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Tyndale Open Bible Dictionary

HOSEA, Book of

First of the 12 minor prophets in the traditional arrangements of the OT books. It was written in the last part of the eighth century BC. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. God commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and return to God. Hosea had the unique privilege of illustrating—in his own life—the steadfast covenant love that God had for Israel.

Preview

• Author

• Authenticity

• Background

• Date

• Origin and Destination

• Purpose

• Content

• Message

Author

Hosea’s ministry extended over a period of at least 38 years (c. 753–715 BC), and he appears as a knowledgeable individual, whether he was a peasant or a member of the wealthier class in Israel.

Hosea’s marriage to the prostitute Gomer may have been controversial in his own day, and it has certainly caused a great deal of controversy among Bible students and commentators. It seems best to recognize that Gomer was a publicly known harlot whom Hosea was commanded to marry for the purpose of illustrating Israel’s apostasy and God’s steadfast covenant love.

Authenticity

The authenticity and unity of Hosea is not seriously questioned, even by higher criticism. But two areas of controversy are (1) passages that refer to Judah (e.g., 1:1, 7, 11; 4:15; 5:5, 10-14; 6:4, 11; 8:14; 11:12; 12:2), and (2) those sections that refer to future blessing or national deliverance (e.g., 11:8-11; 14:2-9).

Hosea’s references to Judah, however, could be expected from a man of God chagrined by the separation of Israel from the legitimate Davidic line. The northern kingdom, with its ungodly kings, was on the verge of judgment from God. Hosea evidently had received divine revelation concerning his dealings with Judah as well as Israel.

The references to the future blessings and deliverance of Israel do not neutralize the condemnation of the sins of Israel, any more than Hosea’s constant love for and reconciliation with adulterous Gomer neutralizes her sin. Restoration and forgiveness need not ignore guilt.

Background

Hosea lived during the prosperous days of the northern kingdom of Israel under Jeroboam II (793–753 BC). He also saw its defeat and the deportation of its people after the invasion by the Assyrians (722 BC).

In Hosea 1:1 the following kings are named: from the southern kingdom of Judah—Uzziah, Jotham, Ahaz, and Hezekiah; and from the northern kingdom of Israel—Joash and Jeroboam. Uzziah was a contemporary of both Joash and Jeroboam. Ahaz was king of Judah when Israel was taken captive by Assyria. Hezekiah may have been a co-regent with Ahaz at the time of the Assyrian captivity.

Jeroboam reigned over Israel for 41 years and followed the evil example of his father, Nebat (2 Kgs 14:23-24). Though Israel was prosperous and successful during Jeroboam’s reign, the corruption in the government and the degeneracy in the spiritual lives of the people set the stage for more tumultuous times in the days of subsequent kings and paved the way for the fall of Israel. The rich landowners (including the king) oppressed the peasants and caused the lower-class landowners to migrate from the farms to the cities. The social repercussions were soon to engulf Israel in a wave of corruption. Anarchy was a product of those times (Hos 4:1-2; 7:1-7; 8:3-4; 9:15).

Date

Hosea’s prophetic ministry commenced with the reign of Jeroboam II (793–753 BC) and extended to that of Hezekiah of Judah (715–686 BC).

Several factors indicate that Hosea continued prophesying under Hoshea of Israel (732–722 BC): (1) “Shalman” (Hos 10:14) may be Shalmaneser of Assyria, who invaded Israel early in the reign of Hoshea (2 Kgs 17:3). (2) “Jareb” (Hos 5:13; 10:6, both KJB) may be Sargon II (722–705 BC). (3) Predictions of the Assyrian invasion appear to refer to an imminent event (10:5-6; 13:15-16). (4) Mention of Egypt and Israel’s dependence on that nation seem to fit the reign of Hoshea (7:11; 11:11). These factors confirm that the compilation of Hosea’s messages may have taken place very near to the time of Israel’s fall (722 BC).

Origin and Destination

Hosea prophesied while residing in Israel. He refers to the king in Samaria as “our king” (Hos 7:5). His descriptions of Israel show that he was familiar with the geography of the northern kingdom. Gilead is mentioned by Hosea as though he knew that area from personal observation (6:8; 12:11). Hosea was probably the only prophet to the northern kingdom who actually lived there throughout his ministry.

Purpose

Hosea proclaimed to Israel the need to repent and return to God. He presented the God of Israel as a patient and loving God who remained faithful to his covenant promises. This emphasis is characteristic of Hosea (cf. 2:19).

“Loving-kindness” is the word that best represents the covenant faithfulness and love of Yahweh, and Hosea’s family life was a living illustration of that loving-kindness.

Content

The major divisions and topics of the book of Hosea may be outlined as follows.

The first three chapters of Hosea are concerned with the example of Hosea’s life, stressing Hosea’s faithfulness and love for his unfaithful wife.

God commanded Hosea to marry the harlot Gomer and to have children by her (1:2–3:5). This command has caused difficulties for some commentators, since priests and prophets in Israel simply did not marry prostitutes. Medieval Jewish writers, therefore, regarded the material as symbolic but unhistorical. Some later scholars drew a distinction between chapters 1 and 3, regarding the latter as an intimate description by Hosea of his marriage; the first chapter was held to contain rather general recollections of his early days as a prophet. Other commentators regarded both chapters as literal fact, while certain scholars thought that chapter 1 was historical whereas chapter 3 represented an allegorical interpretation of the marriage by Hosea himself.

Needless to say, the sexual activities of Gomer have also been discussed widely. Two views predominate. (1) Gomer was a faithful wife to Hosea in their early years of marriage. “A wife of harlotry” (1:2, rsv), which is not the common term for “prostitute,” has reference to her sinful and wayward nature, which God later caused to be exposed as an illustration of Israel’s idolatry. (2) Gomer was a publicly known harlot whom Hosea was commanded to marry in order to illustrate Israel’s idolatry and God’s faithful and steadfast love. This latter view seems to have the greatest appeal to evangelical scholars, and is the simplest interpretation within a literal, grammatical, and historical framework of Bible interpretation.

Why it was necessary for her to be ransomed by Hosea is not evident, nor is it known why part of the price was paid in grain and the remainder in money. Perhaps the entire transaction was meant to symbolize God’s deliverance of Israel from future exile, although as far as it is known, the 10 northern tribes did not return from exile in Assyria. Such an interpretation could hardly apply to Judah, since Hosea’s message was not directed at the southern kingdom, although Judah did receive a warning (6:11).

The children born to Hosea and Gomer were given symbolic names. The first child was a son named Jezreel (1:4a), signifying God’s judgment on the house of Jehu for Jehu’s slaughter of the house of Ahab in the valley of Jezreel (2 Kgs 10:1-11, 30).

Lo-ruhamah was the second child (Hos 1:6a), whose name means “not compassioned or pitied.” The judgment of Israel was thus symbolized. The spiritual corruption of the northern kingdom had run its course, and it would be defeated and taken away into captivity (1:6b).

Lo-ammi was the third child, a second son, whose name means “not my people” (1:8-9). This rejection of Israel as God’s covenanted people was to be temporary (1:10–2:1). God’s covenant promises to Abraham (cf. 1:10; Gn 22:17) and to Moses (Ex 19:1-7) would be fulfilled in spite of the disobedience of any particular generation.

Not satisfied with her relationship to her husband, Gomer sought other lovers. Israel pursued the same elusive satisfaction in her flirtation and adultery with heathen deities. The good that their merciful God had bestowed upon them they attributed to pagan gods (Hos 2:8, 12). Repentant Israelites would return to their first love after discovering that there was no lasting satisfaction in their season of sin.

Hosea’s declaration of divorce from Gomer for her adultery depicts Yahweh’s divorce from Israel for her adultery (Hos 2:2; cf. Jer 3:1–4:2). Their children represent the individual members of the nation of Israel in Hosea’s day (Hos 2:2-5).

The illustration of restoration in chapter 3 highlights a concise summary of Israel’s history. Israel’s bondage to sin and Satan (cf. Heb 2:14-15) is symbolized by the price paid by Hosea for Gomer (Hos 3:2). The price was that of a female slave, since Gomer had become the slave of her adultery (cf. Ex 21:32). The days of Gomer’s isolation, like the days of Israel’s exile, were established for cleansing (Hos 3:3; cf. Dt 21:13; 30:2).

After the exile period (“afterward”), and “in the latter days,” Israel will return to her husband to enjoy the blessings of the renewed relationship. In a messianic reference, David “their king” will be resurrected to lead Israel to the Lord (Hos 3:5).

The last major section of Hosea deals in detail with what has already been illustrated and briefly explained in chapters 1–3. Israel’s apostasy (4:1–7:16), punishment (8:1–10:15), and restoration (11:1–14:9) are prophesied by Hosea.

Israel was totally given over to ungodly activities and had separated itself from God (4:1-2; cf. Ex 20:1-17). The people had rejected the word of God through their own indifference and the deception of the priests (Hos 4:6-9; cf. Is 5:13; Am 8:11-12; Zep 1:6). Israel followed the example of corrupt spiritual leaders in the same way her kings followed the corrupt leadership of their predecessors (Hos 4:9). In place of God’s word, Israel turned to idolatry and divination for guidance (vv 12-13). Finally, Israel lost its priestly character (4:6; cf. Ex 19:6) because the priests were chiefly responsible for national apostasy (Hos 5:1).

Upon revealing his case against the northern kingdom, God then issues a caution (5:8-14). The trumpet will be raised in the hills of Benjamin (v 8), the buffer zone between Israel and Judah. The alarm in that region will indicate that Israel is being overrun and Judah is endangered (vv 9-12). The northern kingdom had depended upon the commandment of man, not God (v 11). Israel had turned to Assyria for aid but received treachery and defeat at its hands (v 13). In this prophecy of the fall of Israel to the Assyrians (722 BC), Hosea depicts God as the ultimate chastiser (v 14).

God’s call for repentance comes hard upon the heels of the revelation of chastisement (5:15–6:3). (The division of chapters at this point is unfortunate. Hosea 6:1-3 belongs with 5:15.) The exhortation to return to Yahweh could have been Hosea’s own heart response to the revelation he had received. However, it is best to take 6:1-3 as the words employed by the future returning remnant. Assyria did not offer healing, nor would any other nation, but God will heal Israel spiritually, politically, and physically (6:1; cf. Ex 15:26; Dt 32:39; Is 53:5; Ez 37:1-14; Mal 4:2).

After the call to repentance, God returns to his concern for Israel (Hos 6:4-11; cf. 4:15). Israel has turned from its Creator and has disobeyed his message (6:7). Gilead is but one example of the murderous character of Israel (v 8). Even the priests are known for their violence (6:9; cf. 1 Sm 2:12-17; Jer 5:31). The sin of Israel is “horrible” (Hos 6:10).

Chapter 7 presents God’s conclusion concerning Israel. Every attempt of God to bring Israel to repentance only reveals more fully the extent of their sin (7:1). They believe they can sin without God taking account (Hos 7:2; cf. Ps 90:8; Mt 12:36-37). Their leaders rejoice that the people are as wicked as the king and the princes themselves (Hos 7:3). All Israel is characterized by habitual adultery (v 4). Israel has not separated itself from the heathen (Hos 7:8; cf. Ex 34:12-16; 2 Cor 6:14–7:1). Like “a cake not turned” (Hos 7:8), Israel is not well balanced spiritually or politically but has one side done to a turn and the other side raw.

In the area of foreign affairs, Israel has flitted about from Egypt to Assyria and back again “like a silly dove” without understanding (Hos 7:11). They did not seek the Lord’s counsel in their time of need but depended upon worldly powers. The lack of faith in Yahweh and the lack of separation from sin will bring chastisement from God (Hos 7:12; cf. 1 Cor 11:32; Heb 12:5-15).

Chapter 8 deals with Israel’s reaping of judgment (cf. Hos 8:7). An alarm is sounded to warn the people of the approach of the Assyrians (Hos 8:1; cf. Ez 17:2-21). They would come against Israel (Hos 8:1) because of their transgression of the Sinai covenant (cf. Dt 27:9–29:29) and disobedience to the law of Moses. Crying falsely to God for deliverance from his rod of punishment (cf. Is 10:5), Israel will receive no answer and Assyria will continue to pursue the 10 tribes (Hos 8:2-3). Other reasons for God’s judgment include setting up kings without God’s direction (v 4a) and idolatry (vv 4b-6). Israel’s sacrifices were unacceptable because of the nation’s disobedience (cf. 1 Sm 15:22; Is 1:11-15). Thus they would go into exile just like the earlier exile in Egypt (Hos 8:13).

The theme of exile is continued in chapter 9 of Hosea. There is no joy for Israel (v 1). The produce of the land will not sustain her because she will no longer dwell in the land (vv 2-3). Some Israelites will flee to Egypt in exile, while others will be taken captive to Assyria. All the sacrifices will cease and the sacrificial wines and meats will be drunk and eaten to satisfy their own needs (vv 4-5). Those Israelites who flee to Egypt will be slain by the Egyptians (v 6).

The recompense of Israel’s evil is further described in chapter 10. Israel is like a luxuriant vine (10:1), but its bounty is misappropriated, being poured out as sacrifice on heathen altars. They are guilty before God, and he is about to destroy their altars and take away their king (vv 2-3). Gibeah is mentioned again (cf. 9:9), reminding Israel that apostasy is not only infectious, it is also indelible (10:9). The “two crimes” (njb) of verse 10 may refer to the two calf idols in Bethel and Dan that brought chastisement from God. The punishment will be a sentence of hard labor under a heavy yoke (v 11).

Chapters 11 through 14 close the prophecies of Hosea with a message concerning the restoration of Israel at a future time. The steadfast love of the Father is first given as the ground of future restoration (11:1-12). Israel, as a nation, had been called out of Egypt as a son of Yahweh (Hos 11:1; cf. Ex 4:22-23). Yet Israel did not return the Father’s love, but sought pagan alliances (Hos 11:5) that would only bring judgment upon them (vv 5-7). The words of Yahweh reveal his irreversible judgment in his absolute holiness and righteousness (12:1–13:16). The sins of Israel can only be responded to with just recompense (12:1-2). The responsibility for the destruction of the northern kingdom rests upon Israel herself. In spite of Israel’s sin, God can yet be her help (13:9).

Israel should have repented quickly, but she did not (13:13). Yet the mercy of Yahweh would ultimately bring about the death of death itself so that Israel might live—spiritually, politically, and perhaps physically (Hos 13:14; cf. Ez 37:1-14; Dn 12:1-2, 13).

Chapter 14 of Hosea sets forth the Father’s loving invitation for Israel to repent and return to him in confession, prayer, and praise (Hos 14:2). “Calves of our lips” (v 2, KJB) refers to the thank offering, which normally included young bulls (Ex 24:5; Lv 7:11-15; cf. Pss 51:17-19; 69:30-31; Heb 13:15-16). Part of Israel’s confession will involve recognizing that there is no salvation in either Assyria (political alliance) or idols (Hos 14:3).

God repeatedly promises blessing to Israel in their restoration (note “I will,” 14:4-5). Yahweh will heal Israel spiritually, love them freely, prosper them completely, and protect them fully (vv 4-7). Israel will be as beautiful as the lily, durable as the cedar, and fruitful as the olive tree.

Message

The primary emphasis of Hosea is summarized in the last verse (14:9). The wise will live godly lives, and the foolish will live ungodly lives. The godly will have restoration, victory over death (13:14), and blessing (14:4-7).

Idolatry is essentially anything that usurps the sole place of God in the human heart. In place of Yahweh’s counsel, aid, blessing, and salvation, Israel had substituted heathen deities (4:12-19), national pride (5:5), religious ceremony (6:6), political expediency (7:3), political alliances (7:11), civil government (8:4), building projects (8:14), selfish affluence (10:1), and idolatry (13:2). Only in God could they find true blessing and security (13:4, 9; 14:4-7).

Apostasy is presented by Hosea as infectious. The cycle of apostasy may begin with the spiritual leaders or with the people and spread from one to the other (4:9). Apostasy is punished according to the degree of responsibility (5:1; 13:9; 14:4).