovah made
Hosea s pleading with them to return to Jehovah practically
|! Impossible, For example, "their doings will not suffer them
i
I to turn unto their God" (5:4), "their heart is divided"
i (10:2), "they rebel" (7:14), "have dealt treacherously" (5:7),

I "devise mischief" (7:15), "have wandered far from me" (7:15),
I
I "have forgotten me" (13:6). Their attitude toward Jehovah
' and their way of living kept them from returning to Jehovah.
I
There was also internal decay. "Strangers have devoured his
strength" (7:9), "their root is dried up" (9:16). Because
Israel refused to recognize and recover the knowledge of Jehovah, she must suffer discipline in captivity. In exile she
will be without King, Prince, sacrifice, pillar, ephod or
teraphim (3:4); Jehovah will be as a moth to Ephraim, and
rottenness to Judah (5:12); they will be taken into exile
l
(0:3-7); her children slain (9:16). It will take exile and
suffering to make Israel realize her lack of knowledge and
her guilt before she returns to Jehovah. However, if Israel
truly repents of sin, Jehovah will be "as dew unto Israel"
j (14:5). Hosea, to his eternal credit, never allowed the
T
1. Hosea 14:1-3
^ i
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102
I
4
I
sins of his day to be "inevitable or ultimate, but preached
i
repentance and pardon, with the possibility of holiness even
1
for his depraved generation,"
Tlius, "Hosea laid the eternal foundations of all true
religion. He has also given the clearest and most vivid
presentation of the divine necessity of repentance fo\md in
2
pre-exilic literature,"
1, anith, G,A,, The Twelve Prophets , p, 286,
2, Kent, G.F,, Tlie Kings and prophets of Judah and I srael
103
P* Thei r Cone ep is of the Final Outcome of Things .
1 , Amos ,
One of the quickest and surest roads to the
heart of a prophets message is his outlook upon the future.
The term commonly used in theology to express the theory of
"the Last Things", or "the Final Outcome of Things", is
called "eschatology". The doctrine of "the Final Outcome of
Things" is a belief in a supernatural change which is to come
about either in the distant future or soon. Strictly speaking
it involves the end of the world; and that out of the coming
misery or chaos, an era of blessedness will arise. It must
always concern a coming age,
a, Amos is a Prophet of Doom,
Amos is a prophet of Impending, inevitable
(or all but inevitable) doom. He sees nothing that can arrest
the doom and Israel is faced with annihilation. The prophet
had held that Jehovah v/as a God of righteousness; he also
stated that he could and would punish the nations around
Israel for their transgressions of the law of righteousness.
To Israel this last idea might indeed be a welcome arrangement but that Jehovah would do the same to them, and on account of moral faults, was an unpleasant truth. And Amos
says that Jehovah not only is about to "visit" them thus
(3!2); but that "the end is come upon my people Israel; I
will not forgive them, further," This was perhaps the most
Hoaea 8:2
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104
original part of his message, Israel as a nation would be annihilated, They had thought that they were necessary to
Jehovah, His inheritance"; but the teaching of Amos implied ;!
'I
that God is content if righteousness is vindicated, even though
such vindication should leave none to worship Him, Even if j
some Israelites should survive, no ore in Israel will be able i
to hold the belief in a mere tribal D;eity, Amos breaks up '
this dogma for all time, "in that Jehovah exposes His people |
1 I
to annihilation, the idea of a national God is dissolved." 1
Also, that if Assyria should conquer Israel, it would seem
to the majority of the people like a triumph against Israel's
national God, The escape from such a conclusion would be
that Jehovah, the God of many nations, was using Assyria as
His instrument,
b , The "Day of Visitation " ,
Jehovah's "Day of Visitation" takes three
forms, (1) Assyria had weakened Israel's neighbor Aram and
Jehu had paid tribute to Shalmaneser III. Although the name
Assyria does not actually occur, the meaning is clear enough.
In Chapters 1 and 2 the nations are to be thrown in battle;
and of the Israelites in particular, hardly one will escape.
In Chapter 3:11,12, "an adversary" is alluded to obscurely;
I
but the capital of the Northern Kingdom is mentioned by name
as being conquered. In 6:14 "a nation" is to afflict Israel
"from the entering in of Hamath unto the brook of the Arabah" ,
1. Snlth. G,A,. The Twelve Prophets, n. 54.
... _.. . -
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^11
105
In 7;9 it gives details as to the coming war. The sanctuaries

of Israel will be devastated; and Jeroboam II *s dynasty will
perish "with the sword". And worst of all, the people will
be removed from Israelite territory (5:5; 6:7; 7:12; 9:4),
They are to go into exile "beyond Damascus" (5:27), This is
the one precise reference to the foe. The only power which
could take Israel into exile to the other side of the Aramaean
capital was the Assyrian Empire,
(2) But there will be another means of punishment. In
Israels case, the conditions of the conflict will lead, as
not seldom in the East, to plague (5:16,17; 6:9,10; 8:3),
(3) Also, in
aster, there
catastrophe.
guage, It is
the Prophets presentation of coming disare elements of natural, as well as of political

In 8:8 an earthquake is foretold in vivid lanrepresented as being so severe that the whole
of Palestine will rise and sink again like the Nile (8:8-9:5),
According to 4:11 there had been a seismological disturbance
recently. Also in 8:9 something of the nature of an eclipse
is foreshadowed,
c , Israel will not be Restored ,
Whatever the order of events and however much of the program the Prophet believed in, destruction
is foretold by means of war, pestilence Eind earthquake; and
there is to be no escape (9:1-4), This is the "end" (8:2).
The purpose of the Shepherd leaving his woric was to bring
this message to Israel (7:14,15), Yet it is possible to beo 3 a aXLo?t?w eovi:
I'ii.' i . l cnj}}
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..pe.- m eif<lieve that his predictions might have been stultified had the
people repented. But it is doubtful whether he ever expected
his hearers to repent. For all predictions in the Old Testament, so far as it contained a divine element, must have been
conditional, "Seek the Lord and ye shall live," cried Amos,
as it were, giving the people a chance to repent (5;5,15b) ,
"However, the mainspring of Amos' impulse was not a hope of
1
the people's repentance and reformation," For, in vision,
he already had seen Israel "fallen" (5;2). Although a
prophet of doom, by laying stress on the ethical and universal requirements of Jehovah, and showing that His relation
to Israel was morally conditioned, he prepares the way for a
translation from a monolotrous to a monotheistic conception
of G-od, Thus Amos became the founder of ethical monotheism,
2 5
Many scholars, such as A, C, Knudson, W, R, Smith,
4
and S, R, Driver, believe that Chapter 9:8-15, which contains
four brief words of hope, is an authentic passage. However,
overwhelming evidence makes it impossible to accept this as
coming from the hand of Amos, Rather, it is an appendix of
a later age and added by a later hand. Because this passage
is not authentic, it is impossible to prove that Amos saw
in the future a brighter picture in case of repentance. Nor
are we even reasonably certain that, being from Judah, he
1, Cripps, R.S,, The Book of Amos , p, 31,
2, Knudson, A.,C,, Beacon Lights of Prophecy , p, 84ff.
3, Smith, W.R,, The Prophets of Israel , p, 142,

4, Driver, S.R.," ~Joel and Amos, p, 124,
:,.nJ naoo evjKrf .^:r /;r enol^*' '.:-9'rq b

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'
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lo xX' -n^qqB n - c. : .7 1 .n. -Mt:?p ,- Oin.i
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had it in his mind that Jehovahs true religion wo^Jild be continued and developed by Judah after the destruction of Israel,
"Probably he had no program for the more distant future,
only a magnificent trust in the permanence of Jehovah and
1
righteousness
Amos message was one largely of doom. His chief significance does not lie in the message of doom, but in the
thoroughness with which he moralized the conception of religion, "He recognized no sacramental mysteries as of any
value apart from moral obedience, and he allowed no place for
2
caste or exclusiveness or special privilege in religion,"
Religious life was something to be lived out in the open, in
the sight and within the reach of all. He stood for the enthronement of conscience in religion. This was his great
achievement. To seek the good is to seek Jehovah, and to seek
Jehovah is to seek the good.
Here we must pause for the present, reserving any remarks
until we can compare them with the picture of the restoration
of Israel set forth a little later by his immediate successor.
Ho sea.
2, Ho sea,
a. The Inevitability of Judgment ,
Israel had forgotten Jehovah and must be reminded of His existence, "into Israels insensibility God
1, Cripps, R,S,, The Book of P. 32,
2, Knudson, A,C,, (fee beacon LlgKts of Prophecy, p, 88,
-aoo oirrow aolsllorc ^n^vorf^T, bnlir si'i nl ' êri
' - el ^=^0 f1oXctoi/^:t^95 9d<? ^b^J, fjoqoleveb bns
- .1
inis:felt 'j'lOiT! ed;j tuBiSo'iq on taxi ->n
bciA dBVOdol 10 eoannB.Tn-7 ni cfE/.r^.t crne^niiiseiiT b
,.20ffEC0e -î^ Î 3
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0 xi 3 fil Job ,'B 3 oJb Xo a 8 -Ee 3 T riJ nt eU Jox: isofa sotoisnin
-St Xo noijqaonoo riJ besilfitom ofl io Ww rfjiw a s nrOoo-i oriJ
^na io Efi eel-ii.-taîn XaJn.TOn08s nr. ie 3 itq,oo<.'! si." .notS-'I

lol SEsXq on .eo:tn fld bns .annsibeao le-iCM /ronX t-aq..
. ;cl- Hi-;- ai 3 el,':vf'iq laiosqs oo e.s<i(:oviei.'Io*e "< aJeao
nJ .'xo ern nX Joo bevXI o nJ a.-w 9iH Eootj^Xsfl
-.;-! c.i:.t Eol booJa en 'to rloa=T '"IJ nirf.-' ' na J/iie rW
3e'v sX.n eaw etif . o-< Jlsn ill BOUaXq f.noo Xg Jnonifnoiri.X
3 tB 8 oJ Ob-. .. -'.votieT. Mone o.i tl boos sbj ''eae oT .-nettovo JboE.
.' , j:^ e'i.'i 5i0E 8 1 'iRvorIr;!.
f,'.:
r.:;-ini'.vi r.cw snlvnoeBi .Jmr.eiq ill loX SoOcq ew aneH
aoi.-.aroaEo-i 3 riJ 'lo BiuJrXq o.-ll. rtJlw -t.ii.j o'lagtro.o nao e iiJnu
,108893008 oiKloo-iEt 8ii! -dn io3aX 9X,+ .nI a iWloX Jos Xea-tal Xo
, 0 -^soK
. 980H ,S
. ir^ncibt/L lo Ive nl e.lT vb
ed de;jm br! drirode*:. n0ddo5T:ol bed lee-iBl
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: Jtf
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noEbnnX _
must break with facts, with wounds and horrors they cannot
1
invade," Till he so acts, their own efforts to know Him,
"For I desire goodness and not sacrifice; and the Knowledge
of God more than burnt offerings" (6:3), and their protest
that they do not know Him, "They shall cry unto me. My God,
we Israel knov/ thee" (8:2), are in vain. And, since this
people remains unfaithful and refuses to be reformed, it must
be punished, Hosea has struggled for the soul of his people
by a merciless exposure of its sins and apostasy; but, because he sees them possessed by the spirit of whoredom,
"Their doings will not suffer them to turn unto their God;
for the spirit of whoredom is within them, and they know
not Jehovah" (6:4), and refusing all opportunities of escape, "Therefore they shall be as the morning cloud, and as
the dew that passeth away, as the chaff that is driven with
the whirlwind out of the threshing floor, and as the smoke
out of the chimney" (13:3), he knows that the judgment Y/hich
he pronounced in his early days as a prophet (Chapter 1)
must come, "Their adultery has turned Jehovah's love into
anger, the anger of outraged love, fiercer than the anger of
outraged justice which we find in Amos, en anger that is almost cruel (5:14; 13:7ff), and repentance is hid from His
2
eyes" (13:14) ,
Judgment is Inevitable and doom cannot be long delayed.
The nation is weak, "Israel is moth eaten and the house of
1, Smith, G,A,, ê êlve Prophets , p, 358,
2> Brown, S.L_g_^^j^_jook_oi^_JlOea^p, xxviii.
r,*<r^.^*'c.-^ ^^:B ef>r-Uor ij a* ,^-->-.1
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.(BX:CX) "asTrs
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1 r^^n^rtT* -'ftdw si i*tol:*^sfl iii
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nar .t.iooiI .vXbwX ,.A.C ,ri?Xn .X
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Judah rotten (5:12), she is sick and full of sores (5:13),

she is a cake half turned (7:8), she is a vessel that is
worthless (8:8), she is old and grey -haired (7:9), she is
withered at the roots (9:16), But the form which the judgment will take varies from time to time. The approach of
Assyria, as determining the form of Hoseas threats, should be
disregarded, because, in his later prophecies, he mentions
Egypt as well (9:3,6; 11;5), Hosea is not concerned in
making exact predictions. He knows that Israel will be overthrown, and that it will be overthrown by Jehovah, The God
who gave them the land was to cast them out of it (9:15),
but he was not much interested in the means by which He was
to cast them out, Egypt and Assyria were symbols of Jehovah!
chastisement, as they were symbols of Israel's unfaithfulness
and nothing more than symbols. Apart from a few announcements, such as that Palestine will be turned into a wilderness (4:3; 9:6; 10:8; 13:15), or that Israel shall be destroyed by the peoples (7:16; 8:1; 10:10b, 13-15; 13:16), it
is always Jehovah Himself who is the adversary (1:5; 2:2-13;
5:12,14; 7:12; 8:13; 9:12; 14; 10:10a; 13:7f),
The form of judgment seems to vary with the prophet's
moods o For the doom which at first appears vaguely as the
devastation of the land and its places of worship (2:2-13;
4:3,19; 5:17) appears more clearly as time goes on as destruction by a cruel enemy (7:16; 8:3,7; 10:13ff; 11:6),
and deportation into 'a foreign country (9:3,6; 11:5,11),
ci i iiJ:t j.r>i:- V -s .zi .? ,:U ^ ^ *3 Cjiff !so r . i>.
ei orip ^ ;V ) :".,r - tu'- Mo ej. - ^ cs' ' - 'ow
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Having lived through the first acts of the tragedy of Samaria

with prophetic vision he sees the curtain fall on the last
and most horrible act of all (10j8; 13:16),
b, Hope Sind Restoration ,
Judgment and doom, however, were not the
last words of Hosea, He seems to have used the hope of a
better future to lure the people on to obedience to Jehovah,
The "hope passages" have been considered as authentic for thi
thesis though many eminent critics believe they have been inserted by a later hand, Hosea felt, probably from the first
(1:2-9), that the judgment was irrevocable, and that he was
sent to pronounce not to avert it; yet because of his conception of God and of His working in history, it seems impossible that he could have considered the fall of Samaria
to be the end of all Jehovah's interest in Israel, "My
people" is part of every message from God (4:12, 11:7),
whether the word be actually spoken or not. He represents
the relationship between Jehovah and the nation as a marriage
(1:2; 3:1), as a relationship of love, and as such he reverts
to it again and again, even in his later prophecies (9:10;
11:1; 13:5), Love for Israel is an ineradicable trait of the
Divine Being, and that love is shown by the fact that while
Jehovah can punish, and even hate (9:15), He cannot entirely
destroy the people of His choice (ll;8f), "it is the knowledge that the judgment is coming from this God who cannot
give up loving Israel that fills Hosea with hope; for he is
b119dib 8 îo 'io eteii'^ eri^ rlvuc'ixf:^ pniveH
ct&ijX f^rl: ao II >*1 nl-artai/D ^Dfl.-* ee^ê er( noXslv fiJoaqoaq riîw
".;
.(rX:*;X ; ;:OI) XIu 'io j^>b oaXT'iorf ^2onr hn^
n oi::>'fe*io>'^ -^ loH * j
arid don oiew ^'tavewoil ,ifBDof> fccuB .1
fi Xo aqorf erW beci/ -->V 8 /f od emees ,98ofi lo ebaov dcI
i^fVoaeL Oj 9 oa 9 xbedo od ao eXqoeq rid od 'isdde^
ifi-1 to'i oXcrnâdup 2 * bo-ieMeaoo nsad varf p ^^^sac-^q ^'qo'X*' orfT
-rri ii9fid varl &vp Med csldino icuflXi't^ dsaofid siBsdt
dsaM Olid mo'i'^L -XOi^cJoaq ,dXo*i p-oaoi Jmsrf lod.M - ôraê
paw ii dBfid bne , oIclflOovoaT;! eew odd df?i- . :.-^-:I)
-noo eXri eaaeoed dY darvB od ion oonaoaonq od ines
-nut Eiaoae ti ,Yôdei .i nX ?;Xii:ianw el- io bn boO lo- noijqeo
BX-ia.nfiS jo XIo'-, oxli coaoblenoo evarl nlnoo or. iadi oldie
YK" .XtB-pX nl Ibe-rodni t'rLa/oddl. Ilf lo iro sffi od oi f
^(V:lX bob >.io'il e-.aeBfn lo iiBq eX '*XqOpq
ain-.-'p.s'iqoa .ton ac noMoqe inow edi '-ôxiedw
Qv.Ll-trAfli f* ea noXian xii tnn rfnvorieT. noowied qtilsffoXiBJp'x erii

eJ-iovot 9 d DCJ/a SB ban âvoX ic q/deno XiBlon a cb ^(X:?'^ J':X)
;jl:u) aeXoeflqo'iq leic-X eXri r.l nova âXxoB hXb?b iX oi
o.ii lo dXB'ii old 80 XbjBnenX na sX loeipT nol evoj . .o:r,I ::i.T
oXiilw iosl odd y^ nvsode ex ovol iadi bn^ ,' nXei! orrivtC
vXeiXin ionnao od .(dlcG/ ojad nove b-"" ,d8inffq i-ao i-Jvod^T.
-WPCT orii 8i il .ilP.-XXj eolorio aXH lo olqooq odd Yo'îeofo
ionn>;0 onw boO eidi Jttso'i'i anXôo aX 9-^d dent 03^^
convinced that if His earlier intervention in history, whereby

He called the nation into existence, revealed His love for
it. His next intervention will be a further manifestation of
1
the same love,
The Prophet regarded judgment as a means to an end, a
clearing of the way for a new e.nd better Israel, Jehovah
will follow His people and be with them in trials through
which they will have to pass, until He has changed their
heart and regained their affection. The purpose of judgment
is to teach them that Jehovah alone is the husband of Israel,
the giver of those good things which in their blindness she
esteemed the gifts of the Baalim (2:5ff), Taught by adversity
Ephraim shall acknowledge that neither the alliance of strange
empires, nor his own prowess, nor his vain idols can give
deliverance, Asshur shall net save us, we will not ride
upon horses, neither will we say any more to the work of our
hands. Ye are our gods; for in Thee the fatherless find
mercy" (14:3), "And so at length all Israel shall be saved;
but in this redemption every feature of the old nation has
disappeared--its state, its religion, its warlike might, its
foreign policy, king and prince, sacrifice and sanctuary,
2
images and teraphim," The very face of nature is changed;
the wild beasts of the field, the fowls of heaven, the

creeping things of the earth are at peace with Jehovah's
1, Brown, S,L,, ê Book of Ho se a, p, xxix,
2, Smith, W,R,, The Prophets of Israel, p, 189
^cft*'t^dw ^ VrJt noJ!:inevT?r i- 2 *i9 tl*ise s tH i teon.E* rioo
'lo'l 'jrvcX B.fii b9levr.*x .eoneitsixe oinX t'oi.tBn odd deXisc* eH
lo noXa^jRPj i fnfim 'rorf.-tii/l & cd x :Xw iTolv-^n'jvi-'rtni dxen bIF .
r
*," VoX on^jjE odd
j 3 fis Oxt fineo/n e as dnefrccib/jf. boc'*ifi5*i dodqc" I pi.iX
rijBV ' .XonriHl Li'.^ wtn ^ 'lo'i tsw erf-f " lo
/i 5 ir<'Trrd aXfiXnd nf idiw oa' fcn^ oXqoyq ?1H woIXol / X he
'lie/?:? Do:-\nario ear! oK 0 ;+ svarf lIXv/ xodd rfo ^rlw
drteiE:-X'i.f(; lo cisocf'iyq 9: ' , oXloalla florid renlajo'i l ny dîood
,Ie*iaI Ic bciJiiiQiJii add zl f*aol& /ievous^ djaxid 4iorfd do9-.d od ax
erle aeofibnild ilor d r.l :ic'dw spr.lri& Jboo?> êodd lo arid
^vtlE'iOvbB drijixfa trtIjutQ 9xld lo sdlXy ani bemeifad
oj;i.u-ide to ocncj.IXa add 'roddisn dfidd 9 ?^.l aXwomiOs XXbab i:;Xs*idq2
9vX ' *L 80 eXobi aifiv elrl *iofi êao/vo'iq nvio eXrf -ion ûeiiqw
eXX*! don XXlw at ovae Jen XXnde ixnf:?.A .oor.t-'T'^vi Xoft
ano lo i-Wow exid od eooai t-ê ow Tiw 'rorfdfori no iif
bfili Re-XdvTdBl srCd erPI nX ic^ ;-?oo;fi 'icro i-'-ib ev âensd
;bavpr ad XLarie Xeciel XX.e ddsneX is oe {oA" . (3:^X) **v'-'t9:n
Esn floldan fcXo odd Ic oindFsl yieve noIdamaboT E xid nX d'jd
8-X , 9><lXiB?. adi ,uoi:ÎXo*) ad X ,9d-':;8 ad --b*fjag. rqaa Ib
, ..tBndon>:3 rnj aoiiX'iOfla êpnXaq bnB snXji , *.>iIoq n >l9*Tol
S
;D .ciJijic rX lo eoni y*iv rfX * , ''dqB'iod bos
arfd ^fr^vBon lo eIwoI end ^JbXoll oxfd lo adesad odd
a.dflvodeL ddl'v aoBoq da e*is dd,*iB9 Oifd lo er.nidd ^nXqpo'io
.xlxx .a ,aopoH lo >:cod oxi*- .n^voi^

a. P M Wi . '
people; sword and battle are broken out of the earth that
they may lie down safely (2;18) Jehovah alone remains overshadowing Israel and Israels land with His infinite compassion (14:7), And then the voice of Ephraim is heard,
What have I to do anymore with idols? I answer and look
to Him; I am as a green fir-tree, from me is Thy fruit found"
(14:8) .
"Hosea remains the prophet of the God of love; he predicts doom, not without a hope that repentance may lie be1
yond judgment," and that there will be a great future for
the people. This will be seen in a renewal of the love relationship, broken now by apostasy (2:14-23), in a new religious experience, one of prayer and of intimate communion
with Jehovah (2:6f,, 15ff., 19f,; 14:2-8),
1, Micklem, N., Prophecy and Eschatology , p, 139
CHAPTER V. COMPARISON AND CONTRAST OF THE MAJOR RELIGIOUS

CONCEPTS OF AMOS AND HO SEA.
A, Concept of God.
The God of Amos and Hosea is all-powerful, but the
idea of power occupies no such place in Hosea s thought as
in that of Amos. Jehovahs creatorship and power over nature,
as taught by the prophets, will be shown in parallel columns
by references from their books.
Amos Hosea
Creator
4:13 formeth the mountains. .
createth the wind. . maketh
the morning darkness
5:8 that maketh the Pleiades
and Orion. , maketh the day
dark with night
Power over Nature
4:6 famine
4:7,8 drought
4:9 blight
2:8,9 I gave them the grain,
oil, wool, flax
4:3 beasts shall suffer
6:3 the rain that watereth
the earth
9:2 drought
13:15 famine
4:10 pestilence
4:11 invasion
5:9 sudden destruction
Jehovah, according to Amos, is all -knowing and all-wise.
Hosea has little to say in regard to the omniscience of
Jehovah
flFTHA^'O
.Asaor awA aoMA %o oi
,box xo :tqs^:(O0
- IxAifewoc, - ! . r:l B 980 p ciUJ 20 jBA *to bct- or.'T
eje Jxi 7 :/-:c, J s'seroh nl ocjplq doxfti on Eoiaf:roo -i V.-r - *>0 Bobl
a'i:fJn 'levc out. q . ristnd fnnvonoO , mA 'c nl.
sn.m/Ioo loiXfiTBq at nwofie f*d CXlw ^ p.ôriqo'rq offc v<i pp
, ,83iooa nlari't "c*il neonsno'^r/'r -(Td
A 9 0 H r
'i -* 3^ ' '
, . " - 'd:* -iJejnol
' '.7 aw . . r t f 1 1 rf-t 0 :f fi'? 'i c
f-.o 3 Xid
P<=' b JS e itfct p* ^ / ;'.' ^ nct *" ; :.
' 'r .in^ . bni!
rictlvr
'lijo > le vo ' 'WO^
,rt.cB*xg ed;! >7rtdit eva;!> I 9^8: Si
xaTl ,Ioi -' ^XXo
dsllnc IXerit ij.jesd
d.-^ fillet aln*! otl^ ?*:i 3
.icâe erf^f
^rljîJO'rb S'.*;
enlmcl diiîX
anXroal 0 :t^
i rip lid Qi'.
pôr-eXirfeeq
notc.i*vffi fC:^
no r,jj-r ;t 99 b aottrp. S : 3
.3lv.-XX lpjb gnJhfcoxf>;- XXii cX oS pnl^sioooa ^dJivoiioZ
to
?oaeXo 8 inmo add o;t b'iasxeT al od ped sopoS
. 'vorfeL
Amos
Ho sea
Omniscience
4:13 and treadeth on the high 11:9 the Holy One in the
places of the earth, , , midst of thee
Jehovah is his name
9:2-4 Though they dig into
Sheol, thence shall my hand
take them; and though they
climb up to heaven, thence
will I bring them down.
And though they hide themselves in the top of Carmel

I will search and take them
out thence and though they
be hid from my sight in the
bottom of the sea, thence will
I command the serpent and it
shall bite them. And though
they go into captivity, , ,
thence will I command the
sword and it shall slay them.
It is of interest to observe that the term Lord", which
is one of Amos' favorite expressions, never occurs in the
book of Hosea, Another expression that Amos uses frequently
is that of "Jehovah of Hosts," which occurs but once in
Hosea (12:5) ,
Jehovah is never called the "God of Israel" in Amos, Only
once in nine chapters does Amos speak of "Thy God," but in
no happy sense (4:2), He is the God of the whole world with
power over the nations, Hosea' s God is a national God concerned especially with a single nation (3:4; 9:3; 13:4), and
exhibits no interest outside of Israel, Amos speaks of Jehovah as the soverign of the world, ruling and judging the
nations as well as His own people. The omnipresence of His
J808OH ZC WJ\
_^| eonpjocitigiO
ni onO \:Xofi odi QiLL iiairi co d^Jdbns'T-t 6/;i^
') Jri-T to ici XfC! . . . offd to PO.oflXq
enuofi rvfjrf 8' ievorfeX,
0^f!x "lib \OifJ ihrr'^r i>r.8rl xm llL>rie nrr.> . 'tj-- .^.
/N;"C-ile t08 ; .
^ Off Î^
.4...0t :.. n'-f t.., "v t I rXtw
ect t \r-r yoa'i . nA
to qot erfcf a! 8c-*vfe
/nEijV^ X nfi lio'êoe XXv,' I
ra.p eorr-r^-'* two
nX .'d.-^/.e /roat /: :f
Iiw 9i1^ lo /not:ôd
di L.a.4 îAt qaoB erid ,>m' .*f!Oo I
rf^fodd- . 'B. J -d tc: ilii/ie
. . otal o:*
<5 lid X IXXw oonoriit

. If) lid vote dl f>n*i t'Towe
xloliiw ^t)*ioJ r*iisJ 9td diiJ viosdo od taeTodni -o st dl
>ild ni Bitfooo leven , di'rovei somA to ono cd
aQXrpeo j aeej/ 30 mA oBrid noteB^'iqxs 'teriiorJV ."êoH to
nl cno di/c L'itjoco xloXxiw '\-^deoH to to dBdd
^ . (c. :.',I ) opboH
XiiO .'lOfT'ii nl "leeiBi lo fcoC- ozld foeXXoo z^vrtr. cl flavoifeT,
nJt di/d *\roG YxCr" lo aomA. seofi ' lodqftdo ?nCu ni oono
:id xW JblaovJ Xoxlw lU lo i>oJ rid eX si . U:N) eerroa qeri on
-aoo boO iBHodden a el i>o?i eoeoH .jnoidjair f?.id *tovo "iwoq
baa < ;'^:Q to) noXd'ifi I^.rrte a rfdlvr y.^Xaioeqa :ônaoo
-L lo aTifteqe eoit*. .Xoiiaal lo obizduo Jcfô^dnl on edldinxe
dJ >:rrXjii-ifr. bfiB âiJjj'x ^blaow rid io nst'xovoe rid ob riavoji
alK lo 9oxi09T:qimio ifT .eXqoeq nwo eXH aa IXw aa enoXddn
power is expressed in the following:
Amos
Hosea
Power over
1:3-2: 9, Syria, Phoenicia,
Philistia, Edom, Moab, Ammon,
Judah, Israel, Amorites
2:13-16 Israel
6:14 Behold, I will raise up
against you a nation. . and
they shall afflict you from
the entrance of Hamath unto the
brook of the Arabah,
8:7 Israel, from Egypt, , ,
Philistines from Caphtor, ,
Syrians from Kir
9:5,6 Egypt
Nations
9;3 they shall not dwell

in Jehovah's land; but
Ephraim shall return to
Egypt.
11:15 the Assyrians shall
be their King
IB: 16 Samaria shall bear
her guilt because she
hath rebelled against her
God,
Amos and Hosea see Jehovah as righteous and just and
moral. However, Amos believes Jehovah demands the qualities
not only from Israel but from the surrounding nations, Amos
condemns Damascus and Ammon for inhuman treatment; the
Phoenicians and Philistines for slave-trade; Edom for unrelenting blood-feud; and Moab for burning their foe. Hosea
is interested only in Israel shov/ing these moral qualities.
Amos Hosea
Righteous
3:1,2 Hear this v/ord, , you
only have I knov/n, , therefore will I visit upon you all
your iniquities.
2:19 I will betroth thee
unto me in righteousness
and in justice.
i?X'laF
r niwoXIoli sf^ rrl bdepvn rxo ei lowoq
goeoH e oifA
eflCf:^j9iK if'vn iv^wo^
j . ^
V 7V
,. f
L t -ti i Cp^/;S. V.*. :
j/jo j -fiel. 2*n^;vorfe'- iiX

ocf Ileie M'tu'rrlqS
la .L 2 v>c(i of:Xi
Ilcff/t al-i dl;tll
0ii> entfîcad -i-.
Tsii 5^ ' 0<3i-
t I'l a * > L ^ ) 1 Oh s u 0 ^ :* n ji-z en
tiOlflCAjjp vrtj Rijnn b
E oitjA . ^ o I J- ,'^ rtIL' rUv'c" '!i;e 3i5,ct
,BinlnDO/l*? .ai'jv:'. - :I
, nofonrA ^ r SOM , , a i p
so:* ilOfiJl , r; a*; p *. ,
qjj oeXfiT riXR' I ,' /onefl *'1:9
bna . .ac - Jf-n j uo^ tri,*a^^G
woil oc ' *olX')'lH Xpcf<^ ^rfi
sfl? oixij d+i inah Ic f' ' rtt/^:: no or!;)
.jIpqb'jA :J': v'id
. . rT rno"*! . o~acI V : :
. , ToX ;iqa* rcc'' 2 A -' . S X A'X
-O'!'! ''(IPtT^C
dnvorfoL a=>r e'^roH X*f:_- pi^rS .
r''V5XX->C BOr> ,: vowoH .iBvcr
'.'O'"*- >u' Xt^B*iftr pro's'* rrXiio doa

.: : JirctBdM.7 naw- 'lo't noibiiA t aa ? . 'nco
-^'*rraj to'j: aoti . t^*-.v'-ov:>XB *io'l cefi t^ eiXirf^. : rTB b râlc XfK
-or{ !
^'soH ,6*01 'Ti-a7 ^riXrmfa 'lol dftO*< Xnc ; . ' -rooXd n'JnoI
... .^?^XBi'^ Xanom ueeri.*'^ ;%nwole X'â'iel '*l 'iflo ^nl ei
fit.VROl' E'i7SA
e7o0.tri'- ?:
o&rl;t ddoidod XXXw I GX;X1

ni 9tr. oJm:
,ôidsxjl al Xna
uc'Z . r.xd^ 'racP S,I:d
- 7'ien ? . .rr.voriN I ovan xXno
XXb ;o^ noqj/ wiX^jXv I XIXw oiot
.-'^jXJX'^nXnX iqoY
116
7:8 I will set a plvnnb line in 8:13 now he will remember
the midst of my people Israel, their iniquity and visit
their sins.
10:12 till he come and rain
righteousness upon you,
12:2 Jehovah, , will punish
Jacob according to his ways;
according to his doings will
he recompense him.
The prophets come to a sharp contrast when they picture
the mercy and love of Jehovah, Amos does not picture Jehovah
as being merciful as Hogea does.
Amos Hosea
Merciful
4:12 and because I will do
this unto thee, prepare to
meet thy God,
! 7:8 I mdll not again pass by
' them any more,
I 8:2 the end is come upon my
i people Israel,
9:4 I v/ill comrsind the sword
and it shall slay them.
2:19 I will betroth thee, ,
in mercies.
2:19 I v/ill have mercy upon
her that had not obtained
mercy.
2:20 I will betroth thee unto
one in faithfulness,
6:1 He hath torn, he will
heal, , he hath smitten and
he will bind up,
6:3 His going forth is sure
as the morning; and he will
come unto us as the rain, as
the latter rain that wâtereth
the earth,
11:9 I will not come in wrath.
Amos, with his severe sense of right, overlooks Jehovahs
love, Hosea, with his sensitive and emotional nature, sees
the tender love and sympathy of Jehovah for Israel.
-i'* 1 1. i 'V
'^l !
r:
: * L
' vr^ 'f c '
"lit
'! X
, /X fJc 1 't
il3in;.rq . . '-.. varioo :
; C L'
O.T V :: j.t'ooy 0i2 'OB'
a.ynic
?l i O."*
?';.ox
. ! ri . ' :;00
r ^ - i ;
i r:oc
. f i ; ^
r^1 n i'f V* o ' .. c.
go
>' - -t , -
.
. '
- al
,: .)''. [ L r^' X
r ;
. ' * / i
.. ..
1 -
/- '1 ,'i
.. LL:: .1
- .
* ^
C-o. ' - T .-i
- > '
r I
^ -
: .
r.:
. ' -
'
* * !
. '. - r
; ? K* "! .. ' r ';j-i
ii' ,
.
- . I .
r : ;i\! H" . ..T ; . \
O ?.
r} l.i} i.I.jiLU
' 1 : - . iV 1 r1. rJo-o -Lox^d^l
01';
K *
% -
ori.
-nv L\J. X<'.
\0-J i " n LLl^r I
...
;.-{ 1. : "oo Coc^ ^
:
;: C , -
'. ' i
' t-:^C r; o:" i-JiOO r. '
1 O ' 2 0 I'fixo'
ry , *f
CO
ecr?j.r
-jf: Ix'-A01
'X .-r
'0 :
I 'r ' o'
::o-. ; <: . f
-i L( '
ro VE
./ t _ 1
r.'riife
I O vi9? O'!' Vf' ' -I . il
vr I
Amo 3
Hosea
Love
2:5,8 she said I will go after
my lovers, , she did not know
that I gave the oil, , the
grain, , new wine, , silver
and gold,
2:9 Therefore, I will allure
her and bring her into the
wilderness and speak comfortably unto her,
2:19 I will betroth thee to me
in loving kindness,
2:20 I will betroth thee unto
one in faithfulness,
3:1 as Jehovah loveth the
children of Israel,
4:14 I will not punish your
daughters ,
5:6 he hath withdrawn himself
from them,
7:13 though I would redeem
them; they have spoken lies
against me,
7:15 though I have taught and
strengthened their arms,
11:1-4 When Israel v/as a child
then I loved him, , I took
them on my arms but they know
not that I healed them, I
drew them with the cords of a
man, with bands of love, , I
laid food before them,
11:8,9 How shall I give thee
up? I will not execute the
fierceness of my anger, I will
not destroy, , for I am God
and not man.
1 1.x
S -
i
jCGPOh
'f C'_
1 i-j o? Lju'y^ I
v-c'-':. '-' l>
nr> -Ip
. . r'. - 7 oX '.:?
, , . t. .
;. !. '; Hi'., 'f , '. c -0"i. -. ? ^ v'î ', '.r vni'- ; ;
. i i'i: ? I
' . 1 ^* I ' r ' 1
. I i i '- X j
-iw i
;1:W vnlv -I 1 *
!. UJ '
- ^ j. .
UU;
. ' X - L p:.'; : ;'LX lO r 7 ':C. L '10
' il i'X;-, e"* ' .7
..X.v .jXi.M er X:v..

t . - ' *4
1 (
M/'lVv 1 '
/ iX r.r.'X
.! c n- .'
^V... T .. .Oilj ii';''
, 1 X B
to .
^ , :
7 <c r
7 r^. ' ' -fa-* V 1 -'
7. c''-ioo r^fij
. . .vol -o il tiw
-r ;
:j rri
! ' .'loi^d do o'!
f > u i ,' I" r
4. ...I.. V. ^ .A- on 111 .. . . 1 /
' ' I (> 0 .' ? 'I id
Amos and Hosea recognizer Israel as Jehovahs

people and that He has especially revealed Himself
Amos Hosea
cho s en
to Israel,
A Chosen People
3:1,2 children of Israel, ,
the whole family which I
brought up out of the land of
EgyP't, saying you only have I
known of all the families of
i the earth.
1:10 ye are the sons of the
living God,
11:1 When Israel was a
child then I loved him and
called my son out of Egypt,
12:9 I am Jehovah, thy
God, from the land of Egypt,
Revealed Himself
3:7 Surely the Lord will do
nothing except he reveal his
secret unto his servants the
prophets ,
6:5 by the prophets, , my
judgments are as the light
that goeth forth
3:8 the Lord Jehovah hath
spoken who can but prophesy?
12:10 I have also spoken
unto the prophets and I
have multiplied visions.
7:1 the Lord Jehovah showed
me.
1:3,6,9,11,13; 2:11; 3:10;
4:4; 6:8 Salth Jehovah,
B. The Concept of Sin,

In Amos and Hosea the fundamental element in evil
of every kind was always disobedience to or disregard of
Jehovah. The disobedience or disregard took different forms
with the prophets, jôs saw it chiefly in the social injustices of his day; and Hosea, in disloyalty or unfaithfulness to Jehovah, Under whatever form the sin of Israel was
conceived, its essential nature remained the same. It was
looked upon as directed primarily against Jehovah rather
than man,
Amos does not say what caused Israel to sin, but Hosea
gives a number of reasons, " They have wandered from me"
(7:7,10,13), "They have transgressed my covenant and trespassed against my law"(8:l), %y people are destroyed for
lack of knowledge" ( 4: 6)
The passion of Amos soul is for the establishment of
1 2
righteousness and justice . The height of iniquity, to Amos,
was the oppression of the poor and the unfairness of the
judges, which disregarded the human rights of the individual,
Hosea does not denounce or rebuke these sins as his older
contemporary does.
The mixed cultus is the chief sin of Israel in Hosea' s
eyes. Amos, however, says nothing against the image worship
of his day. But to Hosea, with his spiritual conception of
1, Amos 2:6,8; 6:12
2, Amos 5:7; 6:12,
p;'
: c ^ I
t,:, ' v
- L ' / fit* .1 r.;-..' VO0
. ~ vo'id t
; !'' 0 'M t iG i*- " I-:.
. G , :::i :o J
r. :l:i c 2 n*i : ' ^
t ivll'. .' ';:r: ? '
I >' j . -I . Vi O P.^l
_ /
X
llSx't
IP. I .
.. j ^
\J -4.
* i.L X*-'
:S'. O"';P0ff' ;,j 1 P . i
txirt r
1.^ 'I r no ! f-, e . JO ;; v/
f'sr."' . ov- ?. ii.'
"' Dor '^ni- / oH
. . r . , noo
VO
o 1
ôX j '.o onoo ^
>
FJOG
.X
God, such a materialistic representation of Jehovah was unendurable. He therefore denounces image worship in general
(4;12,17; 11:2; 14:3) and, in particular, the cultus of the
golden calves and Baalism. The misconception of Jehovah,
due to the worship of Him under the guise of a calf, so distorted His character as to put Him on a level but little
above that of the Baalim, Both rituals alike emphasized the
generating, life-giving, fertilizing powers of the deity and
consequently dfegenerated into gross sensuality (4:2,10,13,
14,18) . So Hosea attacked the cultus just as Amos had done;
though from a different point of view. Amos had objected to
cultus as a substitute for justice toward fellow-men, v/hile
Hosea' s objection is that cultus in itself is bad. It is the
expression of a wrong conception of Jehovah, Hence, Hosea
attacks the Baal worship with uncompromising hostility (2:8,
13,16,17; 7:16; 11:2; 13:1), To Amos the cult images were
merely a part of an elaborate system which Jehovah despised
as a trivial matter compared with right conduct, but to Hosea
they were the symbols of apostasy.
Since Hosea everywhere concentrates his attention on the
personal attitude and disposition of Israel toward Jehovah,
as constituting the essence of the national sin, he is led
to look at the sins of the people's worship much more closely
than Amos does. Amos contents himself with noting the acts
of injustice and immorality that are done in the name of religion, and with urging that no ritual service can be ac-
121
ceptable to Jehovah where civil righteousness is forgotten.
Beyond he shows a marked degree of indifference to all practices of social worship which is not uncharacteristic of an
j inhabitant of the desert. But Israels relation to Jehovah
j
j with His people at the sanctuary naturally assumes a much
I
j larger significance. Acts of v/orship are the direct embodiI
I
' ment of the attitude and feelings of the worshipper toward
I
I his God, and in them Hosea finds the plainest exhibition of
i Israels unfaithfulness,
G, A, Smith sums this up "that to Amos and Hosea alike
the true standard of religious life is the standard of conduct.

The state of the nation before its God is judged by its
actions; and the prevalence of immorality, oppression, and
crime is the clearest proof that Israel has departed from Jehovah, The analysis of Amos stops at this point; he does not
I
I seek into the hidden springs of Israels sin, but simply says,
! Without a return to civil righteousness, which you are daily
violating, you can find no acceptance before Jehovah, Hosea,
I
on the contrary, with his guiding principle of a relation of
love between Jehovah and Israel, pierces beneath the visible
conduct of the nation to the disposition that underlies it,
Amos had said. Cease your ritual service, and do judgment and
I
justice (5:24); Hosea says, '*I desire love and not sacrifice,
1
and knowledge of God rather than burnt offerings (6:6),"
1
Smith, G.A. , P^;tôphets of Israel, p. 164
f .<
1. JJO. 'lo'l
;'l: 1.
-O.:'!. ii--' Ou B
7 ..'-, ' 'cl ; i';g>; 96 , - 1
one-: :.o -'i-ys b L :>-h\
;.0 '/J ^ 2 i' " ;i -V;

. V <0 f;. 0 > '.?r C. . '
.') r '3 o s. ^
r ,n ' .dsrfrft
.. i
: f- . a/! ^ ^ '
>, :. ' r. 1 , '* . ' r.'S ? ' -. I
- 1 .Ti
qL' a A:'- '
- : t-. ' ?r. a:;iXr
E- l.r. -- ^:fr
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122
C. The Concept of Mercy .
Amos left to Hosea the problem of matching the concept of Lav^ and. Righteousness with Mercy and Love, For Amos,
the fear of punishment was the only motive offered for righteous living. Jehovah was, for Amos, a righteous and ethical
God, He could scarcely be called a loving, caring God. He
was a God, cold and unfeeling. G, A. Smith suggests correctly
I that the problem Amos left to prophecy "was not to discover
Love in the Dbity whom he had so absolutely Identified with
; the Law, The Love of God needed no discovery among a people
I with the Deliverance, the Exodus, the Wilderness and the Gift
!
I of the land in their memories. But the problem was to prove
I in God so great and new a mercy as was capable of matching
that Law, which the abuse of His millennial gentleness now
only the more fully justified. There was needed a prophet to
arise with as keen a conscience of Law as Amos himself, and
yet affirm that Love greater still; to admit that Israel was
doomed, and yet promise their redemption by processes as reasonable and as ethical as those by which the doom had been rendered
1
inevitable," The characteristic of Hosea that expresses
"grace", "mercy", or "leal love" is hesedh . Amos never once
uses the word hesedh . He uses the characteristic words of
"Cedhaquah" (justice), and " Mishpat " (righteousness). In
abort, Amos illustrates the easily forgotten truth that a
ureacher to the "conscience is not necessarily a preacher of
!
Smith, G.A. , The Twelve Prophets, p, 229
1
repentance, "
Hoseas major emphasis is on mercy. He has just as strqng
a moral law as does Amos, Hosea is no less enthusiastic for
moral law than is Amos, for moral law operates just as surely
as it does in the conception of Amos, "What a man sows that
he must also reap" is just as true for Hosea as it is for
Amos, In fact, Jehovah expresses His mercy through these
moral laws, Hosea writes "For they sow the wind, and they
shall reap the whirlwind" (8:7), He also pleads "Sow to
. yourselves in righteousness, reap according to kindness"
(10:12), But in addition to this inevitable moral law is a
mercy to match that law, God demands mercy as well as justice,
I God himself is merciful and his heart is torn with grief when
i
Israel sins --punishment is not the last word. Through dis}
i clpline Israel is to be won back to Jehovah, Sincere reI pentance finds a waiting heart--a heart which forgives--a
j love which conouers sin and disloyalty. The motive for
righteous living is love rather than fear. The God of Hosea
says, "I vîll betroth thee to me in lovingkindness (2:19),
Jehovah loveth the children of Israel (3:1), I drew them with
the cords of a m.an, with bands of love (11:4), how shall I
give thee up? I will not execute the fierceness of my anger
I will not destroy, , for I am God and not man (11:8,9), I
will heal their backsliding, I will love them freely for my
anger is turned away from him, I will be as the dew unto
1. Smith, G.A,, The Twelve Prophets, n, 229,
': tcU[. i:>^:

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Israel; he shall blossom as the lily and cast forth his roots
! as Lebanon (14:4-5),"
Hosea needs the stern moral emphasis of his predecessor,

and Amos needs the Quality of tenderness which is found in
i
; Hosea, The messages of the two men are complementary in
! character, and viewed in the larger light of the experience
of both men they form a harmonious whole, Hosea s joining
of love with righteousness was a great contribution for religion; for the healing of society is possible only by love
and righteousness, Hosea showed the heart of God and came
nearer to the insight that "God is love" than any Old Testament prophet. So profoundly did Hosea see the divine nature
I
1 was love and mercy that "he is first prophet of grace,
1
Israels first evangelist," Prom, the time of Hosea the conI ception of Jehovah as a God of mercy and love has never left
j our theology. We owe to him the profound conception of the
i
I
j love of God, Jesus only surpassed him, Hoseas glory is
that he approached so nearly the great mystery of redemption,
"Herein is love, not tha.t we loved God, but that he first
loved us, and sent His Son to be the propitiation of our
sins," (I John 4:10),
1
Smith, G.A,, The Twelve Prophets , p, 230
D, The Concept of Righteousness and Justice

I
!
j
I
Amos came forth preaching the righteousness of Ood,
He vindicates the moral personality of God, emphasizing that
the essence of the divine nature is absolute righteousness,

Hosea came preaching that the essence of the divine nature is
love and mercy. To Hosea, as to Amos, justice and the obligations of civil righteousness are still the chief sphere
within which the right knowledge of Jehovah and due regard
for His covenant are tested.
The Jehovali of Amos is the one God and his sovereignty
knows no boundries. His requirement of righteousness is
universal. Not only Israel but all the nations are obliged
to observe the fundamental laws of humanity and social
morality, Hosea is more concerned with Israel knowing Jehovah,
I
I
I
Amos denounced the social and economic wrongs because
:they violated the princip^-es of righteousness and justice,
Hosea says little about social and commercial injustices but
Amos does not hesitate to condemn the senseless luxury of
the rich, the oppression sind exploitation of the poor and
the unfairness of the judges. The tale of sin is much the
same in Amos as in Hosea and the younger prophet is certainly
not indifferent to the sins which his older contemporary denounces, However, Hosea is more interested in tracing the
sins in their sources than about describing them in detail.
If Israel claims the prerogative of intimacy, it simply
means special responsibility. The prophets both agree that

the relation between Jehovah and Israel is entirely moral and
will be dissolved if the moral conditions are not fulfilled.
Thus, Amos dwells on the social sins with his chief emphasis
that justice between man and man is required of Jehovah,
Deeds alone count. Justice means life with God, his companionship and cooperation, Hosea says more about the immorality, actual and figurative, of the prevailing practices
of the day, and his chief emphasis falls on the idea of religion as a right inward relation to God,
Amos laid the basis for ethical monotheism and became
its first exponent, Amos assumed knowledge of the moral law
in all men, and its implications as well. Because Jehovah is
righteous and visits men everywhere, he came to be regarded
as the one God, Hosea probed more deeply in the realm of the
heart and declares that the only life worth living is a life
which has a knowledge of God, Righteousness, love and truth
spring from a knowledge of Jehovah (6:6; 12; 6), The monotheistic emphasis' of Amos is missed in Hosea with its universal implication; but Hosea points forward to his spiritual
kinsman, John, who wrote Th.is is life, that we might know

Thee, the only true God, and him Thou didst send, even Jesus
Christ
tt
E, The Concept of Salvation .

It was the eighth century prophets who revealed the
moral character and requirements of Jehovah, and as a consequence saw the depth of sin, Amos led the way. He saw in
the sin of the people an offence against righteousness, Israel had forgotten to he humane, just, righteous, and moral,
and in their place had substituted the externals of religion.
In their eyes moral deficiencies were matters of indifference,
provided the formal routine of festival -keeping and sacrifice
was properly performed. It was this, they persuaded themselves, v/hich assured Jehovah's favor, and it was something
which was far easier to observe than the restraints of morality
Israel believed Jehovah would disregard her moral delinquencies if they offered gifts and made pilgrimages to His shrine,
Amos claimed that only those who "seek good" can claim the
favor of Jehovah, whose lives reflect the righteousness of
their Ood, Morality was repentance, to Amos (5:14), and
showed itself in the reformation of morals (5:17,24), What
Jehovah requires is for Israel to seek Him in the practice
of civil righteousness, a doing of justice, or there is no
acceptance before Jehovah, Prosperity and life were promised
(5:4) to those who meet this demand, while all disaster is
due to the wrath of Jehovah against those who fall short of
this requirement (3:6). To Hosea the sin of Israel was
grievous because it was a sin against Jehovah's love. When
he called it "whoredom", he conceived of sin as an attitude
of mind, an alienation of affection which debases conduct.

So repentance with him is a change of mind, an awakening to
the truth about Jehovah, a return unto Him (6:1;7:10; 14:1,2),
and a new understanding of His character (4:6). Repentance
is made possible because Jehovah loves Israel and longs to
forgive her, but it can only come through stern discipline.
Her land laid waste, she must live the desert life again,
and so learn to depend on Jehovah alone (2:14-16),
Amos deals mainly with Israel as a nation while Hosea
deals mainly with Israel as a moral individual, Amos speaks
of Jehovah as the God of the nations ruling and judging the
nations as well as His own people. The restored and reunited
Israel was to possess the nations, Hosea remains silent
about the nations. He has no word to say either of their
judgment or redemption. His message is limited to Israel,
Jehovah's chosen people (11:1; 13:4), and Jehovah is Israels
God (1:9; 5:4; 13:4), This formula limits Hoseas theology

and overshadows the universal point of view. He notices the
existence of the nations, but he is not interested in them
as Amos was, except as a source of temptation to his people
and as powers which will chastise Israel, This self-imposed
limitation of outlook also explains Hosea' s apparent lack
in the Individual, It would be precarious to infer that
Hosea neither knew or cared about the destiny of the nations.
It is with Israel that he has to do. His intense love for
his people leads him to concentrate his attention on them.
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129
G, A, Smith suggests that "no mans doctrine of repentance
is intelligible without his doctrine of God; and it is because
Hoseas doctrine of God is so rich, so fair and so tender,
that his doctrine of repentance is so full and gracious. Here
we see the difference between him and Amos, Amos had also
used the phrase with frequency; again and again he had appealed to the people to seek God and to return to God, But
from mos it v/ent forth only as a pursuing voice, a voice
' crying in the wilderness. Hosea lets loose behind it a heart,
I plies the people with gracious thoughts of God, and brings
about them, not the voices only, but the atmosphere, of love,
I will be as the dew unto Israel, promises the Most High; but
i
I He is before His promise. The chapters of Hosea are drenched
I
i
with the dew of God's mercy, of which no drop falls on those
of Amos, but there God is rather the roar as of a lion, the
flash as of lightning. Both prophets bid Israel turn to God;
but Amos means by that, to justice, truth and purity, while
Hosea describes a husband, a father, long-suffering and full
of mercy. 'I bid you come back,' cries Amos, But Hosea
pleads, 'If only you were av/are of what God is, you would come
back, 'Come back to God and live,' cries Amos; but Hosea,
'Come back to God, for He is Love,' Amos calls, 'Come back
at once, for there is but little time left till God must
j visit you in judgment'; but Hosea, 'Come back at once, for
God has loved you so long and so kindly,' Amos cries, 'Turn,
j for in front of you is destruction'; but Hosea, 'Turn, for
I
I
behind you is God,' And that is why all Eosea's preaching of

1
repentance is so evangelical,"
1, anith, G.A., The Tv/elve prophets, p, 338-339
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E.
The Concept of the Final Outcome of Things.

131
Amos is the prophet of impending doom. Nothing
can arrest the doom which will surely come as a result of the
unrighteousness of Israel, Israel must suffer punishment, and
the punishment will be utter demolition. No one had ever
dreamed such a thing for the nation. It is expressed many
times and in many forms, always terrible and always irrevocable
It is the unmistakable expression of the condemnation of wicked
Israel by the absolutely righteous Jehovah, Judgment and doom
are inevitable and cannot be long delayed, Hosea foresees
that sinners must be destroyed; but further, he puts into the
mouth of the nation confessions and prayers which point to the
radical change needed (5:15; 6:lff; 14ff ) , But Amos sees
the nation purified by judgment. Threats and the nature of
the doom will be shown in parallel columns,
Amos Hosea
Threats of Doom
4:2 they shall take you away
j with hooks and your residue
! with fish-hooks,
j 4:3 Ye shall go out at the
breaches. , , and ye shall
cast yourselves into Harmon,
4:12 Therefore, thus will I
do unto thee, 0 Israel, and
becavise I will do this unto
thee, prepare to meet thy God,
0 Israel,
B:12 And they shall wander
from sea to sea, and from the
north even tn the
5:14 I even I, will carry
them off and there shall be
none to deliver,
9:15 Because of all the
wickedness of their doings
I will love them no more;
I will drive them out of my
house,
9:17 And they shall be wan-
derers among the nations.

11:6 Repentance shall be hid
from mine eyes.
Amos
Hosea
Nature of the Doom
2:13-16 No one can escape except
5:3 A small remnant,
8:9 Likened to the eclipse; a
day of. . .
8:10 mourning. . lamentation. .
sackcloth. . baldness. . the end
of a bitter day,
8:11 A famine. . of hearing the
words of Jehovah
9:1-7 Terrible cataclysms. . and 4i3 Therefore shall the land
Jehovahs face will be hidden, mourn and everyone that
dwell eth therein shall a
languish with the beasts of
the fields and the birds of
the heavens; yea, and the
fishes of the sea shall
also be taken away.
Alas, Israel must go into captivity and suffer exile from
their native land,
Amos Hosea
Captivity
6:7 I will cause you to go into
captivity beyond Damascus,
7:ll Israel shall surely be led
away captive out of his land.
8:13 they shall return to
Egypt.
9:3 They shall not dwell in

Jehovahs land but Ephraim
shall return to Egypt and
they shall eat unclean food
in Assyria,
9:6 Egypt shall gather them
up, Memphis shall bury them,
11:5 The Assyrian shall be
their king because they refused to return to me.
Although Hoseas immediate future is one of doom, he has

a bright message of hope (14:1-8), Hosea saw more clearly
because he saw hope shining through the clouds of doom; Amos
saw only more clouds. If Amos ever saw hope he never did publish it. He had nothing but unrelieved doom and only refers
to the possibility that even a few might be saved (5;16).
Hosea taught the possibility and the true nature of repentance
if it would be availing (2:2; 5:4; 6:6; 10:12); but would
Israel, accustomed to a fitful repentance, ever enjoy the true
experience? Amos pointed out a way of escape by the way of
repentance, open to a very few (4:4,6; 14ff) , Whatever expectation Amos may have had at the opening of his ministry,
all hope deserted him as he saw the utter lack of response to
his message. The prophets hope of restoration is shown in
the following references:
Amos Hosea
Hope of Restoration
3:12 As the shepherd rescueth
out of the mouth of the lion
two legs, or a piece of an ear,
so shall the children of Israel
be rescued.
5:6 Seek Jehovah and ye shall
live.
2:14-23 Behold I will allure
her and bring her into the
wilderness, , I will even betroth her unto me in faithfulness; and thou shalt know
Jehovah,
11:8-11 How shall I give thee
up? , , I will not come in
wrath, . they shall walk be-
fore Jehovah, , they shall, ,

come and I will make them to
dwell in their houses.
14:4 I will heal their backsliding, I will love them
freely for mine anger is
turned away from him.
154
The people of Israel had. a popular hope of the "day of
Jehovah" and they ardently looked for the day, when Jehovah
Himself would triumph over all of Israels enemies. Hoseas
outlook is different from Amos downlook as he holds out a
r'
brighter picture, Amos rudely shattered the popular belief
in that day (5:18),
Amos Hosea
The Day of Jehovah
The popular belief ;
3:18 a day of light.
3:20 a day of brightness.
I The Prophets idea ;
5:17 I will pass through the
midst of thee, saith Jehovah,
5:18 darkness and not light,
1
j
I
i
5:19 full of perils,
I
1
5:20 very dark and no brightness in it.
2:19 a day of righteousness,
justice, lovingkindness, and
mercies ,
2:18 A new covenant of peace
and safety for man, bird and
beast,
2:21 And it shall come to
pass in that day, I will
answer, saith Jehovah, I will
answer the heavens, and they
shall answer the earth,
2:22 And the earth shall answei'
the grain, and the new wine,
and the oil; and they shall
answer Jezreel.
9:4 I will set mine eyes upon
them for evil and not for good.
9:1-7 a final judgment sparing
none ,
2:23 And I will sow her unto
me in the earth; and I will
have mercy upon her that had
not obtained mercy; and I will
say to them that were not my
people. Thou are my people:
and they shall say. Thou art
my God,
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156
j Hosea describes the future as a time of restored prosI
perity and fertility, but one could hardly see in Amos any
future at all. The supreme goal and aspiration of Hosea is
I
l
' that Israel will walk in perfect fellowship of life and love
j with Jehovah and His purpose will be realized completely in
them. The following references will enable us to see the
prophets* conceptions of the future,
Amos Hosea
Conception of the Future
3:12 As the shepherd rescueth
out of the mouth of the lion
two legs, or a piece of an ear,
so shall the children of Israel
be rescued.
5:6 Seek ye Jehovah and ye
shall live.
l:il And the children of Judah
and the children of Israel
shall be gathered together
and they shall appoint themselves one head and shall go
up from the land; for great
shall be the day of Jezreel
(Israel) ,
5:15 Repentance is the condition of restoration, *I
will go and return to my
place till they acknowledge
their offence and seek my
face, "
11:10 They shall walk after
Jehovah,
r BOP. ot
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136
CHAPTER VI. SUMMARY.
In Chapter One there were many passages in
both Amos and Hosea which are doubted as originating with
these early writers. The writings of various scholars were
\
} consulted concerning the prophets literature and many pasI
sages were excluded from this thesis because there was not
sufficient evidence to establish their validity* Therefore,
in Amos we reject 1:1; 2:4,5 and 9:8-15; and in Hosea, 1:7;
I
3:5; 4:15; 6:H; 8:14; 14:9. The Books of K^ngs and Chronicles
' are accepted as trustworthy sources but they are not satisfactorily arranged. It is necessary to go to other sources
in order to establish the chronology of the books. Archaeology speaks when the Bible is silent and clears up the difficulties concerning chronology and history. It confirms
dates, events, characters, locations, and the general conditions
of the eighth century.
In Chapter Two the historical background of the eighth
century prophets was considered. We began with the reign of
the wicked King, Jehu, (843-816 B.C.), and continued down to
the Fall of Samaria (722 B,C.), tracing the political situation, The reign of Jeroboam was especially considered because the prophets are contemporaries in the latter part of
his reign. Political chaos was the inevitable outcome of
Israel's great prosperity and its accompanying social and
economic excesses. Kings follov/ed each other in rapid succession, and foreign alliances were bought. The courts daz-
nl HSâafpq ^nanr 'xev. ficrii oiiO 'i9rqf3rfD nl

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-8SQ iffir- ; fcfj 9'xudfi'xeiil ' a riquiq e/U mimoonoo ^''^lIUEnoo
j >it ej5? isii.-f ee*7Bod c taerl.t girl^t uronl reb;rXox f.'rew sariBE
,'iolo7x*i . i : iiillav li dd .'stlcfcdE ennab ?v, roiTJxrt!
;\:I. ^jaeaod rri bna hcj* ;I:I -'W t-'X. t
C'/Xo t: rîdO bne lo ciioofi erfT r r^r.-" ; r ; -i.
-n^Jjea .7or. i.-' d;id leo'iiiOG gi,^ ^ f*ja
EC'C*.Loe ol og ' 7 ^vr aseooou eX u '.' . nufia
- . uo'x.' , "to y,^r lonoido o:U xfvlida.ig') o7 rpi.-iw; iii
- ii ru^ qi* E'TBdlo t>nc JnIie at r-Iclfl *:*:i7 n/1w eiXe^qn MSoXp
ciCTi :.-.co .v-icJet i j^fi Yc^^Xoaoiiio >itln*ijonoc e >
enOiiJibuOO -lP*i07 7 - tuocX , v ,r.jnPVO
. .^'i.j7avo iX/igXo o' *ô
xidrf.via eft'7 .o J:nx/0'i'7jlr ad If 'f -i.J nixi o/td ow*! "redqjprlC' nl
xo riJ xidiw W .'e'l^b.tsnob Rfjw t-'^rf . '-iq ymc^rr -o
o^t iob .-^x.T:.^rrnc o-f- / ^ -, ^ :rtH bftho.l.x <arf:t
4
- - Ifc>oliloq ^Q.-^ yulo^ni S^'V) '>o X TaT
V
- .'Ml It: nor Ti IlBiOrTiqs fraroo'l- ^.- lo o:Tr 'J
10 ct'iBq 'loctdaX hdi at as ti 0 noqrtr:tnco *ip sCi.erf.jo'Tq - -^ 'crpr.
5
to orroodt/o XdfiJiv^xiX rid s/m eofixo" iPoXitiXo'^ .r 'i sUi
oiio leXcoB jnX^noqn-oooja eJX bn& ''^;i i^'.qao'xq r'Xe iSil
* v' '
-oi r nX 'I'eilxto i)Gy;oXoî ; *'?/. .o^êaecy?* cX/rfonoo
st/iToo ffr .-t.L^x/oci a-sofvjXXXc 73;Xi^*to1l t ne ^noiKa&q J
137
zled in pomp and splendor. The excessive social, economic,
and religious situations became even more accentuated.
In Chapter Three a comprehensive study of the personal

history and character of the prophets was made in order to
understand their messages. The ministry of Amos was from
about 760 B,C, to 740 B.C, and that of his younger contmporary, Hosea, at least ten years later, about 750 to 735 B,C,
Amos was a native of Judah whereas Hosea was a citizen of the
North and at home with his people. The call to prophecy
seems to have been in response to their he^rt3, to the social,
economic and religious situations in terms of their personal
religious experiences. It was the shepherd life, in the
midst of the wild threatening surroundings, which gave Amos'
message its tone of stern and unrelenting justice and righteousness, Likev/ise, the domestic tragedy of a broken-hearted
lover and husband found its echo in the ministry of Hosea,
Their approach is different.
In Chapter Povir the fundamental religious concepts of the
prophets were discussed at length. The concept of God revealed that the God of Amos and Hosea is all-powerful, but
the idea of power occupies no such place in the thought of
Hosea as in that of Amos, Hosea has practically nothing to
say about the omniscience of Jehovah, whereas in Ajnos this
attribute is prominent, Jehovah is never called the God of
Israel in Am.os for He is the ruling sovereign of the whole
world, Hosea sees Jehovah concerned especially with a single
I
138
, nation, exhibiting no interest outside of Israel, That Jei
j hovah is just, and righteous, and moral is evident by both
prophets. However, Amos ijiniversally demands these qualities
while Hosea is interested only in Israel showing them. There 3s
little mercy or love in the God of Amos but with Hosea both
are plenteous. Both prophets recognize Israel is Jehovahs
chosen people and that He has especially revealed Himself to
Israel ,
Sin to Amos was summed up in terms of injustice and unrighteousness whereas HOsea analyzed the sins in terms of
I
' "whoredom or a lack of knowledge of Jehovah, The chief sin
I of Israel, in Hosea s mind, is the mixed cultus, Amos says
I
nothing of the image v/orship of his day but objects to the
j cultus as a substitute for justice toward fellowmen, while

i Hosea s objection is that the cultus in itself is bad,
i
j Amos left the problem of matching the concept of Law and
Righteousness with Mercy and Love, which Hosea did admirably,
Hosea, v/ith his sensitive emotional nature, sees the tender
love and sympathy of Jehovah for Israel but Amos, with his
severe sense of right and justice, overlooks Jehovahs love
and mercy,
Amos preached that the essence of the divine nature is
absolute righteousness but Hosea said that it was love and
mercy, Amos dwells on the social sins with his chief emphasis
that justice and righteousness are required by Jehovah, Hosea
is more interested in finding the source of sin than describing
139
it in detail, Hosea's chief emphasis falls on the idea of religion as a right inward relation to God,
To Amos morality was repentance and showed itself in the
reformation of morals, Vlhat Jehovah required is for Israel
to practice righteousness and justice or there is no acceptance
before Him, To Hosea repentance is a change of mind, an awakenj
ing to truth about Jehovah, a return limto Him, and a new? understanding of His character, Jehovah cannot forgive sin without
repentance but is ready, waiting, and desires to forgive. The
result of true repentance is eternal harmony with Jehovah--a
recognition of the eternal law of mercy and the conduct of
life in accordance with it.
The prophets came to a sharp contrast on the final outcome of things. Doom is inevitable for Amos and Hosea, Howeveij,
in the doom that was hastening on, Amos could see no ray of
hope, Hosea saw more clearly than did Amos, with his hope
based upon the divine love. Punishment must come but it is
a means to an end-- the salvation of Jehovahs people. In the
future Israel would be in perfect fellowship of life and love
with Jehovah and His purpose would be completely realized in
them.
In Chapter Five a comparison and contrast was made of the
fundamental religious concepts set forth in the preceding
chapter.
1. V
-e'l to .-xj rs '?oixln ^^ eoH , cri
V.
, ' oO 0.1 no.f. /? Ic 'i f b bl' noi^ t

Bdd nl 'iXei.M ; s-wc in rnis : onialaeqei bjsdl F xn:h o*i?
iê^^^X 'lo'l ?? rUivoiieL 1o.-r^ . lo no 'o'^.a't
yariBl'.yti a n e- x*'ioJiJ *10 ec'.'.ut ,> * 'i ' r>
riexfjv'^ * - , to ..-'.siTarlc B 8l vnnr;: neqyn nenoH oi , '
-'jyi iu; t oinif I ,^.iVo.rfe*L iLfode dJ^r- ^ q 1 '"frt
i" f'v 1^,10 i 1oiini;o '^svcdo.. OiST/jiio sIH to "^r:]
-ffj' . o1 8'*'ie Vj nd* j' nil iB# , n.t 1i?d oottB- f: .\3*i
^^-._!,av<-i^.^ i.i i& Ipm'* .tf^- ai eo.;Bv^ no "'c [riao'i
!o :on ..o''r ^-hl* 'Ô'lBCt To wol o " ' ''o nr V> t n^-'
,1i >!:' Ivr oofUjbnoooB ni "-"tW
-. V... XenT' Oi. ' - vfBB'i.'roo q*ia:fB ft o1 ei|^

c- vcv/oj . ' >- ; n;: omA 'lol oIcnJi.vBal Pi mooa '-:U,
LO ;yn '^nn - Ii'oo , ' J'. ^no i.:ie es:i nflw muoi lii?
::>qoti air! nl " -lb nnril v.i'JnnJn o'lom ^^fo8 p.^p^
ai 11 1i/c .r^.noo 'es:-.: 1nr-;iul8 .^vol, on i vil noot- bes;i^f
or!1 n"!" . 9 i.;o 0 ': h ' ^vo/is 0 lo nolIrvlBR ' -- jo rcB r * rneer o
r^ jJ. ôc lo *Tir: 2 Wo CIaI lof.'.nB.,: ni od < ' 0 --v lomel o'jultfl
nX >o 2 iXlFn 7 . foJp Iqi.:oo od r-Xno^ r oo^x; j e tr: boB d.^ ^ i-^l ivv
ri1 'ic on :?.-u aew ?'^^*:laoo X riB : oein oqrotf, JB t? . rI nl

3nIX ood^q Gfil nl lil'io'i l&e olqeiirnn sLfoJbr tloi XBlaprrf? )fi;A
.T rfliiC
i r I'ur-j i iug:
i-- -iîi'*
BIBLIOGRAPHY
Abbott, Lyman, The Life and Literature of the Ancient Hebrews .
New Yorin Houghton Mifflin and Company, 1901 ,
pp. 330-360,
Abingdon Bible Commentary, Ho sea and Amos , Edi t ed by
Frederick Carl Eiselen, Edwin Lewis, David G, Downey,
New York: The Abingdon Press, 1929.
Alford, B, H., Old Testament History and Literature ,
New Yorkl Longmans Green and Co., 1909, pp. 321-371,
Barnes, W.E., The Two Books of Kings , Cambridge at the
University Press, 1908. pp, ix-xlv,
Barnes, W.E., The Books of Chronicles , Cambridge at the
University Press, 1899, pp, ix-xxix.
Barton, G.A, , Archaeology and the Bible , Philadelphia:
American Sunday-School Union, T^th ed) 1916, pp, 40-68,
358-382.
Barton, George A., The Religion of Israel , New York:
The MacMillan Co., 19l8. Chapters v and vi .
Batten, L.W, , The Hebrew Prophet , New York: Macmillan Company,
I 1905. pp. 85-289.
i
! Bewer, Julius A., The Literature of the Old Testament ,
New York: Columbia Press, 1924. pp, 87-100,
I Breasted, James Henry, A History of the Ancient Egyptians ,
New York: Chas, Scribners Sons, 1918,
pp. 149, 351, 358, 362-7, 434, 435.
Brown, Sydney L., The Book of Hosea , London: Methuen
and Co, Ltd., 1932, In toto,
Buttenweiser , M,, The Prophets of Israel , New York:
Macmillan Company, 1914. pp. 211-254,
Chamberlin, Georgia L,, "nie Hebrew Prophets , Chicago:
The University oi* Chicago Press, 1911, pp, 62-103,
Cheyne, T.K. , The Book of Hosea , Cambridge at the University

Press, 1913, pp, 1-130.
Cornill, C.H., The Prophets of Israel , Chicago: Open Court
Publishing Co., 1897. Tr, S. F. Cockran,
pp. 47-57.
*4
n. ; .'i.
.,L u:
. -'Ji.-'t e-.
:-r~ iiFli .'
o.: f :
I-
-It.
: _
fi ' r /!
. '-''ti'
.r>'

' r ! dk
. ' t.;.
21--" 2y'2.
;, i ,1 . L.- y Lir: 1
. i.'. ( :-d - ':
. ' . ' r '
t . O
. O
I '
rcIJ-nv:^ JrroU'jj'
c ! * . *
Fn 7 ^
I .f'L 0 '
r.i'roY
. L j' . .it*
cfdvtt ...
: ' ')!
r 'I.
, I i ; G '
. i*y
y I
. J i'
' *
< o ii.-' . : : -IT
. 0 X* J:: tDV.^nU il,.
j V i; r. J o :t L' ;; : vO '
'. r:eo
:o.' ;v'' tnZ
i-fYocT .
.1'
: V 2'^ '"' 's:(o'
"'r:
Tv .:^ d
rn
f 'w
.1
141
Cornill, C.H,, History of the People of Israel , Chicago:
The Open Court Publishing Co,, 5th ed, 1917,
pp, 96-128,
Cornill, C.H,, Introduction to the Canonical Books of the
Old Testament , New York: G, P, Putnam Sons, 1907 ,
Tr, by G, H, Box, pp, 205-222, 225-240, 320-325,
329-334,
Creelman, H, , An Introduction to the Old Testament , New York:
MacMillan Company, 1917, pp, 55-68, 88-92, 133-170.
Cripps, Richard S., The Book of Amos , New York: The
Macmillan Go., 1929, In toto,
Davidson, A,B., Old Testament Prophecy , Edinburg:
T & T Clark, 1904, Ed, by J."Â, Paterson,
pp. 1-159,
Driver, S, R,, Joel and Amos, Cambridge at the University
Press, 1915. In toto.
Driver, S,R,, An Introduction to the Literature of the
Old Testament, New York: Charles Scribners Sons,
1923. pp. 160-85, 299-308, 516-40.
Edghill, Ernest A., The Book of Amos , London: Methuen & Go.,
1914, In toto,
Eiselen, Frederick Carl, Prophecy and the Prophets ,
New York: The Methodist Book Concern, 1921,
Chapters iii, iv.
Ewald, Georg Heinrich August von. The Prophets of the Old
Testament , 2 vols, Edinburgh, 1875, Tr, J,
Frederick Smith, Vol, 1, pp, 210-234,
Farrar, F. W. , The Minor Prophets , London: James Nisbet and
Co., 1890, pp. 69-137.
Foakes-Jackson, F.J., Biblical History of the Hebrews ,
New York: George H, Doran, 1922, pp, 244-273.

Gordon, A.R., The Prophets of the Old Testynent , London:
Hodder and Stoughton, 1916, pp, 65-80,
Gray, George B,, A Critical Introduction to the Old Testament ,
New York; Charles Scribner's & Sons, 1913,
pp. 76-97, 204-210,
Q r
io e>- ' ic. I cc "i* .'C oj no
:r'iec
Tr'

; : I o't
' V , ; )^''r P .
,C"'
' ccc. t: ; iit\
, r.fr.i oC i , .'T > . - W ;
j vT^ i i
, .-fC
.. i'-yi
'.tlfl- vi.iij iij i;
" r.Tv.r - - _ f ,] rj.-i.t .,; n .' iJ

L ' : i:C ?. 0 f- ; o'^r^
, . jv. 'ii
to >.oo^
.I . I'- ,i- IssXl

.'. ; 1 .V''*
. ' , li fi v 7 -r ':.!0
i
I
t-.-'i .;touBl!-i jjj-.iJiT, : Mobile
? -
f '
.- r '
. . . . , I nr^.o^T : .'r V -.11
1
-!i.'
. ur - i .c . / ; * z'' rr
. ' .' ToO
t o- r >'
. ?I , :iOv'T;:'c.rj', ni> ''-\Dc -?
an:; o^:o ^ ' , c-i 'T f o n f-? A ,n .AlyX . ? *oo
-1 p;'v/
I ,^ril
n-*
(
' : L.
Harper, ^Nm, Rainey, A Critical and Exegetical Coirmientary on
Amos ind Hoeea , New ifork; Charles Scribner's Sons,
1905. In to to,
Hastings, James, The Greater M.en and Women of the Bible ,
(Hezekiah-Malachi ) , New York: Ghas , Scribner ' s Sons,
1915. Hosea, pp, 561-375; Amos, pp, 397-408.
Hastings, James, A Dictionary of the Bible , New York:
Charles Scribner's Sons, pp. 26,27,174,283,626.

Hawley, C.A., The Teachings of the Prophets , New York:
Association Press, 1924, pp, 41-73.
Kent, Charles Foster, The Kings and Prophets of Israel and.
Judah , New Yorkl Charles Scribner's Sons, 1909.
pp, 101-150.
Kirkpatrick, A.F,, The Doctrine of the Prophets , New York:
Macmillan and Company, 1901, pp, 83-143.
Knudson, A.C., beacon Lights of Prophecy , New York:
Methodist Book Concern, 1914. pp, 56-124,
Knudson, A,C,, The Religious Teachings of the Old Testament ,
New York: Abingdon Press, 1918, pp, 68-93,137-492.
Knudson, A.C., The Prophetic Movement in Israel . New York:
Methodist Book Concern, 1921. pp, 41-55.
Leslie, Elmer A., "The Chronology of the Old Testament," in
The Abingdon Commentary (Ed, by Eiselen. Lewis, and
Downey, New York: Abingdon Press, 1929) pp, 108-113,
McFadyen, John E. , A Cry for Justice , New York: Charles
Scribner's Sons, 1912. In toto,
McFadyen, John Edgar, Introduction to the Old Testament ,
New York: A. fi. Armstrong and Son, 1909 ,
pp, 178-182, 188-192.
Mitchell, H.G,, Amos; An Essay in Exegesis , Boston:
N, J, Bartlett & Co,, 1893, In toto.
North, A,, "The Old Testament in the Light of Archaeology" in
The Abingdon Commentary (Ed, by Eiselen, Lewis, and
Downey, New York: Abingdon Press, 1929) pp. 114-121.
Oesterley, W.O.E., and Robinson, T.H., Hebrew Religion ,
New York: The Macmillan Co., 1930. pp, 93-120,
345-369.
>. '
t.
Zf < . , ^
w*
r^'
. i
X t
r t
, * 1 ';
I
I
, L\ 7 aH .
t
r_i lo eJ t
, sno5 ' "!
r 1 ' ^ i O'
wY T7vl!
' -? L-
Rirrr>.
f i. -
'to p.'ini >>'*

. j. ' . .IP. i "_
n >
;
rj
10 .
-w
Il/l
. <j 7 -Of oM o '
Olmstead, A.T., History of Palestine and Syria , New York;

Charles Scribner's Sons, 1931. pp, 79-95.
Olmstead, A.T., History of Assyria . New York; Charles
Scribner's Sons, 1923, pp, 135-155.
Ottley, R.L., The Hebrew Prophets , London; Rivingtons,
1923 (5th ed.), pp, 17-43.
Ottley, R.L,, The Religion of Israel , Cambridge at the
University Press, 1922 (2nd ed, reprinted),
pp. 67-88.
Peake, Arthur S,, A Commentary on the Bible . Thomas Nelson
and Sons, New York, 1919 . No sea, pp, 524-543,
Amos, pp, 547-554,
Peritz, I.J., Old Testament History , New York; Abingdon
Press, 1926. pp. 195-221 .
i Peters, J.P., The Religion of the Hebrews , Boston; Ginn and
I Company, 1914, pp. 205-272, 316-329.
Robinson, H.W., ''Amos in The Abingdon Commentary (Ed, by
Eiselen, Lewis, and Downey, New York; Abingdon Pres
1929) pp. 775-783.
Robinson, H.W,, "Hosea in Abingdon Commentary , pp, 759-767,
Robinson, H.W., The Religious Ideas of the Old Testament ,
New Yorkl Charles Scribner's Sons, 1913. pp, 1-76,
Robinson, George L., The Twelve Minor Prophets , New York;
George H, Doran Co., 192*6. pp, 15-30; 47-61,
Robinson, T,H., Prophecy and the Prophets , New York;
Charles Scribner's Sons, 1923, pp. 121-150,
Sanders, P.K. , History of the Hebrews , New York; Charles
Scribner's Sons, 1914, pp, 88-219,
Scott, Melville, The Message of Hosea , New York; Macmillan
Company, 1921, In to to,
Simpson, David C., "First and Second Kings in The Abingdon
Bible Commentary (Ed, by Eiselen, Lewis and Downey,
' New York; Abingdon Press, 1929) pp. 381-411,
Simpson, David C., "First and Second Chronicles in

The Abingdon Bible Commentary , pp, 412-439,
Smith,
George Adam, The Historical Geography of the Holy Land,
New York: Geo, H. Doran Co., 1896, pp, 310-325,
Smith,
George Adam, The Book of the Twelve Prophets,
New York: Doubleday, Doran & Company, Inc,, 1929,
(New and Revised Edition) , pp, 3-363,
Sn i th ,
Henry P,, The Religion of Israel, New York:
Charles Scribners Sons, 1928, pp, 131-146,
Smith,
Henry P,, Old Testament History, New York: Charles
Scribners Sons, 1911, pp, 135-187,
Smith,
J,M,P,, The Prophets and Their Times, Chicago;
The University of Chicago Press, 1925, pp, 43-46,
Smith,
J.M,P,, Commentary on Amos, Hosea and Micah,
New York: Macmillan Company, 1914, In toto.
Smith,
W, Robertson, The Prophets of Israel, London:
Adam and Charles Black, 1907, pp, 90-191,
The Holy Bible , Newly edited by the American Revision
Committee, Standard Edition, New York: Thomas

Nelson and Sons, 1901,
Thorn,
G,W,, The Prophets of Israel and Their Messages for
Today, London: Epworth Press, 1919, pp, 29-59,
Young,
Robert, Analytical Concordance to the Bible,

New York: Ftink and Wagnalls Company, 1903,
Micklem, Nathaniel, Prophecy and Eschatology , London:
George Allen & Unwin Ltd,, 1926, pp. 105-141,
. .:V -V L'
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C, The Books of Kings and Chronicles

,3j^'A 'to &gt;.'OOfi O'ffr .ii

b. Jehovah is the God of the Whole

b. His Attitude toward the Rights of

necessary to know and understand the historical backgroimd of

.-, fy~. " ^ no:.-t

' r-''ir'''v nt Y'lt/J r.'= 0

P'ijO'i-' {.i- q-'-

CHAPTER I. EXAN:INATION OF THE SOURCES OF AUTHENTIC PASSAGES.

logical conditions of the age of Amos, have been regarded

f. Reference to virgins and young men who

Uzziah, King of Judah, when the burden of his message was

-fil ii I r ' 1. I oqi' b.i:?i slf .'H iro : ii

.r.o.^'ctf! ijenijj-o . vuo &gt; pj3u ..eel oi .i.;:.

south synchronize, "it Is certain that Jeroboam II of

2, It is probable that if Hosea were from the north

-oc n^sJ-.uo'l oJ iifO'i aoorq^.f*' or;: T I to iT : t"

outright because they are obviously intrusive in a prophecy

, Harper, W,R,, Amos and Hosea , p, 236,

The "hope passages" cannot all be quoted or discussed.

-II 2 i jJO -i 0 c ' Z^,J^ I i. H jrfii V 0 r':: I- 1 r .hi,: no i,l ?

Research in the field of Archaeology has cleared

Vfelv iC r* Ar'e P'liJ :0! z rr- . e.^ ' '^"

V.!.,' a ''Gl:* r ' '; coof.- r^'

. i. C . ' -' -r &gt; oo -

this thesis depends for correct

of Samaria in 722 B.C, that is recorded in II Kings 17:3-5,

.Ivxdq.'O o: ;e:.-/ion ; 'inx IsaeM coj -I '7 : I :o^l:S

Ahaziah of Judah, He also massacred the royal family of

. : 'U 'A J 1&gt;

It; loissei! nO'tifv; iLj'

men. Another psinel describes the fifth campaign in 8'69 B.C.

r:ii.ai;oa.r ^ ri e:toi-.uir&gt; .0 --.vo ^eoX o.:

o r.h n^-^irv *. . r/. .-. .:o r.p-:! anl

now hoped for Assyrian aid against Damascus and Judah.

zood '.'n^ ^ b: :tr: f 'lo

rv'X--: : L: oanf.. .ilexoT,

.O Y-ir- 't '-' ... ,

shiped them. Jehoash, King of Israel, had been winning

br.B B-. ' r , 0

..ooX oouv r i p.i iri'oco

&lt;O0 OOUV, ? X?0 t 1 ? f";05j CTipftV'^

Tiglath-pileser made his appearance in Palestine in 739 B.C,

' tnox i '^iio l: j.^': ruL'I-L^* c . -'.'f'-OvC orfr

'O i : . i* *-* , -'i?l?RSA

patriots, led by Pekah, (736-734 B.C.) who murdered him and

placed his governers over them. He also imposed taxes

:1 crI'T i*a ' o :ir.', r'; . :' :+ _ !no , ri '

building there was every display of luxury that the time

landed and annointed on couches of ivory with silkened

-jiQ .50 -locq r-X fco-B Xn.if n? tj J IX

D, The Rel jealous Situation

with the lure and dazzle and practice of Baalim worship so

ate their sacrifices of flesh themselves suid sacrificed

amore trees," Although there had been well established

Tekoa lying on the uplands. Here he

1, Amos 4:14; Smith, W.R., The prophets of Israel , p, 120,

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