A Study of Hosea
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A Love Story: God's Enduring Love for an Unfaithful People
Hosea A Love Story: God’s Enduring Love for an Unfaithful People Introduction •Overview •Context •Language Challenges •Structure •Author/Development •Hosea and Chapter 1:1 – 2:3 •Image of Marriage Overview • Hosea – “YHWH has rescued” • The only writing prophet who was raised in and prophesized in the northern kingdom of Israel (Amos was from Judah) • What we know of Hosea is found in the prophet’s text • Hosea felt deeply - anger and tenderness Context •Prophesized in the 8th century BC: 750s – 710s •Difficult to specifically place the time of the prophet’s message •Political •Economic •Religious Political - Context • Kings (not appointed by God) advanced through seeking opportunity • Less about pleasing God, more about pleasing the king • Sought strength and protection from neighboring kingdoms through alliances and deals • Lack of trust God! Economic - Context • Landowners & Poor: “2 Classes” • Assyrian takeover – Israel had to pay huge tributes to Assyria • Forced the poor into working harder and longer - Poor only getting poorer • Forgot to look out for the poor… • Lack of obedience to God! Religious - Context • Polytheism and syncretism • Baal – bringer of rain, thus the fertility connection; sexual acts performed in Baal’s temple was thought to “contribute” to fertility • Many sought the blessing of both religions • Israel has failed to keep the covenant! Language Challenges • Hebrew text of Hosea offers more problems than any Old Testament book except Job • Dialects distinct from other books • Seemingly a “series of fragments” -
The Book of the Prophet Hosea
The Book of the Prophet Hosea 1 24 17 Hosea 2 • Hosea 2:1-3 • This section flows from the restoration language presented in chapter 1 • This language quickly reverts back to the destructive language of the prophesy • It draws the moral and at the same time provides the key to the whole book • Israel, the bride of God, has become a faithless harlot • She has aroused the anger and jealousy of her divine husband • God’s love remains • But he will punish her, but only to bring her back and restore her to the joys of their first love • Hosea is saying that good things will only happen if they repent * Hosea 2 (Cont) • Hosea 2: 4-5 • At times it is hard to know whether we are reading the story of Hosea and Gomer or God and Israel • In the end it is the same story • Both Hosea and God find themselves living within a covenantal controversy • So Hosea marries a prostitute from the street and she has two children • But we may wonder whose children are they since she continues to go back to the street? Hosea 2 (Cont) • She is married and should be living in the house, but at night she returns to the street which is the source of her money and power • This is the story of Israel who was taken from paganism through Abraham’s entry into a covenant and again when Israel comes out of Egypt en route to the Promised Land under Moses and Joshua (Joshua 24) • Like Gomer, Israel wants to return to the life of polytheism * Hosea 2 (Cont) • Hosea 2: 6 • Gomer tries to sneak out of the house in the evenings • Hosea then surrounds the house with thorn bushes to -
Hosea 1:1-11 –Yet…
Hosea 1:1-11 –Yet… LESSON FOCUS: of their relationship with God. On the other side of judgment there is the possibility of God’s judgment on Israel does not mean renewed life with God. that God has completely abandoned her. God won’t abandon us either. Hosea will set the stage for many of the prophets that follow him. Hosea’s main LESSON OUTCOMES: concern is Israel’s unfaithfulness to the covenant God had made with them. As we Through this lesson students should: discovered in our lessons on Amos, God’s 1. Develop a brief background to the judgment on Israel is not random, but set in Book of Hosea the context of the blessings and curses that 2. Understand that God’s judgment is a are laid out in Deuteronomy. Israel’s result of covenant unfaithfulness on unfaithfulness has looked like a struggle our part with idolatry and corruptions within its 3. Understand that in our sin we may political institutions, which have led to the feel abandoned by God but God is vast mistreatment of people. While Israel’s always working to bring us back to covenantal unfaithfulness will bring about him. judgment, God’s continued covenant faithfulness will result in healing and hope CATCHING UP ON THE STORY: for his people. These themes will be born Hosea was one of the first recorded out as we move through this wonderful prophets, preceded only by Amos. Like book. Amos, Hosea spoke to the northern nation THE TEXT: of Israel. Unlike Amos, Hosea’s tenure spanned a long time and saw many We begin this prophetic book the same way changes in kings. -
Hosea: God's Persistent Love
Lesson 1 Hosea: God’s Persistent Love July 4, 2021 Background Scripture Hosea 1, 4, 6 Lesson Passage: Hosea 1:2-10; 4:1-6; 6:4-11 (HCSB) Introduction: Hosea, whose name means salvation, or deliverance, was a contemporary of Amos. Hosea was a young preacher in the nation of Israel, the northern kingdom, and he was a contemporary of the prophets Isaiah and Amos. He lived, as we are told in the first verse, during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (kings of Judah, the Southern Kingdom), and during the reign of Jeroboam. Jeroboam was one of the wicked kings of Israel and the nation was going through a difficult time when Hosea was preaching. Hosea has the distinction as being the last prophet God sent to that nation. The peoples’ conduct was nothing close to that demanded by God. They were guilty of swearing, breaking faith, murder, stealing, committing adultery, deceit, lying, drunkenness, dishonesty in business, and other crimes equally abominable before Jehovah (4:1-2, 11; 6:8-9; 10:4; 13:1-2). The priests were also involved in violence and bloodshed (6:9). The picture painted in the Book of Hosea is truly that of a nation in decay. God was completely left out of the peoples’ thinking. The prophet’s task was to turn the thinking of the people back to God, but they were too deeply steeped in their idolatry to heed his warning. They had passed the point of no return and they refused to hear. The key to Hosea’s prophecy is the parallel of Hosea’s personal life to that of God’s relationship with Israel. -
JUDAISM Professor Ira Chernus
SYLLABUS RLST 3100: JUDAISM Professor Ira Chernus Fall 2010 Grad Assistant: Danielle Lancellotti MWF 11:00 - 11:50, Hellems 199 INTRODUCTION TO THE COURSE The course will provide a basic introduction to the historical development of Judaism from its beginnings to the present day. We will focus on the religious experiences, worldviews, beliefs, behaviors, and symbols of the Jewish tradition, and on the historical forces--cultural, political, social, and economic--that have shaped Judaism. The course does not aim to reinforce or to change the student's feelings about Judaism, Jewish identity, or the Jewish people. It does aim to provide, as objectively as possible, a detailed understanding of the history of Judaism. READINGS The following books will form the required reading for the course: Raymond SCHEINDLIN, A Short History of the Jewish People Jacob NEUSNER, A Short History of Judaism William DOORLY, The Religion of Israel: A Short History Barry W. HOLTZ, Back to the Sources Lloyd P. GARTNER, History of The Jews in Modern Times The BIBLE (in a modern translation; e.g., New Revised Standard Version, New English Bible, New Jewish Version, New American Bible, New International Version; avoid King James Version and Authorized Version) This syllabus and other information pertinent to the course can be found online at: http://www.colorado.edu/ReligiousStudies/chernus/3100/index.html SCHEDULE OF READING ASSIGNMENTS Assignments are week by week. Please have the reading done by the Friday class for each week. All assignments are by page number except in the Bible, where assignments are by book and chapter number. -
THE TWELVE (A Study of the Minor Prophets)
THE TWELVE (A Study of the Minor Prophets) Introduction The last twelve books of the Old Testament canon are often referred to as the Minor Prophets. The word “canon” means an ecclesiastical rule or law enacted by a council or other competent authority. When scholars refer to the “canon of Scripture,” it means the list of books contained in Scripture and recognized as worthy to be included in the sacred writings. When books are included in “the canon,” they have been recognized as being genuine and of divine inspiration. A term used by early Jewish rabbis was that these books “defiled the hands.” From a biblical standpoint, a book included in the canon of Scripture means that it was inspired by God. 2 Timothy 3:16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; The title “the Minor Prophets” is believed to have originated from Augustine’s time (late fourth- century A.D.). This term is used simply because these books are much shorter than some of the other prophetic books such as Isaiah, Jeremiah, or Ezekiel. For example, all chapters of these twelve prophets combined total 67 chapters. Isaiah itself is 66 chapters in length. However, they are no less important. “All” Scripture is inspired by God. The first mention of “The Twelve” in writings can be found in Ecclesiasticus, an Apocryphal book by Jesus Ben Sira written around 190 B.C. After mentioning the prophets Ezekiel and Jeremiah, he writes, “And of the twelve prophets let the memorial be blessed, and let their bones flourish out of their place” (Ecclesiasticus 49:10). -
The Minor Prophets Hosea and Amos Bet Shalom Congregation • March 26, 2020
Prof. Nicholas Schaser © 1 [email protected] The Minor Prophets Hosea and Amos Bet Shalom Congregation • March 26, 2020 1.) As God’s mouthpiece, the prophet speaks out on social/moral injustice. a.) “Hear this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy…. The Lord God has sworn by his holiness that, behold, the days are coming upon you when they shall take you away with hooks, even the last of you with fishhooks.” (Amos 4:1-2) b.) “Because you trample on the poor and you exact taxes of grain… you have built houses of hewn stone, but you shall not dwell in them. You have planted pleasant vineyards, but you will not drink their wine…. Seek good, and not evil, so that you may live… hate evil, and love good, and establish justice… it may be that the Lord… will be gracious to the remnant of Joseph…. Let justice roll down like waters, and righteousness like an ever-flowing stream.” (Amos 5:11, 14-15, 24) c.) “Hear the word of the Lord, Israelites, for the Lord has a controversy with the inhabitants of the land. There is no truth, there is no covenant faithfulness, there is no knowledge of God in the land; there is cursing, lying, murder, stealing, and committing adultery.” (Hosea 4:1-2) 2.) In Hosea, God is a faithful husband to Israel, the unfaithful wife. Hosea performs a prophetic speech-act to concretize this divine-human relationship. a.) “The word of the Lord that came to Hosea… in the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah…. -
Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets
Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets by Cristina Rhiannon Graybill A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies and the Designated Emphasis in Critical Theory in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Robert Alter, Chair Professor Daniel Boyarin Professor Chana Kronfeld Professor Celeste Langan Spring 2012 Copyright © 2012 Cristina Rhiannon Graybill, All Rights Reserved. Abstract Men in Travail: Masculinity and the Problems of the Body in the Hebrew Prophets by Cristina Rhiannon Graybill Doctor of Philosophy in Near Eastern Studies with the Designated Emphasis in Critical Theory University of California, Berkeley Professor Robert Alter, Chair This dissertation explores the representation of masculinity and the male body in the Hebrew prophets. Bringing together a close analysis of biblical prophetic texts with contemporary theoretical work on masculinity, embodiment, and prophecy, I argue that the male bodies of the Hebrew prophets subvert the normative representation of masculine embodiment in the biblical text. While the Hebrew Bible establishes a relatively rigid norm of hegemonic masculinity – emphasizing strength, military valor, beauty, and power over others in speech and action – the prophetic figures while clearly male, do not operate under these masculine constraints. Nor does the prophetic body, repeatedly represented as open, wounded, vulnerable, or otherwise non-masculine, conform to the norms of masculine embodiment that are elsewhere strongly enforced in the text. Instead, the prophetic body represents a site of resistance against the demands of hegemonic masculinity and affords the possibility, however, briefly, of alternate, multiple, and open organizations of masculinity not organized around the discipline of the body and the domination of the bodies of others. -
Hidden in Plain Sight Hosea
Hidden in Plain Sight Hosea Major Lessons from the Minor Prophets God’s purpose often calls for acts of strange obedience. Nowhere is this truer than in the life of the prophet Hosea. God instructs the prophet to marry a prostitute and to maintain marital covenant with her despite her rampant, embarrassing unfaithfulness. His love for her is as immeasurable and consistent as her unfaithfulness to him. Hosea is often called the “death bed” prophet because his poetic sermons and oracles are Israel’s last chance to turn back to God from their idolatry before God’s judgment is enacted. Hosea ministers during a time of peace, prosperity, and political independence. God’s people are split into 2 nations. Jeroboam II rules the Northern Kingdom, Israel. The Southern Kingdom had 4 kings during the time of Hosea’s public proclamation. In all, Hosea preaches for at least 40 years, diligently warning God’s people to return to faithfulness to Him because of His faithfulness to them. His prophetic passion is born out of his own experience of loving an unfaithful wife. He knows how God feels. The book’s singular purpose is to proclaim the loyal love of God for His people. God maintains covenant independent of the actions of those He is in covenant with. His character will not allow Him to break the Sovereign vows He has made concerning His people. The themes that flow from this work are sin, judgment, and mercy. We encounter God’s absolute hatred for sin but more so, His unrelenting love for sinners. -
Hosea 1–3 in Twentieth-Century Scholarship
Hosea 1–3 in Twentieth-Century Scholarship BRAD E. KELLE Point Loma Nazarene University, San Diego, California [email protected] ABSTRACT Throughout the twentieth century, critical scholarship on the book of Hosea has focused overwhelmingly on the marriage metaphor in Hosea 1–3. Scholars often saw these chapters as establishing the primary interpretive issues for the message of the prophet and the book as a whole, although a lack of consensus concerning even the most basic exegetical issues remains. Newer studies have rightly pushed beyond this isolation of Hosea 1–3. This article surveys the major trends of the modern interpretation of these chapters, with particular attention to the second half of the twentieth century. From the early 1900s to the 1980s, critical works focused primar- ily on the biographical reconstruction of the prophet and his family life, as well as related historical and form-critical concerns. From the 1930s forward, such study was particularly concerned to read Hosea 1–3 against the background of a purported sexualized Baal cult in eighth-century Israel. Beginning in the 1980s, feminist-critical readings of Hosea 1–3 came to occupy a prominent position. In subsequent years, these concerns have been complemented by an emerging emphasis on metaphor theory, as well as newer kinds of literary, book-oriented, and socio-historical analyses. A follow-up article will treat recent scholarship on Hosea 4–14. Keywords: Baal, eighth-century Israelite history, feminist criticism, gender metaphor, Gomer, Hosea, Hosea 1–3, marriage imagery, metaphor theory, religion of Israel, socio-historical analysis 1. Introduction In a period well before the advent of modern critical scholarship, the early Christian interpreter Jerome expressed the puzzle and challenge of the book of Hosea: Currents in Biblical Research © 2009 SAGE Publications, Los Angeles, London, New Delhi, Singapore and Washington DC Vol. -
A Biblico-Theological Approach to Hosea 1:2-9 and 3:1-5 on the Judgment and Mercy of God Towards Intertribal Reconciliation in Nigeria
International Journal of Engineering Science Invention ISSN (Online): 2319 – 6734, ISSN (Print): 2319 – 6726 www.ijesi.org ||Volume 6 Issue 4|| April 2017 || PP. 13-21 A Biblico-Theological Approach to Hosea 1:2-9 and 3:1-5 on the Judgment and Mercy of God Towards Intertribal Reconciliation in Nigeria Eluke Patrick,Phd Department of Religious and Cultural studies University of Port Harcourt ABSTRACT: Hosea, the prophet of God, was instructed by God to symbolically prophesy to the erring people of Israel on the impending devastation awaiting them, if they did not return to him (God). The stages of this prophecy are aptly represented in the marriage of Hosea to an adulterous woman, Gomer. Thus, God, represented by Hosea, had a covenant with Israel but the latter left him for other gods, entrusting their care and protection into the hands of other nations. Enraged by this, God prophesied through Hosea, the punishment meant for Israel for her intransigence and also his mercy on them, if they returned to him. God’s judgment is not exclusive of his mercy. The above stated prophecy of Hosea to Israel is, in this write-up, situated in the Nigerian context especially, in the Nigerian tribal issues which are dragging the progress of the country to the mud. Thus, recognizing the method of analogia limpit,1this write-up tries to represent the Hosea-Gomer event in Nigeria-tribes event and happenstances wherein Nigeria marries the three major tribes in dispute, whose ideological reconciliation with Nigeria (or the spirit of mother Africa) would earn the country a greater favour from God than the present malediction ravaging it. -
The Reception of Hosea 1–3 Through the Centuries
religions Article Family Dynamics, Fertility Cults, and Feminist Critiques: The Reception of Hosea 1–3 through the Centuries Bradford A. Anderson School of Theology, Philosophy, and Music, Dublin City University, D09 N920 Dublin, Ireland; [email protected] Abstract: This article examines a number of contested and contentious issues in the reception of Hosea 1–3, exploring how readers through the centuries have engaged with the interpretive challenges found in the initial chapters of this prophetic text. These include (1) debates concerning whether the marriage of Hosea and Gomer should be understood literally or figuratively; (2) questions concerning the identity of the woman in chp. 3 in relation to the events of chp. 1; (3) proposals on how to understand the metaphorical elements related to Hosea’s marriage and Israel’s infidelity; (4) ethical, theological, and rhetorical concerns raised by these chapters, including feminist critiques; (5) the place of Gomer’s children in the opening chapter of the book; (6) the themes and rhetoric of chp. 2, including the punishment and wooing of the wife and Israel; and (7) the role of Hos 1–3 in Jewish and Christian liturgical traditions. This study offers soundings from across historical, religious, and interpretive traditions that give a sense of the wide-ranging ways in which this book has been read and understood through the centuries. In particular, it highlights that while specific questions and issues related to Hosea have persisted through the years, the underlying interpretive assumptions and approaches to these questions have shifted considerably in various historical periods, which in turn has led to considerable diversity in the reception of this prophetic text.