Hosea, Prophet to Israel
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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” -
Lesson 1A – Human Mercy
LESSON 1A – HUMAN MERCY HUMAN MERCY "Jesus is all mercy, Jesus is all love: he is God made man. - Each of us, each one of us, is that little lost lamb, the coin that was mislaid; each one of us is that son who has squandered his freedom on false idols, illusions of happiness, and has lost everything. But God does not forget us, the Father never abandons us. He is a patient father, always waiting for us! He respects our freedom, but he remains faithful forever. And when we come back to him, he welcomes us like children into his house, for he never ceases, not for one instant, to wait for us with love. And his heart rejoices over every child who returns. He is celebrating because he is joy. God has this joy, when one of us sinners goes to him and asks his forgiveness." - POPE FRANCIS, Angelus address (September 15, 2013) The main focus of study will be God's mercy, but we will begin with a study of the passages that treat human mercy for two reasons. First, much of the language of mercy in the Bible is taken from human experience. The finite nature of human beings cannot comprehend the infinite nature of God: he remains eternally beyond the scope of limited human minds. Therefore, people use a variety of images and words from everyday life that become analogies for God's relationship with humanity and the world. It's somewhat analogous to the relationship between a dog and its master. A few words, such as the dog's name, "eat," "come," and "sit" in a well-trained dog, will elicit appropriate actions and barks, whines, and facial expressions. -
HE WILL COME to US LIKE RAIN Hosea 6:1-3 During the 1930'S
HE WILL COME TO US LIKE RAIN Hosea 6:1-3 During the 1930’s there was a drought that lasted nine years. Poor agricultural practices and years of sustained drought took the fertile and productive breadbasket of our nation and turned it into a “dustbowl.” The grasslands of the plains had been deeply plowed and planted to wheat. During the years when there was adequate rainfall, the land produced bountiful crops. But as the droughts of the early 1930s deepened, the farmers kept plowing and planting and nothing would grow. The ground cover that once held the soil in place was gone. The winds whipped across the plains raising billowing clouds of dust to the skies. The skies could darken for days, and in some places the dust would drift like snow, covering farmsteads completely. By 1934, thirty-four states were experiencing serious drought conditions. On Sunday April 14th a small dust storm turned into a black blizzard into a raging storm that would be remembered as “Black Sunday,” a day when thousands of acres of topsoil were literally blown away. The breadbasket of our nation was decimated and times of great desperation fell upon all of those who relied on the land for their livelihood. 1 In his 1939 novel The Grapes of Wrath, John Steinbeck wrote; "And then the dispossessed were drawn west- from Kansas, Oklahoma, Texas, New Mexico; from Nevada and Arkansas, families, tribes, dusted out. Car- loads, caravans, homeless and hungry; twenty thousand and fifty thousand and a hundred thousand and two hundred thousand. They streamed over the mountains, hungry and restless - restless as ants, scurrying to find work to do - to lift, to push, to pull, to pick, to cut - anything, any burden to bear, for food. -
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 an Inspiring Quote the Book of Hosea Who Wrote This Book?
Hosea The prophet Hosea in the 8th century BCE protested violently against Israelite religious practices. An inspiring quote “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings” (Hosea 6:6). The Book of Hosea Hosea came from the north and preached at the same time as Amos. He discovered the tenderness of God through personal experience. He loved his wife, although she behaved badly towards him; through his love he succeeded in restoring to her the feelings she had had when she was young. This is how God loves us: not because we are good, but so that we can become good (Hosea 1-3). The book begins with God’s command to Hosea to marry an unfaithful wife who he loved passionately and the first few chapters describe what happened when he did so. Chapter 4 onwards contains a range of messages from God via Hosea, first to the people of Israel (chapters 4-11) and then to the people of Israel and Judah (chapters 11-14), about the anger God felt because of their betrayal of him through injustice, corruption and their worship of other gods. Woven between these messages of doom are some messages of hope, pointing to what God’s people can look forward to beyond the times of trouble. Who wrote this book? The author is announced as Hosea in verses 1:1-2. He was a prophet to the Northern Kingdom of Israel. Hosea, in Hebrew, means salvation but Hosea is popularly termed “the prophet of doom”. -
Hosea 6:1-11
Hosea6_Leviticus_Notes 9/12/18, 10:34 AM Hosea 6:1-11 (Hosea 6:2-11 was also previously the Haftarah for Gen. 42:18 – 43:13) Really starts with the previous verse: Hosea 5:15 - "I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early." The Septuagint and other translations add "saying..." - i.e. this is what they will say if they repent: Hosea 6:1-2 - "Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." “Revive” is “chayah” and can mean either to preserve someone alive, restore the dying back to life, or restore the dead to physical life (Deuteronomy 32:39, 1 Samuel 2:6). - Deuteronomy 32:39 - "I kill, and I make alive (chayah); I wound, and I heal" His tearing is in order to heal, and his smiting in order to bind up. “bind us up” = chabash - to tie, bind, bind up, bandage Same word as in Isaiah 1:6 - Isaiah 1:6 - “From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.” - Isaiah 30:26 - He will "bind up the breach of his people, and heal the stroke of their wound" Rashi - "two days" - He will strengthen us from the two retributions which have passed over us from the two sanctuaries that were destroyed. -
Session 3 (Hosea 6.7-8.14)
Tuesday Evening Bible Study Series #8: The Minor Prophets Session #3: Hosea 6:7 – 8:14 Tuesday, January 17, 2017 Outline A. The Prophecies of Hosea (4:1 – 14:9) 1. An agenda of accusations (6:7 – 7:16) a. An unholy gazetteer (6:7-11a) b. A corrupt people and government (6:11b – 7:7) c. Mixing, religious and political, is bad (7:8-16) 2. The crisis and its cause (8:1-14) a. For the crime of assimilating foreign political models and religious practices, the punishment is foreign domination. Notes An agenda of accusations (6:7 – 7:16) • A compilation of sayings to specify the ways that steadfast love of the Lord is lacking in Israel. • 6:7-7:2 – a list of evils occurring at various places in Israel. o 6:7 – Adam was a town in central Transjordan, close to where the Israelites crossed the Jordan (Joshua 3:16). There they transgressed the covenant made with Abraham. o 6:9 – Shechem was the location of an ancient sanctuary to Yahweh. Priests were known to harass pilgrims who visited it. o 6:10 – “whoredom” = metaphor for worship of Baal. o 7:2 – “deeds” are what the Lord sees when Israel appeals for help. • 7:3-7 – Royal politics in Israel is driven by a passion that is constant and is renewed as an oven fire. o 7:3 – The king may refer to Hoshea (732-724 BC), who gained the throne through wickedness and treachery. o 7:4 – “Adulterers” may refer to refer to those who were politically disloyal. -
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. -
Hosea 7:1-16 and Destructive Leadership Theory: an Exegetical Study
Hosea 7:1-16 and Destructive Leadership Theory: An Exegetical Study Daniel B. Holmquist Regent University This qualitative hermeneutical study of Hosea 7:1-16 examined Hosea’s insights into leadership and how they might enhance, critique, or refine destructive leadership theory (DLT). After performing a general hermeneutical and genre analysis of the biblical text and uncovering its leadership implications, these implications were intersected with the three domains of the toxic triangle theory of DLT: destructive leaders, susceptible followers, and conducive environments. Although the situation in Hosea 7 illustrated well the toxic triangle of DLT, a number of areas for potential refinement of DLT emerged, especially related to the theory’s reliance upon modern psychology, ethics, and views of culture. DLT remains in the formative stages of development and could benefit from building stronger ethical foundations, investigating additional processes involved in destructive leadership situations, studying the interaction between the three domains of the toxic triangle, and exploring potential solutions to destructive leadership. Insights from Hosea 7, as well as from additional exegetical research of scripture, show promise for further gains toward a more robust theory of destructive leadership. Many leaders have destroyed their organizations, those associated with them, and even themselves. Researchers have referred to such leaders and their leadership as negative, toxic, dark, and destructive, and have developed various theories of destructive leadership to explain the phenomenon, its dimensions, and its processes. Since researchers have only recently begun to investigate and describe destructive leadership—it is a set of theories under development—this would seem to be an opportune time to bring in exegetical research from Scripture to inform and assist with theory development. -
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).