HOSEA (Book)

It is the first of the “Minor Prophets”, and is divided into two sections: (Hos. 1-3, and Hos. 4-14):
(a) The first section relates to the beginning of the prophet’s ministry.

(A) Chapter 1 dates at least to the reign of Jeroboam II, and covers perhaps six more months to the end of this reign; This is thus the period immediately before the annihilation of the house of Jehu (Hos. 1:2-4).

These first three chapters give the key to the entire book, which, addressed to the conscience, is reinforced in seeking the repentance of Israel, unfaithful to Jehovah throughout its history (Hos. 4:1-5:7; 6: 4-7:16; 8-11). Hosea shows the need for punishment and God’s unchanging love for his wayward people (Hosea 6:1-3; Hosea 12-14).

Chapters 1 to 3 highlight, with their simile of the adulterous woman, the infidelity of Israel and the long patience of the Lord. The strange marriage of the prophet has given rise to various interpretations throughout history:

(I) It is argued, on the one hand, that it is a message received in vision, but not a real fact.

(II) Another position very similar to the preceding one is that this union is given the meaning of a parable, for the following reasons:

(1) It is impossible that God commanded the prophet to marry a prostitute, a hateful marriage that would have weakened his authority over the best elements of the population.

(2) The Law of Moses prohibited a priest from marrying a dishonored woman; Although the prophets were not priests, God would not incite a prophet to marry a dishonest woman.

(3) The events of chapter 1, if real, would span years, taking into account the birth of several children; In this case, the teaching of allegorical action would disappear. This third objection, however, is not valid: A prophetic vocation sometimes presents itself in stages; The experience acquired over the years can further strengthen the convictions.

Hosea’s long suffering would have allowed him to better compare Gomer’s unfaithfulness to him and Israel’s unfaithfulness to God.
The previous opinions (I and II) can thus be refuted:

(1) What is reprehensible in the real world from a moral and religious point of view will be no less so when it is presented in the form of a vision or parable.

(2) This fictitious episode, this parable of Hosea, would have cast a stain on the reputation of his children, constituted a slander against Gomer, who had not been guilty of adultery, ridiculed the prophet in vain, and caused causeless tensions in the family.

(3) Hosea gives not the slightest indication that all this is a mere allegory or parable.

(4) The name Gomer, daughter of Diblaim, does not indicate any symbolism.

(5) The fact that the second child was a girl does not constitute any symbolism.

(6) Earlier prophets, such as Ahijah (1 Kings 11:29-31) and Zedekiah (1 Kings 22:11), had used realistic gestures.

(7) The prophets had the custom of giving their children symbolic names (cf. the names of Isaiah’s children [Is. 7:3; 8:3]).

(8) In Hos. 1:2-4, 6 the prophet appears in the third person, and in the first person in 3:1-3. This change can be made in the course of a true story, but an allegory or parable would not tolerate it.

(9) Hosea’s experience gives the best explanation of this message, which springs from the prophet’s suffering.

(III) The coherent position is to accept that there was a marriage; but it is plausible to admit that either Gomer was a lightly repentant woman, or that her tendencies toward infidelity did not manifest themselves until after her marriage.

The words of Os. 1:2 can be understood as an anticipation, a foreshadowing. In any case, upon marrying Gomer, with whom he was in love, the prophet lived a bitter experience; but he understood that, in God’s plan, his own suffering would prepare him to proclaim his message.

Commentators think that in the two accounts of Hos. 1:2-3 and 3:1-3 are about the same woman, Gomer. The narration is given in the first case in the third person, and in the second in the first person.
Children’s names are loaded with meaning:

Jezreel means “He (God) sows.” In Os. 1:4, 5 the name Jezreel, which implies “sowing destruction,” recalls historical events. Sisera was defeated on the plain of that name (Judg. 4:13 ff.); Gideon fought against the Midianites and the Amalekites (Judg. 6:33; 7:1), and battles occurred between the Philistines and the Israelites (1 Sam. 29:1).

The most sinister memory that this place evoked was that of the massacre of Ahab’s house carried out by Jehu. It was also in Jezreel that Jehu’s men mortally wounded Ahaziah, king of Judah (2 Kings 9:10). In Os. 1:4, 5 the punishment of the house of Jehu is announced.
Lo-ruhama (Hos. 1:6) literally means “not pitied.”
Lo-ammi (Hos. 1:9) means “not my people” (which is no longer my people). Like Gomer, unfaithful to Hosea, Israel had also lost all right to God’s covenant with the nation.

One could say from a spiritual point of view that Israel was guilty of adultery. Hosea’s love for Gomer symbolizes God’s unchanging love for his people. Just as Gomer was under discipline when Hosea recaptured it, so unfaithful Israel must submit to punishment (Hosea 3:3-5).

But this period of testing is a means to change (Hos. 2:14-23). Israel will once again know who her God is and will return to Him. The term of Jezreel will then have the favorable meaning of “sowing the people in the land” (Hos. 2:24).

The other two names then lose their negative prefix (Hos. 2:1, 25), thus coming to mean “pitied” and “my people.” From this moment on, harmony will be reestablished between God and Israel, and will reign even in nature (Hos. 2:21-23).

(b) Second part.
Chapters 4 to 14 are neither a succession of speeches nor a long preaching, but a summary of Hosea’s prophetic teaching, prepared by himself towards the end of his ministry, or perhaps by one of his disciples after the death of the prophet.

This summary contains the essentials of his public messages. Most of the prophecies were given at a time when Assyria filled Israel with terror. Sometimes they give chronological indications: it is possible, e.g. e.g., that Os. 10:14 has to do with Shalmansar V, king of Assyria (728-722 BC).

The prophet frequently speaks of the contacts that the Israelite government sometimes made with Assyria and sometimes with Egypt, following the policy of the last two kings of Israel (Hos. 5:13; 7:11; 8:9; 14: 3; cf. Hos. 12:1; 2 Kings 17:3, 4). Thus, it seems that the reproaches leveled at Israel for this policy were issued under the kingdoms of Pekah and Hosea. In any case, the chronological indication of Os cannot be ignored. 1:1.

The sections of chapters 4 to 14 form a logical whole:

(A) Chapters 4:1 to 6:3: denunciation of sin and call to repentance. The people are accused of manifest and great sins (Hos. 4). Priests and princes are the first to commit them (Hos. 5). This denunciation is followed by a magnificent exhortation to repentance and the promise that God will return to their favor (Hos. 6:1-3).

(B) Chapters 6:4 to 10:15: Persistence in sin entails harsh punishment. God rejects superficial repentance (Hos. 6:4-11). Immorality, the profane excesses of the great, do not escape the gaze of God (Hos. 7:1-7), who will punish the folly of Israel and its absurd foreign policy, always in search of alliances with the powerful of the moment ( Hos. 7:8-16).

Because of their idolatry and their separation from Judah, Israel will be invaded (Hosea 8:1-7). Compromise with Assyria, spiritual debasement, trust in human methods, all bring judgment upon Israel (Hosea 8:8-14).

The passage of Os. 9:1-9 speaks of Israel’s unfaithfulness and the punishment that will result from it (Hos. 9:10-17). Israel, flourishing like a leafy vineyard, gives itself completely to idolatry; the decreed judgment will come upon them, as overwhelming and destructive as poisonous herbs (Hosea 10:1-8). Israel’s sin is compared to that of Gibeah (Hos. 10:9-11). You reap what you have sown (Hos. 10:12-15).

(C) Chapters 11 to 13: Compassion and rebukes. Jehovah’s love for Israel is like a father’s unquenchable love for his son, even when he goes astray (Hosea 11:1-11). The prophet brings to mind the memory of Jacob, who trusted at first in his own strength and his sagacity; but he wrestled with God and prevailed.

Therefore, Hosea exhorts Israel to depart from earthly alliances and return to her God (Hosea 12:1-7). Ephraim is a dishonest merchant; His riches serve as an excuse, and he sins. Jehovah, who had freed Israel from the yoke of Egypt, is now going to drive Ephraim out of his home and execute judgment on him (Hos. 12:8-15).

The chapter of Hos. 13:1-8 reveals what the punishment will be for Ephraim’s idolatry; The consequences of such sin are exposed in the verses of Hos. 13:9-16.

(D) Chapter 14: Call to repentance, confession of sins and prayer in humility; promise that Jehovah will agree to forgive those who repent, and that he will grant Israel the greatest material blessings.

(c) Authenticity.
It has been asked why Judah is mentioned in a prophecy to Israel (particularly Hos. 5:8 to 6:11). It is clear in the first place that the Lord never admitted national schism as a principle; It was a consequence of sin. On the other hand, Hosea could very easily speak to Judah, who was closely related to Israel, and who was becoming more and more like him on the moral and spiritual level.

The removal of the allusions to Judah would make this passage unintelligible. Nor is it surprising that the prophet announces the restoration of Israel after the judgment, and takes her back to Palestine (Hos. 2:1-2, 16-25; 3:5; 14:4-9).

The prophecies are never limited to proclaiming only punishment, discouraging the people, but they always conclude on a note of grace and victory; The light of hope pierces the dark clouds and illuminates the immensity of the future.

There are critics who would like to assign this note to a very late period, but the texts do not favor them. Finally, the question has been raised as to how Hosea, speaking from Israel, could so clearly announce the final union of the entire people with the legitimate dynasty that arose from David (Hos. 3:5).

(A) Rejecting the authenticity of this allusion would imply casting doubt on the value of the prophecy regarding the universal reign of a king of the line of David. Furthermore, this same preaching was proclaimed in the kingdom of Judah (Am. 9:11).

(B) The declines and eliminations of successive dynasties in the northern kingdom during the previous two centuries were, to the pious Israelites, evident proof that God rejected those kings. The persistence of the Davidic lineage confirmed the prophecies proclaimed in the southern kingdom regarding this dynasty, and constituted intrinsic proof that God had chosen the house of David.

(d) Hosea’s complaint about the ignorance of his people sounds modern to our ears: “My people are destroyed because they lacked knowledge. Because you have rejected knowledge, I will cast you out… (Hos. 4:6; cf. 4:1; 5:4; 6:3, 6; 11:3).

By “knowledge of God” Hosea means a personal contact that produces profound consequences, and that involves a transformation of character and behavior. Repentance means, for Hosea, turning around, returning to God.

This return is produced by the knowledge one has of God, which does not consist of holding on to new facts, but to facts that have been evident for a long time, and of which one should have been aware long before.

Hosea’s doctrine of repentance, so complete and excellent, derives from his knowledge of the tender, deep, and magnificent love of God. Sin becomes all the more hateful because Hosea presents it as a crime against the love of God.

Hosea highlights God’s holiness and His horror toward sin (Hosea 2:4-5; 6:5; 9:9; 12:15, etc.), as well as His love toward Israel (Hosea 2:16- 18, 22-25; 3:1; 11:1-4, 8-9; 14:4, 8, etc.). «Sin, in the last analysis, is, in its most terrible form, an infidelity to love. It attacks directly the heart of God.

Destroy the sinner. God can never condone sin, but he can rescue the sinner, and this is what he does” (Campbell Morgan, “Voices of Twelve Hebrew Prophets”).

Amos proclaims the justice of God, and vindicates social justice; He also proclaims the love of God. The two messages are not incompatible, but complement each other and, at the level of revelation, are necessary for us.

But the wonderful singer of God’s love (Hos. 14:4-8) also describes His wrath and utters terrible threats (cf. Hos. 5:10, 14; 7:12-16; 8:5, 13; 9: 7-17; 11:5, 6; 13:7, 8). In the passage from Hos. 11:8, 9 presents the infinite mercy of God, which no human sin can quench or weaken.

The essential thought of Hosea’s message is this: God’s powerful and unchanging love for Israel will not be satisfied until he has restored perfect harmony between this people and himself.