book of the twelve

Hosea 4 and Doctrine of Sin

/ Luke Wisley / Leave a comment

            The book of Hosea is a prime example of an entire book in the Hebrew Bible that contributes to a doctrine of sin . Like other doctrines, Hosea does not give an exhaustive account of sin, but describes sin from the perspective of Israel’s covenant unfaithfulness to YHWH.[1]

Hosea 4 proves to be a good example for theological reflection on sin because of the variety of  terms and concepts used.  YHWH charges Israel with faithlessness (4:1), no love (4:1), no knowledge (4:1), forgetting the law of God (4:6), rejecting knowledge (4:6), sinning (4:7-8), and abandoning YHWH (4:10).[2]

Hosea 4:1-3 begins as an introduction to YHWH’s accusation of Israel’s unfaithfulness that takes place in 4:4-5:7. YHWH first accuses Israel of not having faithfulness, steadfast love, or knowledge of God in the land (4:1). Because Israel lacks these elements sin takes form in the land through swearing, lying, murder, stealing, adultery, and bloodshed (4:2). The consequence is then that the land itself suffers (4:3). Vv. 1-3 describe that sins consequences not only affects individual persons, families, and communities’ relationship with YHWH (v. 1) and one another (v. 2). But sin also has affects on the created order (v. 3).

Hosea 4:4 also contributes an interesting perspective to a doctrine of sin because the sin of Israel’s leaders has effects on the rest of the people of Israel.  In v. 4 YHWH makes it clear that his primary dispute is with Israel’s leaders.[3] Because the prophets and priesthood have rejected knowledge of God and his law (vv. 6b-7), YHWH’s people are destroyed for their lack of knowledge (v. 6a). The people are judged for their lack of knowledge of God due to its leadership’s rejection of that knowledge. The result is that just as God’s law has been forgotten, so YHWH will forget the children of Israel (v. 6).

Two areas that need further exploration: sins effect on the created order, sin as a lack of knowledge of YHWH, the responsibility of godly leadership has in passing along knowledge of YHWH, and the affects this has on those under that leadership. Any thoughts?

Bibliography

Boda, Mark J. A Severe Mercy: Sin and Its Remedy in the Old Testament. Vol. 1 of Siphrut: Literature and Theology of the Hebrew Scriptures. Winona Lake: Eisenbrauns, 2009.

Dumbrell, William. The Faith of Israel: A Theological Survey of the Old Testament. Grand Rapids Mich.: Baker Academic, 2002.

Garrett, Duane A. Hosea, Joel. The New American Commentary. Vol. 19. Nashville: Broadman & Holman Publishers, 1997.

[1]          William Dumbrell, The Faith of Israel: A Theological Survey of the Old Testament, (Grand Rapids Mich.: Baker Academic, 2002).: 171.

[2]          Mark J. Boda, A Severe Mercy: Sin and Its Remedy in the Old Testament, Siphrut: Literature and Theology of the Hebrew Scriptures, vol. 1, (Winona Lake: Eisenbrauns, 2009).: 297.

[3]          Duane A. Garrett, vol. 19A, Hosea, Joel, The New American Commentary (Nashville: Broadman & Holman Publishers, 1997), 118.

WHO IS ISRAEL?: A PERSPECTIVE FROM AMOS 7-9

/ Luke Wisley / 2 Comments

Defining who “Israel” is can prove to be a difficult task because of the ambiguity of the term. In the book of the Twelve, “Israel” can refer to the restored covenantal people (Amos 9:7-10), the Northern Kingdom (Amos 5:1-3), Southern Kingdom (Mal 2:11), or an idealised future community of faith (Zech. 12:1-14:21).[1] The ambiguity does not just occur in different books of the Hebrew Bible, but even occurs within books.

In Amos 7-9 there are multiple ways to refer to Israel: Jacob, my people Israel, Isaac, House of Jeroboam, House of Israel, Booth of David. The remainder of this essay will describe how Amos 7-9 presents Israel and how this may impact the identity of God’s people.

Beginning in the first two visions (Amos 7:1-3, 4-6) the term “Jacob” is used in conjunction with “small” echoing Gen. 27:15, 42 connoting the historic people of Israel.[2] Thus, Amos’ first two visions are concerned with the longevity of the historic, covenant people of Israel.

Amos’ third vision (Amos 7:7-9) moves beyond historical Israel (7:8) and progresses to the present day divided nation with Yahweh’s claim that he will rise against the house of Jeroboam–the Northern Kingdom (Amos 7:9).

In verses 10-17, the narrative of Amaziah and Amos shows the issue of the Northern Kingdom and the question of Israel. In this narrative, Amaziah distinguishes between the Northern and Southern Kingdoms and makes the claim that the north is the rightful heir of the land and designates Amos, a “seer of Judah”only.[3] Amos’ reply is that his prophetic authority rests beyond the north and south and rests with all of Israel: “my people Israel (7:15).”[4]

After the vision that both the north and the south fill face judgment (8:1-3), Amos 9:11-15 asserts the restoration for all of Israel–the Booth of David. 9:7-8 deconstructs the idea of assuredness resting in election as Amaziah did. Anyone claiming to embody all of “Israel” as God’s people based on election and covenant will be subject to judgment[5] and will die by the sword (9:10). “Israel” as the restored people of God as presented in chapter 9 will be those who renew their vocation as God’s people.[6]

Amos presents “Israel” in its past, present, and future.   Thus, in Amos, “Israel” is presented in transition to identify with their past, their present split nation, and hope in a restored community of faith.[7] The description of “Israel” as found in Amos 7-9 may prove to describe that although “Israel” may represent a people’s historic roots through to a split kingdom, “Israel” as the eschatological people of God, will only be those who renew their calling as the people of God.

 

[1]          Heath A. Thomas, “Hearing the Minor Prophets: The Book of the Twelve and God’s Address,” in Hearing the Old Testament: Listening for God’s Address, ed. Craig G. and Beldman Bartholomew, David J.H., (Grand Rapids / Cambridge: Wm. B. Eerdmans, 2012).: 365.

[2]          J. Gordon McConville, “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel,” in Israel’s Prophets and Israel’s Past: Essays on the Relationship of Prophetic Texts and Israelite History in Honor of John H. Hayes, ed. Brad E. and Kelle and Megan Bishop Moore, Library of Hebrew Bible / Old Testament Studies 446 (New York / London: T&T Clark, 2006).: 139-143.

[3]          McConville, “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel,”: 145-146.

[4]          McConville, “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel,”: 147.

[5]          McConville, “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel,”: 151.

[6]          McConville, “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel,”: 151.

[7]          Thomas, “Hearing the Minor Prophets: The Book of the Twelve and God’s Address,”: 365-366. Thomas applies this to the presentation of “Israel” in the Twelve. It also addresses “Israel” within Amos 7-9.

 

Bibliography

McConville, J. Gordon. “How Can Jacob Stand? He is So Small!” (Amos 7:2): The Prophetic Word and the Re-Imagining of Israel.” In Israel’s Prophets and Israel’s Past: Essays on the Relationship of Prophetic Texts and Israelite History in Honor of John H. Hayes, edited by Brad E. and Moore Kelle, Megan Bishop, 132-151. New York / London: T&T Clark, 2006.

Thomas, Heath A. “Hearing the Minor Prophets: The Book of the Twelve and God’s Address.” In Hearing the Old Testament: Listening for God’s Address, edited by Craig G. and Beldman Bartholomew, David J.H., 356-379. Grand Rapids / Cambridge: Wm. B. Eerdmans, 2012.

Patristic Reception of the book of the Twelve Prophets

/ Luke Wisley / 1 Comment

The last few years has shown a great interest in the reception history of single texts, biblical books, and even entire portions of the canon. There have been great books and commentary series devoted to such studies. Reading Scripture with the Church Fathers by Chris Hall, the Ancient Christian Commentary Series edited by Thomas Oden, and the new Reformation Commentary Series edited by Timothy George are a couple examples. These and other such work highlights that interpreters through history were asking different questions than those asked of the present and can help show our interpretive “blind spots.”

This post involves the early church’s reception of what many call the Minor Prophets. In my research I was interested in the reception of the collection of the Minor Prophets. So, did the early church recognize the Minor Prophets as a single book or are the Minor Prophets twelve individual books? I have around 60 pages worth of notes regarding the early church and the Minor Prophets found in the Ante-Nicene, Nicene, and Post-Nicene Fathers edited by Philip Schaff, below is a brief sampling:

Of these and such like words written by the prophets, O Trypho,” said I, “some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold (Justin’s Dialogue Chapter XIV).

And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: “These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother (Irenaeus Against Heresies Chapter XVII).

For it is expressly said by Joel, one of thetwelve prophets, “And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy” (Clement of Alexandria The Knowledge of God a Divine Gift, According to the Philosophers Chapter XIII).

The prophecy of Isaiah is not in the book of the twelve prophets, who are called the minor from the brevity of their writings, as compared with those who are called the greater prophets because they published larger volumes (Augustine Chapter 29.—What Things are Predicted by Isaiah Concerning Christ and the Church).

And this is in common language so unprecedented, or at least so rare, that we are only convinced that the twelve Prophets made one book, because we read in like manner, “As it is written in the book of the Prophets.” There are some too who call all the canonical Scriptures together one book, because they agree in a very wondrous and divine unity.…(Augustine On the Psalms–Psalm CL).

Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to thee as written below. Their names are as follows: Of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book; Daniel, Ezekiel, Esdras (Eusebius Pamphilus 206, Nicene and Post-Nicene Fathers).

The majority of what I found was that the early church recognized the Minor Prophets as a unity, some going so far calling it a single book despite the lack of any type of codex existing. At this point I have not seen in the Fathers an approach to read the Minor Prophets as a book but I was intrigued by how many references there were to the entire collection.




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