6 Hosea 4:1-19 -- God Indicts Israel скачать в хорошем качестве

6 Hosea 4:1-19 -- God Indicts Israel

The first three chapters of Hosea functions as a prophetic sign-act where God’s relationship with Israel is given a concrete model in the relationship of Hosea and his family. They alternate between judgment and hope, between marriage-divorce-remarriage. God entered into covenant with Israel, and Israel broke faith with Yahweh, but Yahweh promises to renew covenant with Israel. The northern clans—existing as a northern kingdom in the land promised to Abraham—went from “my people” to “not-my-people” to the promised hope of once again becoming the people of God. This sets both the theme and tone for the whole book. Though unfaithful Israel suffers the consequences of breaking covenant, there is yet hope for Israel. Though Yahweh is frustrated by Israel’s idolatry and injustice, Yahweh still yearns for them and will restore them. This is a recurring theme in the rest of Hosea. The first set of oracles (chapters 4-11) is a prophetic word of judgment (4-10) and hope (11:1-11). The second set of oracles (chapters 12-14) is also a prophetic word of judgment (11:12-13:16) and hope (14). The Preface (4:1-3) Hosea 4:1-3 probably functions as a preface to the rest of the book. It announces God’s lawsuit against Israel, the northern kingdom. It summarizes the charge against Israel as if it were an indictment in a court of law. It also articulates the consequences of evil in the land. In fact, Israel has polluted the land that God gave to them as a new Garden of Eden in the world. It is important to notice the emphasis on “land” in these first three verses (twice in verse 1 and once in verse 3). The land was a gift, and now the land mourns. Hosea 4:1a, “Hear the word of Yahweh, O people of Israel” begins the prophetic oracle. It addresses the northern kingdom (not Judah) who inhabit a portion of the promise land. And the prophet has a specific role—Hosea is a prosecutor. He has a bill of indictment. This is probably the meaning of the Hebrew word rib (רִ֤יב) variously translated as complaint, charge, or indictment. What is the charge? There are three general charges, which are followed by a specific bill of indictment. The general charges are: No faithfulness, no trustworthiness, no commitment to the covenant or to one’s own promises, whether with God or in relation to neighbors. No kindness, no hesed (חֶ֛סֶד), that is, no mercy, kindness, or steadfast love, no sense of neighbor-love that images God’s love for Israel. No knowledge of God—the people neither know about God or know God; there is no intimacy with God among the people. These general charges are then specified in Hosea 2:2. It is easy to see the Decalogue (Ten Commandments) in the background here, especially murder, stealing, and adultery. It is also reminiscent of the temple sermon of Jeremiah 7:9. These specifics characterize the whole community; it is a generalization of the condition of Israel. These particulars, Hosea proclaims, “break out” or “multiply” (as used in Hosea 4:10). They fill the land, and thus pollute the land, which is God’s gift to Israel. The specifics are: Swearing or cursing, particularly imprecations against neighbors. Lying, intent to deceive neighbors by protecting oneself Murder (Exodus 20:13), killing a neighbor for one’s own gain Stealing (Exodus 20:15), defrauding a neighbor for one’s own gain Adultery (Exodus 20:14), exploiting a neighbor for one’s own gain Violence, bloodshed begets bloodshed; it is a cycle of violence. “Therefore” begins Hosea 4:3. What follows is a consequence of Israel’s covenant-breaking. It is about the land; this is an ecological statement. The land is valued and personified—it mourns or languishes; it dries up. Not only the land but “all who live in it” languish as well. It is not a safe, happy place; there is no security in the land. Rather, it is devastated. Where there is no faithfulness, mercy, or intimacy with God, there is no peace. The ecological ramifications are a reversal of the shalom of creation. What God created as “very good” and as space for all life (animals, birds, and fish) is now perishing or being removed. The language echoes Genesis 1 but reverses it. While Genesis 1 is a hopeful beginning, Hosea 4:3 describes a despairing end. Sin has ecological consequences as the whole creation mourns and groans under the burden of human wickedness. Our human vocation to shepherd the creation also has the capacity to destroy it. For more, see