Hos 1:2-3:5 | TNotes | STEP | Summary for Hos 1:2-3:5: 1:2–3:5 This section describes a small segment of the prophet’s life, focusing on his unhappy marriage and illuminating God’s painful relationship with Israel, his chosen people. Summary for Hos 1:2-3: 1:2-3 a prostitute: Some have found it impossible to believe that God would command a prophet to marry a prostitute. As a result, there is a long tradition of interpreting this passage symbolically. Many in the early church believed that the marriage did not actually take place. They thought that this passage was an allegory in which Hosea represented the Lord and Gomer represented Israel. Today, most interpreters regard the marriage as a real one, but they differ in their ideas about Gomer’s occupation prior to the marriage. Some suggest that Gomer was an ordinary prostitute, while others suggest that she was one of the sacred prostitutes involved in Canaanite fertility worship. Another possibility is that Gomer was a young woman who had not previously participated in illicit sexual activity, but whom God knew to be predisposed toward adultery and prostitution.

Summary for Hos 1:2-3:5: 1:2–3:5 ^a This section describes a small segment of the prophet’s life, focusing on his unhappy marriage and illuminating God’s painful relationship with Israel, his chosen people.
Summary for Hos 1:2-3: 1:2-3 ^b a prostitute: Some have found it impossible to believe that God would command a prophet to marry a prostitute. As a result, there is a long tradition of interpreting this passage symbolically. Many in the early church believed that the marriage did not actually take place. They thought that this passage was an allegory in which Hosea represented the Lord and Gomer represented Israel. Today, most interpreters regard the marriage as a real one, but they differ in their ideas about Gomer’s occupation prior to the marriage. Some suggest that Gomer was an ordinary prostitute, while others suggest that she was one of the sacred prostitutes involved in Canaanite fertility worship. Another possibility is that Gomer was a young woman who had not previously participated in illicit sexual activity, but whom God knew to be predisposed toward adultery and prostitution.
1:4 ^c Jezreel is a fertile valley in north central Israel.

• The murders Jehu committed at Jezreel are described in 2 Kgs 9–10 ^d.
1:5 ^e King Tiglath-pileser III of Assyria fulfilled this prophecy in 733 BC when he defeated Israelite forces and captured the Valley of Jezreel.
1:6 ^f Lo-ruhamah: The names of Hosea’s children were part of his prophetic message (cp. Isa 7:10–8:8 ^g).
1:7 ^h For many years, the kingdom of Israel had depended upon its armies and horses and charioteers for security, but its confidence was completely misplaced. Safety and security are only to be found in God’s power as the Lord.
1:9 ⁱ The name Lo-ammi carries the harshest judgment of all, because it seems to announce the end of Israel’s covenant relationship with the Lord. The cherished title my people—bestowed upon Israel when they lived obediently in covenant with the Lord their God (Lev 26:12 ^j; see also Exod 6:7 ^k)—was now withdrawn due to their blatant unfaithfulness.

• I am not their God: The Hebrew behind this declaration can be translated I am not ‘I Am’ for you (cp. Exod 3:14 ^l). The third child’s name prophetically announces that the Israelites stand outside the covenant and are no longer privileged to call upon the I Am.
Summary for Hos 1:10-11: 1:10-11 ^m These verses mark an abrupt shift in Hosea’s prophecy from judgment to hope. In the next three verses, Hosea transforms the names of Gomer’s three children from names of divine punishment on Israel into names of blessing and hope. This dramatically demonstrates God’s sovereign power of reversal from darkness to light, judgment to hope, and even death to life. 1:10 ⁿ sands of the seashore: This promise of future population growth for God’s people echoes the promise given to the patriarchs Abraham and Jacob (Gen 22:17 ^o; 32:12 ^p).

• You are children of the living God: This expression is found nowhere else in the Old Testament, but Paul quoted this verse (Rom 9:26 ^q) to establish that God had also called the Gentiles to salvation.
1:11 ^r Judah and Israel will unite together: For almost 200 years, Israel and Judah had been divided into separate kingdoms by political rivalry. When God restores his people, he will reunite the divided kingdoms under a single leader as in the time of David, and he will reverse the curse of exile (see also Ezek 37:15-28 ^s).

• The day of Jezreel: Hosea announced that in a coming time, God would restore the original meaning of Jezreel. It would signify blessing and growth rather than judgment.

‏ Hosea 2

2:1 ^t Ammi—‘My people’: God will also restore the name of the third child to its covenantal meaning.

• Ruhamah—‘The ones I love’: Israel will once again be the object of God’s love and compassion.
Summary for Hos 2:2-23: 2:2-23 ^u bring charges against Israel: At first glance, the Lord, as the aggrieved husband, appears to be issuing a bill of divorce against his unfaithful spouse, Israel (see Deut 24:1 ^v). As the passage continues, however, it becomes clear that God’s purpose in this lawsuit is not divorce, but reconciliation (Hos 2:14-23 ^w). God’s case against Israel is intended to awaken Israel to her sin and offer her a chance to return to her true husband. The Lord’s desire for reconciliation with Israel is all the more surprising inasmuch as the law stipulated the death penalty for an adulterous spouse (Deut 22:22 ^x; see also Gen 38:24 ^y; Lev 21:9 ^z).
2:3 ^aa The Lord warns unfaithful Israel that unless she repents and returns to her covenant partner, he will strip her ... naked (see also 2:10 ^ab). Ezekiel also employs this image of judgment and shame (Ezek 16:36-37 ^ac).
2:5 ^ad The only evidence needed to prove Israel’s unfaithfulness comes from her own words: I’ll run after other lovers. Israel’s lovers were the Canaanite fertility deities, especially the baals (local representations of Baal). The Israelites worshiped them because they believed that these gods controlled the reproductive forces in nature. The Israelites attributed to them the basic necessities of life, food and water, their clothing of wool and linen, and oil, used for both sacred and secular purposes.
Summary for Hos 2:6-7: 2:6-7 ^ae For this reason (literally Therefore): The initial Hebrew word of 2:6 ^af (also of 2:9 ^ag and 2:14 ^ah) introduces God’s judgment on Israel. Because of her idolatry, the Lord would restrict Israel’s access to the Canaanite fertility gods. Like an aggressive prostitute, she will pursue her lovers; but she will not find them. In the end, Israel will conclude that it is better to return to her rightful husband.
2:8 ^ai She doesn’t realize (literally she doesn’t know): Israel needs to know God personally and experientially. Had the Israelites known the Lord in this way, they would have realized that every good thing in their lives came from him, not from the baals.
Summary for Hos 2:9-13: 2:9-13 ^aj God’s first judgment (2:6-7 ^ak) was to restrict the Israelites; this second judgment would be to remove and destroy what he alone had given them.
2:11 ^al From the context (2:13 ^am, 16-17 ^an), as well as from similar passages in Isa 1:12-17 ^ao and Amos 5:21-24 ^ap, it seems clear that the Israelites had defiled the legitimate festivals, new moon celebrations, and Sabbath days by combining worship of the Lord with worship of the Canaanite fertility god, Baal. God rejects such syncretism (mixing of different faiths) and declared that he would remove these unholy days from Israel’s calendar.
2:13 ^aq While the Israelites were worshiping Canaanite gods, they forgot the Lord. For Hosea, to forget is not a lapse of memory, but the opposite of knowing the Lord (see 8:14 ^ar; 13:6 ^as; Job 8:12-13 ^at). Had Israel truly known the Lord, they would never have indulged in Baal worship.
Summary for Hos 2:14-15: 2:14-15 ^au The third judgment (see note on 2:6-7 ^av) is completely unexpected. The Lord, who had innocently suffered Israel’s repeated unfaithfulness, announces that he will take the initiative in wooing Israel in order to win her back once again. He will lead her into the desert where he first entered into covenant with her, away from the seductive influences of Canaanite religion.

• The Valley of Trouble was the scene of Israel’s first act of disobedience after they entered the Promised Land (Josh 7:24-26 ^aw). The Lord had both the will and the power to grant Israel a new beginning after their sin and trouble (Josh 8:1-22 ^ax), so Israel would again be offered a gateway of hope.
2:16 ^ay that day: This seemingly unremarkable phrase is actually quite important in the prophets. It refers to the coming day of the Lord (see Joel 1:15 ^az; 2:1 ^ba; Amos 5:18 ^bb), when the Lord will act decisively in human history on behalf of his people.

• ‘my husband’ instead of ‘my master’: In this coming day, Israel will enter into a new relationship with her God. No longer will Israel call God “master” (Hebrew ba‘al), which connotes subservience and was also the name of the chief Canaanite fertility god. Instead, she will address the Lord as “husband,” implying partnership and companionship (Gen 2:23-24 ^bc).
2:17 ^bd To avoid any possible syncretism between the Lord and Baal, God would wipe the many names of Baal from Israel’s lips.
2:18 ^be On that day the Lord would make a covenant with his creation and his people, a covenant of peace and safety.
Summary for Hos 2:19-20: 2:19-20 ^bf I will make you my wife: This Hebrew verb, used three times in these verses, can be translated with our seldom-used word betroth. In the ancient world, betrothal entailed all the legal steps of a marriage, including the payment of a bride price by the groom. The only thing missing was the marriage ceremony and sexual consummation. The Lord vowed to betroth Israel to himself forever. To ensure the eternal nature of this new marriage, God provided a bride price that included five priceless qualities: righteousness and justice, unfailing love and compassion, and faithfulness. As a result, the Lord said, Israel will finally know me (cp. 2:13 ^bg).
Summary for Hos 2:21-22: 2:21-22 ^bh Unfaithful Israel thought her food and clothing were gifts from her lovers, the baals (2:5 ^bi), but in that day they will know that the Lord alone is the source of all fertility and blessing. He will answer the sky, the clouds, and the earth, initiating the true cycle of fertility for the land. When the Lord is recognized as the only source of life, then the name Jezreel will regain its true meaning: God plants!
2:23 ^bj As God has promised (2:1 ^bk), on the coming day of the Lord he will reverse the names of Gomer’s children. He will show love to ‘Not loved.’ To ‘Not my people,’ he will say, ‘Now you are my people.’ The only fitting response from God’s people is “You are our God!”

‏ Hosea 3

3:1 ^bl Go and love your wife again, even though she: The Lord commanded Hosea to restore his marriage as testimony that the Lord had promised to restore wayward Israel.

• love to worship them: Literally love their raisin cakes. The worship of Asherah, a Canaanite fertility goddess, often included offerings of raisin cakes.
3:2 ^bm So I bought her back: The biblical text does not indicate why the prophet needed to purchase his wife. Most interpreters have assumed that the unfaithful Gomer had fallen into debt and become a slave. The meager price Hosea paid for her may indicate that Gomer was considered a slave of little value (see Exod 21:32 ^bn; Lev 27:4 ^bo).
Summary for Hos 3:3-4: 3:3-4 ^bp Just as Hosea’s wife was required to live many days without sexual relations, Israel would be deprived of the institutions (king or prince), practices (sacrifices), and objects (sacred pillars ... or even idols) that had been foundational to its life and worship.
3:5 ^bq The Lord’s purpose for depriving the Israelites of these things was to get them to return to him in reverential awe and recognize him alone as the source of all goodness.