{"id":75931,"date":"2020-06-12T15:47:44","date_gmt":"2020-06-12T12:47:44","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=75931"},"modified":"2020-06-12T16:32:52","modified_gmt":"2020-06-12T13:32:52","slug":"last-chance-hosea","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/last-chance-hosea\/","title":{"rendered":"Last Chance Hosea"},"content":{"rendered":"
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We begin the “Twelve Minor Prophets” with Hosea. As the Talmud points out, Hosea is not only the first of the prophets in the book, but signifies a new age in prophecy \u2013 the period of time known as “Nevi’im Acharonim<\/em>” \u2013 the later prophets:<\/span><\/p>\n

Was Hosea the first [prophet] that it should be written: “When the Lord spoke first to Hosea” (<\/span>Hosea 1:2<\/span>)?\u00a0 \u2026 But surely between Moshe and Hosea there were several prophets! Rabbi Yochanan answered: [Hosea] was first among the four prophets who prophesied at that time \u2013 Hosea, Isaiah, Amos, and Micah.\u00a0 (Baba Batra 14b)<\/span><\/p>\n

Both the northern kingdom of Israel and the southern kingdom of Judah, who had enjoyed an unequaled period of peace and prosperity during the first decades of the eighth century BCE, were about to find themselves facing their deadliest, most existential threat yet. For, with the ascent of Tiglath-Pileser III in 745 BCE, the neo-Assyrian Empire would begin a policy of aggressive expansion that would ultimately engulf the entire ancient Near East.\u00a0<\/span><\/p>\n

However, Hosea began his prophecy during the reign of Jeroboam II, several decades earlier, before the storm clouds began to gather. Here lies the challenge of his message. The northern kingdom had finally recovered from years of oppression under Aram, reaching its nadir under Jeroboam’s grandfather Jehoahaz (2 Kings 13:7). With their rival weakened, the people of Israel could finally breathe a sigh of relief. Surely God had heard their prayers, and found them deserving. Onto this tranquility bursts forth Hosea. He doesn’t gently scold, nor does he perform miracles on their behalf like the legendary Elisha. Instead, he bears one harsh message, told through the metaphors of the naming of his children:<\/span><\/p>\n

Name him Jezreel, for, in a short time, I will visit the blood of Jezreel upon the house of Jehu, and I will terminate the kingdom of the house of Israel \u2026 Name her Lo-ruhamah<\/em>, for I will not continue to grant clemency to the house of Israel, but I will mete out their portion to them \u2026 Name him Lo-ammi<\/em>, for you are not My people, and I will not be yours.<\/span><\/p>\n

No longer does the prophet threaten droughts. Instead, Hosea declares that the entire northern kingdom will be wiped off the face of the earth. Elijah complained that the people no longer kept to their covenant with God. Hosea now proclaims that God has decided to abrogate His covenant with them. Underlying his surface level metaphor of a marriage to a harlot lay an even harsher reality: Hosea declares that the rupture in the relationship between God and His people is irreversible. We can imagine the dismay, and likely outrage, of his listeners. Surely the fact that they were finally successful implied God’s forgiveness? This is the background that Hosea had to navigate in attempting to persuade his people to repent \u2013 knowing that this was indeed their last chance.<\/span><\/p>\n

Image: Hosea with his arm raised. Klosterneuburger Evangelienwerk, fol. 7v. 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