Biblical Womanhood BY Dr. Julius Twongyeirwe Henry Kisekka

LOYAL LOVE DEMONSTRATED IN MARRIAGE RENEWAL
SO THAT ISRAEL MAY ABOUND IN HOPE
(Hosea 3:1-5)

I. INTRODUCTION
We continue in the promises of restoration (2:14-3:5) and chapter 3 is one of the classic O.T. passages describing Israel’s past, present, and future. Her idolatrous past is illustrated by Gomer’s unfaithfulness to Hosea (Hosea 3:1-2), despite which Hosea is commanded to love her and buy her back according to the love of the LORD toward . . . Israel, a love which led Him to pay the purchase price of the blood of the cross to redeem Israel, the basis of her restoration.

The present condition of Israel is illustrated and plainly prophesied in Hosea 3:3-4. Her future is declared in Hosea 3:5, showing her repentance toward God who, in His faithfulness, will restore her.

Three messages of restoration follow the preceding two on coming judgment. They assured Israel that Yahweh would remain faithful to His promises to His people even though they were unfaithful to Him and incurred His punishment (Hosea 1:10 - 2:1; 2 Timothy 2:13).

II. TEXT EXPOSITION
Verse 1 – As he had done previously in taking Gomer as his wife, so Hosea again follows God’s command and secures Gomer — this time from another man. Since the last occasion when we were informed in a narrative concerning relations between Hosea and Gomer, we now learn that Gomer had gone off with another man in an adulterous relationship.

Despite her sin, Hosea is to demonstrate his abiding love for her and take her back as his wife. In so doing Hosea will symbolize the Lord’s unending love and concern for Israel despite its entanglements with Baal and other pagan deities and despite his need to punish his people. The wife in chapter 1, Gomer, is the same wife in chapter 3. The basis for this is that both women were unfaithful to Hosea, so it must be the same woman instead.

Hosea’s action would be similar to that of the Lord Himself who loved the Israelites even though they had become spiritually unfaithful to Him. They had turned from following Him to worship other gods, and they loved the raisin cakes that were evidently part of their worship (Jeremiah 7:18; Jer. 44:19). So in that way, Hosea and his wife Gomer become a drama for a living lesson of the Lord’s relationship with His people. They were still steeped in spiritual adultery, yet the Yahweh still loved them.

Verse 2 – Hosea was compelled to pay Gomer’s lover for her release. Although he did so both in silver and grain, the total amount was quite inexpensive. Gomer had made herself so cheap and in turn, so little did Gomer’s lover value her!
Since thirty shekels constituted the worth of a slave (Exod. 21:32; Lev. 27:4) as well as serving as a standard expression of something of very little value, Gomer’s price was even less substantial.

By way of contrast, God’s ultimate restoration of Israel was later to come at high cost of the sacrifice of his Son the Messiah, for people so cheapened by sin. In terms of silver which purchased Gomer, Jesus was betrayed at a cost of thirty pieces (Matt. 26:14-15; 27:3-10). Judah Iscariot’s love for Jesus is seen in such a small value, but God’s love for his people is the opposite. The valuation which makes the transaction a big deal must be perceived from the buyer’s view to see the great price, not just the sinner’s view which only realizes how cheap sin had made Gomer and how it so reduces our worth.

What it cost Hosea to restore Gomer – shekels, time, patience, and abiding love; Sin makes us cheap in the eyes of the world, but makes it so dear for God to redeem us, because his love and compassion are great. Fifteen shekels of silver was half the price of a dead slave (Exodus 21:32), and barley was cattle food. An homer and a half cost about 15 shekels of silver. So Hosea evidently paid the price of a dead slave for his wife. As a display of love and commitment, Hosea went the “extra mile,” beyond what was expected or even r

Genesis introductions message

1 10 to 16

2 Timothy 3:15-17 

A description of the present resource for the man of God


The context in which truth must prevail (2 Tim. 3:1 – 4:8) is marked by self-seekers with a form of religion that is counterfeit and opposed to the powerful gospel; they are empty and worldly; so conceited that they cannot put up with sound doctrine; they will not acknowledge the truth (3:7), they will even oppose the truth (3:8).


The contrast among these ungodly men is to be Timothy (3:10-11). He is to take a stand in sharp contrast to the ungodly men because he knows the instruction and way of life of his spiritual father (2:1) Paul and to hold on to educational and relational inputs (v.14 – 15). His grandmother Lois, his mother Eunice and now his spiritual father Paul have worked hard to instill in him God’s truth (the Holy Scriptures), which stand alone in bringing the salvation message to Timothy because of what the Scriptures are.


In the origination of Scripture (v.16a) God superintended the human authors, so that, using their individual personalities, they composed and recorded without error, God’s Word to man. It is a wonder that inspiration does not involve mechanical dictation but the accurate recording of God’s Word. These Scriptures are Timothy’s resources for the way of life Paul is calling him to (v.16-17), because of their usefulness (v.16b) and their accomplishments (v.17). 


Given the origin, nature and purpose of Scripture, Timothy is to preach the Word against all odds in his prevailing context, bringing the truth against its haters and scorners. He is to keep his head above the waters, enduring the inevitable challenge, speaking God’s powerful Word in this rather unfriendly context. He is to do it dutifully as long as he can still discharge the obligations of ministry, until such a time when he too (after Paul) can celebrate a sense of completion in following the example of his forerunner (4:6-8).

2 Timothy 3:15-17


As the sole resource for Timothy in his difficult ministry context, he has known Holy Scriptures above all things, which stand alone in bringing the salvation to him and to all under his charge. 


It is a mystery that God became man (in order to rescue man) without losing his divine nature. It is a mystery too that God’s Word came in man’s language (for God to communicate with man) without losing it divine origin and nature.


Read 2 Peter 1:20–21. The glorious truth of this verse is that in Scripture God has spoken and not merely man, and therefore (as vs. 20 says) our aim must be to hear God's meaning, not merely our own. In what way do you think, the affirmation of Scripture’s origin, influences our interpretation of it and observation of it? 


By “all Scripture” Paul implies that God’s Word as we have it in 66 books is comprehensively inspired. He goes on to imply that it is wholesome in scope, profitable in design, purposeful in effect, productive in influence, wholly adequate and exact in leading us to frugality or fruitfulness (productivity).


Describe how the Psalmist affirms the “teaching” aspect of Scripture in Ps. 32:8 and Ps. 119:33-40. Think of your own personal instances when God’s Word has instructed you, giving knowledge and light to your mind. How can you improve this? 


Describe how the Psalmist avows the “rebuking” aspect of God’s Word in Ps. 19:11. What instances in your life has the Word of God convicted, reproofed, warned or admonished you? Describe the feeling and share the action that followed. How profitable do you think, would such an exercise be on a more regular basis? 


Discuss the way in which the Psalmist points out the “correcting” aspect of God’s Word in Ps. 119:11. What are some of the situations in which God’s Word has realigned you to his will, bringing you back to the right way, the right method or right purpose? When has it checked your motives to purge your soul? 


Hold a discourse on the way God’s Word “t

True womanhood is at the center of God's purpose Masculinity and femininity, manhood and womanhood, belong at the center of God's ultimate purpose. Manhood and womanhood are not an afterthought of creation. They are not an afterthought of the cross on which Jesus died. They are not peripheral to the design of Jesus’ death to magnify the grace of God. They are right there at the center at Calvary and that is where they belong. This means that if any woman tried to reduce her womanhood to physical features of biological functions and then determine her role in life purely on the basis of competencies, she not only misses the point of womanhood, she also diminishes the glory of Christ in her own life. A woman’s distinctive female personhood is indispensable in God's purpose to display the fullness of His glory. It is not incidental to her personhood. It exists because it is God's designed relationship to the central event of history – the death of His Son. And it is not afforded to her by men but by God Himself. The effect of the Fall on womanhood The Bible paints for us a picture of marruage at creation and marriage before the Fall. But it is marragiage at the Fall and after the Fall that really give us the reality of what a woman faces today. Before the Fall, their relationship was in such a perfect, God-established harmony, that it could be said they ruled together. The headship of the man and the submission of the woman were so blended into oneness that it could be said they multiplied together, subdued the earth together. There was no discord at all. Man & Woman at the Fall Marriage at the fall brings us the tragedy. God’s order is disrupted and the whole marriage relationship is defaced. The blessings and mandates of marriage would remain even after the fall, but they are to be enjoyed and carried out in the context of a broken relationship with God – the marriage maker and sustainer. While God intervenes with a resolve to restore man and his necessary relationships (Gen. 3:15), he also pronounces judgment on man due to his disobedience and rebellion. God cursed the man and the woman because of their sin on several fronts. God cursed the serpent, increased child birth pains for the woman, cursed the ground and made it more laborious for man to survive on the earth he had enjoyed without much effort. The curse on a marriage relationship stands out vividly in the woman’s “desire” and the man’s “rule” (3:16). Most commentators say that the phrase “thy desire” simply refers to the normal, strong, sexual, psychological desire, attraction and need that a woman has for her husband. They also say the phrase “he shall rule over you” is a normal function of