The Language of Figure and Symbol
In Hosea 8 accordingly, Jehovah warns aloud of unsparing judgment. “Set the trumpet to thy mouth. He shall come as an eagle against the house of Jehovah” (vs. 1). They are the same figures used by our Lord in Matthew 24, where the disciples are told of the loud sound of the trumpet and of the eagles gathering together at the end of this age. The trumpet is clearly the announcement of the purpose of God in any given case. Here it is the sound of imminent judgment, as in the Lord’s later prophecies it assures of the time come to gather the scattered Jews, or rather Israel. The eagles are a figure of the instruments of divine vengeance surely and rapidly coming to their prey. I only refer to both now to illustrate the surprising unity of scripture and show how the employment of figures from beginning to end is governed by the perfect wisdom of God. This is no inconsiderable help to interpretation; because if the prophets had only employed each his own peculiar phrases, it would have been incomparably more difficult to understand scripture. As it is, there is a definite language of symbol used right through the Bible; and when you have seized it in one place, it remains for use in another, and thus become a means of helping us through what would otherwise prove more difficult. But it is well to remember that in point of depth the New Testament exceeds the Old; and although many complain of difficulties in Hebrew, they are not of the same nature but are mainly owing to a difference of relationship.
Israel Among the Gentiles
“To Me will they then cry, My God, we [Israel] know Thee.” It was but lip-confession. “Israel hath cast off good; the enemy shall pursue him. They have set up kings, but not by Me: they have made princes and I knew it not: of their silver and their gold have they made them idols that they may be cast off. Thy calf, O Samaria, hath cast thee off; Mine anger is kindled against them: how long will it be ere they attain to purity? For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure” (vss. 3-8).
The prophet in spirit sees the people already captives, yet not extinguished, among the Gentiles, yet never coalescing as others, utterly despised as none ever were, yet surviving all cruelty and shame to this day. “For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers. Yea, because they hire among the nations, now will I gather them, and in a little they shall sorrow for the burden of the king of princes” (vss. 9-10). This was one great offense with God, whom they forsook and forget: else surely He had appeared for their deliverance as He did for Judah. They sought the shelter of Assyria, and there should they be carried in shame. “Because Ephraim hath made many altars to sin, many altars shall be unto him to sin” (v. 10). This was their other great transgression; the parent of fruitful evil and sorrow. “I have written to him the great things of My law: they were counted as a strange thing. They sacrifice flesh for the sacrifices of Mine offerings, and eat it: Jehovah accepteth them not; now will He remember their iniquity, and visit their sins: they shall return to Egypt. For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities; but I will send a fire upon his cities, and it shall devour the palaces thereof” (v.12-14). There might be thus a difference in degree of departure. Israel had abandoned the true God, Judah trusted her fortified cities; but judgment would prove that God is not indifferent in either case to His own dishonor. The denunciation here is too plain to call for explanation.