The Text
Last Time on Tales of Faith
It is a time of decadence, the EVIL ASSYRIAN EMPIRE is rising, but has not yet directly threatened the small nation of ISRAEL. The king of Israel, Jeroboam the Second, continues the sins of those who have come before him, amassing wealth and idols, and caring little for the lack of justice for his people.
HOSEA, the prophet, pleads with the people to come back to the worship of YHWH, using his own relationships as spouse and father to communicate God’s desire for reconciliation. But the people will not listen…
Overview of Hosea
1:1 Introduction and timeframe (in the days of Jotham, Ahaz, and Hezekaih of Judah, and Jeroboam son of Joash of Israel.
1:2-9 Narrative Opening: Hosea called to marry a sex-worker, and have children through her
1:10-3:5 the Unfaithful Spouse Chiasm
1:10-11 Prose Section A: Israel will be restored
2:1-15 Poetic Section B: Bringing back the unfaithful spouse
2:16-20 Prose Section C: Shift from ‘My Ba’al’ (Lord), to ‘my Husband/spouse’
2:21-23 Poetic Section B’: Shift from Lo-Ammi (not my people) to Ammi (my people)
3:1-5 Prose Section A’: Go and love the unfaithful spouse
4:1-12:1 The Divine Court Case- YHWH v the People
4:1-6 YHWH’s Opening Statement
4:7-19 The charges against the people
5:1-15 The punishment due
6:1-3 Call to repentance
6:4-7:10 A history of unfaithfulness
7:11-16 Foolish reliance on other nations
8:1-14 the charges specifically against Israel
9:1-17 Israel’s punishment
10:1-15 Oracle against Israel
11:1-12:1 The image of Israel as a child
12:2-14:8 Additional Charges
12:2-6 Charges against Judah
12:7-14 Assorted charges
13:1-16 Israel's continual sin, and YHWH’s continual judgment
14:1-3 Plea for repentance
14:4-8 Assurance of YHWH’s forgiveness
14:9 Editor’s note
Characters
Hosea (Salvation) son of Beeri (Belonging to a fountain)
A Prophet of God called to prophesy primarily against Israel (but also Judah and various other ANE nations) through performative action and oracles
Gomer (Completion or Fulfillment) daughter of Diblaim (fig-cake)
A sex-worker who Hosea marries
Jezreel (YHWH sows) son of Hosea and Gomer
Lo-Ruhamah (Not Pitied) daughter of Hosea and Gomer
Lo-Ammi (Not My People) son of Hosea and Gomer
Ephraim (Fruitful)
allusion to the son of Joseph, stand-in for the nation of Israel/northern tribes
Today’s Story
Genealogy_of_the_kings_of_Israel_and_Judah.png: User:Mr. Absurdderivative work: Jon C, Public domain, via Wikimedia Commons, Edited by Rev. Aaron Ochart.
Historical Setting:
Hosea is called primarily to the nation of Israel (northern nation) during the reigns of Uzzaiah, Jotham, Ahaz, and Hezekiah of Judah and Jeroboam of Israel. So this is about halfway between the time of Elijah and Ahab from last week, and king Josaiah of Judah from next week’s reading. We are also less than 60 years from the fall of Samaria to the Assyrian Empire.
I will also note the importance of mentally disconnecting the historical nation of Israel, and the modern nation by the same name. This is important to note for both negative and positive connections that could be made. The two are separated by thousands of years of human history.
Hosea’s Other Sermon:
So the writings of Hosea start with a startling instruction for him to marry an unfaithful wife and to have children with her. It is unclear whether Gomer (completion) was a sex worker, or just unfaithful (it may also be possible that she is a temple prostitute for Ba’al). They name the children ‘YHWH sows’ ‘not pitied’ and ‘not my people’ as a sign to the people of Israel. There is then a chiastic pattern of prose and poetry exploring a theological reflection on this relationship and the relationship between YHWH and their people. The general point is that Israel has been, and continues to be unfaithful, but YHWH loves and will restore her. The central section is a beautiful piece in which YHWH, after bringing their spouse home from wandering back to their old life, asks to no longer be called Ba’al (Lord, Master) but ‘my husband.’ While there are certainly some assumptions about and ways of talking about sex workers that are uncomfortable for us, the overall message is a decent one. In the end, those poor children are given new names, instead of ‘not pitied’ the daughter is named ‘pitied’ (ok, so maybe not a huge improvement), and the youngest son’s name changes from ‘not my people’ to ‘my people.’
Divine Courtroom
The second section, which is the bulk of the writings we have from Hosea, is arranged like a courtroom argument, laying out the case by YHWH against their people. This uses many of the same themes of unfaithfulness, unrighteousness, and a call to relationship found in the first section.
The prophet lays the indictment against “the inhabitants of the land” who lack faithfulness to YHWH. Curses, lying, murder, stealing, adultery, and bloodshed fill the land, and it effects even their non-human siblings. The charge is laid specifically on the religious leaders, because “My people are destroyed for lack of knowledge” (Hosea 4:6). The results of this increasing unrighteousness is a growing discontent. The prophet continues the metaphor of prostitution for idolatry, though there is also a note that this image is more literal with the allusion to temple prostitution. As an interesting side-note, in 4:13-14, the prophet does not hold the women accountable for this temple prostitution, but the men who abuse them with sexual worship. The prophet calls the people to repentance, to a return to YHWH; even while acknowledging that their track record has not be great in this repentance. The prophet also criticizes the people for putting false trust in foreign nations, who in turn put their trust in violence and the ‘will to power.’ The prophet warns of the impending destruction of Samaria and the nation of Israel.
The Many Names of God’s People
Hosea uses multiple names for various groups of people, which may or may not be distinct from one another.
Israel:
The specific person Israel son of Isaac a.k.a Jacob, who took the blessing of Abraham from his father, was blessed by YHWH at Bethel, and given the name Israel (he who wrestles with YHWH) after his wrestling with a stranger/angel/God at Peniel.
The general name for the descendants of Israel/Jacob by the twelve sons of Jacob, in the time of Hosea arranged into the twelve tribes of Israel.
This use could include at this time the tribe of Judah which is at the time of Hosea its own distinct nation. Judah is sometimes directly mentioned in the writings of Hosea, and other times may be implied.
The specific nation of Israel, whose capital is Samaria, whose current king is Jeroboam II.
The modern nation of Israel charts their history as descendents of this ethnic group, but is a distinct national identity separated from the time of Hosea by thousands of years, and whose existence Hosea could not have been aware of (outside of divine revelation, which there is no evidence for).
Ephraim:
The specific person, Ephraim son of Joseph.
Ephraim’s name means ‘fruitful’ because Joseph said “God has made me fruitful in the land of my misfortune” (Genesis 41:52).
Ephraim was the second-born son of Joseph, but is given firstborn status by Jacob/Israel when he adopts them as his own sons before his death (Genesis 48:8-22).
The general name for the tribe of Israel descended from Ephraim.
Joshua son of Nun, the successor to Moses was an Ephraimite
As was Samuel the prophet of God who anointed Saul and David
Jeroboam (the first one) was an Ephaimite, and the first king of the divided Israel after the death of Solomon
The general name for the ancestral lands (and anyone who lives in them) given to the tribe of Ephriam. These lands were on the southern edge of the nation of Israel (Joshua 16:1-3).
“By the 8th century BCE, “Ephriam” referred to the entire central hill country, with Sameria at the center” (New Interpreters’ Dictionary of the Bible).
In the prophetic works of Hosea and Isaiah, the name Ephraim is used as shorthand for the arrogance and apostasy of Sameria.
However in this passage there is a certain tenderness associated with Ephraim, perhaps linking back to the adopted nature of the first Ephraim.
Parent and Child
The striking image used here is that of a child and a parent. YHWH as parent fondly looks back to the time when Israel/Ephraim was a loved child, learning to walk, caught up in the parent’s arms, nuzzled to their cheek, and gently fed (nursed?). This image turns up the emotional connection to the subject matter, calling the hearer to enter into the nostalgic longing for relationship that has now been broken.
Human relationships, especially those between parent and child can be messy and emotional. The story told here is one where the child alone bears the responsibility for the break in relationship. Despite all of the Parent’s tender-loving-kindness, the child keeps sacrificing to Ba’als and serving idols.
This makes for a great image, and we might even be able to believe it when YHWH is the parent. However, we should also recognize that it bears a striking resemblance to the way that human parents (mentors, spouses/ex-spouses, lovers/ex-lovers, children, business partners, church leadership, and/or abusers) might characterize a relationship. It is easy to blame the other person for their side of a broken relationship, it is a lot harder to accept the responsibility of our own contribution to that brokenness. This language of longing can be used for a parent who truly has done everything for their child, who has done the work in order to be as healthy as they can, and still be rejected. This language of longing can also be used by a parent who has so deeply fucked up their side of the relationship that their child(ren) would rather willingly orphan themselves rather than continue a toxic relationship with them.
Likewise, there is much ‘victim blaming’ in conversations about those who have moved away from particular congregations or the institutional church. It is truly amazing how many people in our pews acknowledge that their own children are not associated with the church, and yet refuse to self-reflect on the ways that the ways that we have been ‘church’ may have contributed to that. In many places there is an outright refusal to change anything in our worship, way of interacting, or theological perspective.
Thank you for coming to my TEDTalk, I will get off of my soapbox now.
Punishment
Hosea then portends the destruction of Israel's national sovereignty. This can have multiple interpretive options:
YHWH has given Hosea a premonition about future events. In 722, Samaria will fall to the Assyrian empire, and Israel will cease to be a sovereign nation. Unlike the later Babylonian Exile of Judah, Israel will not be allowed to repossess the land.
Scripturally there are two major interpretations of these events:
YHWH is sending Assyria to punish Israel for their misdeeds
Because of Israel's lack of faith in YHWH and has put their trust in the Ba’als and other nations, YHWH will lift the protection over Israel and allow them to be conquered.
One is a form of more direct punishment, the other is more of a ‘natural consequences’ sort of punishment.
Hosea is a savvy person who sees the way that the political winds are blowing.
The kings of Israel have not had a stellar record, and are more interested in the amassing of wealth and power than they are protecting their own people.
The Assyrian empire is on the rise, and seem intent on being the ‘big dog’ in the area, they have already gobbled up other wealthy nations, and Israel/Sameria’s wealth may prove to be too tempting to be ignored.
Israel’s kings’ lust for power will likely lead to them becoming a vassal of Assyria, but their arrogance will likely lead to their bucking of that authority, which will lead to their destruction.
Egypt is a waning power, and will be unable to help.
Conclusion, if Israel and her kings continue down this trajectory, destruction will surely be the result.
The editors of Hoseah’s writings read into his predictions what for them was history, the fall of Israel to the Assyrian Empire. They then preserve these writings as a warning to future generations.
Historical note, Hosea is one of the more difficult of the Hebrew writings to translate because it is likely the only surviving material in the Hebrew Scriptures that are written in the northern dialect of Israel. (New Interpreter’s Dictionary of the Bible).
The idea of divine punishment is sometimes troubling/triggering. It brings up questions of theodicy, the problem of evil, and how a good God could allow for pain and suffering.
The imagery of this passage of a parent/child relationship may help to fraim this idea of divine punishment. It presents a parent who is emotionally distraught over the seemingly inevitable consequences of their child’s actions. “How can I give you up, Ephraim?... I will not execute my fierce anger… I will not come in wrath” says the divine parent. Whatever we may say or do with the idea of a punishing God, this is a picture of a God who, like the father in the parable of the Prodigal Son (Luke 15:11-32) who does allow his son to take half of the estate and leave, but who also runs to, embraces, and welcomes him home again upon return.
Sometimes we need to learn the hard way.
Pop Culture References
Father of the Bride (1991) uses this interplay between the adult daughter of reality, and the little girl of memory beautifully, as seen in the scene where Annie (Kimberly Williams-Paisley) tells her family that she is engaged, and her father, George (Steve Martin) imagines her as a 3 year old (played by Marissa Lefton)
More Links
The Bible Worm Podcast 510; Episode 110 (2019)
The Bible Project: Hosea (Read the Bible Series)
Redeeming Love by Francine Rivers a semi-erotic novel based on the story of Hosea, reset during the California gold rush. It was turned into a film in 2022 (I have no idea how it is, but I may check it out).
Hymn Suggestions
The King of Love My Shepherd is (GTG 802)
Arise Your Light has Come (GTG 744)
Mothering God, You Gave me Birth (GTG 7)
Like a Mother Who Has Born Us (GTG 44)
The Scripture quotations herein are from the New Revised Standard Version Bible, copyright © 1989, Division of Christian Education of the National Council of Churches of Christ in the U.S.A. Used by permission, all rights reserved.