ISAIAH (1-39)
Isaiah, son of Amoz, lived in Jerusalem with a prophetess wife and at least two sons. He was a relative of Uzziah and a friend of King Hezekiah. He likely prophesied from 740 (the year King Uzziah died) to 700, in the Southern Kingdom.
Isaiah ministered under at least four kings, possibly five: Uzziah, Jotham, Ahaz, Hezekiah and Manasseh. His prophecies are primarily warning the Southern Kingdom from following in the footsteps of their Northern brothers. Both Kingdoms were experiencing wealth and growth at the beginning of Isaiah’s ministry but there is tension brewing, and by 722, the Northern Kingdom had fallen to Assyria.
King Uzziah (2 Chronicles 26:6-15) dies at the beginning of the book of Isaiah. His rule saw increased economic gain in Judah and in general, he “did what was right.” Jotham too, is generally a good king. He reigns from 750-731, inheriting the wealthy Judah of Uzziah but the people are characterized by corruption and apostasy. During this time, Assyria begins to advance in power in the Ancient Near East.
Ahaz comes to power in 735 and reigns 16 years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz does evil, instituting several grievous practices, and does not follow Isaiah’s advice to seek the Lord. He turns to Assyria to stave off pressures from the Northern Kingdom and becomes a vassal state in return.
Hezekiah’s obedience to the Lord helps delay Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Ruling from 729-686, Hezekiah seeks the Lord, and listens to his prophet Isaiah. He instills reforms in Judah, calling the people away from idolatry and returning to the Lord. As a result, Jerusalem is spared from Assyrian advances. However, as Hezekiah’s blessings overflow, he beings to show off his fortunes to surrounding nations, including the king of Babylon’s envoys. This gloating leads to a warning of the coming Babylonian exile.
Several surrounding nations are mentioned in Isaiah, either in prophecies of impending exile, or in judgment upon the nations. Assyria is dominant in the region, and Isaiah urges Ahaz not to join an anti-Assyrian coalition. Sennacherib (36-39) comes after Judah in 701 but Jerusalem is spared, as mentioned above. Regrettably, Hezekiah is forced to pay tribute to Assyria. The destruction of Babylon by the Medes (13) is also mentioned. However, this causes some controversy because Babylon was not yet a major enemy and this notation seems out of place. An inventory of nations is listed in reference to the Day of the Lord and God’s judgment of the nations: Babylon, Assyria, Moab, Damascus, Cush, Egypt, Edom, Arabia, and Tyre are all categorized as oppressive and prideful nations. Prophecies that anticipate the destruction of Jerusalem by Babylon appear in chapters 6 and 39. The fall of the Northern Kingdom (722) is foretold as well.
Isaiah shows a mastery of cultured and refined Hebrew. There is debate over the single authorship of Isaiah, specifically surrounding the split between 1-39 and 40-66. Much of the debate centers around the time span covered. There is, however, a thematic continuity and a unity through the history of redemption, with space to allow for multiple authors. The dependence on Isaiah by other prophets and New Testament citations of Isaiah as a contiguous whole give authority to the entire book as inerrant Scripture.
In the first two sections of Isaiah (1-6 and 7-12), themes of impending judgment and rebuke of Israel are countered with God’s faithfulness to his promises, restoration (7) and Immanuel. God’s majesty – the Holy One of Israel – is central throughout Isaiah. This is a call to holiness to all Israel, and a promise of the “Redeemer” – God himself. In chapters 13-35, there are oracles of judgment against surrounding foreign nations. Chapter 36 shifts to narrative transition, and follows the application of prophecy in Hezekiah’s life. This is also where the Assyrian crisis comes to a head and exile seems imminent.
Showing posts with label OT prophets. Show all posts
Showing posts with label OT prophets. Show all posts
30 April 2008
Prophetic Profile: Micah
Information on Micah’s background is sparse. His family lineage is not mentioned. We know that he came from Moresheth-gath in Judah, and that he was a contemporary of Isaiah. His prophetic ministry took place from 733-701 BC, and he spoke against the leaders and rulers of both Israel and Judah. He was angered by the ruling elite and religious authorities’ complacency, idolatry and selfishness.
The Northern Kingdom was beginning a downward spiral after a peak of prosperity. During Micah’s ministry, Israel saw a tumultuous turnover in leadership, with six kings ruling in the roughly 40 years prior to 722. Zechariah and Shallum reigned for a total of 7 months, and both “did evil.” (2 Kings 15:8-16) Menahem's ten year rule is summarized in five verses (2 Kings 15:17-22). Pekahiah rules two years, followed by the relatively long term twenty-year reign of Pekah (2 Kings 15:23-31). All do evil in the sight of the Lord. Hoshea has the unfortunate pleasure of ruling when Israel is exiled, and the caveat that while he did evil, it was not as bad as those before him (2 Kings 17:1-41). Hoshea falls into a vassal relationship with Assyria. When he seeks Egypt’s support, paying tribute to Egypt but disregarding Assyria, Israel is conquered by Assyria in return. This is the political explanation for Israel’s fall but 2 Kings goes on to say that this is a direct result of Israel’s idolatry.
Micah witnessed the conquering of the North by Assyria (722), and the influx of refugees from Israel to Judah. In the Southern Kingdom, Jotham’s (750-731) generally good rule is coming to and end as Micah comes on stage (2 Kings 15:32-38). Judah, too, has experienced an influx of wealth and prosperity, coupled with corruption and apostasy. Following Jotham, Ahaz reigns from 735 for sixteen years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz’s reign is characterized by the institution of evil practices. After pressure from Israel, Ahaz seeks Assyria to stave off his Northern brethren, and becomes trapped in tribute to Assyria in return.
Hezekiah rules from 729-686, and his obedience to the Lord postpones Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Seeking the Lord, Hezekiah listens to Micah (2 Chronicles 29:1-31:20) and Isaiah. He institutes reforms in Judah, drawing the Southern Kingdom away from idolatry and encouraging their return to the Lord. And though Assyria advances on Judah, Jerusalem is thus spared from destruction. However, Hezekiah shows off his fortunes to the king of Babylon’s envoys, failing to give the glory to the Lord.
It is against this backdrop that Micah prophecies the exile of both the Northern and Southern kingdoms. Judah observes Israel’s exile. Hezekiah takes heed. But in Micah’s eyes, the religious establishment and the people of Judah implement Hezekiah’s reforms superficially; there is no true change of heart, and their fate will be that of Israel’s.
Micah’s poetic prophetic speeches speak of the Day of Judgment, hope of redemption, and the establishment of the Kingdom of God and his Messiah. The Day of Judgment shocked Micah’s listeners, who could not grasp that God would bring his Kingdom about by banishing his covenant people. The religious elite of the day could not understand Micah’s prophecies that Jerusalem would fall. They felt it deserved protective status despite their disregard for the Lord. Micah did not end with God’s judgment on Israel and Judah but extended this to all nations (7, 16-17).
He also doesn’t end in judgment. The hope of redemption for the remnant of God’s chosen people is found in the Davidic Messiah who will come from Bethlehem (5). This will encompass a restoration of all things; exiles, creation, Jews and Gentiles. The Kingdom of God, with blessings and security for the children of God, will include Gentiles.
The Northern Kingdom was beginning a downward spiral after a peak of prosperity. During Micah’s ministry, Israel saw a tumultuous turnover in leadership, with six kings ruling in the roughly 40 years prior to 722. Zechariah and Shallum reigned for a total of 7 months, and both “did evil.” (2 Kings 15:8-16) Menahem's ten year rule is summarized in five verses (2 Kings 15:17-22). Pekahiah rules two years, followed by the relatively long term twenty-year reign of Pekah (2 Kings 15:23-31). All do evil in the sight of the Lord. Hoshea has the unfortunate pleasure of ruling when Israel is exiled, and the caveat that while he did evil, it was not as bad as those before him (2 Kings 17:1-41). Hoshea falls into a vassal relationship with Assyria. When he seeks Egypt’s support, paying tribute to Egypt but disregarding Assyria, Israel is conquered by Assyria in return. This is the political explanation for Israel’s fall but 2 Kings goes on to say that this is a direct result of Israel’s idolatry.
Micah witnessed the conquering of the North by Assyria (722), and the influx of refugees from Israel to Judah. In the Southern Kingdom, Jotham’s (750-731) generally good rule is coming to and end as Micah comes on stage (2 Kings 15:32-38). Judah, too, has experienced an influx of wealth and prosperity, coupled with corruption and apostasy. Following Jotham, Ahaz reigns from 735 for sixteen years (2 Kings 16:3, 2 Chronicles 28:2-4). Ahaz’s reign is characterized by the institution of evil practices. After pressure from Israel, Ahaz seeks Assyria to stave off his Northern brethren, and becomes trapped in tribute to Assyria in return.
Hezekiah rules from 729-686, and his obedience to the Lord postpones Judah from Israel’s fate (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33). Seeking the Lord, Hezekiah listens to Micah (2 Chronicles 29:1-31:20) and Isaiah. He institutes reforms in Judah, drawing the Southern Kingdom away from idolatry and encouraging their return to the Lord. And though Assyria advances on Judah, Jerusalem is thus spared from destruction. However, Hezekiah shows off his fortunes to the king of Babylon’s envoys, failing to give the glory to the Lord.
It is against this backdrop that Micah prophecies the exile of both the Northern and Southern kingdoms. Judah observes Israel’s exile. Hezekiah takes heed. But in Micah’s eyes, the religious establishment and the people of Judah implement Hezekiah’s reforms superficially; there is no true change of heart, and their fate will be that of Israel’s.
Micah’s poetic prophetic speeches speak of the Day of Judgment, hope of redemption, and the establishment of the Kingdom of God and his Messiah. The Day of Judgment shocked Micah’s listeners, who could not grasp that God would bring his Kingdom about by banishing his covenant people. The religious elite of the day could not understand Micah’s prophecies that Jerusalem would fall. They felt it deserved protective status despite their disregard for the Lord. Micah did not end with God’s judgment on Israel and Judah but extended this to all nations (7, 16-17).
He also doesn’t end in judgment. The hope of redemption for the remnant of God’s chosen people is found in the Davidic Messiah who will come from Bethlehem (5). This will encompass a restoration of all things; exiles, creation, Jews and Gentiles. The Kingdom of God, with blessings and security for the children of God, will include Gentiles.
Prophetic Profile: Habakkuk
Habakkuk carries the official title of “prophet,” suggesting he was formally recognized as such. Little else is known about his family background or origin. Habakkuk is witness to several major events in and around the Southern Kingdom. Assyria is in decline, as is Egypt, while Babylon is on the rise. Nineveh, the capitol of Assyria, falls to Babylon in 612. By 605, Babylon has defeated both Assyria and Egypt, and becomes the ruling power in the Ancient Near East.
No kings are mentioned by name in Habakkuk, which is why it is difficult to determine exactly when he wrote. Habakkuk is perplexed and irritated by the wickedness and injustice he sees. This suggests that Josiah, the last good king of Judah, had succumbed to his death in battle with Egypt (609). Jehoahaz briefly reigns after Josiah, until the wicked Jehoiakim (609-597) is made king by Egypt (2 Kings 23:35-24:6). He also pays tribute to King Nebuchadnezzar of Babylon, and his unfaithfulness brings about the impending judgment of the Lord. It is likely that Habakkuk prophesied between Josiah’s death in 609 and Babylon’s victory in 605.
The first two chapters of Habakkuk illustrate the prophet’s struggle to make sense of his world. He issues two formal complaints to the Lord and a dialogue between them ensues. Habakkuk complains that Judah’s wickedness not be allowed to continue. God responds by reminding Habakkuk that he alone has freedom and righteousness in judgment, and that he will judge the wicked but will also fully redeem his people. Habakkuk’s second complaint questions God’s decision to use a wicked nation to judge his people. Assyria had fallen to God’s judgment and now Babylon was a rising threat. Why had the Lord seemingly turned on his people again? The Lord reminds Habakkuk that he is free to treat “like with like” and that the righteous must live by faith (2:4). Following this is a dramatic change in Habakkuk’s attitude as he submits himself to the Lord’s will. Chapter 3 is the poetic prayer of the prophet, where Habakkuk finds rest in the final triumph of God’s righteousness.
No kings are mentioned by name in Habakkuk, which is why it is difficult to determine exactly when he wrote. Habakkuk is perplexed and irritated by the wickedness and injustice he sees. This suggests that Josiah, the last good king of Judah, had succumbed to his death in battle with Egypt (609). Jehoahaz briefly reigns after Josiah, until the wicked Jehoiakim (609-597) is made king by Egypt (2 Kings 23:35-24:6). He also pays tribute to King Nebuchadnezzar of Babylon, and his unfaithfulness brings about the impending judgment of the Lord. It is likely that Habakkuk prophesied between Josiah’s death in 609 and Babylon’s victory in 605.
The first two chapters of Habakkuk illustrate the prophet’s struggle to make sense of his world. He issues two formal complaints to the Lord and a dialogue between them ensues. Habakkuk complains that Judah’s wickedness not be allowed to continue. God responds by reminding Habakkuk that he alone has freedom and righteousness in judgment, and that he will judge the wicked but will also fully redeem his people. Habakkuk’s second complaint questions God’s decision to use a wicked nation to judge his people. Assyria had fallen to God’s judgment and now Babylon was a rising threat. Why had the Lord seemingly turned on his people again? The Lord reminds Habakkuk that he is free to treat “like with like” and that the righteous must live by faith (2:4). Following this is a dramatic change in Habakkuk’s attitude as he submits himself to the Lord’s will. Chapter 3 is the poetic prayer of the prophet, where Habakkuk finds rest in the final triumph of God’s righteousness.
08 March 2008
Prophetic Profile: Jonah
I'm a fan of the book of Jonah. In fact, I've blogged about it before. And everytime I study it, I learn something entirely new. Below is my "prophetic profile" for class.
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Little is known about the prophet Jonah. He was the son of Amittai and lived in Gath-Hepher, just north of Nazareth. 2 Kings tells us Jonah was a prophet, and there are indications that he prophesied in Israel before his journey to Nineveh. The book of Jonah gives little indication of the historical situation of Jonah’s time. We know he lived in the 8th century under Jeroboam II’s rule (786-746).
Jonah is unusual in that it only contains one line of prophecy. It is not a collection of oracles like other prophets. In fact, its function seems to be to tell Jonah’s story, rather than record the prophecies Jonah gave. Jonah is sent unwillingly to Nineveh. At first, he rejects this mission, runs from God and winds up in the belly of a great fish. There is a stark contrast between the faith of the pagan ship crew that throws Jonah to the sea, and Jonah’s apathy toward the Lord.
The “King of Nineveh” is the only foreign king mentioned, but this title is unusual because Nineveh was a capital city, not a country. However, this leader responds to Jonah’s warning, despite the fact that God is not mentioned, and commands his city to do likewise. Much to Jonah’s dismay, Nineveh, the city of Gentiles, is spared.
The whale event is a topic of much debate, with opinions falling on two sides: historical narrative or parabolic interpretation. Sparse in details at times, Jonah clearly reads as historical narrative. Other odd information, such as the repentance of animals (3:7-8), and the apparently exaggerated size of Nineveh (3:3-5), have also lead to speculation about the historic accuracy of Jonah. However, the single largest indictor that Jonah should be accepted as the word of the Lord is Jesus’ reference to Jonah in Matthew 12 and Luke 11.
The book of Jonah is most appropriately characterized as stylized prose. It can be divided into two main sections each with two sub-sections. There is a First Commission, which Jonah rejects, that leads to the episodes on the boat and in the belly of the whale. The Second Commission, which Jonah reluctantly manages, leads to Nineveh’s repentance, followed by Jonah’s struggles to comprehend God’s warmth towards a non-covenant community. Thematically, Jonah is representative of disenchanted Israel, contrasted with eager Gentiles. Though a member of the covenant people, Jonah appears more the common man, while the ship crew and Nineveh, both outsider Gentiles, are given special grace. Simplistically, Jonah’s nature is constant throughout, with one divergence in Jonah’s prayer, culminating in 2:9, “Salvation belongs to the Lord!” Both prior to and after this, Jonah is the Reluctant Prophet.
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Little is known about the prophet Jonah. He was the son of Amittai and lived in Gath-Hepher, just north of Nazareth. 2 Kings tells us Jonah was a prophet, and there are indications that he prophesied in Israel before his journey to Nineveh. The book of Jonah gives little indication of the historical situation of Jonah’s time. We know he lived in the 8th century under Jeroboam II’s rule (786-746).
Jonah is unusual in that it only contains one line of prophecy. It is not a collection of oracles like other prophets. In fact, its function seems to be to tell Jonah’s story, rather than record the prophecies Jonah gave. Jonah is sent unwillingly to Nineveh. At first, he rejects this mission, runs from God and winds up in the belly of a great fish. There is a stark contrast between the faith of the pagan ship crew that throws Jonah to the sea, and Jonah’s apathy toward the Lord.
The “King of Nineveh” is the only foreign king mentioned, but this title is unusual because Nineveh was a capital city, not a country. However, this leader responds to Jonah’s warning, despite the fact that God is not mentioned, and commands his city to do likewise. Much to Jonah’s dismay, Nineveh, the city of Gentiles, is spared.
The whale event is a topic of much debate, with opinions falling on two sides: historical narrative or parabolic interpretation. Sparse in details at times, Jonah clearly reads as historical narrative. Other odd information, such as the repentance of animals (3:7-8), and the apparently exaggerated size of Nineveh (3:3-5), have also lead to speculation about the historic accuracy of Jonah. However, the single largest indictor that Jonah should be accepted as the word of the Lord is Jesus’ reference to Jonah in Matthew 12 and Luke 11.
The book of Jonah is most appropriately characterized as stylized prose. It can be divided into two main sections each with two sub-sections. There is a First Commission, which Jonah rejects, that leads to the episodes on the boat and in the belly of the whale. The Second Commission, which Jonah reluctantly manages, leads to Nineveh’s repentance, followed by Jonah’s struggles to comprehend God’s warmth towards a non-covenant community. Thematically, Jonah is representative of disenchanted Israel, contrasted with eager Gentiles. Though a member of the covenant people, Jonah appears more the common man, while the ship crew and Nineveh, both outsider Gentiles, are given special grace. Simplistically, Jonah’s nature is constant throughout, with one divergence in Jonah’s prayer, culminating in 2:9, “Salvation belongs to the Lord!” Both prior to and after this, Jonah is the Reluctant Prophet.
22 February 2008
Prophetic Profile: Hosea
The “son of Beeri,” Hosea’s marriage is the greatest personal detail revealed in the book. His marriage to a woman of ill repute, Gomer, and their three symbolically-named children is clearly displayed as historical narrative, but the moral implications of this cause some to speculate that this was a symbolic or visionary event. God tells Hosea to take Gomer as his wife, thus raising the question as to whether or not God would actually encourage a match such as this. Without question, the marriage of Hosea and Gomer is representative of the covenant between Israel and YHWH. The names of their three children: Jezreel, Lo-Ammi, and Lo-Ruhamah are descriptive of covenant curse.
Hosea was from the North and it was traditionally believed he was prophesying to the Northern Kingdom. But, it is odd that there are so many Southern references. Recent speculation places the origins of Hosea in the Northern Kingdom, with the message belonging to both kingdoms. A contemporary of Amos and Micah, Hosea’s ministry is placed anywhere from 753 to 715.
Like Amos, Hosea’s ministry began at a time of great prosperity in the Northern Kingdom. Hosea sees the downfall of Israel after the death of Jeroboam II. This period witnessed six kings in thirty years, with four assassinations and several brief rules. Israel’s stability crumbles and ends with defeat at the hands of the Assyrians in 722.
Jeroboam II reigned in the Northern Kingdom from 793-753 and “did evil in the sight of the Lord” (2 Kings 14:23-29). Six kings follow him over the next 41 years: Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea (2 Kings 15:8-31, 17:1-41). All are wicked kings. Hoshea enters a vassal relationship with Assyria, and eventually leads Israel into exile. Israel’s relationship with Assyria and its predicted exile are mentioned in 11:5.
In the Southern Kingdom, Uzziah (or Azariah) does what is right but his pride damages his reign (2 Kings 15:1-7, 2 Chronicles 26:1-23). He rules from 791/2-740. Jotham comes to the throne at 25 and rules 16 years. He does what is right and becomes mighty, because “he ordered his ways before the Lord.” (2 Kings 15:32-38, 2 Chronicles 27:1-9). However, the people of Judah are still corrupt under his rule. Ahaz comes to power next, and rules another 16 years. Ahaz makes idols to Baals, and destroys the temple. The Lord gives him over to Syria and Israel. Ahaz turns even more to idolatry, seeking comfort in the gods of Syria (2 Kings 16:1-20, 2 Chronicles 28:1-27). Hezekiah rules from 715-687/6. He cleanses the temple, restores temple worship, celebrates Passover, destroys all other altars, reorganizes the priests, and cries out to the Lord to defeat the Assyrians (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33).
Conflict ensues between Northern and Southern kingdom during the instability after Jeroboam II’s death. Israel tries to stave off Assyria by paying tribute. Then, Israel implores Judah to help fight Assyria. Judah refuses to help. Israel and Syria wage war on Judah to force them to join the anti-Assyrian coalition (Syro-Ephraimite War, 735). Judah then turns to Assyria to help defend her borders, which leads to a partial exile in the North, but Assyria afflicts Judah as well (2 Chronicles 28:20).
Hosea is essentially a collection of prophetic oracles, primarily poetic, with a constant use of metaphor and simile. The marriage analogy, beginning in chapters 1-3 with Hosea’s marriage to Gomer, is carried throughout. Israel’s unfaithfulness is compared to Gomer, while the Lord’s covenant love is displayed in Hosea. The book shifts at chapter 4 from the personal story of Hosea’s marriage to a multiple of images representing the Lord’s relationship with Israel. Themes of covenant, judgment-salvation, and the promise of hope are dominant. After Israel’s condemnation for abandoning the Lord (4-10), the promise of redemption comes in chapters 11-14.
Hosea was from the North and it was traditionally believed he was prophesying to the Northern Kingdom. But, it is odd that there are so many Southern references. Recent speculation places the origins of Hosea in the Northern Kingdom, with the message belonging to both kingdoms. A contemporary of Amos and Micah, Hosea’s ministry is placed anywhere from 753 to 715.
Like Amos, Hosea’s ministry began at a time of great prosperity in the Northern Kingdom. Hosea sees the downfall of Israel after the death of Jeroboam II. This period witnessed six kings in thirty years, with four assassinations and several brief rules. Israel’s stability crumbles and ends with defeat at the hands of the Assyrians in 722.
Jeroboam II reigned in the Northern Kingdom from 793-753 and “did evil in the sight of the Lord” (2 Kings 14:23-29). Six kings follow him over the next 41 years: Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea (2 Kings 15:8-31, 17:1-41). All are wicked kings. Hoshea enters a vassal relationship with Assyria, and eventually leads Israel into exile. Israel’s relationship with Assyria and its predicted exile are mentioned in 11:5.
In the Southern Kingdom, Uzziah (or Azariah) does what is right but his pride damages his reign (2 Kings 15:1-7, 2 Chronicles 26:1-23). He rules from 791/2-740. Jotham comes to the throne at 25 and rules 16 years. He does what is right and becomes mighty, because “he ordered his ways before the Lord.” (2 Kings 15:32-38, 2 Chronicles 27:1-9). However, the people of Judah are still corrupt under his rule. Ahaz comes to power next, and rules another 16 years. Ahaz makes idols to Baals, and destroys the temple. The Lord gives him over to Syria and Israel. Ahaz turns even more to idolatry, seeking comfort in the gods of Syria (2 Kings 16:1-20, 2 Chronicles 28:1-27). Hezekiah rules from 715-687/6. He cleanses the temple, restores temple worship, celebrates Passover, destroys all other altars, reorganizes the priests, and cries out to the Lord to defeat the Assyrians (2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33).
Conflict ensues between Northern and Southern kingdom during the instability after Jeroboam II’s death. Israel tries to stave off Assyria by paying tribute. Then, Israel implores Judah to help fight Assyria. Judah refuses to help. Israel and Syria wage war on Judah to force them to join the anti-Assyrian coalition (Syro-Ephraimite War, 735). Judah then turns to Assyria to help defend her borders, which leads to a partial exile in the North, but Assyria afflicts Judah as well (2 Chronicles 28:20).
Hosea is essentially a collection of prophetic oracles, primarily poetic, with a constant use of metaphor and simile. The marriage analogy, beginning in chapters 1-3 with Hosea’s marriage to Gomer, is carried throughout. Israel’s unfaithfulness is compared to Gomer, while the Lord’s covenant love is displayed in Hosea. The book shifts at chapter 4 from the personal story of Hosea’s marriage to a multiple of images representing the Lord’s relationship with Israel. Themes of covenant, judgment-salvation, and the promise of hope are dominant. After Israel’s condemnation for abandoning the Lord (4-10), the promise of redemption comes in chapters 11-14.
18 February 2008
Prophetic Profile: Amos
This begins a series of assignments for Isaiah-Malachi. These profiles are intended to give the historical setting of each prophet and all follow a pattern.
- The Prophet: family background and place of origin
- Historical situation: dates, people the prophet is addressing, reigning kings, foreign kings/nations mentioned, and any other significant events
- Theme(s) of the book
First up: Amos
Amos was a shepherd and part-time farmer of sycamore trees. There is debate over his social status based on the term used for “shepherd.” The common term for shepherd is not used (ro’eh), but a term suggesting a breeder or manager is used (noqed). This would imply that Amos had a higher social standing than the lowly shepherds. But, Amos refers to himself as “tending the flock” (7:15), suggesting that he was just a shepherd, and not in a position of authority. He claims he is “not a prophet or the son of a prophet” (7:14), implying that he was not brought up or trained in the prophetic tradition, but was called by God, out of shepherding into prophesying.
It is traditionally thought that Amos was from Judah (Southern Kingdom), from a town called Tekoa, just outside Bethlehem. However, there is debate as to whether a Southern shepherd could have an effective prophetic ministry in the Northern Kingdom. In addition, sycamore trees do not grow in the vicinity of southern Tekoa. There is speculation that Amos was from a Northern town of the same name but there is no evidence that such a place existed.
Amos lived between the reigns of Jeroboam II and Uzziah, placing his life-span between 793-740. His ministry is placed around 760, for a brief period before the earthquake that devastated Israel. He was a contemporary of Hosea.
Though a Southerner, Amos’ message was directed at the Northern Kingdom. Both kingdoms were experiencing a time of great prosperity. Military conquests led to territorial expansion and relative security. The people were religious, but had abandoned the Lord for the gods of surrounding nations. There was rampant abuse of power by the wealthy, and the poor suffered tremendous mistreatment.
In the North, King Jeroboam II ruled from 793-753. His 41-year reign is recorded in seven verses in 2 Kings 14:23-29. He restored Israel’s borders but did “evil in the sight of the Lord.” In the South, King Uzziah comes to power at age 16. He rules for 52 years from 792-740. His reign is recorded in 2 Kings 15:1-7 and 2 Chronicles 26:1-23. He “did what was right”, “as long as he sought the Lord, God made him prosper.” He made war against the Philistines and other surrounding nations, and builds a large army. However, his pride led him to burn incense on the altar of incense (where only the priests should). The priests confronted him, and in his anger, the Lord afflicted him with leprosy. He lived out the rest of his reign in isolation.
There are six nations outside the kingdoms listed in the opening of Amos but aside from that, all other nations mentioned (Egypt, Sodom and Gomorrah) are to remind Israel of her past. Assyria is mounting an invasion. Amos prophecies warnings of this in 3:11, 5:3, 6:7-14, 7:9, 17; and 9:4. The great earthquake is also mentioned in the beginning of Amos as a time marker. Amaziah, priest of Bethel, brings charges against Amos and sends word to Jeroboam that Amos is prophesying Israel’s exile. Amos stands his ground against Amaziah. Israel is conquered and taken into exile by Assyria in 722.
The book is structured in three segments, with four hymn fragments scattered throughout. First are the oracles against the nations (1-2). Beginning with the six nations circling the divided kingdoms, Amos declares judgment on them, and then moves to Judah, and finally Israel. This takes Israel by surprise, as they are fully willing to condemn the surrounding nations for their sins, but their pride has blinded them to their own.
Next, Amos declares judgment and woe oracles against Israel (3-6). Amos features heavy use of literary forms, with a vibrant sense of urgency. His lawsuit speech against Israel follows the “messenger formula” patterns for suzerain-vassal pronouncements of covenant-treaty violation. This confirms Israel’s place as covenant-breaker, and justifies the Lord’s decisions against her.
Finally, Amos gives vision reports (7-9). There are five visions total. The first four share similarities in structure and content. All include dialogue with the Lord and visions of objects or events. The first two visions (locust plague and drought) are intended for Israel but Amos pleads for God to withhold these disasters. The second two are visions of unavoidable judgment on Israel (plumb line and fruit basket). The object of the fifth vision is the Lord himself. There is no dialogue between Amos and the Lord, and his divine abandonment is set against Israel. However, a remnant and restoration are promised, along with the renewal of the covenant.
Scattered throughout are four hymns (1:2, 4:13, 5:8-9, 9:5-6), emphasizing the covenant name YHWH, and his sovereignty over creation. Divine sovereignty and judgment are the main theological themes of the book of Amos. Judgment flows from Israel’s covenant breaking, idolatry and widespread social injustice. The Day of the Lord is promised, but not as Israel previously envisioned. Yet the Lord will provide a remnant, and the promises of covenant renewal.
10 November 2006
Social Justice
But let justice roll on like a river, righteousness like a never-failing stream (5:24)
I've always associated Amos with calls for social justice, and certainly it's in there, loud and clear. The beginning slams the nations surrounding Israel for their mass-murder sprees and enemy bloodshed. As for the Israelites sins, they are personal, local, intimate. They do not take care of their own - and do not remember their history with the Lord.
Amos highlights injustice and social responsibility, but the central theme is the judgement of sin, and G-d's complete abhorrence for Israel's self-righteousness.
Israel's heart is unholy, their offerings are a disgusting insult to G-d's character. He despises them for their contempt, but He will not let them destroy themselves. What shocked me most when reading Amos was the salvific nature of the Exile.
Here is His threat to rip them from the Land - from the Promise, from the presence of the Lord Himself, all intricately connected. Because all other attempts to get their full and undivided attention have failed:
I gave you empty stomachs (4:6)
I also withheld rain from you (4:7)
Many times I struck your gardens and vineyards (4:9)
I sent plagues among you as I did in Egypt (4:10)
Yet you have not returned to me (4:6, 8, 9, 10, 11)
The Exile served to take the Israelites away from the very things that had once served as signs of their chosenness. The Land, the Temple, their community as the People of G-d. He tells them point-blank: Seek me and live (5:4), because all else are now sources of false righteousness, separating them from G-d through sin.
He scatters them from the Land of promise, cutting them off from their vain house of worship and each other. But just as He promises to destroy, through His holy and just providence, a remnant is declared. Both the Exile and the Remnant are provisions of Grace under the Law. The Exile is deserved (if not merciful) and necessary; the Remnant is a testament of His relentless and passionate pursuit of His people.
The Israelites did not warrant this provision any more than you or I deserve to be made righteous through faith by Grace.
24 September 2006
And now, for the rest of the story
It's comical how quickly I forget Biblical stories. Parables, at least, have a 'moral-of-the-story' thread through them. But remember those Sunday School stories with the felt cut-outs and story board?
Tangent: As a child, I hated apples because I was convinced, from Adam and Eve of course, that apples were evil and could not understand why everyone still ate them.
Just for fun I reread the story of Jonah a few weeks ago. Jonah disobeys G-d's command for him to go to Nineveh. Got that. Runs and hides. Ends up on ship in storm. Ok, kind of remember the storm. Into belly of whale. Yep, definitely remember that part. Repents, praises G-d, and boom- out of whale. Jonah obeys G-d and goes to Nineveh. End of story.
And now, for the rest of the story, forgotten by Sunday School teachers and kids everywhere.
Jonah arrives in Nineveh and proclaims its' imminent doom. Nineveh temporarily repents and G-d temporarily shows compassion. I find this intriguing on two levels. The Lord's punishment seems ethically conditioned, though the prophecy given through Jonah is absolute: "Forty more days and Nineveh will be overturned."
However, He knew Nineveh would not maintain their faith, and when the city did return to wickedness, it was completely destroyed. So, why bother? Is this just to display His temporary compassion? He later tells Jonah: "Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left. Should I not be concerned about that great city?" His compassion for people He has already chosen to destroy is profound. (See this, too.)
It is in Jonah's response to G-d that I find the most enduring element of the story. Jonah is 'greatly displeased' and becomes angry with the Lord's compassion on Nineveh. In Jonah's mind, Nineveh was a deplorable city, sinful and perhaps unworthy of any saving intervention. G-d's actions did not appeal to Jonah's sense of justice. Even though he admittedly recognizes the compassion of G-d's character (4:2), he's disgusted that justice has not been served, and would rather die than see Nineveh redeemed.
My first reaction to Jonah: What a moron! Didn't you just get swallowed by a whale? Why on earth are you questioning G-d? Stubborn mule.
My second reaction to Jonah: Hum. I'm about that stubborn, too.
My third reaction to Jonah: Well, he seems to be a pretty normal bloke. He wants to obey G-d. He even tells G-d when he's mad at Him. Might be a little foolish to ask to die, but at least he is seeking G-d. And, G-d still uses him.
Jonah easily could end in Sunday School. But, when we see the rest of the story, we are reminded that for reasons I do not fully understand, He uses stubborn, regular, and even sinful people to display His glory and achieve His purposes. His saving Grace continuing to sanctify, making all the more evident His complete justification and redemption of those chosen to be called sons and daughters of G-d.
Tangent: As a child, I hated apples because I was convinced, from Adam and Eve of course, that apples were evil and could not understand why everyone still ate them.
Just for fun I reread the story of Jonah a few weeks ago. Jonah disobeys G-d's command for him to go to Nineveh. Got that. Runs and hides. Ends up on ship in storm. Ok, kind of remember the storm. Into belly of whale. Yep, definitely remember that part. Repents, praises G-d, and boom- out of whale. Jonah obeys G-d and goes to Nineveh. End of story.
And now, for the rest of the story, forgotten by Sunday School teachers and kids everywhere.
Jonah arrives in Nineveh and proclaims its' imminent doom. Nineveh temporarily repents and G-d temporarily shows compassion. I find this intriguing on two levels. The Lord's punishment seems ethically conditioned, though the prophecy given through Jonah is absolute: "Forty more days and Nineveh will be overturned."
However, He knew Nineveh would not maintain their faith, and when the city did return to wickedness, it was completely destroyed. So, why bother? Is this just to display His temporary compassion? He later tells Jonah: "Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left. Should I not be concerned about that great city?" His compassion for people He has already chosen to destroy is profound. (See this, too.)
It is in Jonah's response to G-d that I find the most enduring element of the story. Jonah is 'greatly displeased' and becomes angry with the Lord's compassion on Nineveh. In Jonah's mind, Nineveh was a deplorable city, sinful and perhaps unworthy of any saving intervention. G-d's actions did not appeal to Jonah's sense of justice. Even though he admittedly recognizes the compassion of G-d's character (4:2), he's disgusted that justice has not been served, and would rather die than see Nineveh redeemed.
My first reaction to Jonah: What a moron! Didn't you just get swallowed by a whale? Why on earth are you questioning G-d? Stubborn mule.
My second reaction to Jonah: Hum. I'm about that stubborn, too.
My third reaction to Jonah: Well, he seems to be a pretty normal bloke. He wants to obey G-d. He even tells G-d when he's mad at Him. Might be a little foolish to ask to die, but at least he is seeking G-d. And, G-d still uses him.
Jonah easily could end in Sunday School. But, when we see the rest of the story, we are reminded that for reasons I do not fully understand, He uses stubborn, regular, and even sinful people to display His glory and achieve His purposes. His saving Grace continuing to sanctify, making all the more evident His complete justification and redemption of those chosen to be called sons and daughters of G-d.
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