Chapters
4-7 are oracles on the state of the nation. Hosea lists wrongdoings and
threatens appropriate punishments.
Sins of the Priest: Rejected knowledge of God
Has
forgotten the Torah
Inquires
his staff and stick
Wine
and must have captured the people
He
will stumble
He
will be removed from priesthood
His
mother will be ruined
Sins of the People: Related to decalogue
Lack
knowledge and Torah
Sacrifices
and Incense
Hill
shrines
Mizpah
and Tabor
Inquiry
of idols
Sexual
cult activities
In
4:1-19 we find the covenant lawsuit, in which the lord employs courtroom
language to charge Israel with violation of its covenant. We find a typical
refrain of this section, where the indictment by the Lord finds no loyalty,
faithfulness, or knowledge of God. Swearing, lying, murder, stealing, and
adultery are common. The people mourn and languish, as do animals. Yet, the
priests do not contend or accuse. They shall stumble, along with the prophet.
The Lord will destroy the mother. In 4:6, “my people” perish for lack of
knowledge and they have rejected knowledge. Therefore, the Lord rejects the
priest, since he has forgotten the law. The Lord shall forget their children.
They increased and sinned, changing their glory to shame. They feed on the sin
of the people. The Lord will punish people and priest by repaying them for
their deeds. They have forsaken the Lord and devoted themselves to whoredom.
Wine has taken away their understanding. The people of the lord consult a piece
of wood and divining rod. A spirit of whoredom has led them astray, forsaking
the Lord. They sacrifice on the tops of mountains, under oak, poplar, and
terebinth. Their daughters are whores and adulterers. A people without
understanding come to ruin. Israel is the whore in a stubborn way, so the Lord
cannot now feed them. The prophet condemns the sanctuaries of Gilgal and Bethel
(hose of bread), the latter with a sarcastic reference to Bethaven (house of
falsehood). Ephraim has joined itself to idols, so the Lord leaves them alone. When
drinking is over, they have sexual orgies, loving lewdness more than their
glory. 5:1 begins with an appeal to priest, house of Israel, and king to
listen. The Lord knows Ephraim, as it played the whore. Their deeds do not
permit them to return to their God, for the spirit of whoredom is within them. In
5:4, they cannot return to “their God” because “they do not know the Lord.” The
pride of Israel testifies against Ephraim, but Judah stumbles as well. They shall
seek the Lord with their flocks and herds, but they shall not find the Lord,
for the Lord has withdrawn. In 5: 8-11, we have discussion of the politics of
the nation. This text is not as coherent
as others are. There is a series of
accusations and corresponding threats.
The historical situation is a conflict between Israel and Judah and both
appeal to Assyria for help. Alt (1919)
believed one could place 5:8-6:6 into II Kings 16 and Isaiah 7. He did many emendations to Hosea. To oppose this, Good (1966) showed a
liturgical background. There is an
autumn festival, covenant lawsuit, theophany, and an oracle that are part of
cultic activity. However, Alt has shown
that one can best understand verses 8-15 as part of the Syro-Ephraimite war
against Judah in 733, and thus with II Kings and Isaiah 7. They can sound the horn in Gilgal, Ramah, and
Bethaven, while Benjamin looks behind it. Ephraim shall be desolate. The princes
of Judah are like those who remove the landmark. The Lord shall pour out wrath
upon them. Ephraim experiences oppression because it was vain. The prophet knew
the folly of an alliance with Assyria.
Judah has moved boundaries suggesting an attack on Israel. Israel's sin is idolatry. The text begins with Judah's war cry; Judah
is the aggressor. However, it is just
because of Israel’s idolatry. Although
Judah is the agent of God's punishment, that does not make Judah right. In
5:12-6:6, we find the climax in 6:1-3, flanked by two balancing passages. However, Yahweh is committed to the
covenant. The blessings and cursings
work in two contradictory ways of destruction and re-creation. Hosea's solution to Yahweh's problem of the
covenant is that guilty Israel will be executed by Israel will be reconstituted
through resurrection. Note sickness
& healing / death & resurrection.
They have been faithless with the Lord, having illegitimate children. The
Lord is like maggots to Ephraim and like rottenness to the house of Judah. When
Israel and Judah saw their sickness, they went to Assyria and the great king. However,
that king will not cure or heal. The Lord will be like a lion to Ephraim and
Judah. The Lord will turn away until they acknowledge their guilt. In 6: 1-3,
we find the repentance of Israel. It is a speech by the people.
Of 22 words in the Hebrew text, 12 are verbs. There is suspense. Yahweh has punished the people. Yahweh is waiting
for them to repent. The response of
these verses is still a possibility. If
they make this confession, then the Lord will bless. 6:1 begins with a call to return to the Lord,
for the Lord is the one who will heal them. The Lord has struck down, and the
Lord will bind us up. The fact that Yahweh had ripped them is not a reason for
returning. The text refers to what will
happen after the restoration of Israel.
Yahweh has inflicted fatal injury.
In 6:2, “on the third day he will raise us up / that we may live before
him,” may be the basis in the New Testament of the notion of Jesus rising “on
the third day.” We find a clear reference to resurrection. 2 and 3 days may reflect a belief that here
was a three-day period before soul and body separated. The resurrection theme is comparable to
Ezekiel 37. Previous scholars believed
that resurrection so early in Israel's history would not be likely. However, more research that is recent has
confirmed it to be possible. The prophet encourages them to press on to know
the Lord, whose appearing is as sure as the dawn, for the Lord will come to us
like the showers and spring rain. In 6: 4-6, we find the sentence of Yahweh. Then a heartfelt
appeal from the Lord, as the Lord wonders what I do with Ephraim or Judah. Ephraim
and Judah are on the same footing. Note
the agony of indecision here and in 11:8.
The people have been ruined and Yahweh is waiting for them to repent. Their love is like a morning cloud and dew
that goes away early. The only accusation made is a failure of hesed. In verse 5, prophets referred to are probably
Moses and Samuel. Therefore, the Lord
has judged them Instead of responding to 6:1-3, the text is a continuation of
5:12-15 and its mood. There is no hint
that Yahweh will respond positively to the people's speech in 6:1-3. Verse 6 is the rhetorical climax and as such
is the final truth. Note the prophet
does not reject sacrifice, but rather puts it in second place. Hosea probably has a text like I Sam
15:22-25. There is not a strong
affirmation here of what Yahweh will do.
There are no predictions. Who
knows whether the people will repent? The Lord desires steadfast love and not
sacrifice, the knowledge of God rather than burnt offerings. Pannenberg[1] notes that
the prophet can state a principle critical of the tradition here, which is
similar to Jesus making the two great commandments a critical principle of
Jewish Law. 6:7-7:2 relates the crimes of the priests. It resumes the theme of
the sins of the priesthood. Hosea charges them with public crimes of robbery
and murder. However, 10:11 implicates the whole nation. 6:7-7:7 may refer to
the transition between Jeroboam II and Menahem. The text is a tirade against
all kinds of wickedness. Thus, at Adam they transgressed the covenant. Gilead is
a city of evildoers. Priests are like robbers, with murders on the road to
Shechem. The Lord has seen a horrible thing, with the whoredom of Ephraim. [Yet,
Judah will also have a harvest with the Lord restores the fortunes of the
people.] making a brief positive note that is not connected to the context. The
Lord will heal Israel with the revelation of the corruption of Ephraim. The prophet
refers t the wicked deeds of Samaria in dealing falsely, thieves, and bandits. They
do not consider that the Lord remembers their wickedness. 7:3-7 refers to
domestic policies. The king is glad with their wickedness. They are adulterers.
They are hot like ovens. The repentance seems to be the result of divine
restoration. The generosity of the Lord, not severity, leads to repentance. The group referred to is priests. They take
malevolent action against the king. It
involves a drunken feast by the leaders at which an assassination takes
place. Note Isaiah 28, where the two
prophets may be referring to the same event.
The lying and princes are targets of the assault. Is the baker a real person involved in the
drama, or part of the oven imagery? It
seems as if the baker had the responsibility of staying awake and keeping
watch. That failure may have been
intentional. He may have been in league
with the conspirators. In 7:8-16, we find a discussion of international
politics. These verses deal with the entanglement of Israel in international
politics. Scholars often view the passage as a collection of small, fragmentary
oracles. Yet, one can note a continuity of
theme in that of going to Assyria and Egypt.
Ephraim dominates the passage. Thus, Ephraim mixes himself with the
peoples, like a cake not turned. Foreigners devour his strength but he seems to
have no awareness of this. The pride of Israel testifies against Israel. Yet,
they do not return to the Lord or seek the Lord. Ephraim is like a dove, silly
and with no sense. They call upon Egypt and Assyria for help. In verse 11,
Hosea emphasizes Israel's culpable ignorance.
The people have abandoned covenant knowledge and thereby perverted their
knowledge of reality. Because of
theological error, they misjudged the political situation and have no
self-knowledge. To Hosea, this is a time
of decision. Egypt and Assyria are not yet
directly involved. He does not predict
conquest, but he does foresee disaster if the present policy is continued. In 7:12-15, we find Assyria and Yahweh's
Sentence. God speaks here, Israel speaks in 6:1-3, and God speaks in
6:4-6. Here, both states have the same
faults and Yahweh deals with them in the same way. Historically, Judah will survive after
Assyria and, no hint of this in the text.
Only in 1:6-7 could one interpret that God will spare Judah, but that is
an unlikely interpretation. Everywhere
else, Judah and Ephraim are together.
Note that a Judean editor would have had to go through drastic revision
to bring the text in line with history. The
Lord will cast a net over them and bring them down, a probable reference to captivity.
The Lord will discipline them. Woe to them, for they have strayed from the Lord,
suggesting homeless wanderers. There is no substitute for security of life with
Yahweh. They have rebelled. The Lord
wants to redeem them, but they speak lies against the Lord. They do not cry to
the Lord from the heart. The Lord trained and strengthened their arms and
plotted against God. The purpose of the punishment is not to destroy, but to
bring repentance. By wandering away from security in Yahweh by following other
gods meant, they would seek security in Egypt or Assyria.
In
8:1-8, we find the calf of Samaria. The opening complaint is
that the people have broken the covenant.
1) They have set up rulers Yahweh did not authorize. 2) They make idols. 3) They made treaties with
Assyria/Egypt. 4) They built palaces and
defense works. This text is part of a
larger discourse that includes 8-11. Yahweh gives the speech. It views Israel from a distance. Yahweh is deliberating what course of action
to take. The text gives no audience for
the announcement. It may be Hosea is
simply reflecting on the consideration of the mind of Yahweh. In verses 1-3, the people claim a special
relation to Yahweh while breaking the covenant.
In verse 1, for their transgressions a foreign nation will attack them.
The eagle is probably Yahweh. Rebellion
against Torah is rebellion against Yahweh's claims on Israel. Pannenberg[2]
will stress that all of the people of God are in a state of apostasy and revolt
against their God. In verse 2, Israelites believed God was treating them
special, thus guaranteeing their survival.
8th century prophets fought against this. Here, the Israelites believe they know
Yahweh. This is self-deception and
illusion. In verses 4-6, "calf of
Samaria" would be the bull images at Bethel and Dan. The sin in v. 1-8 is making kings and making
idols. 8:9-14 reflects upon alliances. The concern is with the political accusations of Ephraim with
Assyria and Egypt. It involved arrogant
rejection of Yahweh's Torah, making forbidden covenants, payment of tribute and
erecting sinful altars: The speaker is Yahweh.
The rulers of Israel are regarded as pagans. They are ambassadors to Egypt and
Assyria. They make treaties and
sacrifice to other gods. Those actions
bring the wrath of Yahweh. For verse 9, see II Ki 15:19-20, (743-738), 16:10-16
(after 733). Ephraim has paid for the
services of Assyria. Yet, Ephraim was
willing to sell itself to the highest bidder.
In verse 11, Hosea is probably not against the altars as such, but
against their present use. The
sacrifices are contrary to Yahweh. In
verse 13, the reversal of Exodus is an appropriate punishment. The prophet may have imagined Assyria and
Egypt dividing is conquered Israel.
Historically, Egypt was less prominent in Israel's fate than Hosea
suggests. However, verse 14, Barth[3] notes,
focuses our attention on faith as a life lived in the presence of the Creator. In
9:1-9, we find desolation and prophecy. We can note the influence of Chapers
1-3. Hosea blames Israel for promiscuity. Illicit worship is competing with legitimate worship of
Yahweh. Indications are that worship is
tied to agricultural life. The theory of
sexual services assisting their process is wrong and a theological disaster for
Yahwism. Baal was alluring because of
the promise of fertility, so Yahweh condemns by making the harvest fail. That is only temporary. God will eventually eject them from the
territory. If they prefer the ways of
the nations, then to the nations they should go. Here, the focus is on Israel's rebellion in
its religious practices rather than foreign alliances. Note that the token of their rejection of
Yahweh is their rejection of the prophet.
In verse 1, the cult references are to a pagan cult of Canaan, not
Assyrian. They have played the whore, departing from your God, and have loved
the pay of a prostitute. They shall not receive food and drink from normal
sources. In verse 3, the people will no longer dwell in Yahweh's land, but in
another, returning to Egypt and Assyria.
In verse 4, Israel will not worship the Lord either because the cult has
been suspended or because the people have been excluded from it. He might be referring to child sacrifice. Their sacrifices shall not please the Lord. What
shall they do on the festival days? Well, Egypt shall gather the fruits. Days of
punishment have come, when Israel cries that the prophet is a fool and the man
of the spirit is mad, a possible reference to a prophet of Baal. See 4:5.
The prophet is a sentinel for God, yet a fowler’s snare is on the way. Yet,
they have corrupted themselves as in the days of Gibeah, suggesting Israel is
unchanged. "Gibeah" see Judges
19:30. The result was that one tribe was
virtually eliminated. The Lord will remember this iniquity and sin. In 9:10-17,
we have reference to Baal Peor and Gilgal. In Numbers 24, the evils at Baal-Peor are cultic and
sexual. The source of the cult is Moab
and Midian. In Ps 106:28 they ate human
sacrifices. Now the incident continued
to trouble the national conscience. In
verse 10, we find a reference to wilderness.
Hosea is aware in other places of the patriarchal period. Israel was
like grapes, the first fruit on the fig. They came to Baal-peor and consecrated
themselves to a thing of shame and became detestable like the thing they loved.
The glory of Ephraim shall fly away like a bird. Woe to them, for the Lord has
departed. The Lord saw Ephraim as a young palm planted in a lovely meadow, but
now, Ephraim leads his children to slaughter. Their evil began at Gilgal, where
the Lord came to hate them due to their wickedness. The Lord will drive them
out of “my house.” The Lord will love them no more, for their officials are rebels.
Ephraim shall bear no fruit. They shall become wanderers among the nations. In
10:1-8, we find misattribution and misuse. Hosea further attacks the cult at
Samaria and Bethel. In verse 1, Israel
is enriching Israel. The text does not
necessarily oppose opulent worship. Israel is a luxuriant vine, building more
altars. Their hearts are false. They must bear their guilt. The Lord will break
down their altars and destroy their pillars. In verse 3, we find they have made
a radical renunciation of Yahweh. They
have rejected Yahweh as their king.
Leaders exerted pressure to accept Assyrian ways. Canaanite cultic influences were strong. In verse 4, another covenant replaces
Yahweh's covenant. Idolatrous priests
shall wail over them. Ephraim shall be put to shame and Israel ashamed of its
idol. In verse 8, we find the only reference to the high places. Hosea condemns ceremonies performed on the
mountains. In 10:9-15, we find reference to Gibeah and Beth Arbel. "Shalman" and "Beth Arbel" are places not
locatable. The simile is destruction on
a massive scale. "Days of
Gibeah" refers to Judge 19:21. Note
the longing for national unity in spite of the division after Solomon's
death. He is concerned about the effects
of civil war. The years immediately
following the death of Jeroboam II provide the background of civil war. They have
sinned against the days of Gibeah. War shall overtake them. The lord will come
against the wayward people to punish them. Ephraim was a trained heifer that
loved to thresh. The Lord will make Ephraim break the ground, and Judah must
plow. In verse 12, we find a symbolic of
life in the land characterized by righteousness and love. They are to sow righteousness and reap steadfast
love and break up their fallow ground, for the time has come to seek the Lord,
that the Lord may come and rain righteousness upon them. To do these things is
to seek Yahweh in repentance and dedication.
In verse 13, note the use of irony, for Israel was helpless before
Assyria. They have plowed wickedness and reaped injustice, eating the fruit of
lies. They have trusted in their power and warriors. The Lord shall destroy their
fortresses. They great wickedness shall bring destruction. At dawn, the king of
Israel shall be cut off.
In
11:1-12:1, we find a reference to childhood and consummation. In no other
passage are the feelings of Yahweh more prominent. The inner torment is more painful because of
the conflicting demands of love.
Pannenberg[4] stresses
the importance in the Old Testament of the filial relationship between Israel
and the Lord, here designating the whole of the covenant people as the children
of God. Hosea develops his metaphor of Yahweh and Israel as a husband and an
unfaithful wife -- an image played out in the reality of his own marriage to
the prostitute Gomer -- primarily in chapters 1-3. Nevertheless, the deep
personal insights Hosea offers into the emotional relationship between God and the
people of Israel does not cease at that point. Though his message in chapters
4-10 turns to one of judgment against Israel for willful disobedience and
arrogant apostasy, the pain this attitude inflicts upon Yahweh is also a part
of the prophet's word. As chapter 11 opens, we see why these words forever mark
Hosea as the "love prophet" and why these verses constitute a
"love chapter." The message of divine judgment now melts into a pool
of divine compassion. Yahweh's judging fist unclenches to open out toward the
beloved children with the imploring love of a rejected parent. So clearly does
Hosea present the breadth of Yahweh's love and the depth of God's commitment in
this single chapter that it has been called by some the "John 3:16 of the
Old Testament."[5] Hosea now
communicates the unquenchable nature of God's love for Israel by shifting to a
different metaphor. Instead of representing the relationship between God and
Israel as that of husband and wife, Hosea now speaks of the bond between these
two as that of Father and child. The image of God as the eternally loving
parent and Israel as the headstrong, rebellious and downright disobedient child
gives chapter 11 its power. I would now
like to offer a few notes. In verses 1-4, Pannenberg[6]
notes that the God of Jesus is none other than the God of Jewish faith. The
thought of divine fatherhood that we find in II Samuel 7:14 and Psalm 2:7 is
one that Hosea will incorporate in his preaching in a figurative way, with
alternating features of fatherly and motherly care. Pannenberg[7] also notes
that throughout this section we see the electing love of God for the people. In
verse 1, the relation between king and vassal is described in same terms. The initiative is Yahweh's. See Ex 4:22.
The period is deliverance from Egypt. This text opens with words
probably made most familiar to us by their use in Matthew 2:15. The gospel
writer could have found no other prophetic text that could communicate parental
concern quite so touchingly. Although Matthew's gospel uses Hosea's words to
explain Jesus' personal history, the prophet's proclamation in 11:1 is quite
clearly a reference to the nation-building exodus event in the life of Israel.
Scholars identify the divine testimony that claims, "out of Egypt I called
my son" as representative of "election love." The escape from
Egypt was steeped in God's parental purpose. The people who would be Israel
were already "loved" and "called" to a sovereign purpose
from the moment they stepped away from Pharaoh's bondage. The misbehavior first cited here, however,
reveals that from the outset of their relationship, Israel has been a willful,
wayward child. In verse 2, the personal pronouns are unclear, making it
uncertain whether intends us to read the one "calling" as Yahweh or Yahweh's
prophets ("I" vs. "they"). However, the author firmly
identifies the direction in which Israel runs -- toward the local gods of the
Canaanites, the ba'als. This blatant disobedience against both God's
singularity and power does not ignite a divine rage at rejection. Instead, God
indulges in a fond recalling of the nurturing care showered on the son
"Ephraim" (Israel). The
stanza created by verses 3-4 recounts six different actions that reveal God's
unwavering parental love for this "child" Ephraim. Equating the
newfound nation of Israel created by the exodus event with an infant, God
recalls how the baby became a toddler -- "it was I who taught Ephraim to
walk ... " (v.3). Certain vagaries in the text make the next claim
unclear. Either God is depicted as guiding the youngster in his first steps --
"taking them by their arms" -- or God is described as giving the
toddler a free ride -- "I took them up in my arms." There is
scholarly debate over the dangling nature of the next directive "but they
did not know that I healed them." Some scholars suggest that a concluding
half-line has been lost, a line that would have linked the images of God
"taking them up" and God "healing" the youthful Israel. In verse 4 it is with the cords of compassion
and the "bands of love" that Yahweh is at last able to draw the
willful Israel near. Yahweh removes ropes from the arms and brings in the joy
with chords of love. Again, textual
difficulties lead to various translations in the remainder of this verse. Most
translations present the writer's image shifting here from a human comparison
to that of a domesticated animal. Accordingly Yahweh is presented as one who
"eases the yoke on their jaws," giving them comfort while offering
them food to eat. While this has been the most common translation, the NRSV has
now adopted an alternative form, one that concludes that the words “on their
jaws” were a later addition and thus omits them. Furthermore, this translation
interprets the Hebrew yal ("yoke") as yoll ("child"). The
resulting verse not only makes sense by keeping the parent-child imagery
intact, but also depicts a sweetly tender parental moment: "I was to them
like those who lift infants to their cheeks." The righteous judgment of
Yahweh reasserts itself as God declares in verses 5-7 that God will return the
disobedient Israel to bondage in Egypt and will feel the sting of a harsh new
Assyrian master. In verse 5, Hosea accuses Israel of a failure to repent. In
verse 6, the sword will finish the strong men of the cities. Nevertheless,
Hosea's God cannot leave this matter alone.
What would appear to be a simple case of disobedience and swift divine
judgment instead becomes another example of God's unreasonable love and
obsessive mercy toward Israel. In verses
8-9 God's enduring love is expressed in the anguished cry of a parent --
"How can I give you up, Ephraim?" While God did not shrink from
destroying the sinful Sodom and her sister cities Admah and Zeboiim, the
thought of passing such an unmerciful final judgment on Ephraim causes God's
parental heart to "recoil." The tenderness of a parent's love
overcomes the dicta of the divine judge on disobedience, and God declares that
Israel will yet receive a second chance. Exile and punishment will be only part
of Israel's lot. Mercy and restoration will also be received from Yahweh's
hand. The divine explanation for this unexpected reprieve, this unmerited
mercy, is the Godhood itself: "I am God and no mortal, the Holy One in
your midst." God is God. God can do whatever God wants to do. Ephraim's
deliverance is possible only through God's divine exercise of pure grace.
Pannenberg[8] notes that
we see here the mercy of God can interrupt, halt, or turn aside the wrath of
God, indicating that wrath is not an attribute of God. In verse 8, suggests the
agony in God's mind, searching for a way of evading the response to which God
is committed in the covenant curses. See
Leviticus 26 and Deuteronomy Dt 28. Yet,
the text still views Yahweh as undecided, even as Hosea has already pronounced
judgment oracles. See 6:4. In verse 9,
to what aspect of God's character does Hosea appeal? Hosea apparently appeals
to the character of justice, for if God gave special treatment to Ephraim that
would be showing partiality. Note the
appeal to God's holiness. Unlike Amos,
Hosea does not pray to allay God's anger.
God reveals the divine compassion in the restoration that takes place
after judgment. Pannenberg[9] says that
beyond every threat of judgment the holiness of God also means hope of new and
definitive salvation. In spite of human sin God, is faithful to the divine
election. Divine holiness finds expression here, the difference between the
divine attitude and a human attitude. Yes, God is not like a human being. God
does not react like a human being reacts. In verses 10-11, we find the theme of
a new exodus. Some scholars think of the passage as an exilic addition. The
"love text" closes with a promise that sounds as sweet to Yahweh's
ears as it must to the people of Israel. After they have suffered exile, God
will deliver them from foreign lands. Called back by a mighty roar, God will
gather together God's scattered children and shall travel homeward. Despite all
their sins and failures, their loving parent's great joy is -- "I will return
them to their homes, says the LORD." Ephraim has surrounded the Lord with
lies and deceit, [while Judah still walks with God and is faithful.] Ephraim
herds the wind and multiplies falsehood and violence, making a treaty with
Assyria and carries oil to Egypt.
Chapter
12:2-14 compresses centuries of history in this one chapter. The comparisons are
implied. Comments on Israel's current
disloyalty to God are interspersed with recollections of Jacob's life. Today, scholars have disagreement over
whether Hosea looks favorably or unfavorably upon Jacob. Hosea does not seem to view Jacob negatively,
while he has exposed Israel's "lies." Did Hosea have access to the
Genesis traditions? It certainly does
not follow it chronologically. Genesis
portrays Jacob realistically. Hosea does
not give a catalogue of sins. Nor could
one view the narrative as all negative. In verse 2, there were pro-Egyptian and
pro-Assyrian parties in both Judah and Israel, and Hosea condemns both. The Lord
has an indictment against Judah and will punish Jacob. In the womb, Jacob tried
to supplant his brother, Esau (Genesis 25-35). As an adult, he strove with God
and the angel and prevailed (Genesis 32:22-32). He met the Lord at Bethel
(Genesis 28). However, as the people of Israel today, they are to return to
their God, hold fast to love and justice, and wait continually for God. Pannenberg[10] notes the
prophet calls the people of God to turn again to its God, a theme that Jesus
will continue in his preaching. As the prophet continues, a trader loves to
oppress. Ephraim says it is rich while no one can find offense. “I am the Lord
your God from the land of Egypt; I will make you live in tents again, as in the
days of the appointed festival.” We see a similar refrain in Exodus 15:3 and
Amos 4:13, 5:27. The Lord spoke to the prophets, multiplying visions, and
bringing destruction. Iniquity is in Gilead. They sacrifice bulls in Gilgal. Jacob
fled to Aram and Israel served for a wife. A prophet led Israel up from Egypt
and a prophet guarded him. Ephraim has given bitter offense.
Chapter
13 shows the end of Ephraim.
Verse 1-3 can be viewed as a progression from past to present to
future. Ephraim incurred guilt through
Baal and died. They keep on sinning, making cast images for themselves. They encouraged
others to sacrifice to them. People kissed calves. They shall be like the
morning mist or dew that goes away early. Yet, the Lord has been their God ever
since Egypt. They know no God but the Lord. Beside the Lord there is no savior.
This suggests the Exodus period. Hosea reminds Israel that it gained its
identity and character in those formative years. Pannenberg[11]
notes that verse 4 means one must take full account of the initially normative
function of the history of the beginnings of Israel. The Lord fed them in the
wilderness. The Lord fed them to satisfaction. Yet, they had proud hearts and
forgot the Lord. The Lord will be like a lion or leopard to them. The Lord will
destroy Israel. In verse 10-11, see I Samuel 8 for the view that kingship was
forced on people. Where is their king, that the king may save them? Where are
all the young rulers? The Lord gave them a king in anger and the Lord took away
the king in wrath. The iniquity and sin of Ephraim the Lord is storing up. The pangs
of childbirth have come. The Lord wonders if the Lord should ransom them from
the power of Sheol, or redeem them from death. “O death, where are your
plagues? O Sheol, where is your destruction?” The Lord does not see compassion
as a possibility. Samaria shall bear its guilt because it has rebelled against
its God. They shall fall by the sword, little ones dashed in pieces, and pregnant
women ripped open.
Chapter
14 is a plea for repentance and the assurance of forgiveness. The prophet calls
upon Israel to return (repent) to the Lord, for they have stumbled because of
their iniquity. Pannenberg[12] notes,
the prophet calls the people of God to turn again to its God, a theme that
Jesus will continue in his preaching. We find the theme of return,
renunciation, and restoration. Yahweh’s
forgiveness matches Israel's repentance.
Hosea uses extravagant terms to describe the restoration of the
nation. It is a dialogue between Yahweh
and Israel. As the prophet continues, Assyria will not save them, they will not
call something they have made their God, and that the orphan will find mercy. This
is the final answer to 1:6, the child named No-pity/mercy. Here, we find an appeal to God's mercy. The Lord will heal their disloyalty and love
them freely, for the anger of the Lord has turned away. The Lord will be like
the dew, like the blossom of the lily, and strike root like the forests of
Lebanon. They shall live again within the shadow of the Lord. They shall
flourish like a garden. What does the Lord have to do with idols? The Lord is
the one who answers and looks after them. The Lord is like an evergreen
cypress. Their faithfulness comes from the Lord. This promise cancels all the
preceding horrors. Why could Hosea not make
positive prophecies? The final word from
God is: "I will love them generously." Pannenberg[13]
notes the electing love of God for the people. The wise understand and discern
these things. The prophet concludes offerings advice to the reader. The prophecy has already become an object of
study. It is in line with the prophecies
of the book, though it is intellectual.
There are many typically Hosea words.
[1]
Systematic Theology, Volume 2, 333.
[2]
Systematic Theology, Volume 2, 239.
[3]
Church Dogmatics III.1 [40] 40.
[4]
Systematic Theology, Volume 2, 317.
[5] (See The Wesleyan Bible
Commentary [Grand Rapids, Mich.: William B. Eerdman's Publishing Company,
1969], III, 583.)
[6]
Systematic Theology, Volume 1, 261.
[7]
Systematic Theology, Volume 1, 423.
[8]
Systematic Theology, Volume 1, 439.
[9]
Systematic Theology, Volume 1, 399.
[10]
Systematic Theology, Volume 3, 245.
[11]
Systematic Theology, Volume 1, 246.
[12]
Systematic Theology, Volume 3, 245.
[13]
Systematic Theology, Volume 1, 423.
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