CHAPTER 4: THE PROPHETIC IMAGINATION OF HOSEA WITHIN ITS SOCIO-
4.2 Let Us Strive to Know Yahweh
4.2.1 You Who Have Justice in Your Care
4.2.1.3 Hosea 5:1-7
The section (Hos 5:1-7), in which Hosea‟s particular style, oscillating between present and past is very apparent, has reference in the foregoing discussion. It is a kerygmatic unit with God speaking in the first person (Fisch 1988:139). The passage addresses the three leadership figures in the Northern Kingdom and accords with the book of Micah (3:1), that leaders are “regarded as having the responsibility for just and good order in society” (Macintosh 1997:175, 176). In this section cultic abuses are referred to and the term “fowlers snare”, which also occurs in Psalm 119:110, is used to describe the deeds “of the wicked in their persecution of the righteous”
(Macintosh 1997:176). These actions according to v. 1 were carried out on Mizpah and Tabor, the latter of which might be suggestive of an idolatrous cult (Fisch 1988:139). Historically Mizpah is associated with the election of the first Israelite king, Saul (1 Sam 10:20f; Macintosh 1997:177). This reference also alludes to the political economy at the time of Saul, with people becoming increasingly dissatisfied. But the emerging shift in the political economy, which was favoured by the people, would, according to West (2010:2), lead to a system on a “He will take”
basis: “Samuel outlines, literally, the cost of the city-state; there can be no city-state without
63 Cf. the competency of Moses rather than being destined for his office.
72 mechanisms of economic extraction. So, the king will take some of the sons and daughters of the peasant farmers (11-13), he will take some of their land (14), he will take some of their slaves and livestock (16)” (West 2010:2). It is within this political economy that a significant phenomenon emerges, namely “its religious legitimation” (West 2010:5). Mention of Tabor in this section, though precise historical details (Macintosh 1997:177) elude us, might refer to a high place in the Jezreel Valley, or it might allude to an idolatrous cult (cf. Fisch 1988:139) mostly practiced on high places. Its location in the Jezreel Valley might also relate to the economic potential of the area. However, one way or another, these references date back to an important shift in Israel‟s political economic history, especially Mizpah, and therefore refer to a past event in the makeup of the Israelites.
Hosea 5:2 elicits the same method as v. 1 and the literal rendering of v. 2a, “the apostates are deep in slaughter”, is a wonderful metaphor for the corruption experienced within the cult and illuminated in a recurring alliteration in the phrase of Hos 9:9, “„they are deeply corrupted‟ as at the time of Gibeah” (Fisch 1988:139; Macintosh 1997:179-180; cf. Brueggemann 1968:32). This reference is an allusion to the “sexual transgression” in Gibeah (Jdg 19) which led to “social violence” (Keefe 1995). The phrase which occurs in Hos 5:2 is, like some of his cryptic language, elucidated in other verses as this example shows. An assumption can be made that v. 2 again is referring to a past situation for which punishment is meted out in the present. Instead of justice and integrity being present in the leadership corpus of the nation, corruption has prevailed as in the days of Gibeah, though exactly what the corruption entailed is a matter of debate. The behaviour however is by the prophet labelled “defiled” (v. 3), which is cultic language referring to persons who are not ritually clean and not allowed to enter the presence of God (cf. Macintosh 1997:182). Such an improper ritual state will later in this section be met by the absence of God in the cultic sphere.
The divine speech in vv. 1-3 gives way to prophetic speeches in the remaining section of the passage (Fisch 1988:140; cf. Macintosh 1997:182) which, however, form a fundamental part of the unit. The wicked deeds of the leaders, and consequently of the nation, again find their antithesis in the absence of the knowledge of Yahweh (v. 4) which approaches the point of no return: “their deeds do not allow them to return to their God: for the spirit of harlotry is within
73 them” (v. 4).64 Hos 5:5-7 “summarise the nation‟s mistaken attitude and announce the judgement alluded to but not defined in vv. 3f” (Macintosh 1997:186). In v. 5 Israel‟s pride weighs against them. But a particular difficulty has been experienced in determining what exactly
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(the pride of Israel) might mean (cf. Macintosh 1997:186-187). According to Macintosh (1997:187; Hos 7:10) it means “incriminated by its own attitude and behaviour”, which has no positive connotations, and the next verse links it to the cultic sphere, more particularly, to their worship of God. An inter-textual reference reveals that „pride‟ generally refers to those who exalt themselves to a godlike status, a term that is also used to express Yahweh‟s majesty (Ex 15:7; Ps 93; Is 2:17; 12:5). In Leviticus it is contrasted with the agricultural pride of the Israelites, and the response they get from God is the refusal of nature to cooperate in the agricultural sphere (Lev 26:19-20; cf. Hos 2:5 [2:3]; 4:3; Is 14:11; 25:11). Generally, human accomplishment is prone to exaltation which, at the social level, results in the poor being oppressed and which, at the religious level, is manifest in the forgetting of God (Ps 10:2, 4; Jer 9:10; Ez 7:24; 16:49). Pride is an attitude implying self-sufficiency and is specifically linked to the elite who are honoured at the city gates. It is therefore not the worship of Baal which is the issue here, but the exalted attitudes of the elite, who will however meet their own fall.
There is no separation between this attitude and its concomitant punishment. The exaltation is also seen in other nations before their pride got deeply wounded, such as the once great Babylon that was reduced to weakness (Is 14:1-22). Therefore, in true Proverbial style, “pride goes before a fall” (Prov 16:18; 11:2; 29:23; Is 13:11). The fate that is awaiting Israel because of its arrogance that has led the nation astray, will be met by anyone else, exhibiting the same attitude.
The Israelites‟ behaviour will be met by the absence of Yahweh which takes place in the cultic sphere in v. 6, suggestive of an allusion again to a past event. This event is related to Moses‟
response to Pharaoh to let the people go into the desert with “their flocks and with their herds”
(v. 6; cf. Ex 10:9) to worship Yahweh. However, in the present situation Yahweh will be absent because he has “withdrawn himself from them” (v. 6). The implication is that the pride of Israel cannot coexist with the presence of Yahweh. Though the past is not condemned as in our previous examples, certain is that Yahweh will in the present behave differently from the past.
64 At this stage reference to Bird‟s (1989) meaning of the plural abstract noun, “promiscuities” which denotes
“repeated, habitual, or characteristic behaviour”, would be applicable.
74 Yahweh will not be found in the cultic sphere which in the past was seen as Yahweh‟s dwelling place.
Yahweh‟s absence is due to his betrayal by the Israelites and their leadership which is suggestive of the wife‟s behaviour in the marriage-harlotry metaphor (Macintosh 1997:191). This betrayal is due to the fathering of “bastards” (v. 7), again reminiscent of the illegitimate children discussed in chapter three, which fits the proposition of the class stratification model perfectly well. The text stating that their “new moon” (v. 7) will devour them is again an allusion to the harlotry metaphor in which the dereliction of the fields (cf. Hos 2:14 [2:12]) points to an end of the “new moon” festivals (cf. Hos 2:13 [2:11]). The judgment pronounced here, is in effect the destruction of the economy which relied on agricultural produce to fund the state. Hence, the state will not be able to sustain its allied support bases or to access the artillery needed for the protection of its boundaries.