June 27, 2021 Prophets – Micah Micah 3

             A lot gets lost every time you translate something.  In the case of Micah we lose his playfulness.  Even as Micah is delivering deadly serious warnings of about the very existence of the nation he uses creative word plays.  We didn’t include Chapter 1 as one of our lessons but that’s where many of them are.  There he lists a number of cities: Gath, Bethleaphrah, Shaphir, Zaana, Bethezel and more.  Each city name has a meaning.  For example Gath means “Tell-town”.  Bethleaphrah means “dust town.”  Our NRSV translations give the town names but ignore their meaning.  If we also translate the town names in Chapter 1 we find this message:

In Tell-town, tell it not.

In Weep-town, weep not.

In Dust-town, roll in dust.

Pass by thou inhabitants of Fair-town in nakedness and shame.

The citizen of March-town marched not forth.

The mourning of Neighbor-town removes its support from you.

The inhabitant of Bitter-town is in travail about good.

            I could go on but you get the point.  Micah is a creative writer.  All of these towns are near where he lived.

            We don’t know much about Micah.  He is certainly a creative writer but we don’t know the extent of his education.  He was a member of the laboring class from a small rural area south Jerusalem.  Micah was not a professional prophet, like Isaiah, an aristocrat, who was also active at that time. And, as a non-aristocratic prophet we find he has a different message.  I wonder a bit if some of Micah’s creativity was to add weight to his words.  He wasn’t, after all, from an educated classy area.  Perhaps it would be like someone from Lyons coming to Victor and listing what’s wrong with the school district.  He or she would be received with something like, “Who do you think you are coming from Lyons thinking you have anything of value to say to Victor?”  My apologies to all from the Victor or Lyons schools, but you get the point!  If someone from a “lower” ranked school district came with a critique, you’d be willing to listen, but he or she would have to do something to show some credibility.

            Aristocratic prophets like Isaiah give the message to the nation’s religious and political leaders that what they have to do is stay true to what is called the Davidic Covenant.  That is that God will take care of the nation forever because God has promised that a king in the bloodline of David will always exist.  Words from these prophets were that they should not make political or military alliances with neighboring nations that had different gods.  Instead, since God promised eternal protection they should rely solely on that, and that was a sign of true faithfulness.

            Prophets like Micah however say this is false security.  They say that righteousness must lie at a deeper level; at the level of the heart, especially the heart of the leaders.  Hear again the words from Micah 3 that we had as our first reading.

            “Hear this, you rulers of the house of Jacob and chiefs of the house of Israel, who abhor justice and pervert all equity, who build Zion with blood and Jerusalem with wrong!  Its rulers give judgment for a bribe, its priests teach for a price, its prophets give oracles for money; yet they lean upon the Lord and say, ‘Surely the Lord is with us!  No harm shall come upon us.’ Therefore because of you Zion shall be plowed as a field; Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height.”

You can clearly hear Micah’s disdain for the attitudes of the leaders.  He may even have the prophet Isaiah in mind as he said these words!

Throughout Micah we find the message that technical faithfulness won’t cut it.  Making use of the letter of the law but ignoring the spirit behind the law isn’t what God intended.  Being faithful to God is not about living a set of procedures of righteousness; as if God made humans automatons.  God made us real flesh and blood creatures that are immensely sophisticated.  And immensely capable of both good and bad. 

We’re going to come back to that in a minute, but I want to make an aside about something we see all the way into the New Testament.  Many of the Old Testament prophets fit into one of two schools of thought.  One school of thought is what is called the Davidic covenant.  Those prophets say that is God’s key promise and the everlasting covenant with people.  The other school of thought is what is called the Mosaic covenant.  These prophets say it is authentic adherence to the laws from Moses that is the key.  We’re going to explore that in a lot more depth when we get to Isaiah and Jeremiah, but here’s something important to note.

In the New Testament the gospel writers make it a big point to show that Jesus fulfills both of these covenants.  Matthew’s gospel and Luke’s gospel both show how Jesus is a legitimate descendant of David.  He is born in Bethlehem, the same as David.  And even though he never becomes a literal king, the whole king of the Jews theme shows up everywhere in the gospels.

The gospels also show Jesus follows the Mosaic covenant.  Over and over again Jesus is depicted as being an obedient and observant Jew.  Where he is caught in exceptions he always has a good and loving reason why.  Like Micah, Jesus proclaims that technical following of the law, without having your heart in it, isn’t what God intended.  And so, Jesus fills the requirements of both schools of thought among the prophets.

But back to Micah.  We find that Micah’s message is very similar to that of Amos.  You’ll remember that Amos said that just because it’s technically legal doesn’t make it right.  Amos taught that fairness, decency, and equality needed to come before technical adherence of the law.  In other words, even if it was acceptable according to the letter of the law, you had to look at whether it really was appropriate.  Was it really right and just?

When we looked at Amos I reminded us of the way we tend to remove ourselves from the ugliness of the world.  “Out of sight, out of mind.”  But that just because we don’t see it doesn’t mean we don’t contribute to it.

And there is more.  I hardly consider myself a wealthy man.  You just don’t pay me enough!  Even so, I know I am among the richest two percent of people in this world.  That has huge advantages.  For many people the pandemic has been economically devastating.  Not for me, and I don’t just mean that you’ve continued my salary.  I don’t check my retirement savings often, but when I have my eyes have popped.  I checked my retirement account in preparation for this sermon.  It shows that since the pandemic began I’ve enjoyed a 32.62% rate of return on my investments.  32.62%!!!  I have not lifted a finger for that growth.  Not one finger, not one bit of effort.  Yet I have a third more money in the account that a year ago.  My investments are neither risky nor conservative.  They’re pretty middle of the road.  And I know there is likely to be some significant corrections.  I will probably see some huge losses down the road.  Still though, it is entirely legal; and by all our standards, entirely ethical.  Yet at the end of the day lots of people in this world have gotten a lot poorer while I’ve done nothing and gotten richer.  This is the kind of stuff prophets like Micah and Amos call out as unfair.  This is the kind of the leaders in Jerusalem were enjoying; and even worse, saying it is God’s blessings to them… saying they truly deserved it!  Micah says to think again.

Just because everything looks and feels good in life doesn’t make it right or fair.  Just because you see legitimate growth in your business or investments doesn’t mean they’re actually good or blessed by God.

Right now I’m not legally allowed to touch or make any redistributions of my retirement investments.  They are locked in.  When I reach the age that I can I’ll see what I do.  I really don’t like effortlessly profiting so much while so many others in the world have lost.  I can imagine God asking me on Judgment Day, “So, Jonathan, how did you fare during that pandemic?  Did you really deserve and earn all that came to you?”  Right now I’d have to answer no.

Micah calls for honesty of heart.  True faith.  True work.  True fairness.  True justice.  It is to come from the heart; come from deep deep inside ourselves.  True integrity and love is what God wishes to see.  May God bring it about in all of us so that we may live it.

June 20, 2021 Prophets – Obadiah

             If you know the movie The Princess Bride you probably remember the character Inigo Montoya.  He is the swordsmen who has devoted his life to seeking revenge on the six fingered man who killed his father.  You may know his most famous line, which is what he says when he finally meets the six fingered man and attempts to kill him, “Hello, my name is Inigo Montoya.  You killed my father.  Prepare to die.”

And without giving away too much, near the end of the movie he says that he has spent so much of his life seeking revenge that now that he has achieved it he doesn’t know what to live for.

I think we all know that harboring anger and seeking revenge can eat away at us and consume us.  I believe forgiveness can be every bit as much for the forgiver as the forgiven.  Holding anger can be life destroying.

When we read the prophet Obadiah, especially the first 14 verses, we are hearing about age-old anger between the Israelites and the neighboring nation of Edom.

According to the Bible’s stories in Genesis the Israelites and the Edomites had common parents – Isaac and Rebecca.  You may remember that Rebecca give birth to twins: Jacob (father of Israel) and Esau (father of Edom).  Esau was the first born and is depicted as not all that bright.  For example he sells his birthright to his brother for a bowl of bean.  But Jacob isn’t portrayed well either.  We Americans look at our founding fathers and want to glorify them.  We talk about George Washington and his honesty for example.  However the Israelites saw their founders, especially Jacob, in a very poor light.  Genesis records Jacob as a liar, cheater, and scoundrel.  Jacob eventually swindles his brother Esau so badly that he runs away from home fearing Esau’s retribution.

Years pass.  Jacob gets in trouble with more people and decides to head back home.  But there is the problem with his brother Esau.  Can he even go home safely?  The confrontation happens in Genesis 33.  Esau comes out to meet his brother with four hundred men – a small army.  Jacob sends gifts ahead in hopes of appeasing his brother and we wait anxiously to know what will happen.  We know that if Esau kills Jacob it would be no more than he deserves. 

Esau forgives Jacob completely and welcomes him with open arms.  It is not what we would expect.  Though Jacob is the father of the nation, Esau is the good guy.  Maybe Esau wasn’t very smart, but throughout the story is he portrayed as an honest, decent hardworking guy.  Again, it is fascinating that the ancient Jews often portrayed themselves as the bad guys in the story. 

What is also fascinating is the way they recorded their hatred and desires for revenge in what would become the Bible.  It appears as if the Israelites and the Edomites rarely got along.  The conflict appears to have reached its peak when in 587 B.C.E. when the Babylonians destroyed Jerusalem.  Historical accounts vary, but it appears as if the Edomites joined in the destruction and cheered it on.  We see that in Psalm 137 which we read today.

In all of this it is important to remember that we are not reading about the goings on of great nations.  Judah and Edom, as well as Moab and Ammon were all tiny nation states.  At their strongest they were still weaklings in the ancient world.  Picture them like the army of Ontario County going to war with Wayne County or Yates County.  When put on the global stage their petty grudges are almost laughable!

The first half of Obadiah is an oracle against Edom.  It is a pronouncement of divine retribution for the evils of the Edomites.  The second half is about God restoring the Israelites and giving them control over their neighbors.

Theologian and composer, Susan Briehl has invested a lot of time and study in Psalm 137.  The hymn that we’re going to sing after the sermon, Once We Sang and Danced, is written by her based on Psalm 137.  She isn’t exactly sure why the Jews included it in scripture – or even why they don’t just forget and ignore their hatred of the Edomites.  After all, the Edomites were ultimately completely destroyed.  They no longer exist.  The Jews won.  So why hang on to this?

Briehl doesn’t know.  But she does say it may be because they didn’t want to forget the pain and the sense of loss.  Our Jewish faith ancestors are willing to remember deep pain.  And unlike Americans, who like to think they are able to rise to whatever occasion or crisis arises and then conquer it, the Jews of that day turned their past, their present, and their future over to God.  They didn’t look to themselves for strength and salvation.  They looked to God.

The Jews were not afraid of their flawed past or their far-from-perfect founders.  They also felt there was importance in remembering times when they felt complete despair for their faith and the future.  They felt there was importance in remembering when they were consumed with brutal hatred and desires for revenge; even for people who were their blood relatives.

Obadiah and Psalm 137 record ugly dark feelings.  If Briehl I right, I think there is a great deal of health to it.

Our own nation, like the ancient Jewish nation, has many things in its past to be proud of.  Our nation, like the ancient Jewish nation, has many things to look forward to in the future.  And our nation, like the ancient Jewish nation, also has many things in its past it should be ashamed of: mistakes, failures, bad policies, cruel events.

No nation that has any history at all, and any power at all, functions without making blunders or without things it wished never happened.  Personally I don’t like the way we tend to focus only on our nation’s triumphs and then overlook all those things we don’t like.  It would be far better to acknowledge that we have done things that are of great benefit to the world and great harm.

At the risk of getting too political and straying too far from faith, I think it is the right and responsibility of all Americans to learn about and to question our government – government from national leadership all the way down to the town council and school board.

These days it is very easy to just take what you learn from a news source – a source that probably takes a point of view that you like – and assume that it’s the truth, the whole truth, and nothing but the truth.  But that is simply not so.  Our nation is at its strongest when we challenge our government, praise its successes, and call out its failures.  That’s what makes America the nation that it is.

As people of faith we can take another lesson from Obadiah.  The second half of the book is an oracle against all the nations that have been against Judah.  Our Christian faith will take issue with the way God will punish so many nations.  And since it is a prophesy for the future, this will probably be innocent people.  But notice that it is not the Israelites who will do it.  God does not promise a future where they themselves will triumph.  Nor does God promise a future where God will guide them to triumph.  The future promise is that God will bring the triumph.

As we are people who are sinners in need of God’s grace, and that grace is our only hope, we do well to take this to heart.  I’ve said it before, I’m saying it now, and I’ll probably say it in the future – this is very hard to believe – the future is God’s.  It is secure in God’s hands.  No matter how easy or hard life is, the future is God’s.  No matter how fair or unfair things are now, the future is God’s.  That does not mean that we sit back and do nothing.  No, we work hard to make God’s kingdom a reality.  But we do so knowing that the future does not rely on our efforts alone.  If we fail it’s okay. 

Since the future is God’s there’s no need for a lifetime seeking revenge, or for holding onto people’s sins against us.  We let the hurts and injuries be God’s.  We free ourselves from them and work onward.  

June 13, 2021 Prophets – Amos Amos 1:1, 5:10-17

            I think we all want to be “good people.”  We want to do what is right.  We want to be helpful and constructive.  We want our efforts to make the world a better place, even if it’s in just a small way.  While we know that all by ourselves we may not be able to make a difference, we believe that if everyone focused on making the world a better place indeed it would get better.  And we can look around ourselves – our homes and our neighborhoods – and see that truth becoming reality.

We want to have jobs that are fulfilling and worthwhile, and certainly ethical.  We look down upon people who try to make it through life by being manipulative, lying, and exploitative.  We place a high value on honesty.  And, without being smug or arrogant, we believe that our lives could be models for other people to emulate. 

We know that all of this take a good deal of hard work.  And it takes hard work over the long term.  You have to be responsible.  We know that bills have to be paid before luxuries can be bought.  We were probably taught as kids that our homework needed to be done before we went out to play with friends.  And in fact the education necessary to be a good person and to be productive takes many years.  And so we learned the value of discipline.

And indeed, with hard work, good choices, and a little bit of luck, most people can “make it.” 

In these ways we are very much like the people in the nation of Israel in the 8^th century B.C.E.  It was a period of relative peace.  There had been no major threats to the little nation from the surrounding superpowers, like Egypt and Assyria.  The peace seems to have brought about a period stability and prosperity.  Life was as it should be.

At least that was so for a relatively small number of citizens, but according to Amos, it was at the expense of the many.  The political, religious, and economic dynamics that were dominant were indeed working for some.  They felt like they were being good people.  They were living as God intended.  They were following the religious laws, worshipping in the right way, and making the correct sacrifices.  They were a model of righteousness for others to live by.

But Amos calls them out.  While some were flourishing, the majority were not.  The old tribal and family systems of land ownership were breaking down and a permanently wealthy class was emerging at the top.  It was probably happening legally and legitimately.  But Amos says it was wrong.

Remember in those days the economy was basically subsistence agriculture.  Most everyone worked in raising food.  And, according to the Old Testament economic laws, farmland could never be permanently sold out of a family.  It could be rented for a long period of time, but never permanently sold.  Houses in cities could be sold but not the surrounding land.  By this means there was always some measure of economic equality among the citizens.  As long as you had land you could survive.  If you didn’t have land you could be permanently impoverished. 

It is an economic system so foreign to us that we can’t really understand it in America today, but it was the intention in those days. 

…Except it doesn’t seem to have been followed.  People of means were using their means to gather more and more.  But feeling they were good people they didn’t feel they were doing anything wrong.  They were only making use of the opportunities that came to them.  And, after all, don’t the people with power influence the laws, if not outright make them?  Don’t those laws then reflect the needs and goals of their makers?  So of course what the wealthy and well-to-do were doing was legal.  They made the laws!

We read only a tiny excerpt from Amos and it doesn’t do justice to the full rant God gives throughout the book.  We didn’t read my favorite part, which is 2:4.  Here Amos is referring to the wives of wealthy men:

“Hear this word, you cows of Bashan

who are one Mount Samaria,

who oppress the poor, who crush the needy,

who say to their husbands, “Bring something to drink!”

 

The passage from chapter 5 that we read as our first reading talks about some of the subtle but systemic things that were exploitative.  Amos is very concerned with justice, specifically a fair legal system.  And throughout the book, Amos calls for the hearts of all people to be rooted in God, not in their own self-serving ambitions.

In the children’s sermon I used the image of a plumb line.  It is a powerful image.  A plumb line is a simple yet effective way to build something exactly vertical.  A plumb line follows gravity exactly and always points directly straight down to the center of the earth.  There is no deviation.  So too our hearts, or actually our entire lives, are to be focused on God’s love as the center.  That is easier said than done.  It is very easy to go askew.

In our quest to be good people we easily make the mistake of surrounding ourselves with things that help us to feel like good people but actually ignoring all the ugly things we don’t want to see.  You know the phrase, “Out of sight, out of mind.”  Without realizing it, we Americans do just that.

You may remember me saying things like this before.  We bring things into our lives that we buy at stores.  The stores insulate us from what it actually takes to produce things.  Few, if any, regularly see the factories where our clothes are made.  We do not see the mines where rare earth elements are extracted for all our electronic devices.  We do not live by refineries that make our gasoline or the foundries that process metal.  No, things for us come in clean pretty packages from a store.  We think that’s their origin; but out of sight, out of mind.

The same thing happens after we’re done with things.  We put out a garbage can and the waste of our lives just disappears; or maybe we do take it to the local transfer station.  From there, though, it’s just gone.  The landfills aren’t that far away, but I don’t believe any of us live withing sight or smell of them.

How about wastewater?  Where is the water (and everything else) that goes down your drain processed?  Do you even know where the water treatment plants are?  Perhaps.  But how many wastewater treatment plants are proudly placed among major thoroughfares?  And how would it be if one were upwind of Eastview Mall?

Do you know who made the clothes you’re wearing?  Again, out of sight, out of mind.  You know full well that almost all garments are made by people paid terrible wages.  Even, and perhaps this is too vivid, who made your underwear?  What unknown hidden person made the garments which touch you most intimately?  Again, we don’t know.

It is easy for us to think of ourselves as good people when all we see is that which is good.  Prophets like Amos boldly pointed out the ugly truth of everything that remained hidden.

I suppose I could all make us feel incredibly guilty about our lives of consumption and then the ridiculous way we call ourselves good people, when in fact our lives are very much like the lives of the people Amos condemned.  But I do not want to.  Amos’ message to the people is that it was too late.  They had been too bad for too long.  The destruction was inevitably coming.  Amos’ message was basically that when it did come the people would know why.

Perhaps it isn’t too late for us.  Keep in mind the image of the plumb line.  Use it to center your life on God’s love.  It is all too easy to spend our lives on opportunities to get ahead, or enjoy leisure, or look good.  But ultimately, what’s the point of that?  Only living in God’s love will really give you anything of lasting value.

I believe that when we do focus on God’s love we do everything from that perspective.  This always sounds ridiculous, but when you buy something – whether it be food, or clothing, or a new phone, or a new car – ask yourself how it will equip you as a child of God.

Also pay attention to the many things that are easy to ignore.  My colleague Johanna Rehbaum recommends that people regularly pray for the people who made their clothes.  When you get dressed in the morning say a prayer for the unknown people who made the clothes you put on.  Then live that day honoring their work.

The prophet Amos was not liked.  He reminded people of truths they didn’t want to see.  You simply can’t be a truly good person if you’re blind to everything bad your life causes.  But God sees clearly.  May we see with true sight and seek to live in a way that truly brings dignity and justice to all.

June 6, 2021 Prophets - Joel Joel 1:1-4, 2:12-17

I have been debating about how to handle our series on the prophets.  Originally we were going to do Amos today, but we’ll put him off until next week.  Instead we’ll look at Joel.  We’re basically going through the Minor Prophets in the order in which they are in the Bible.  That order is roughly the order in which they were written.  Hosea is pretty clearly the oldest.  Malachi is certainly among the most recent.  Two of those 12 though stand out as very different from the others.  They are Jonah and Joel.  What to do about them?  Jonah we’ll put off for last among the minor prophets.  Joel, however, I’ve decided to cover in order.

Several things set Joel apart from the other prophets.  One, we really have no clue as to when it was written and it is absolutely impossible to date it.  Biblical scholars guess anywhere between 800 B.C.E. and 300 B.C.E.  

Two, the destruction envisioned is not coming from another nation, but from the forces of nature – a massive plague of locusts.  

Three, nowhere does Joel tell us what the people actually did to upset God.  All the other prophets give an account of what the people are doing wrong.  Joel however, just calls for the whole people to return to God with all their heart.  

And four, Joel never gives any clue as to who the audience is.  Is it the northern kingdom of Israel?  Is it the southern kingdom of Judah?  It is certainly not a foreign nation, but the whole thing is vague.

Joel is a small book, only three chapters, but biblical scholars think it was written at different times – perhaps centuries apart – and yet it also reads like a cohesive whole.  On the whole it’s a strange little part of the Bible, yet it gives a grand vision of God and it delves into some deep issues.

I wish Joel’s message could reach Americans today.  We are a nation with deep and bitter divisions.  There seems to be no end of those divisions in sight.  Rather each faction seems to be entrenching itself ever more deeply.  There is little to no constructive dialog, and very little in the way of practical compromise.  

I probably don’t have to make a list of the divisions, you know them well, but I am going to list several major ones just so that we realize how bitterly divided we are as a nation; and realize just how much stress and tension we live in on a daily basis.

There are sharp divisions about race and racial justice, privilege and responsibility.

Divisions about policing and criminal justice.

Divisions about energy sources and the environment.

Divisions about issues of gender identity, sexual orientation, and human sexuality in general.

Divisions about political leaders and parties.

Divisions over voting practices, gun rights, abortion policies, and education.

Divisions over healthcare and paying its costs.

Divisions over taxation, government financing, workers wages, and more.

Divisions over immigration policies.

The list could go on and on, but let me round it out with one more obvious one – the coronavirus pandemic.  Divisions over mask wearing, opening and closing businesses, regulations on religious organizations, vaccinations, and who actually knows and speaks the truth.

Sometimes it is surprising we’re functioning as a nation at all!  We are incredibly divided over so much.  It’s like we are a cook pot constantly boiling over.

You’ve probably heard the phrase, “Why can’t you all just get along?”  That’s a fine thing to say to children playing on a playground.  But it’s naïve in the extreme when it comes to the real world.  Issues are real.  Consequences are real.  There are winners and losers.  People get hurt.  Others get exalted.  Someone somewhere has to do the labor necessary to make things happen.

And so I do not take lightly what I am going to say next.  Our nation would do well to take a lesson from Joel.  Joel is not written to a nation that was divided, but the response he calls for is what we need.

What Joel calls for is a common response from all the people: repent by fasting and returning to God in worship.  He calls on all people to make their relationship with God central in their lives; the first thing in their lives, the defining thing in their lives.

This should not be new territory for any of us.  We know that we are all sinners in need of God’s grace.  Ultimately we all need God’s grace for salvation.  We can’t earn it.  We can’t deserve it.  It’s a simple as that.  That makes us all equal and all needy before God.  I believe that when people recognize that first and foremost in their lives it puts other divisive issues in context.  

That doesn’t mean they’ll be worked out easily, but it does mean that everyone recognizes that what is ultimate is their common need.  The conversation goes from there.  It goes forward with humility and respect.

Issues about race, gender, and sexuality – we are all sinners in need of grace.

Issues about the environment and use of resources – we are all sinners in need of grace.

Issues about laws, policing, voting policy, government taxing and spending – we are all sinners in need of grace.

I encourage you to read Joel in its entirety.  It’s only three chapters long.  Unless you know it’s between Hosea and Amos you probably won’t find it by just flipping through the pages of your Bible.  Joel begins with a locust plague that will utterly devastate the nation – total loss of all field crops, the fruit trees wither, vineyards are barren.  But moving on Joel says that maybe, just maybe, with a complete response of humility from the entire nation the crisis can be averted.  We never know if it was or wasn’t.  But Joel concludes with God pouring out lavishly on the nation in the end regardless of whether they responded well or not.

Our nation is not facing anything like an immediate locust plague that will destroy everything.  Our situation is not so immediately dire.  But the truth remains that we are all subject to God – that goes for all faiths and those of no faith and those who are atheists.  It is an unavoidable truth.  We need God.  We need God to be merciful to us, no matter how perfect we try to be, or think we are.

Joel tells us that God is ultimately merciful and loving.  We need not fear.  But we do need to recognize reality.

Who knows how long it will be before our nation starts to come together again.  It’ll either be a long time or it’ll be some crisis that threatens our very existence as a nation.  Regardless, we do well to live knowing our need for God, and our relationship with God, is central to everything about us.  That will make us good Christians.  And it will make us good citizens of this nation.  Then we will be agents of restoration and renewal rather than agents of ongoing division.

The road Joel called for wasn’t easy.  The faith-filled road for us isn’t easy either.  But it is the truth.  There’s no point denying truth.  And when that truth is ultimately good, then there is great reward in living it now.  

 

May 30, 2021 Prophets - Hosea Hosea 1

We need to start our look at the prophets by realizing two things. First is a myth we Americans have invented for ourselves. That myth is separation of church and state. There is no such separation. The Bill of Rights says that, “Congress shall make no law respecting as establishment of religion or prohibiting the free exercise thereof…” That is not the same as separation. In truth they mix often and the lines are blurred. During this pandemic there has been a lot of debate about how much regulation the government can have on religious gatherings. At the same time, this congregation exists only because it was approved by the state of New York. And, if we wanted to close this congregation we’d have to get approval from the New York State Attorney General.

The constitution puts limits on what the government can do to the church. However, the church has free reign to influence the government. Most major church denominations, Lutherans included, have lobbyists who work regularly to influence legislation. We push to have our church perspective written into law. Where the line of political influence is drawn is that the church cannot back a specific political candidate or a political party. That’s why I get so upset during election season when people place political signs on the church property. However, any and all political statements are perfectly allowable.

The second thing we need to keep in mind is that all nations try to instill in their citizens that their nation is somehow special under God, or the gods, or under some moral principle that is greater than themselves. So even atheist nations claim there is some moral principle at work that they are enacting that makes them special or an example for others to follow.

I say all that because the prophets we find in the Old Testament understood themselves as having a message from God to speak to God’s chosen people. The ancient Jews saw themselves as a special nation chosen by God. They therefore had special obligations to God and they were to be an example to other nations. Their laws and their way of life was supposed to be in accord with God’s will for people.

The ancient Jews realized that anyone could be called by God to be a prophet. Some prophets were professional prophets on the government payroll. Some prophets had other jobs and they were called upon by God to just give one specific message for one specific time. There were no educational requirements or a prophetic ancestry, or any necessary background. It could be anyone.

How could you tell if a prophet was a true prophet or a false prophet? The answer was simple. You waited. If what they predicted came true then they were a real prophet. If what they predicted didn’t come true then they are false. Of course, if what they said was true and it was a warning to change your ways or something bad would happen, then you were living at your own risk!

Today we look at the prophet Hosea. He, like most of the prophets carry a message that the way the people were living was wrong and needed to be changed. God was not happy. God was going to either punish them, or allow punishment to happen to them for their unfaithfulness. We’ll get back to that in a minute. First though, we need a bit more history. Hosea is arguably the oldest prophetic book in the Bible. Covering the time between 750 and 722 BCE, Hosea’s message was directed to the northern kingdom of Israel.

You may remember from last summer when we did a series on the kings that King David unified the country and made Jerusalem the capital. The united kingdom continued under Solomon. But almost immediately upon Solomon’s death the nation split into two. Ten of the tribes rebelled and formed their own nation in the north. They called themselves Israel. The remaining tribe – Judah – was in the south and it stayed in the line of David. The northern kingdom hobbled along until it fell to the Assyrians in 722 BCE. The southern kingdom has its own ups and downs before it was conquered by the Babylonians in 586 BCE. Hosea, then, prophesied during the final days of the northern kingdom.

In those days the Assyrian Empire was threatening Israel. They made regular military incursions into Israel’s territory. Feeling threatened Israel formed an alliance with Syria. Together they fought a war with Judah in the south to pressure them into forming an anti-Assyria alliance. You can read more about that in 2 Kings 14-17.

Into that reality came Hosea’s message from God. The people weren’t just worshipping God. They were also worshipping the Canaanite god Baal. Baal was the storm god. He was believed to be the source of rain and fertility in the land. He was worshipped in various shrines throughout the land. God was not happy. This was great unfaithfulness and a lack of trust that God would provide.

Hosea also spoke against the political leaders. King Jeroboam II was a relatively stable leader but after his reign there was a series of revolutions involving assassinations. The country was floundering and there was no stability to address the Assyrian threat.

Hosea 1, which we had as our first reading, pretty much lays out the whole image Hosea uses. God is condemning Israel for being like an unfaithful wife. Rather than living by God’s good laws and trusting in God they have been unfaithful and gone after others.

Notice that God is not condemning them because this happened once, or twice, or three times. Hosea describes it as if they’ve made it a way of life. He basically says the nation has become like a professional prostitute.

The prophets often used more than just words to convey their message. They used actions to enact things too. When we get to Jeremiah we’ll see him using things like an ox yoke and dirty underwear to make a point. (Yes, the prophets were a colorful lot!) Hosea does the same. God commands Hosea to, “…take a wife of whoredom and have children of whoredom…” That’s a very offensive image. Did he actually do that? Was that indeed the background of his wife Gomer? (Now that’s a girls’ name you don’t see used anymore!) Who knows. Maybe. Maybe not.

And did he actually have a son and name him Jezreel, which means God sows; and then a daughter Lo-ruhamah, which means not pitied, and then a second son Lo-ammi, which means not my people? It’s hard to say. Some of my seminary professors thought it was indeed likely. Then again, they may not have. What is almost certain, and we will see this as the summer goes on, if some of the prophets were alive today they’d be locked up into mental institutions. God indeed spoke through some very unlikely people!

Whether Hosea actually did it or not, we get the picture. On the whole the nation is not living by God’s design. They will suffer the consequences. In this case God does not intend to punish them. It’s more like God is resigning them to their fate. There’s only so much God could do. And if the people were this bad, or this uninterested in God, well, then he wouldn’t stand in the way of the consequences.

The final verses of our reading capture something that is always a theme in the prophets though. There is always a message of hope. There is always the message that no matter how bad things get God will not utterly forsake them. There always be a remnant that God will work through. So, to use Hosea’s imagery, no matter how unfaithful the people are, God will stay faithful.

As the summer goes on we’re going to meet a variety of people in the prophets. Most of them were very offensive people. Their messages from God were not nice. That’s why so many of them were persecuted, jailed, and even killed. But they carried out what God called them to do.

May we as individuals, and as a nation, live by God’s commands. That does not mean strict legalism. The prophets do not declare that. What is means is living by the principles God has created for fullness of life. Then, whether things are successful or a failure, or easy or hard, God’s will is done. God will win in the end. It is best to be part of the winning team.