Hi Friends! Time again for the next installment of Hosea. I must say, I feel MUCH better about posting this segment. It takes a turn for the redemptive in these ten verses. DIG IN!
"I will punish her for the festival
days of the Baals,
when she offered incense to
them
and decked herself with her ring
and jewelry,
and went after her lovers,
and forgot me, says the Lord.
Therefore, I will now allure her,
and bring her into the wilderness,
and speak tenderly to her.
From there I will give her her
vineyards,
and make the Valley of Anchor a
door of hope.
There she shall respond as in the
days of her youth,
as at the time when she came
out of the Land of Egypt.
On that day, says the Lord, you will call me, "My husband," and no longer will you call me, "My Baal." For I will remove the names of the Baals from her mouth, and they shall be mentioned by name no more. I will make for you a covenant on that day with the wild animals, the birds of the air, and the creeping things of the ground; and I will abolish the bow, the sword, and the war from the land; and I will take you for my wife forever; I will take you for my wife in righteousness and in justice, in steadfast love, and in mercy. I will take you for my wife in faithfulness; and you shall know the Lord.
On that day I will answer, says
the Lord,
I will answer the heavens
and they shall answer the earth;
and the earth shall answer the grain, the wine, and the oil,
and they shall answer Jezreel;
and I will sow him for myself
in the land.
And I will have pity on
Lo-ruhamah,
and I will say to Lo-ammi,
"You are my people";
and he shall say, "You are
my God."
Reminder glossary:
"Baal" means "master" - a name for the Canaanite deity (-ies). It is interesting that this is replaced by "Husband" for an understanding of God. Because, in this time, a husband was a woman's master, but the term still seems to imply more of a partnership and covenant.
Lo-Ruhamah is the name that means "not pitied"
Lo-Ammi's name means "not my people"
I think this segment of Hosea reveals a redemption and renewal that still exists with a hierarchy of male to female, but in a more peaceful relationship. The language of v.18-20 echoes the message of "swords beat into plowshares," and there is a sense that Israel joins together in a new identity, no longer exiled "whores" in a strange land, but the people of God, among their natural habitat (i.e. birds, animals and creeping things, the sky and earth...an echo of the litany of creation spoken into existence and named by the first "earth creature" (adam). The song "God of Wonders" is now in my head...) There seems to be a re-claiming of the people of God, here. - an evidence of God as loving parent or provider.
So, that's what I've got...
Wednesday, August 29, 2007
Tuesday, August 28, 2007
Thoughts on being a whore...
The first thing I was struck with when reading this passage was how I am (and we are, as the church) the adulterous wife. I pursue other lovers to find security, to find "happiness" (may I remind us that, as Switchfoot says, "Happy" is a yuppie word), to distract myself, etc. I hold onto my money and possessions and say to God, "Look at what the world has given me! Ha! I'll show you!" and then realize how stupid and scary it is to say that. God is a jealous God. I am a tantrum-throwing-lazy-whiney-spoiled-cheating-whore.
Yet I am loved.
When I rest in GOD's love for me, when I trust HIM, I am fulfilled, I am at peace, I have everything I need.
This passage also brought to mind a Derek Webb song:
Wedding Dress
If you could love me as a wife
And for my wedding gift, your life
Should that be all i’ll ever need
Or is there more i’m looking for
And should i read between the lines
And look for blessings in disguise
To make me handsome, rich, and wise
Is that really what you want
(chorus)
I am a whore i do confess
But i put you on just like a wedding dress and I
Run down the aisle
I’m a prodigal with no way home
But i put you on just like a ring of gold and I
Run down the aisle to you
So could you love this bastard child
Though I don’t trust you to provide
With one hand in a pot of gold
And with the other in your side
I am so easily satisfied
By the call of lovers less wild
That I would take a little cash over your very flesh and blood
Because money cannot buy
A husband’s jealous eye
When you have knowingly deceived his wife
Yet I am loved.
When I rest in GOD's love for me, when I trust HIM, I am fulfilled, I am at peace, I have everything I need.
This passage also brought to mind a Derek Webb song:
Wedding Dress
If you could love me as a wife
And for my wedding gift, your life
Should that be all i’ll ever need
Or is there more i’m looking for
And should i read between the lines
And look for blessings in disguise
To make me handsome, rich, and wise
Is that really what you want
(chorus)
I am a whore i do confess
But i put you on just like a wedding dress and I
Run down the aisle
I’m a prodigal with no way home
But i put you on just like a ring of gold and I
Run down the aisle to you
So could you love this bastard child
Though I don’t trust you to provide
With one hand in a pot of gold
And with the other in your side
I am so easily satisfied
By the call of lovers less wild
That I would take a little cash over your very flesh and blood
Because money cannot buy
A husband’s jealous eye
When you have knowingly deceived his wife
Friday, August 24, 2007
Levity: Response to Hosea passages so far...
New Thought:
This is a bit distanced from my previous book report on the "backstory" of Hosea, but I had a thought. Maybe sometimes we, as believers, are like the prophet Hosea. At times we want to say of our tribe, "GAH. You are NOT MY PEOPLE!" And at other times we thank God for the "descendents of Israel," children of God numerous "like sand of the sea." Sometimes in this world we feel surrounded by the community of believers, the body of Christ. Other times - we are isolated and estranged.
Whaddya Think?
This is a bit distanced from my previous book report on the "backstory" of Hosea, but I had a thought. Maybe sometimes we, as believers, are like the prophet Hosea. At times we want to say of our tribe, "GAH. You are NOT MY PEOPLE!" And at other times we thank God for the "descendents of Israel," children of God numerous "like sand of the sea." Sometimes in this world we feel surrounded by the community of believers, the body of Christ. Other times - we are isolated and estranged.
Whaddya Think?
Wednesday, August 22, 2007
Hey Annas, and Kendra! :)
I am reading the blog!
I really like it, and the only reason I've waited to post this long is because I don't feel like I'm having all these very deep thoughts. But I've really enjoyed what you've written.
I guess what I was struck with in this last part is how much of a jealous God our God really is.
It made me stop and think about what parts of my own life I haven't been sacrificing to God. I haven't been pursuing lovers or idols, like Hosea's wife, but honestly, I realized I am pursuing other loves. Whether its my job, or what I'm doing with my money, what I'm doing with my time...God wants it all, and He's jealous of the parts I'm keeping from him. He hasn't stripped me naked, but I can understand what parts of my life He uses to humble me, and keep me desperate for Him.
What an interesting book, eh?
I am reading the blog!
I really like it, and the only reason I've waited to post this long is because I don't feel like I'm having all these very deep thoughts. But I've really enjoyed what you've written.
I guess what I was struck with in this last part is how much of a jealous God our God really is.
It made me stop and think about what parts of my own life I haven't been sacrificing to God. I haven't been pursuing lovers or idols, like Hosea's wife, but honestly, I realized I am pursuing other loves. Whether its my job, or what I'm doing with my money, what I'm doing with my time...God wants it all, and He's jealous of the parts I'm keeping from him. He hasn't stripped me naked, but I can understand what parts of my life He uses to humble me, and keep me desperate for Him.
What an interesting book, eh?
I QUIT! Initial Feelings in Response to Hosea 2:2-12
After reading and then typing this passage into Blogger, I have the impulse to say, "I quit. What was I thinking? I'm just going to delete this entire blog..."
I was also reminded of a book we read in seminary for a Doctrine of God class (written by a Jewish theologian) called Facing the Abusing God. The author's premise was that "God is abusive, but not always." What a comfort that is, right? Anyway, I can see the glimpses of at least an abusive portrayal of God in this passage. (And of course there are others in the biblical text.) God is the angry husband here betrayed by an unfaithful spouse. He wants to "expose her" and "make her like a wilderness" and "hedge up her way with thorns." (Yes, that is what you think it is - ouch.)
I read this passage nearly trembling because I know portrayals of God such as these have been used to justify the continuation of domestic violence. I think reading this passage at "face value," without considering the context, difficulty in language, ancient culture, tradition, and theology, and then making hasty generalizations from it....we "allow" sexual violence toward women as a reflection of "traditional roles." Just like we imagine God as monolithically abusive to the detriment of other qualities of God, we then "abuse" the text; it gives us permission to abuse and oppress. After all, if we perceive God as abusive and we ourselves are made in the image of God....what then are we permitting? (I see this even in the human family lineage: Whom are we made in the image of? If Daddy's a drunk, son, daughter, grandchildren may, too, become drunks. Divorce gets passed down more and more like the family heirloom. And those who are abused sexually or physcially by a family member often go and pick for themselves a partner who mirrors this pathology.)
NOW. Having said all that, I don't really want to quit. I don't want to throw Hosea out. I actually think all of the above information (diatribe?) is evidence that this passage deserves more care and time and understanding. I hope in the next week we can give it that. (But I also think it is healthy - and evidence of good awareness - to respond to the Bible the way we are truly feeling. i.e. kind of a What the F, God? - Pardon the crudeness, but then, ahem, look at the material we're dealing with....)
Thank you, blog community, for letting me share these thoughts with you.
I was also reminded of a book we read in seminary for a Doctrine of God class (written by a Jewish theologian) called Facing the Abusing God. The author's premise was that "God is abusive, but not always." What a comfort that is, right? Anyway, I can see the glimpses of at least an abusive portrayal of God in this passage. (And of course there are others in the biblical text.) God is the angry husband here betrayed by an unfaithful spouse. He wants to "expose her" and "make her like a wilderness" and "hedge up her way with thorns." (Yes, that is what you think it is - ouch.)
I read this passage nearly trembling because I know portrayals of God such as these have been used to justify the continuation of domestic violence. I think reading this passage at "face value," without considering the context, difficulty in language, ancient culture, tradition, and theology, and then making hasty generalizations from it....we "allow" sexual violence toward women as a reflection of "traditional roles." Just like we imagine God as monolithically abusive to the detriment of other qualities of God, we then "abuse" the text; it gives us permission to abuse and oppress. After all, if we perceive God as abusive and we ourselves are made in the image of God....what then are we permitting? (I see this even in the human family lineage: Whom are we made in the image of? If Daddy's a drunk, son, daughter, grandchildren may, too, become drunks. Divorce gets passed down more and more like the family heirloom. And those who are abused sexually or physcially by a family member often go and pick for themselves a partner who mirrors this pathology.)
NOW. Having said all that, I don't really want to quit. I don't want to throw Hosea out. I actually think all of the above information (diatribe?) is evidence that this passage deserves more care and time and understanding. I hope in the next week we can give it that. (But I also think it is healthy - and evidence of good awareness - to respond to the Bible the way we are truly feeling. i.e. kind of a What the F, God? - Pardon the crudeness, but then, ahem, look at the material we're dealing with....)
Thank you, blog community, for letting me share these thoughts with you.
Hosea 2:2-12
"Plead with your mother, plead -
for she is not my wife,
and I am not her husband -
that she put away her whoring from her face,
and her adultery from between
her breasts,
or I will strip her naked
and expose her as in the day she was born,
and make her like a wilderness,
and turn her into a parched
land,
and kill her with thirst.
Upon her children also I will
have no pity,
because they are children of whoredom.
For their mother had played
the whore;
she who conveiced them has
acted shamefully.
For she said, "I will go after
my lovers;
they give me my bread and my water,
my wool and my flax, my oil
and my drink."
Therefore I will hedge up her
way with thorns;
and I will build a wall
against her,
so that she cannot find her
paths.
She shall pursue her lovers,
but not overtake them;
and she shall seek them,
but shall not find them.
Then she shall say, "I will go
and return to my first husband,
for it was better with me then
than now."
She did not know that it was I who gave her
the grain, the wine, and the oil,
and who lavished upon her silver
and gold that they used for
Baal.
Therefore I will take back
my grain in its time,
and my wine in its season;
and I will take away my wool and
my flax,
which were to cover her nakedness.
Now I will uncover her shame in the sight of her lovers,
and no one shall rescue her out
of my hand.
I will put an end to all her mirth,
her festivals, her new moons,
her sabbaths,
and all her appointed festivals.
I will lay waste her vines and her
fig trees,
of which she said,
"These are my pay,
which my lovers have given me."
I will make them a forest,
and the wild animals shall devour them."
for she is not my wife,
and I am not her husband -
that she put away her whoring from her face,
and her adultery from between
her breasts,
or I will strip her naked
and expose her as in the day she was born,
and make her like a wilderness,
and turn her into a parched
land,
and kill her with thirst.
Upon her children also I will
have no pity,
because they are children of whoredom.
For their mother had played
the whore;
she who conveiced them has
acted shamefully.
For she said, "I will go after
my lovers;
they give me my bread and my water,
my wool and my flax, my oil
and my drink."
Therefore I will hedge up her
way with thorns;
and I will build a wall
against her,
so that she cannot find her
paths.
She shall pursue her lovers,
but not overtake them;
and she shall seek them,
but shall not find them.
Then she shall say, "I will go
and return to my first husband,
for it was better with me then
than now."
She did not know that it was I who gave her
the grain, the wine, and the oil,
and who lavished upon her silver
and gold that they used for
Baal.
Therefore I will take back
my grain in its time,
and my wine in its season;
and I will take away my wool and
my flax,
which were to cover her nakedness.
Now I will uncover her shame in the sight of her lovers,
and no one shall rescue her out
of my hand.
I will put an end to all her mirth,
her festivals, her new moons,
her sabbaths,
and all her appointed festivals.
I will lay waste her vines and her
fig trees,
of which she said,
"These are my pay,
which my lovers have given me."
I will make them a forest,
and the wild animals shall devour them."
Monday, August 20, 2007
HEAVY: A reflection on Hosea 1-2:1
A Note:
I will preface by saying I did a lot of homework for this response. More than I plan to do for subsequent posts, but I think we will all find it helpful. I really wanted to try and wrap my mind around this text - as much as one can do without being a Hebrew scholar or experiencing the ancient culture. So without further adieux, here are some thoughts to set the stage (I hope) for some fascinating discussion.
1. Spiritual Formation
While like Anna I am in awe of this story and the work of God's hand, I am hesitant to pray, "Dear God, bless me like Hosea...challenge my marriage with infidelity so that your truth may be known." I also understand that when we ask God to show us God's ways, we are inviting the unpredictable, and sometimes scary stuff! On another note, is it fair to say that this book reflects the theology of a pre-Christian understanding of God? I mean, Hosea is ordered to take a whore for a wife. And God is obligated to love an unfaithful people. This seems conflicting with what I came to appreciate in the Reformed understanding (a la Karl Barth) that God is "the one who loves in freedom."
2. Context
This story also tries to make sense of the fragmentation of the time. Political and personal realms in Hosea's time are a mess. The kingdom is uncertain and unstable - the chronology of Kings' turnover and the variance between ruling styles is enough to exhaust the reader. In the domestic realm, marriages and faith are challenged by the emergence of Canaanite cultic sex rituals. While the religion of Israel was predominantly monotheistic centered around Yahweh, with the expansion of the Empire came the infusion of other deities and beliefs - so that a pluralistic "hybrid" religion emerged.
The Canaanites worshipped Baal whose name means "master" or "husband." Baal was the storm god responsible for bringing rain, which was the answer to drought in crops, flocks, and families. The cultic prostitution that came out of Baal worship involved reinacting intercourse that reflected behavior of Baal and a sister deity, Anat. Men of all ranks in Israel engaged in these acts to bring about fertility. The initial intent was very serious. But this religious practice soon devolved into an excuse to have orgies at church; a threat to family cohesion and the Israelite understanding of Yahweh.
3. Redemption
The story of Hosea seems a redemptive rollercoaster of brokenness and wholeness - of the identity of humanity fluctuating between "not my people" and "children of the living God." And I see this story also as a window into the culture of Ancient Israel in the context of Empire. I know Christians love to glean allusions to Christ from the Old Testament, and I, too, am guilty of this. I see a transparency here where it is revealed that Israel is in need of redemption from its own oppressive and broken culture. For one, it is clear that the context of Ancient Israel was sexist. (i.e. of course God is portrayed as faithful, patriarchal husband and humanity is portrayed as sinful adulterous wife.) Relationships between men and women are top-down with women as subjects. I see Gospel stories like that of Jesus' encounter with the Samaritan woman at the well or his healing of the arthritic woman on the Sabbath setting this story free. The law of Empire seems to absorb the customs of war and violence, pluralistic cultic religion, and domination of women into its ideology. The grace of Christ says, "I am the way, the truth and the life." And I believe we get a glimpse into this redeemed reality in the hope of Hosea 1:10-11
"...and in the place where it was said to them, "you are not my people," it shall be said to them, "children of the living God." The people of Judah and the people of Israel shall be gathered together and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel."
(Sources used: Women's Bible Commentary, Carol A. Newsom and Sharon H. Ringe, editors. An Introduction to the Old Testament, Raymond B. Dillard and Tremper Longman III.)
I will preface by saying I did a lot of homework for this response. More than I plan to do for subsequent posts, but I think we will all find it helpful. I really wanted to try and wrap my mind around this text - as much as one can do without being a Hebrew scholar or experiencing the ancient culture. So without further adieux, here are some thoughts to set the stage (I hope) for some fascinating discussion.
1. Spiritual Formation
While like Anna I am in awe of this story and the work of God's hand, I am hesitant to pray, "Dear God, bless me like Hosea...challenge my marriage with infidelity so that your truth may be known." I also understand that when we ask God to show us God's ways, we are inviting the unpredictable, and sometimes scary stuff! On another note, is it fair to say that this book reflects the theology of a pre-Christian understanding of God? I mean, Hosea is ordered to take a whore for a wife. And God is obligated to love an unfaithful people. This seems conflicting with what I came to appreciate in the Reformed understanding (a la Karl Barth) that God is "the one who loves in freedom."
2. Context
This story also tries to make sense of the fragmentation of the time. Political and personal realms in Hosea's time are a mess. The kingdom is uncertain and unstable - the chronology of Kings' turnover and the variance between ruling styles is enough to exhaust the reader. In the domestic realm, marriages and faith are challenged by the emergence of Canaanite cultic sex rituals. While the religion of Israel was predominantly monotheistic centered around Yahweh, with the expansion of the Empire came the infusion of other deities and beliefs - so that a pluralistic "hybrid" religion emerged.
The Canaanites worshipped Baal whose name means "master" or "husband." Baal was the storm god responsible for bringing rain, which was the answer to drought in crops, flocks, and families. The cultic prostitution that came out of Baal worship involved reinacting intercourse that reflected behavior of Baal and a sister deity, Anat. Men of all ranks in Israel engaged in these acts to bring about fertility. The initial intent was very serious. But this religious practice soon devolved into an excuse to have orgies at church; a threat to family cohesion and the Israelite understanding of Yahweh.
3. Redemption
The story of Hosea seems a redemptive rollercoaster of brokenness and wholeness - of the identity of humanity fluctuating between "not my people" and "children of the living God." And I see this story also as a window into the culture of Ancient Israel in the context of Empire. I know Christians love to glean allusions to Christ from the Old Testament, and I, too, am guilty of this. I see a transparency here where it is revealed that Israel is in need of redemption from its own oppressive and broken culture. For one, it is clear that the context of Ancient Israel was sexist. (i.e. of course God is portrayed as faithful, patriarchal husband and humanity is portrayed as sinful adulterous wife.) Relationships between men and women are top-down with women as subjects. I see Gospel stories like that of Jesus' encounter with the Samaritan woman at the well or his healing of the arthritic woman on the Sabbath setting this story free. The law of Empire seems to absorb the customs of war and violence, pluralistic cultic religion, and domination of women into its ideology. The grace of Christ says, "I am the way, the truth and the life." And I believe we get a glimpse into this redeemed reality in the hope of Hosea 1:10-11
"...and in the place where it was said to them, "you are not my people," it shall be said to them, "children of the living God." The people of Judah and the people of Israel shall be gathered together and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel."
(Sources used: Women's Bible Commentary, Carol A. Newsom and Sharon H. Ringe, editors. An Introduction to the Old Testament, Raymond B. Dillard and Tremper Longman III.)
Wednesday, August 15, 2007
Hosea 1:1 - 2:1 Response
OK! I have finally found the blog and figured out how to sign in and post and everything! Sorry for my absence up until now.
Here are some of my responses/thoughts/questions after reading this portion...
I am already convicted, and I haven't even started the actual book yet! In the introduction in my study bible, the authors mention that the life of Hosea is actually a symbol of the message God has for his people. I think you already touched on this, Kendra. But WOW. His whole life is a symbol of God's message. I can't even give up 5 minutes of my day to pray, and this man's whole life is the Lord's.
I'm not trying to have a guilt-fest (ok, maybe I am, a little bit), but I really want to wrap my head around this. God's will and plan for Hosea was to marry an adulterous wife and name his kids things like "not my people" in order to accomplish his purpose. His whole life was not his own.
I wonder what it would be like to live like that. I tend to believe that if I truly let God run my life, then I won't get to have fun anymore. Life will be harder. I'll have to be tied into a bunch of ministries and people I don't like and I'll never get a break.
So...I'm praying that God will speak to me (US!) through his word and reveal his true character and heart.
An interesting note from my NIV Study Bible:
"Hosea" means "salvation"
In the last two verses of this passage, God does something really neat. He basically turns things around and makes them opposite. Jezreel's name was a reference to the punishment God would bring on Jehu because of the massacre at Jezreel. My bible translates it as "God scatters." Lo-Ruhamah meant, "Not loved." Lo-Ammi meant "Not my people." But in 1:11, God says "great will be the day of Jezreel." My bible translates it as "God scatters" - this time refering to sowing or planting. Then he says, "Say, "My people," and "My loved one."
I just think this is so reflective of God's character. He is so opposite. He does things opposite of the way we think make sense. He takes what is evil and uses it for something good. He tells us that if someone hits us, we are to turn the other cheek for them to hit again. That in order to be strong, we actually need to be weak. In order to be first, we have to be last. To seek first HIS kingdom, and then all these things (provisions: money/food/clothes) will be given to us. To die in order to live. WHAT? I really don't get it sometimes.
Isaiah 55:8 "For my thoughts are not your thoughts, neither are your ways my ways," declares the Lord.
So, I guess my answer to your question in the previous post, Kendra, is that God is OPPOSITE. He is other than what we think, or what makes sense.
Should I be posting this in the comments section of the last post? I just sort of jumped right in and wrote my own post, and I guess we haven't really talked about whether we just want to keep our responses to the comments or not. Hmmm....
I think I will probably have more to say on this passage, but I will stop for now.
Here are some of my responses/thoughts/questions after reading this portion...
I am already convicted, and I haven't even started the actual book yet! In the introduction in my study bible, the authors mention that the life of Hosea is actually a symbol of the message God has for his people. I think you already touched on this, Kendra. But WOW. His whole life is a symbol of God's message. I can't even give up 5 minutes of my day to pray, and this man's whole life is the Lord's.
I'm not trying to have a guilt-fest (ok, maybe I am, a little bit), but I really want to wrap my head around this. God's will and plan for Hosea was to marry an adulterous wife and name his kids things like "not my people" in order to accomplish his purpose. His whole life was not his own.
I wonder what it would be like to live like that. I tend to believe that if I truly let God run my life, then I won't get to have fun anymore. Life will be harder. I'll have to be tied into a bunch of ministries and people I don't like and I'll never get a break.
So...I'm praying that God will speak to me (US!) through his word and reveal his true character and heart.
An interesting note from my NIV Study Bible:
"Hosea" means "salvation"
In the last two verses of this passage, God does something really neat. He basically turns things around and makes them opposite. Jezreel's name was a reference to the punishment God would bring on Jehu because of the massacre at Jezreel. My bible translates it as "God scatters." Lo-Ruhamah meant, "Not loved." Lo-Ammi meant "Not my people." But in 1:11, God says "great will be the day of Jezreel." My bible translates it as "God scatters" - this time refering to sowing or planting. Then he says, "Say, "My people," and "My loved one."
I just think this is so reflective of God's character. He is so opposite. He does things opposite of the way we think make sense. He takes what is evil and uses it for something good. He tells us that if someone hits us, we are to turn the other cheek for them to hit again. That in order to be strong, we actually need to be weak. In order to be first, we have to be last. To seek first HIS kingdom, and then all these things (provisions: money/food/clothes) will be given to us. To die in order to live. WHAT? I really don't get it sometimes.
Isaiah 55:8 "For my thoughts are not your thoughts, neither are your ways my ways," declares the Lord.
So, I guess my answer to your question in the previous post, Kendra, is that God is OPPOSITE. He is other than what we think, or what makes sense.
Should I be posting this in the comments section of the last post? I just sort of jumped right in and wrote my own post, and I guess we haven't really talked about whether we just want to keep our responses to the comments or not. Hmmm....
I think I will probably have more to say on this passage, but I will stop for now.
Hosea 1:10-2:1
I am only posting a few verses because I probably should have posted this handful with the last grouping. Anyway, these verses are interesting, because they turn the last harsh nine verses on their head. This "section" also starts with the familiar words of God's promise to Abraham. If I could ask you one question, to answer after reading the first chapter (plus one verse) of Hosea, it would be: who is God?
"Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, "You are not my people," it shall be said to them, "Children of the living God." The people of Judah and the people of Israel shall be gathered together and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel.
Say to your brother, Ammi, and to your sister, Ruhamah."
"Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, "You are not my people," it shall be said to them, "Children of the living God." The people of Judah and the people of Israel shall be gathered together and they shall appoint for themselves one head; and they shall take possession of the land, for great shall be the day of Jezreel.
Say to your brother, Ammi, and to your sister, Ruhamah."
Saturday, August 11, 2007
Hosea 1:1-9 A Response
Why?
Some might wonder why I would want to start with the book of Hosea for an online Bible Study; that tiny, obscure book in the inferior Testament. (I actually would prefer to refer to OT as "Hebrew Bible," sometimes calling it the "Old" Testament makes it seem like it no longer concerns us. Not true.)
I like this book, and chose it - with the help of community....Ahem, Anna Springer...are you out there?? - because I don't totally understand it. It kind of frightens me. It's harsh, it's heavy. I mean, how would you like to be "Lo-ammi," AKA "Not My People." I think I'd rather be named "Dorcas."
I think this book is a reminder of the character, the emotion, even, of God. What we learn from the story throughout the Biblical text is that God is continually faithful to an unfaithful people. And I have to believe that the unfaithfulness of God's people saddens God. That one person among the multitudes who goes astray breaks the heart of God.
God is real. And though we are made in the image of God, not the other way around, I think the story of Hosea indicates real feelings that humans can relate to.
And yet - not relate to. God could destroy us, detonate us. Yet amidst destruction continues to restore a remnant.
So far, in this passage, I see both the fear of God and the love of God. I think it is important to acknowledge both.
God has called us beloved, and we have turned astray.
We have been unfaithful, and God has called us "Lo-ammi."
What does that mean?
I don't know, but I could think on it for at least two lifetimes.
Some might wonder why I would want to start with the book of Hosea for an online Bible Study; that tiny, obscure book in the inferior Testament. (I actually would prefer to refer to OT as "Hebrew Bible," sometimes calling it the "Old" Testament makes it seem like it no longer concerns us. Not true.)
I like this book, and chose it - with the help of community....Ahem, Anna Springer...are you out there?? - because I don't totally understand it. It kind of frightens me. It's harsh, it's heavy. I mean, how would you like to be "Lo-ammi," AKA "Not My People." I think I'd rather be named "Dorcas."
I think this book is a reminder of the character, the emotion, even, of God. What we learn from the story throughout the Biblical text is that God is continually faithful to an unfaithful people. And I have to believe that the unfaithfulness of God's people saddens God. That one person among the multitudes who goes astray breaks the heart of God.
God is real. And though we are made in the image of God, not the other way around, I think the story of Hosea indicates real feelings that humans can relate to.
And yet - not relate to. God could destroy us, detonate us. Yet amidst destruction continues to restore a remnant.
So far, in this passage, I see both the fear of God and the love of God. I think it is important to acknowledge both.
God has called us beloved, and we have turned astray.
We have been unfaithful, and God has called us "Lo-ammi."
What does that mean?
I don't know, but I could think on it for at least two lifetimes.
Wednesday, August 8, 2007
Hosea 1:1-9
The Book of Hosea actually doesn't tell us much about Hosea. It is a story to explain the relationship between God and God's people. It is told through the Prophet Hosea who is called to take an unfaithful wife. But not just unfaithful, a "wife of whoredom." (I'd be curious to see what other translations say - this is NRSV.) This relationship is said to mirror the relationship between God and the people of Israel.
The time period of this book is about 750 to 722 BCE. Hosea's context was the Northern Kingdom of Israel, beginning with a peaceful reign under King Jeroboam II, but followed up by wars between Israel and Syria against Judah. Along the backdrop was also a culture of religious pluralism and worship of foreign deities and idols.
"The word of the Lord that came to Hosea son of Beeri, in the days of Kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, and in the days of King Jeroboam son of Joash of Israel.
"When the Lord first spoke through Hosea, the Lord said to Hosea, "Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by foresaking the Lord." So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.
"And the Lord said to him, "Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kindgom of the house of Israel. On that day I will break the bow of Israel in the valley of Jezreel."
"She conceived again and bore a daughter. Then the Lord said to him, "Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. But I will have pity on the house of Judah, and I will save them by the Lord their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen."
"When she had weaned Lo-ruhamah, she conceived and bore a son. Then the Lord said, "Name him Lo-ammi, for you are not my people and I am not your God."
Hosea and Gomer's childrens' names:
Jezreel means "God sows"
Lo-ruhamah means "Not pitied"
Lo-ammi means "Not my people"
The time period of this book is about 750 to 722 BCE. Hosea's context was the Northern Kingdom of Israel, beginning with a peaceful reign under King Jeroboam II, but followed up by wars between Israel and Syria against Judah. Along the backdrop was also a culture of religious pluralism and worship of foreign deities and idols.
"The word of the Lord that came to Hosea son of Beeri, in the days of Kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah, and in the days of King Jeroboam son of Joash of Israel.
"When the Lord first spoke through Hosea, the Lord said to Hosea, "Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by foresaking the Lord." So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.
"And the Lord said to him, "Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kindgom of the house of Israel. On that day I will break the bow of Israel in the valley of Jezreel."
"She conceived again and bore a daughter. Then the Lord said to him, "Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. But I will have pity on the house of Judah, and I will save them by the Lord their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen."
"When she had weaned Lo-ruhamah, she conceived and bore a son. Then the Lord said, "Name him Lo-ammi, for you are not my people and I am not your God."
Hosea and Gomer's childrens' names:
Jezreel means "God sows"
Lo-ruhamah means "Not pitied"
Lo-ammi means "Not my people"
Tuesday, August 7, 2007
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