HOSEA AND HEBREWS.

In Hosea we see Israel set aside by God, upon the I principle of law, after a long and patient trial. In Hebrews the whole Jewish system is set aside. Hosea prophesies that Israel will again be taken up and blessed. Hebrews shows the ground on which this can be done. Grace must reign instead of law; Christ and His sacrifice displace the forms of Judaism; and simple faith takes the place of man's dead works.

The twelve minor prophets give a summary of God's ways with man under trial (the principle of law), with a forecast of His ways in grace (the principle of faith). Hosea, first of the twelve, presents this from the standpoint of God's relationship to His people. Jehovah and Israel are figured as Husband and wife, and as Father and son. This brings out a touching revelation of God's nature-holy and abhorring evil, yet moved by a fervent, jealous, yearning love, which can not give up His people even in their sins!

The symbolical marriage and children (Hos. 1:-3:). The prophet opens with a symbolic object lesson. Hosea ("salvation") symbolizes Jehovah, and in terrible irony he is told to do precisely what Jehovah had done. Hosea's " wife of whoredoms" is Israel, espoused by Jehovah under the law.

Jezreel ("the seed of God"), the first symbolical child, shows that there is a true seed, an "election of grace," in spite of the condition of:the nation. This "seed" includes Christ, as well as the Jewish saints. Jehu, who is judged for spilling the blood of Jezreel, represents Israel as a governing power. As such, she has persecuted God's "seed" in the past, as she will persecute it in the future, when back in the land in unbelief.

The other children, Lo-ruhamah (" That hath not obtained mercy ") and Lo-ammi (" Not My people "), are the issue of Israel's law-marriage to Jehovah. Her children do not keep the law, and, instead of obtaining mercy, bring themselves under curse. This proves they are not God's people-not a seed born of God, which "cannot sin" (i John 3:9), but hopeless sinners of Adam's race. Thus the law levels Israel with the Gentiles.

But in this very place grace can bless them (1:10-2:i). When Jews or Gentiles come to the end of themselves, God can take them up and make them " sons of the living God," Ammi ("My people") and Ruhamah ("Which hath obtained mercy"). Israel's national blessing after this fashion will be the great day of Jezreel-they shall become "God's seed."

Chapter 2:(2-23) emphasizes the same lesson. The marriage under law ends in divorce. Jehovah puts away the harlot nation, repudiating her children as not His. Israel is thus exposed to her lovers-the present time of her rejection. Yet she is to be blessed. Her coming judgment (the great tribulation) will be made a door of hope. She will repent, God will betroth her anew, and become her Husband in grace-Ishi, not Baali. God will then sow her in the earth:"Jezreel" will be realized in an earthly nation. During Israel's rejection, the "seed of God" is called to heaven.

The rest of the prophet becomes clear in the light of these opening chapters. Chapter 3:represents Israel's present condition. Stripped of national dignity, she maintains an outward allegiance to God, though still adulterous in heart.

Israel as Jehovah's son comes before us in chapters 11:-14:How tenderly God has brought up His child, yet what self-will is manifest! Shall God give him up? Nay, His own heart cries, "How shall I give thee up, Ephraim ? how shall I deliver thee, Israel?" In chapter 14:the wayward son is seen recovered, through the unfailing grace and love of the Divine Parent. Beautiful picture ! Here and elsewhere we must carefully note the dramatic dialogue-Jehovah and repenting Israel speaking one to another.

God's Son and Heir, the true Israel on whom all rests, comes before us in Heb. 1:We see the personal glories of God's Heir, who, having purged sins from His inheritance, has seated Himself upon the throne of power. Angels, under God, administered the past age; the coming one is in the hands of this Man, who is also God over all, blessed forever. Amen !

Christ's work for His inheritance is the theme of chapter 2:He tasted death for every thing. He is the Sanctifier of "brethren," many sons of God, whom He brings into glory. He "takes hold" (actual salvation) of Abraham's seed, the seed of faith, first laying the foundation in a death which annuls Satan's power over sinners. Does the great Heir despise His inheritance ? Nay, He is a merciful High Priest, who has made atonement for the sins of the people!

Over God's house we thus see Jesus, the Apostle and High Priest of the faith we confess. God's house is the universe, and the One put over it is its Creator, God's Son. But we who believe are now that house in principle, as those who, in this day of His rejection, already acknowledge the One set over the universe by God. The throne over the universe is, for us, a throne of grace, where our High Priest bears us up, and where God invites us freely to come for needed grace and mercy! (Heb. 3:, 4:)

The Melchizedek priesthood of Christ is set forth in Heb. 5:-8:He has this priesthood from God, saluted Priest after this order in resurrection, after offering the sacrifice of Himself which makes Him author of eternal redemption to all who obey Him. The Melchizedek Priest is no mere creature, but God's Son, with power to save to the very end. His priesthood is unchangeable; He lives forever to make intercession for us. He is holy, heavenly, with all power in His hands for our blessing, since He sits on the right hand of the throne of the Majesty in the heavens.

A new covenant, in contrast with the law which only condemned man, is that on which the blessings ministered by the Melchizedek Priest depend. Under this covenant God does all-forgives sinners, takes their blessing in His own hands, so they can never forfeit it (8:). The sanctuary, and the sacrifice on which the new covenant rests, are seen in chapter 9:The sanctuary is heaven itself, not an earthly tabernacle or temple. The sacrifice is Christ's sacrifice, offered up for our sins at the cross.

A purged conscience is the result to the sinner of resting, through faith, on such a glorious foundation. He becomes a happy worshiper of God, with access into heaven itself. Even now, for faith, the place of prayer and worship is before the throne of God.

Faith is thus all that is needed on the sinner's part in order to enter into the fulness of this blessing; and in chapter 11:a cloud of witnesses tells us that it was ever faith which pleased God. It is the testimony of Jezreel, "the seed of God."

The Father's chastening, a most important subject, comes before us in chapter 12:, together with a summary of the glorious things to which Christianity brings us, in contrast with Judaism.

Rejection with Christ, outside the camp, (chap. 13:,) is the present portion of those who walk according to this epistle. But we embrace it joyfully. Will He who brought the great Shepherd of the sheep from among the dead, and crowned Him with glory and honor, forget to give the crown of righteousness to the faith that walks here with the rejected Man ?