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CHAPTER XIII

THE PROBLEM THAT AMOS LEFT

Amos was a preacher of righteousness almost wholly in its judicial and punitive offices. Exposing the moral conditions of society in his day, emphasising on the one hand its obduracy and on the other the intolerableness of it, he asserted that nothing could avert the inevitable doom—neither Israel's devotion to Jehovah nor Jehovah's interest in Israel. You alone have I known of all the families of the ground: therefore will I visit upon you all your iniquities. The visitation was to take place in war and in the captivity of the people. This is practically the whole message of the prophet Amos.

That he added to it the promise of restoration which now closes his book, we have seen to be extremely improbable.⁴⁴³⁴⁴³   See above, pp. 193 ff. Yet even if that promise is his own, Amos does not tell us how the restoration is to be brought about. With wonderful insight and patience he has traced the captivity of Israel to moral causes. But he does not show what moral change in the exiles is to justify their restoration, or by what means such a moral change is to be effected. We are left to infer the conditions and the means of redemption from the principles which Amos enforced while there yet seemed228 time to pray for the doomed people: Seek the Lord and ye shall live.⁴⁴⁴⁴⁴⁴   v. 4. According to this, the moral renewal of Israel must precede their restoration; but the prophet seems to make no great effort to effect the renewal. In short Amos illustrates the easily-forgotten truth that a preacher to the conscience is not necessarily a preacher of repentance.

Of the great antitheses between which religion moves, Law and Love, Amos had therefore been the prophet of Law. But we must not imagine that the association of Love with the Deity was strange to him. This could not be to any Israelite who remembered the past of his people—the romance of their origins and early struggles for freedom. Israel had always felt the grace of their God; and, unless we be wrong about the date of the great poem in the end of Deuteronomy, they had lately celebrated that grace in lines of exquisite beauty and tenderness:—

The patience of the Lord with their waywardness and their stubbornness had been the ethical influence229 on Israel's life at a time when they had probably neither code of law nor system of doctrine. Thy gentleness, as an early Psalmist says for his people, Thy gentleness hath made me great.⁴⁴⁶⁴⁴⁶   Psalm xviii. Amos is not unaware of this ancient grace of Jehovah. But he speaks of it in a fashion which shows that he feels it to be exhausted and without hope for his generation. I brought you up out of the land of Egypt, and led you forty years in the wilderness, to possess the land of the Amorites. And I raised up of your sons for prophets and of your young men for Nazirites.⁴⁴⁷⁴⁴⁷   ii. 10 f. But this can now only fill the cup of the nation's sin. You alone have I known of all the families of the earth: therefore will I visit upon you all your iniquities.⁴⁴⁸⁴⁴⁸   iii. 2. Jehovah's ancient Love but strengthens now the justice and the impetus of His Law.

We perceive, then, the problem which Amos left to prophecy. It was not to discover Love in the Deity whom he had so absolutely identified with Law. The Love of God needed no discovery among a people with the Deliverance, the Exodus, the Wilderness and the Gift of the Land in their memories. But the problem was to prove 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 was greater still; to admit that Israel were doomed, and yet promise their redemption by processes as reasonable and as ethical as those by which the doom had been rendered inevitable. The prophet of Conscience had to be followed by the prophet of Repentance.

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Such an one was found in Hosea, the son of Be'eri, a citizen and probably a priest of Northern Israel, whose very name, Salvation, the synonym of Joshua and of Jesus, breathed the larger hope, which it was his glory to bear to his people. Before we see how for this task Hosea was equipped with the love and sympathy which Amos lacked, let us do two things. Let us appreciate the magnitude of the task itself, set to him first of prophets; and let us remind ourselves that, greatly as he achieved it, the task was not one which could be achieved even by him once for all, but that it presents itself to religion again and again in the course of her development.

For the first of these duties, it is enough to recall how much all subsequent prophecy derives from Hosea. We shall not exaggerate if we say that there is no truth uttered by later prophets about the Divine Grace, which we do not find in germ in him. Isaiah of Jerusalem was a greater statesman and a more powerful writer, but he had not Hosea's tenderness and insight into motive and character. Hosea's marvellous sympathy both with the people and with God is sufficient to foreshadow every grief, every hope, every gospel, which make the books of Jeremiah and the great Prophet of the Exile exhaustless in their spiritual value for mankind. Those others explored the kingdom of God: it was Hosea who took it by storm.⁴⁴⁹⁴⁴⁹   Matt. xi. 12. He is the first prophet of Grace, Israel's earliest Evangelist; yet with as keen a sense of law, and of the inevitableness of ethical discipline, as Amos himself.

But the task which Hosea accomplished was not one that could be accomplished once for all. The interest231 of his book is not merely historical. For so often as a generation is shocked out of its old religious ideals, as Amos shocked Israel, by a realism and a discovery of law, which have no respect for ideals, however ancient and however dear to the human heart, but work their own pitiless way to doom inevitable; so often must the Book of Hosea have a practical value for living men. At such a crisis we stand to-day. The older Evangelical assurance, the older Evangelical ideals have to some extent been rendered impossible by the realism to which the sciences, both physical and historical, have most healthily recalled us, and by their wonderful revelation of Law working through nature and society without respect to our creeds and pious hopes. The question presses: Is it still possible to believe in repentance and conversion, still possible to preach the power of God to save, whether the individual or society, from the forces of heredity and of habit? We can at least learn how Hosea mastered the very similar problem which Amos left to him, and how, with a moral realism no less stern than his predecessor and a moral standard every whit as high, he proclaimed Love to be the ultimate element in religion; not only because it moves man to a repentance and God to a redemption more sovereign than any law; but because if neglected or abused, whether as love of man or love of God, it enforces a doom still more inexorable than that required by violated truth or by outraged justice. Love our Saviour, Love our almighty and unfailing Father, but, just because of this, Love our most awful Judge—we turn to the life and the message in which this eternal theme was first unfolded.