Bible 110 Old Testament
Prophecy
Hosea, Joel, Amos
HOSEA
A. Book of the Twelve begins with Hosea, which is named after the prophet. The
name means “salvation.” Hosea ministered during the days of Uzziah, Jotham,
Ahaz, and Hezekiah. He was a contemporary of Isaiah (748BC-722). Hosea
was aware of the decay and fall of the northern kingdom. He was sharp in
rebuke of pro-Egyptian party in Judah. Hosea reflects the disruption of the
throne in the northern kingdom, also the civil war between Israel and Judah.
God’s word - mediated through the trials of Hosea’s family. The main
theme of the book is fidelity. Hosea’s marriage to Gomer was a symbol of God’s
relationship to often faithless Israel: God never could give Israel up. He bought
her back. (Some suggest that there is here an element of Canaanite fertility
religion-sexual union of a god and goddess unlock the same procreation power
of world order.)
The names of Hosea’s children are Jezreel, Not Pitied, Not My People –
encapsulate the prophetic message to God’s people: destruction and defeat
I. Revelation through personal anguish (1:2-3:5)
II. Lord’s controversy with His people (4:1-9:6)
Controversy with the Lord (4:1-3
Prostituted worship 4:4-19
When men are taught by the Lord (5:1-7
Return in the context of national disintegration 5:8-7:10
Sow the wind, key to whirlwind 8:1-14
Then what will you do? 9:1-6
Prophets are fools 9:7-9
III. Historical Retrospect and contemporary crisis 9:10-12-14
Baalpaar; false trust and lost glory 9:10-14
Gilgal: false trust and loss of love 9:15-17
Bethel: broken faith and broken altars 10:1-8
Gibeah: war, the fruit of false trust 10:9-15
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Bible 110 Old Testament
Egypt: consequences of love 11:1-11
Jacob: deception and betrayal 11:12-12:14
IV. Ways of death and life 13:1-14:9
Rebellion against God leads to death 13:1-6
Repentance and renewal lead to life 14:1-9
JOEL
Judah-Persian period 539→400-350 BC
A. Prophet known only by the book which bears his name. The name means
“Yahweh is God.” He was the son of Pethuel (or Bethuel). He lived in
Jerusalem. He was a prophet and not a priest.
Occasion for writing the prophecy is the invasion by a large locust plague
in the land. Vineyards, orchards, and grain fields were devastated (1:10). Those
who depended on them were perplexed, desperate, etc. Joel took the occasion
to call Jerusalem and Judah to repentance (2:12-17) and to announce the
imminent coming of the day of the Lord. Locusts were ominous portents of the
visitation of the Lord in the future (2:1-11, 3:1-17).
Locusts are compared with a powerful army (2:4-9). People are to seek
the Lord in repentance (1:4-14, 2:12-14).
B. Book consists of two parts: 1:2-2:27 (prophetic oratory) and 2:28-3:21
(features of an apocalyptic vision – onrush of armies to a climactic battle).
Apocalyptic in Joel draws its religious substance from “the Day of the Lord.” Day
of the Lord would bring sure triumph for God and his people against all
opposition.
C. Dates: traditional assumes 9th century BC in the time of Joash, King of Judah;
another possible time is post-exilic times (ca 400 BC)
Message: The Lord is concerned for the whole life of the people: moral,
physical, and spiritual. God is morally sovereign; Judah must repent; if she does
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Bible 110 Old Testament
God will be gracious. History moves toward a moral consummation the Day of
the Lord. Righteousness will triumph over unrighteousness.
AMOS
A. The name means “burden-bearer.” He lived in Tekoa in Judah (view of Dead
Sea on the east). He was a herdsman and he cared for sycamore trees (1:1,
7:14). Amos was likely a poor man with little formal training.
B. Times were good and prosperous, but the leaders were lethargic (6:1, 6).
Amos worked during reigns of Uzziah in Judah (783-742 BC) and Jerobeam II in
Israel (786-746 BC). Both kingdoms exacted tributes from neighbors around
about. Classes of wealthy merchants and landholders grew up. The extremely
rich were offset by the very poor. Israel’s social structure was disrupted.
Affluence was not used for the benefit of all-just the wealthy, powerful few.
People were very religious. They thought that they were in the favor of and
under the protection of God. In fact, they were not.
C. Book structure: Words of Amos (Ch 1-6); visions of Amos (Ch 7-9). Amos’s
purpose was to announce what God was about to do to the nation – imminent
destruction.
Sovereign God over all nations chose Israel and entered into a covenant
with her. He focused on her sins. She had become like the other nations. She
broke her covenant-used her freedom to enslave others; used the gift of the land
for selfish purposes. In short, she “did not know how to do right.”
In light of Israel’s sins, her day of grace was over. An enemy army will
come and conquer Israel. Doom is certain. Is there no hope? Only slight hope
(5:15), but this hope lies only in God, not in themselves or ceremonies. Some
hope is expressed at the end of the work (9:14).
D. Outline
I. Words of Amos (1:3-6:14)
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Bible 110 Old Testament
1. Oracles concerning nations (1:3-2:16)
2. Special words to Israel (3:1-6:14)
II. Visions of Amos with words of warning and hope (7:1-9:15)
1. Vision of locust 7:1-3
2. Vision of fire 7:4-6
3. Vision of plumb line 7:7-9
4. Amos and Priest Amaziah 7:10-17
5. Vision of summer fruit 8:1-3
6. Final warning 8:4-14
7. Vision of Yahweh beside the altar 9:1-4
8. Third doxology 9:5-6
9. Death for sinners; a remnant spared 9:7-10
10. Bright Tomorrow 9:11-15
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