Hosea
The prophecy of Hosea tells the story of the faithful love of God for his people in spite of their unfaithfulness. Hosea’s domestic life is the vehicle through which this prophecy is birthed and expressed. The message is about covenant with God and the consequences that disregard for his covenant brings. Hosea proclaimed God’s commitment to the covenant and his utter determination to live in relationship with his people.
The book has two main sections: the first, chapters 1-3, narrates Hosea’s marriage to Gomer and the children they bore; the second part, chapters 4-14, carries the prophecy of Hosea to the people of God. Hosea prophesied to the northern kingdom.
Hosea’s Domestic Life
Chapters 1–3 begin with God’s word to Hosea to marry Gomer, ‘an adulterous woman’ and to ‘have children of unfaithfulness’ (1:2). Hosea’s marriage to Gomer is not just a parable but was an actual event that reflected the relationship between God and his people. The story was of a married woman who forsook her husband and became unfaithful. This first part has three elements: sin, judgment and restoration.
The sin can be summarised as unfaithfulness. Gomer indulged in prostitution, abandoning her marriage covenant to her husband. It is striking that the children that Hosea has with Gomer are called ‘children of whoredom’.
The judgment is reflected in the names of the children. The first son, Jezreel (God scatters) indicated that God had not forgotten the continuous violence and military alliances with godless nations. The second, Lo-Ruhamah (no mercy), showed that God would, for a season, not show love to his people. This is further underlined in the name of the third son, Lo-Ammi, (not my people).
Although judgement would be severe and certain, restoration would follow. This is firstly reflected in Hosea’s taking back his wife in chapter 3 as he is asked to ‘show love to his wife again’. Secondly, the reversal of the children’s names also underlines this. For example, Jezreel also means that God will plant. God would show his love again to those whom he called ‘not loved’ (Lo-Ruhamah). They will be his people to whom he said ‘not my people’.
Hosea’s Prophecies
Chapters 4–14 contain Hosea’s prophecies that follow a similar pattern to 1–3. God’s charge to Israel is unfaithfulness to him, manifested in rebellion against his instruction (4:1- 5:7).
Hosea reminds Israel of their unfaithfulness by reminding his audience of the place Baal-peor where Israel first dallied with Baal. He uses several metaphors to describe Israel’s rebellion. These include a stubborn calf (4:16), half-baked bread, yet mouldy (7:8-9) silly dove (7:11) and a baby too stupid to be born (13:3).
He also attacked corruption in political and religious leadership (4:5-8, 5:1-7). The priests and prophets had failed to teach the people. The priesthood had associated too closely to the political system. There was also corruption at the royal court with bloodshed becoming the normal technique for political succession. The leaders sought help from rulers of great powers (5:13, 7:18-12, 8:9, 12:1, 14:3) rather than from God.
For these reasons God would impose judgement on his people and this would take two forms.
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Firstly, the productivity of the land would be affected (4:3, 10, 9:2) and although the crop might be fruitful, it would be others, and not Israel, that would benefit from it (8:7).
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Secondly, God would withdraw his presence (5:6, 15). The severity of this judgment is seen in the metaphors used to describe God. God will act against Israel as a lion, a she-bear, and a wasting disease.
Although judgment would be severe, and much of the book catalogues what would constitute judgement, these serve as a backdrop to the restoration that God would give his people. Hosea’s prophecies of hope are set at the end of the prophecies of judgment (11:1-11; 14:1-8). Chapter 11 is a highpoint in depicting God’s response to Israel’s persistent rebellion and continued ingratitude. God was going to restore his people to himself again.
Although repentance is mentioned in several passages (5:15, 6:1-3, 10:12, 14:1-3), the basis of God’s saving action is not so much repentance as his love for his people. Israel would be restored and God in salvation would be like dew (14:5), a physician (14:4), a fruitful tree (14:8), a heifer (10:11) and a fig tree (9:10). Restoration is, therefore, set as the purpose of God’s judgment on his people.
Application
The prophecy of Hosea shows that God does not wink at sin among his people. He acts in judgment. However, the God who acts in judgement towards his wayward people is the same that acts in restoration towards them. His is steadfast, covenant love that will act against wrong in order to restore his people again.
God is faithful and, although his people may fail at times, he remains faithful. The Hebrew word for this unfailing, everlasting, steadfast love of God is hesed – the New Testament equivalent is grace.
All this has significance for understanding God’s commitment as he outworks his purpose in Christ. God is eternally committed to those who belong to him in Christ. His love - steadfast and unending - will deal with his people in their sinfulness to purify them, so that he may restore them to himself as a radiant bride.
This background was written by Ezekiel Shibemba who is an elder at King’s Church, Manchester