Hosea+and+Gomer+in+relation+to+God+and+Israel+(Hosea+1-3)

toc Hosea is one of the twelve minor prophet books of the Bible, and out of the twelve, it is considered to be one of the most complicated books to interpret. Hosea implements analytical language to depict the relationship of God and Israel through the relationship of the prophet Hosea and his wife, Gomer.[|[i]] This imagery of husband and wife is clearly seen throughout the entire book. The theological theme of this book is “God’s love in judgment.”[|[ii]] Israel is uniquely blessed to be in a covenant relationship with God, yet they have become an idolatrous nation.[|[iii]] Because of Israel’s sin, they must be punished accordingly. Throughout the book, the Lord demonstrates His loyal love to His chosen people through judgment. This act of judgment serves as protection for Israel – designed to keep them from further condemnation brought upon them by choosing to love other gods besides Yahweh. Essentially, God’s discipline is a desperate action of love in order to turn Israel’s hearts back to Him, for He will not tolerate any rival. The prophet Hosea was commanded to marry a prostitute named Gomer, in order that their marital life would serve as a representation of the unfaithfulness of Israel as well as being a powerful metaphor encompassing sin, judgment, and forgiving love.[|[iv]]

=**Introduction of God’s Judging Love Depicted (1:1) **=

In verse 1 of chapter 1, the prophet Hosea is introduced. The name Hosea means, “Salvation.”[|[v]] This brief historical superscription records that the word of the Lord was revealed to Hosea. This introduction validates the prophet’s divine authority and message source. Hosea’s ministry extended for numerous decades throughout the second half of the eighth century B.C. (755-710 B.C.) During the course of Hosea’s ministry there were four kings of Judah who reigned – Uzziah, Jotham, Ahaz, and Hezekiah. Only one king of the north, Jeroboam II, is mentioned despite the fact that the prophet’s message was primarily directed to the Northern Kingdom.[|[vi]] Weak and wicked kings, in both the Northern and Southern Kingdoms, paved the way for Israel’s moral waywardness and idolatry. This led to a violation of their covenant relationship with the Lord and thereby resulted in an imminent judgment.[|[vii]] Throughout his prophecy, Hosea was essentially recapitulating Israel’s history through himself.

=**Beginning and the End of God’s Judging Love Depicted (1:2-2:23)** =

In verse 2 of chapter 1, the Lord commanded the prophet Hosea to marry an adulterous woman and to have children from this marriage. The design of this union was to depict God’s relationship (marriage) to Israel and is the key to the theme of this book. The unfaithfulness of the wife of harlotry portrays Israel’s unfaithfulness to their covenant with God.[|[viii]] Israel committed flagrant adultery by forsaking the Lord. In verse 3, Hosea responded in obedience to the Lord’s command by marrying Gomer, the daughter of Diblaim. There is much controversy regarding the interpretation of “woman of harlotry.” Different theories have arisen to explain Hosea’s marriage. Some believe that the marriage was not literal, but rather an allegory or symbol. There are also those who argue that Gomer was a prostitute when she married Hosea. Still, others suggest that Gomer was sexually pure at the time of marriage and later became an adulteress.[|[ix]] According to the text, it appears that the best possible theory is that Gomer was actually a professional prostitute before and after her marriage to Hosea. The phrase, “wife of harlotry” designates what Gomer proved herself to be, a wife characterized by unfaithfulness.[|[x]] Despite Gomer’s adultery, Hosea remained ever faithful and true – representing the Lord’s patience and unconditional love for the idolatrous nation of Israel. During the course of Gomer’s marriage to Hosea, she bore three children. The first child is most likely legitimate; however, according to the text, the second and third children appear to be illegitimate. After each child is born, the Lord directs Hosea to call them a designated name. The divinely chosen names for the three children serve as reminders of the broken relationship between the Lord and Israel. Each name specifically refers to future judgment.[|[xi]] The Lord instructs Hosea to name his first son, “Jezreel”, which means “Yahweh sows” or “God will scatter.” This name is a prediction of judgment as God was planning to punish the house of Jehu and end the kingdom of Israel. This judgment refers to the exile of Israel to Assyria in 722 B.C., from which they never returned. Jezreel is the valley in Israel where these tremendous battles will take place.[|[xii]] After the second child was born, in verse 6, the Lord commanded Hosea to name her “Lo-ruhamah,” which means “no compassion” or “not pitied.” This daughter symbolizes God withholding His compassion towards Israel and instead bringing judgment upon them. The Lord declared that there was no more room for mercy or pity; His love would be cut off.[|[xiii]] Israel’s own harlotry had produced a sense of callousness in God’s mind. They were not God’s children, so therefore there was no obligation for Him to love them. In verse 7, the chiasm is immediately reversed; God proclaimed that only after Israel has been severely punished, He would indeed show compassion on them and forgive them for their idolatry. The Lord would prove Himself faithful to provide deliverance for His people. In verse 9, the third child is born. The Lord tells Hosea to name him “Lo-ammi,” which means “not my people.” This name symbolizes God’s rejection of Israel because of their desecration of the covenant relationship.[|[xiv]] Because this relationship has been severed, the Lord would no longer be Israel’s God. Literally God is saying, “I am no longer ‘I AM’ to you.”[|[xv]] Verse 10 is an immediate contrast from the previous verses of chapter 1. This verse records the Lord’s declaration that the effects of judgment would one day be reversed as it speaks of a physical restoration as well as a spiritual restoration of the covenant between God and Israel.[|[xvi]] Despite Israel’s disobedience, God preserved a remnant for Himself from both Israel and Judah – they will be reunited together under one leader, the ideal Davidic Ruler of the Kingdom Age.[|[xvii]] This truly shows how compassionate God is; He loves a people He is not required to love. Chapter 2, verses 2 to 23, describes how Hosea’s relationship with Gomer was ultimately designed to reflect the Lord’s experience of rejection by Israel, His covenant people.[|[xviii]] Israel is compared to an unfaithful wife who chased after other lovers. For this reason, the Lord then announced the coming punishment. In verse 2 of chapter 2, the word “contend” is a covenant word depicting a courtroom scene where the Lord brings charges against Israel.[|[xix]] Israel, as individuals, represented the children who were commanded to bring charges against their mother, Israel as a nation. Here, the physical immorality of Gomer illustrates the spiritual idolatry of the people of Israel.[|[xx]] In verse 3, the picture of the harlot is used to display how God would expose Israel and put them to shame. When God speaks of how He would make Israel like a wilderness, a desert land, and would slay their thirst, He was essentially saying that their time has come – they’re dead.[|[xxi]] This means that a resurrection will need to occur in order for God to once again restore His love for Israel. Verse 4 speaks of how God would reject the children because they represent the product of harlotry. They were essentially covered with shame because of their association with their mother – woman of harlotry. The penalty for harlotry was death by stoning. Israel deserved death; however, this emphasizes the severity of Israel’s punishment without implying the absolute termination of the Lord’s relationship with Israel.[|[xxii]] In verse 5, the harlot chased after her other lovers, believing that they provided her with nourishment, protection, and pleasure. In reality, it was her faithful and loving husband that was the one providing for her needs. This is a vivid picture of Israel’s unfaithfulness to the Lord. In the same manner as the harlot, Israel turned their hearts from God and sought comfort and protection in alliances with other wicked nations.[|[xxiii]] God had faithfully provided for His chosen people, yet they were fooled into thinking that their prosperity was a result of the idols of the surrounding nations. Because of Israel’s false misconceptions, the Lord would respond by eliminating all means of access to these wicked nations who turned Israel’s heart far from Him. Just as the harlot would persistently pursue her lovers, Israel would also continue to seek idolatry; however, they would be fruitless in their attempts and would eventually return to the Lord for restoration. God would cut off Israel’s adultery both metaphorically and literally as He would leave the nation destitute and agriculturally deprived as a result of their unfaithfulness.[|[xxiv]] Verse 13 provides a detailed description of what Israel’s abandonment of God actually involved. The harlot adorned herself with earrings and jewelry in vain attempt to attract her lovers. In the same way by burning incense to the Baals, Israel had “seductively chased” after idolatry and forgotten their first Love. Within this verse lies the main reason for the pending judgment: Israel had forgotten the Lord.[|[xxv]] This does not mean that they experienced a “mental lapse” or “loss of knowledge,” but rather this implies a refusal to acknowledge the Lord’s goodness and authority. Because Israel failed to realize all that the Lord had done for them, they forgot Him and instead worshipped false gods. In order to restore His covenant with Israel, God would humble them by bringing them down to a place of desperation in which the only place they would have to look was to Him. Israel’s positive response would result in the covenant renewal and blessing. God would lead Israel into the wilderness where they would be completely separated from past distractions and concentrate solely on the Lord. Then God would once again bless Israel with agricultural prosperity and fill them with hope of the repossession of the Promised Land.[|[xxvi]] Essentially, the effects of the trouble caused by Israel’s past unfaithfulness would be completely eradicated. God would renew His covenant with Israel and will lead them into ultimate peace and rest. The restoration of Israel is described in verses 19-20 in terms of a betrothal, as Israel will be “married” to God forever.[|[xxvii]] Their relationship will be characterized by righteousness, justice, love, compassion, and faithfulness, which will never again be disrupted. Israel will demonstrate their loyalty to the Lord by acknowledging the authority of their wonderful and merciful Lord. God sovereignly used judgment to display His acts of love and effectively restore the wayward nation of Israel.

=**Interim of God’s Judging Love Depicted (3:1-5) **=

In verse 1 of chapter 3, the Lord commanded Hosea to once more demonstrate his love to his unfaithful wife by chasing after her, for they had been separated. This gracious act would illustrate God’s abounding and unquenchable love for faithless Israel.[|[xxviii]] In verse 2, Hosea responds to the Lord’s instruction with faithful obedience as he bought Gomer for a substantial payment of silver and barley.[|[xxix]] After Hosea had purchased his wife back he informed her that her adulterous lifestyle was over and that she would only belong to him. This illustration is explained in verses 4 and 5, as Gomer’s prolonged period of isolation was designed to portray Israel’s exile; the nation would be separated from all its illicit institutions and practices.[|[xxx]] After Israel’s period of isolation, however, they would repent and seek after the Lord. In addition, Israel would also recognize the authority of the Davidic monarchy. “As a further element of the picture of God’s dealings with His covenant people during the present age, Israel would exist without her existing political and religious relations until the Messiah returns at the Second Advent to set up His millennial reign.”[|[xxxi]]

[|[i]] G. V. Smith, //Hosea, Amos, Micah: the NIV application commentary from biblical text--to contemporary life// (Zondervan Pub. House, 2001), http://books.google.com/books?id=yZ4pHAAACAAJ. [|[ii]] MacArthur and J. MacArthur, //The MacArthur Bible Commentary// (Thomas Nelson Inc, 2005), http://books.google.com/books?id=polW0PX25nkC. [|[iii]] J. F. Walvoord et al., //The Bible Knowledge Commentary: Old Testament// (Victor Books, 1985), http://books.google.com/books?id=tSJWE-sR5HkC. [|[iv]] MacArthur and MacArthur, //The MacArthur Bible Commentary//. [|[v]] Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[vi]] Ibid. [|[vii]] MacArthur and MacArthur, //The MacArthur Bible Commentary//. [|[viii]]<span style="font-family: 'Times New Roman','serif';"> Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[ix]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[x]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xi]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xiii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xiv]]<span style="font-family: 'Times New Roman','serif';"> Smith, //Hosea, Amos, Micah: the NIV application commentary from biblical text--to contemporary life//. [|[xv]]<span style="font-family: 'Times New Roman','serif';"> Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[xvi]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xvii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xviii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xix]]<span style="font-family: 'Times New Roman','serif';"> MacArthur and MacArthur, //The MacArthur Bible Commentary//. [|[xx]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxi]]<span style="font-family: 'Times New Roman','serif';"> Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[xxii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxiii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxiv]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxv]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxvi]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxvii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxviii]]<span style="font-family: 'Times New Roman','serif';"> MacArthur and MacArthur, //The MacArthur Bible Commentary//. [|[xxix]]<span style="font-family: 'Times New Roman','serif';"> Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[xxx]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xxxi]]<span style="font-family: 'Times New Roman','serif';"> MacArthur and MacArthur, //The MacArthur Bible Commentary//

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