John Mark Hicks

This is how God loves Israel: Go, love one who has other lovers. God calls Hosea to imitate Yahweh who loves Israel despite their covenant-breaking, despite their betrayals. This is the unrelenting love of God who pursues us. This is the God who loved us even while we were yet enemies. Nothing can separate us from this love found in Messiah, the Davidic King who renews Israel’s love for God.

The LORD said to me again, “Go, love a woman who has a lover and is an adulteress, just as the LORD loves the people of Israel, though they turn to other gods and love raisin cakes.” So I bought her for fifteen shekels of silver and a homer of barley and a measure of wine.  And I said to her, “You must remain as mine for many days; you shall not play the whore, you shall not have intercourse with a man, nor I with you.” For the Israelites shall remain many days without king or prince, without sacrifice or pillar, without ephod or teraphim. Afterward the Israelites shall return and seek the LORD their God, and David their king; they shall come in awe to the LORD and to his goodness in the latter days.

Concluding the symbolic acts of the prophet regarding Hosea and Gomer, Yahweh tells Hosea to “go, love a woman” (3:1) just as he had said “go, take a woman” in Hosea 1:2. This is a repeat command—“again.” Hosea, in both cases, seeks out a woman of questionable promiscuity, whatever the nature of that may be. Yet, the point is not really about Hosea, even if the marriage is literal (like a prophetic symbol). It may be only an analogy or a parable, but it may be historical as well. Either way the point is the relationship between Yahweh and Israel.

The woman, presumably Gomer, is has loved other men; she is an adulteress. Israel has loved other gods (similar language to Exodus 20:3 and Deuteronomy 5:7) and made offerings to them (the cakes are probably symbols of idolatry and sacrificial offerings). She is an adulteress, a covenant-breaker. Nevertheless, Yahweh loves Israel, and Hosea is called to love Gomer like God loves Israel. At bottom, this calling applies to every human being, that is, to love as God loves, to forgive as God forgives, to seek reconciliation as God seeks reconciliation. All of us, like Hosea, are invited to imitate God and model God’s love in our own lives, though this does exclude the need for boundaries and discipline just as God disciplined Israel.

Hosea retrieves Gomer. While the NRSV reads “bought,” the Hebrew word (אֶכְּרֶ֣הָ) may have the meaning of “acquire” or engage in trade. It could refer to the purchase price of a slave, but it may also function as a bridal dowry. Or, it may be that Hosea is paying off Gomer’s debt however that was incurred. It cost Hosea some silver, barley, and wine, that is, money, food, and drink. It is a substantial investment. This love costs Hosea, and it costs God something to renew relationship with Israel as well. That cost, however, is not in terms of money or materiality but in terms of humility and condensation. God loved Israel in way that cost God a reputation among the nations; God is humbled by taking back Israel, and this humility is for the glory of Israel. By that, God also will be glorified in the end along with Israel.

There are conditions, however, for this reunion. She will no longer seek out other lovers; she must cease her adulteries. In addition, there will be a period of separation or a lack of intimacy between Hosea and Gomer (according to the NRSV).  This will eventually end as the goal is for Israel “to know” God (Hosea 2:20), but for a time Israel will suffer some consequences despite the reunion. [The NIV renders this “And I will live with you,” which is the perspective of the Septuagint.]

This separation means there are several things that Israel will lack. In consequence of her adulteries, Israel will be deprived of some gifts that they enjoyed previously. These are signs of judgment. They are listed in Hosea 3:4.

• No royal house – Hosea references Israelite royalty throughout his messages (3:5; 5:1; 7:3, 5, 7, 16; 8:4; 9:15; 10:3, 7, 15; 13:10-11). The dynasties of the northern kingdom are devastated and eliminate, and they had separated themselves from the dynasty of David in the southern kingdom. Now, Israel must wait for a renewal under the dynasty of David in the future.

• No cultic rituals – sacrifices and the pillars (or standing stone) are directly related to the forms and practices of worship in the assemblies of Israel. Indeed, the pillars reflect a syncretism with Canaanite cultures (Deuteronomy 7:5; 12:3; 16:22). These pillars are idolatrous in some way, perhaps representing other gods. However, it may be the pillars represent moments in Israel’s history where memorial monuments were erected to remember God (e.g., Jacob at Bethel in Genesis 28:10-22, the grave of Rachel in Genesis 35:20, or the pillars Moses erected when the covenant was ratified in Exodus 24:3-8). It seems best, given its parallel with sacrifice, that Israel’s loss does not refer to syncretism but to the loss of relationship with Yahweh and the memory of Yahweh.

• No ephod or teraphim – these were priestly robes and tools for discerning the will of God in Israel or a form of divinization (1 Samuel 15:23; see also Exodus 28:30). In other words, it may represent a loss of divine revelation or that God will no longer communicate with Israel for a period. Whatever the case, these are priestly accoutrements associated with the cult (as in tabernacle, temple, and priestly orders). So, the point might be that the lack of intimacy between Israel and Yahweh entails a lack of the priestly service and divine communication.

Some suggest that the ephod and sacrifice are orthodox in Israel but the pillar and teraphim (which are small household idols; Ezekiel 21:26 and Zechariah 10:2) are Canaanite. This may be a form of syncretism, but it also possible that the latter might be adopted in healthy ways. Whatever the case, the point is that the lack of these elements is a sign of God’s silence and lack of intimacy with Israel for a period.

Nevertheless, though Israel will find itself living through a wilderness where intimacy with Yahweh is missing, God does intend to renew covenant with Israel and restore full relationship with them.

There will come a day (“on that day” in Hosea 2 or the “latter days” in Hosea 3:5) when Israel will return and seek Yahweh as her husband. On the day, David will again be their king. This does not refer to the past rule of the united kingdom of Judah and Israel in the past but to the future union of Israel and Judah under the Davidic dynasty in the future. There will be a day when Israel and Judah will be reunited under the Messianic reign of God’s chosen one.

They shall come in awe to Yahweh, and they will experience the goodness of the Lord. The sort of “awe” in mind is not a terror but a wonder—the goodness of God generates an awe. It, as it were, blows the mind; it is incredible but yet experienced. On that day, Israel will know the Lord.

The fool lives as if God is uninvolved or disinterested in life on earth, and so they seek their own way by devouring the poor as easily as they eat bread and fail to call upon the Lord. But the Lord is present among the generation of the righteous and a refuge for the poor and afflicted. Consequently, Israel worships on Mount Zion with hope of a future restoration. It is the restoration for which Jesus himself prayed, “your will be done on earth as it is heaven.”

Despite Israel’s adulteries and idolatries, Yahweh makes a surprising announcement. “Behold,” Yahweh says, I will renew my relationship with Israel as in the day when I brought her out of Egypt, loved her in the wilderness, and gave her prosperity in the land. A day is coming when Yahweh covenant with Israel in justice and righteousness, in steadfast love and mercy, and in faithfulness, and this commitment is “forever.” God does not give up on Israel but loves her in keeping with the promise, “I will be your God, and you will be my people.”

The announcement of judgment if Israel (Samaria) did not change her ways is dramatic and harrowing in the previous section (Hosea 2:2-13). In that picture Israel starves, thirsts, and is devoured by wild animals. Israel dies because she has been cut off from the lovingkindness of Yahweh’s covenant. She exchanged the glory of God for her own interests, for her own wealth and satisfaction. She neglected the giver while enjoying the gifts as well as crediting another as the giver. Israel, according to Hosea 2:13, “went after her lovers, and forgot” Yahweh.

In those judgments, twice the prophet says “therefore” (לָכֵ֗ן; Hosea 2:6, 9; NRSV). Each time it was a judicial sentence. Because of your sin, therefore, these are the consequences that follow. However, this changes with the third use of “therefore” (לָכֵ֗ן; NRSV) in Hosea 2:14. This time, rather than consequences, God promises to pursue Israel and renew covenant with her. This is an unexpected “therefore.” Hosea had previously named Israel’s sins, but now names Yahweh’s love.

The Announcement (2:14-15)

Following two judgment statements, in Hosea 2:14-15 the prophet returns to the theme of restoration articulated in Hosea 1:11-2:1. The prophet moved from judgment to hope in chapter 1, and now does the same in chapter 2.

In fact, Hosea envisions a new or second exodus. Israel will return to the “days of her youth” when she was brought out of Egypt and followed Yahweh into the wilderness. God will “allure” (or entice, even seduce) Israel into the wilderness and speak lovingly to her. Literally, he will speak to “her heart.” Yahweh’s love will move Israel to follow God once again.

This will include entrance into the land, just as in the time of Joshua. God will give her the wealth of the land (vineyards) and will turn the horrible events of Achor into a “door of hope.” Achor was the place where Achan’s greed resulted in trouble (the meaning of achor, עָכ֖וֹר). But now the “valley of trouble” will become a doorway for hope. In fact, the valley of Achor will become a rich pasture to those who know God, according to Isaiah 65:10. Trouble turns into hope, and the land is no longer troubled but filled with hopeful life.

Yahweh’s Covenant with Creation and Israel (2:16-20)

“On that day” refers to a future day. It won’t be during Hosea’s lifetime as he lived during judgment of Israel and their scattering across the Assyrian Empire. This future day is eschatological; it is parallel to Isaiah’s new heaven and new earth in Isaiah 65-66. It is the day of the restoration of Israel as the people of God, which is a process in which Paul himself was involved in the proclamation of the good news of the Messiah, according to Romans 9-11 (Romans 9:25-26 quotes Hosea). In other words, this day embraces the Messianic age and its ultimate inheritance of the new heaven and new earth (as in Revelation 21:1-7).

Through the one ruler, Israel and Judah—along with the nations—will be gathered together as the one people of God on the “day of Jezreel” (Hosea 1:11). Through the Messiah, God renews covenant with Israel. Yahweh marries Israel again so that she now calls Yahweh, “my husband” instead of calling Yahweh, “my Baal.” Though once the worship of Baal supplanted or subverted the worship of Yahweh, Israel will no longer commit her adulteries but become God’s covenant partner once again. They once again will become “the children of the living God” (Hosea 1:10).

There are two movements toward this reconciliation and renewal. First, God will make a covenant with creation, specially, “the wild animals, the birds of the air, and the creeping tings of the ground,” on behalf of Israel or for the sake of Israel. This is for Israel’s “safety” or security. This is creation language as the animals are mentioned in the language of Genesis 1:26. The language takes us back to the original creation, even Eden itself. But it is not only Israel’s safety within the natural creation but also their safety among the nations because God will abolish the bow, sword, and war from the earth. God will restore shalom to the earth, just as it was in the beginning in the Garden when God saw that everything was “very good” (Genesis 1:31).

Second, God will enter into a marriage covenant with Israel; Yahweh will remarry Israel. The marriage appears yet future, but the betrothal (“I will take”) is an assurance of the future marriage. Yahweh has entered into an engagement period, we might say and anticipates a future reunion.

This promise is beautifully expressed in a three-fold commitment to Israel. Yahweh will betroth Israel:

• In righteousness and justice (בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט). See Deuteronomy 32:4.
• In steadfast love and mercy (בְחֶ֖סֶד וּֽבְרַחֲמִֽים). See Exodus 34:6.
• In faithfulness (בֶּאֱמוּנָ֑ה). See Deuteronomy 32:4.

I have sometimes used this text in marriage ceremonies. It forms a triadic vow to take Israel as a wife in (1) fairness; (2) love; and (3) commitment. This is a marriage shaped by God’s own character as the texts in Exodus 34:6 and Deuteronomy 32:4 (both are self-revelations of Yahweh’s identity) describe it. The triad functions much like Matthew 23:23 and Micah 6:8 where we are called to imitate the God of Israel by doing justice (מִשְׁפָּט֙), loving mercy (חֶ֔סֶד) and walking humbly (הַצְנֵ֥עַ). Walking humbly is a synonym for faithful, whole-hearted walking before God (cf. 1 Kings 2:4; 3:6; 2 Kings 20:3; Isaiah 38:3). 

These five Hebrew words are some of the most significant in the Hebrew Bible. They describe God in so many texts. Faithfulness, for example, is the relation God sustains to covenant communities (Deuteronomy 32:4; 1 Samuel 26:23; Isaiah 25:1; 33:6; Psalm 33:4; 36:5; 40:10; 88:11; 89:1, 2, 5, 8, 24, 33, 49; 92:2; 96:13; 98:3; 100:5; 119:75, 86, 90, 138; 143:1; Lamentations 3:23; and many other texts). Steadfast love or lovingkindness is a core attribute of God’s character; it is God’s identity (Exodus 34:6; Numbers 14:18; Deuteronomy 7:9, 12; Isaiah 54:8, 10; Hosea 6:6; Micah 7:18, 20; Psalm 13:5; 18:50; 23:6; 25:6; 26:3; 33:5, 18, 22; and many other texts). Justice or righteousness is also a constant theme of God’s character (Isaiah 5:16; 9:7; 16:5; 26:9; 30:18; 33:5; Psalm 33:5; 72:1; 89:14; 97:2; 99:4; and many other texts).

The language is assuring, and it roots the covenant relationship in God’s character. God is committed to the relationship in justice, steadfast love and faithfulness. Consequently, the promise is permanent and solid. “I will betroth you to myself forever” (וְאֵרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם).

The purpose is intimacy, that is, so that Israel may “know” Yahweh (וְיָדַ֖עַתְּ אֶת־יְהוָֽה). This is the language of sexual intimacy analogous to Adam “knowing” Eve (Genesis 4:1). It is the deepest communion and union of God and the people of God.

Renewed Relationship (2:21-23)

“On that day,” the day when God renews covenant with Israel, God will sow Israel into the land once again. Given Israel’s rebellion and idolatry, we might legitimately wonder whether God would ever renew covenant with Israel. Would God marry her again? These are, in fact, cosmic questions because the character of God—the promises of God—are at stake. God is a covenant-keeper.

“On that day” God will answer the cosmos—the heavens, the earth, and the crops (grain, wine, and oil), and the cosmos will answer back with “Jezreel” (that is, “God sows”). In other words, God will keep faith with creation and Israel, and through creation, Yahweh will again bless Israel. Yahweh says, “I will sow her for myself in the land.” The triad of Yahweh, Israel, and land—which is part of the promise to Abraham in Genesis 12—will reconnect through reconciliation and renewal.

This means that God’s children are no longer called neither “Lo-ruhamah” (not loved, or no pity) nor “Lo-ammi” (not my people). On the contrary, God’s mercy and faithfulness means God will keep the promise made long ago to Abraham, Isaac, and Jacob: “I will be your God, and you will be my people.” This is the covenantal promise; it is repeated often in the story of Israel (Exodus 6:7; Leviticus 26:12; Isaiah 51:16; Jeremiah 24:7; 31:1, 33; Ezekiel 14:11; Zechariah 2:11; 8:7; 13:9), and in the story of God’s Messianic people (2 Corinthians 6:16) and the future new heavens and new earth (Revelation 21:1-4).

Paul sees the enactment of this promise in his own ministry. Israel is saved as the nations are brought into the community of Jesus-followers. Scattered Israel and the nations come to faith in Jesus, and in this way those who were “not my people” now become “my people.” In this way, all Israel will be saved through the bringing in of the nations and reunion with Judah (Romans 9-11, especially 9:25-26 and 11:17-26). So, Paul concludes his point with this doxology (Romans 11:33):

“O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!”

Humanity, according to Psalm 12, is filled with people who live with a “double heart,” flatter others for power, and boast of their exploits while asking, “Who is Adonai to us?” They are predators who seek their own prestige and power.

“Help” is the only imperative in the Psalm, and it is the first word. And the Lord responds, “I will now rise up” and rescue those who trust in the word of the Lord.

Bobby Valentine and John Mark Hicks explore the Psalm in the light of the story of Israel, Jesus, and the current climate. It is difficult to see grace and truth among the “sons of Adam” (humanity) in our time, and that is, however, nothing new.

Israel’s spiritual adulteries and lack of faithfulness to Yahweh as their God has led to their destruction. Through an abundance of metaphors (stripped and humiliated before the nations, killed by thirst in the wilderness, devoured by wild beasts, etc.), Israel’s future is shaped by their disloyalty to Yahweh and their religious syncretism. They loved the gifts instead of the Giver, and they credited another with the gifts. Consequently, their path will lead to destruction and loss.

AI Summary:

The group discussed the biblical text from Hosea 2, focusing on God’s relationship with Israel as a metaphorical marriage. They explored how Israel’s idolatry and covenant breaking led to severe consequences, including the loss of blessings and the threat of divine abandonment. The discussion highlighted the harshness of the text, emphasizing the negative consequences of breaking covenant with God, while also noting that God’s ultimate intent is to heal and restore the relationship. The group considered the metaphorical language used in the text, such as wilderness and forest, to describe the consequences of Israel’s actions. They also touched on the idea that sometimes people need to experience the negative consequences of their actions to realize the need for change. The conversation ended with a brief mention of returning to the text next week to explore God’s love and the possibility of reconciliation.

Original Blog:

Modern sensibilities are understandably offended by the language in this section. Many see justification for domestic violence, an abusive patriarchy, and the dehumanization of women. Read as an isolated poem about marriage, it does lend itself to such characterizations. But read through the lens of common militaristic and political conventions in imperial pronouncements and covenants among known Assyrian documents (especially given the date of Hosea), the gendered metaphors and analogies are not affirmed but used to describe political and military actions and consequences. Hosea 2 is about political and national realities (with some religious syncretism in play as well). I recommend reading Bo H. Lim & Daniel Castelo, Hosea in the Two Horizon Old Testament Commentary series for a fuller discussion. I will not attempt to explore this complex (and disturbing) use of sexual and gendered metaphors in this blog.

The language, in my view, is not really about Gomer and the children. It does not describe what Hosea does to Gomer or his children except, perhaps, a divorce. Rather, they are parables or conventional metaphors for political and religious betrayal. The language is about God’s relation to Israel, the northern kingdom, and particularly the city of Samaria (which is named repeatedly in the book—7:1; 8:5-6; 10:5; 13:16). The city of Samaria and her children are engaged in political and religious treachery. The sexual metaphor is not the point but directs us to the real politik of Hosea’s time. How will Israel live in the shadow of the Assyrian empire? How will it keep faith with Yahweh as its King? What does its betrayal mean, and what are its consequences? How will the Assyrians treat Israel when they conquer them?

Hosea 2:2 moves from the narrative of 1:2-2:1 into a poetic address to the nation couched in the pleadings of Hosea’s children. Hosea calls upon the children to beg their mother to resist her adulteries and return to faithfulness. In this way Yahweh, the God of Israel, addresses Israel through the prophet Hosea. The poem is the word of God as this section ends with the line, “says Yahweh” (Hosea 2:13). So, “I” in this section is not Hosea, but Yahweh. The metaphor of marital fidelity and the role of the children illuminate the relationship between Yahweh and Israel.

The covenant has been broken, and Israel (the northern kingdom) is no longer the people of God (“lo-ammi,” not my people). God, though no longer a covenantal partner (“I am not her husband”), still addresses Israel. The intent of the message is both warning and appeal; it is both judgment and hope (particularly in Hosea 2:14-23). It is an appeal to return as the pleading is not a divorce procedure but a plea for renewal of the relationship, that is, for Israel to return. Even though divorced (whether legally or metaphorically, “I am not her husband”), God still pleads for Israel to give up her adulteries. God is grieved by the consequences that follow from Israel’s covenant-breaking.

“Otherwise” (NIV), as Hosea continues in verse 3, “I will strip her naked.” Here are the consequences. The stripping metaphor is a common one for the conquest of a city. Its meaning is to leave the city with nothing, to spoil it and remove all its wealth and power. Instead of a flourishing city (or nation), Samaria (or Israel) will be like a wilderness where lack of water will kill her. The language is about the nation; it is not about Gomer as if Hosea will strip her, humiliate her, and dehumanize her. Rather, the power and wealth of the nation will be stripped so that Israel becomes powerless and impoverished before imperial Assyria.

The destruction of the city includes its inhabitants (the city’s children) because they “are the children of adultery.” It is a mistake to hear this as “but the children of innocent; they didn’t do anything.” Rather, the convention is that the “children” of a city/nation are complicit in its adulteries (sin or covenant betrayal). The children here are not innocent but participants in covenant-breaking. The mother (Samaria) conceived them and nurtured them in that covenant-breaking. The unfaithfulness of the mother produces the unfaithfulness of her children. Consequently, the children suffer along with the mother, or—to apply the metaphor—the inhabitants of Samaria follow the lead of their political leaders and thus suffer the fate of the city together. Again, this is not about Gomer and her children, but an analogy to make the point about the city and her inhabitants.

The self-address at the end of Hosea 2:5 identifies Samaria’s (Israel) motivation. She ascribes her prosperity during the reign of Jeroboam II to her “lovers.” Who are these “lovers”? They are probably both political and religious, perhaps political alliances to secure the nation’s international position rather than trusting in God and religious syncretism with the Baal cult in the land (present in the northern kingdom at least since the reign of Ahab and Jezebel). Israel sought the support of lovers other than her husband, Yahweh. The items listed (food, clothing, and festivity [oil and drink) may be related to the Baal cult but are probably the basic needs of a family, which the husband is expected to provide (cf. Exodus 21:10).

Ultimately, however this “path” is filled with thornbushes and block roads. Israel cannot survive this way. She will chase her lovers and seek their support, but they will fail her. She will not find what seeks. This roadblock will, one would think, cause her to return to the one who did provide. Yahweh did “good” (“better off” in the NRSV) to Israel. Why not return to Yahweh’s goodness?

This introduces the theme of “return” which is quite common in the Minor Prophets. It appears here for the first time among them. This is the constant appeal by the prophets to the people, “return.” Here, however, though contemplated, Israel does not return. They may recognize it would be better with Yahweh, but they can’t bring themselves to disconnect with the “lovers.” Consequently, they fail to recognize that it is Yahweh who gave them all that they sought from the “lovers.”

“Therefore,” Yahweh says, “I will take away my grain . . . and my new wine . . . my wool and my linen.” Just when Israel is about the enjoy their food, wine, and luxurious clothing, they will lose it all. Israel will lie exposed in her nakedness as the land is devastated by invading armies and many of the people are removed (exiled). No one will save her. Baal will not, nor will any political alliances save her from the Assyrian onslaught.

Everything in Israel will cease, including her festive days intended to celebrate Yahweh. Though Israel continued to worship Yahweh (new moon festivals and sabbaths, for example), she did not resist her “lovers.” As a result, God stops her celebrations and ruins her vines and fig trees because Israel attributed her prosperity to her lovers rather than to Yahweh. She burned incense to Baal and sought lovers in her prosperity (rings and jewelry). She “forgot” Yahweh.

The picture drawn in Hosea 2:11-13 is terrifying. The consequences of Israel’s sin is devastating. It is a total loss. All her prosperity disappears, and the nation itself will disappear. The cities that once flourished will become like a wilderness, and “wild animals will” devour the people (children).

Israel made its choice. They chose “lovers” over Yahweh, even though it was Yahweh who had blessed them with prosperity. They credited the lovers and sought power and prosperity from the lovers. But this pursuit has imploded. Their disloyalty has led to their destruction. Israel will go into exile under the imperial oppression of the Assyrian Empire.

How does one ask, “Why, O Lord, do you hide yourself in times of trouble?” and also confess, “The Lord is King . . . and you will hear the desire of the afflicted”? This is Psalm 10

Bobby Valentine and John Mark Hicks discuss the significance of this Psalm as the voice of the poor and oppressed. It gives the powerless a voice, and address King Yahweh as the protector of the poor who will do justice so that the terror of the powerful might be removed from the earth.

The book opens with a narrative, especially chapters one and three, which provides an account of the prophet Hosea’s marriage and children. The point, of course, is not a Wikipedia article that covers all the details. Rather, that narrative supplies the framework in which the oracles of Hosea are heard. Hosea’s message is one of divine judgment upon Israel’s sin and future hope for her future. His marriage to Gomer and the naming of his children are analogous to God’s relationship with Israel. The point is not to spell out all the complexities of Hosea’s marriage or the stories of his children but to provide a powerful comparison. The point is not biographical but theological. In this way Hosea’s audience might hear both Israel’s coming judgment but also find comfort in the hope promised.

It is important to remember that both Gomer and her children represent Israel. The names of the children are not insults but theological commentary on the path Israel has chosen. The name of each child testifies to God’s relationship with Israel; it is not about the children themselves (whether parabolic or literal). This is more theological proclamation than historical biography. It is the story of a nation more than it is a story of a couple and their children.

Divine Judgment on Israel (1:2-9)

Gomer (“Completion”). We don’t know anything about Gomer except what what we are told in Hosea 1-3. We are not certain of Gomer’s actions–was she a prostitute, a promiscuous women in a general sense, was this before or after the marriage, was it sexual or a metaphor for idolatry? Whatever Gomer’s infidelity and promiscuity (its nature and timing), it is Israel’s harlotry or “whoredom” that is the fundamental concern. “The land” or the nation, Hosea says, “commits great whoredom by forsaking” Yahweh. Hosea’s relationship with Gomer, and her’s with him, is an enacted parable of God’s relationship to Israel. Perhaps it is a metaphor like a parable, though it seems the text presumes it’s an actual history. Whatever the case, its function is to portray the living embodiment of God’s love for Israel despite Israel’s betrayal of God and anticipate God’s renewed relationship with Israel.

What are we to say about God’s command for Hosea to marry Gomer who God knows will be unfaithful to him? This sounds cruel for both Hosea and Gomer; it is the beginning of a traumatic series of events, which will involve children. Whatever we might respond to that concern, the theological point is poignant. This is Yahweh. God chose a people whom God knew would be unfaithful. Yahweh entered into a marriage with Israel knowing their future unfaithfulness. Nevertheless, moved by compassion and unfailing love, Yahweh consummated the marriage and lived in the pain the relationship caused. Hosea himself is not the point, though if historical it is a story of heartbreak and reconciliation. The point is God’s faithful love was vibrant from the beginning even though God knew they would be unfaithful. Israel’s harlotry or “whoredom” is the fundamental analogy—this is the bigger story. Hosea and Gomer illuminate the struggles, sins, pains, and hopes of Israel through the lens of their stories.

Jezreel (“God Sows”). Jezreel is a fertile valley in northern Israel that stretches from near the southern tip of the Sea of Galilee in the east to near the Mediterranean sea at the foot of Mount Carmel in the west. It was the site of many famous battles, but the violent moment remembered here is God’s judgment against the house of Ahab by the hand of Jehu, who was the great-grandfather of Jeroboam II. In 842 BCE Jehu executed Israel’s King Joram and his sons, the Queen Mother Jezebel, and King Ahaziah of Judah (Joram’s nephew). Jehu ended the dynasty of Omri (Ahab’s father) and began a new one, which end with Jeroboam II and his son Zechariah. The name Jezreel in this context evokes regime change, violence, and the consequences of idolatry in the nation. This is what is about to happen to Israel, the northern kingdom.

Lo-ruhamah (לֹ֣א רֻחָ֑מָה; “Not Pitied” or “No Mercy”). This is a shocking name because Yahweh’s own identity is mercy (רַח֖וּם; rahumah) or compassion; the God who forgives (נֹשֵׂ֥א; nose‘) in Exodus 34:6-7 but does not forgive (נָשֹׂ֥א; nasa‘) Israel. Yahweh is slow to anger, but here the daughter’s name expresses God’s rejection of Israel. God will not forgive Israel or overlook their adulteries, though Judah receives God’s compassion and mercy. God will save Judah but not Israel. Yahweh will save Judah by God’s power rather than with Judah’s own military might. The destinies of Israel and Judah are in God’s hands, not in their own national strength. Ultimately, however, God will show mercy to Israel (cf. Hosea 2:1, 23). For a moment, however, Israel is rejected and receives no mercy. They will suffer the consequences of their adulteries. The daughter’s name embodies Hosea’s prophetic message.

Lo-ammi (לֹ֣א עַמִּ֑י; “Not My People”). This is covenantal language. That God will be their God, and they will be God’s people is part of the Abrahamic promise (Genesis 17:8; cf. Exodus 6:7). Indeed, the name of God is invoked in Hosea 1:9 in the verb “to be” (like Exodus 3:14) with the meaning “I am not your God.” Literally, “not I AM to you” (לֹֽא־אֶהְיֶ֥ה לָכֶֽם). Yahweh is no longer Yahweh to Israel. The covenant has been broken, and Israel is no longer part of the people of God, at least for this moment. Yet, Israel will again be called “my people” (cf. Hosea 2:1). The son’s name embodies Hosea’s prophetic message.

Israel’s Future Hope (1:10-2:1)

Abrahamic Promise Remembered. God promised Abraham, Isaac, and Jacob that their descendants would multiply and exceed expectations. They would be numbered like the “sand of the sea” (Genesis 32:12; cf. Genesis 41:49; 1 Kings 4:20; Isaiah 10:22; Jeremiah 33:22). Hosea’s language remembers the covenant and renews its promise. The story of Israel is not over, though the nation is scattered by Assyrian conquest and deportations.

Israel Renamed (“Ammi,” my people and “Ruhamah,” pitied). The despair of Lo-Ammi now becomes Ammi. And the tragedy of Lo-Ruhamah becomes Ruhamah. The negatives prefixes are removed–it is no longer “not” but a positive affirmation. God’s commitment to Israel means that God will show mercy upon them and renew covenant with them so that they are once again the people of God. Renaming the children indicates a renewal of God’s relationship with Israel and God’s desire to name them as “children [בְּנֵ֥י; literally, sons] of the living God.” Israel, we might say, will be grafted back into Abraham’s tree to inherit the promises made to the father of faith.

The Day of Jezreel. Hope is announced to the renamed children of Hosea: Ammi and Ruhamah. The previous day of Jezreel was a time of judgment and destruction, but the coming day of Jezreel will be a day of victory and deliverance. God will sow shalom instead of judgment. This coming day has three components: (1) the reunion of Judah and Israel; (2) their life under one head or leader (LXX, ἀρχὴν); and (3) the inhabitation of the land.

The first point reverses an almost two hundred year story of national division between Israel and Judah. They divided in the reign of Rehoboam, the son of Solomon, but there will come a day when they will be one people again. The second anticipates the messianic ruler from the house of David (cf. Hosea 3:5). The third promises a restoration to the land where the people will live as God’s people under God’s mercy. There will time when the one God will show mercy on the one people under one ruler in the land gifted to them by God.

New Testament Appropriation

Romans 9:25-27 quotes Hosea 1:10 & 2:23. 

As indeed he says in Hosea,

            “Those who were not my people I will call ‘my people,’

                        and her who was not beloved I will call ‘beloved.’”

            “And in the very place where it was said to them, ‘You are not my people,’

                        there they shall be called children of the living God.”

And Isaiah cries out concerning Israel, “Though the number of the children of Israel were like the sand of the sea, only a remnant of them will be saved.”

These lines from Romans, quoting Hosea and Isaiah, are quite significant. Paul understands the mission of the Messianic movement of Jesus of Nazareth to bring to fullness the promise made to Israel through Abraham and affirmed by Hosea. Though Paul names Isaiah as the source of his second quotation, yet the language exactly comports (in part) with Hosea’s words as well (1:10).

Paul’s argument is intricate. I think this is the bottom line, and I suggest reading Jason Staples, The Resurrection of Israel, for a full picture. Jews are Judahites; they are the inhabitants of the southern kingdom of Judah who returned from Babylonian exile. Israel, the northern kingdom, was scattered among the nations and never returned from exile, though some remained in the land (many are later known as Samaritans) and some even participated in the temple services at Jerusalem (e.g., the Passover of Hezekiah in 2 Chronicles 30).

Second Temple Judaism, like the prophet Hosea, expected a restored kingdom where Israel (the north) and Judah (the south) would be reunited under a messianic figure, a new king David. This is Paul’s point. Israel is saved through the Messiah, and when the remnant of Israel is gathered along with the remnant of Judah, this is the restoration of the kingdom. This is full renewal of Israel as one people. With the ingathering of the Gentiles, the people of Israel scattered among them will also come with the Gentiles. Together, Israel, Judah, and Gentiles will participate in the one people of God. This is the olive tree (Judah as the continuation of the people of God) into which new branches are grafted (the Gentiles) and into which the branches that had been broken off are restored (Israel).

By quoting Hosea, Paul says, what Hosea promised is fulfilled in Jesus the Messiah who gathers the people of God into one body—a renewed or restored Israel. This includes those who were named “Lo-ammi” (not my people), both exiled Israel as well as Gentiles.

1 Peter 2:9-10 quotes or alludes to Hosea 1:10 & 2:1, 23.

But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.

Once you were not a people,

                        but now you are God’s people;

            once you had not received mercy,

                        but now you have received mercy.

The use of “people” and “mercy” refer to the names of Hosea’s second and third children. Peter also uses the language of Exodus 19:5-6 to describe God’s new people, a renewal of Israel through the Messiah. The disciples of Jesus the Messiah are elect, priestly, royal, and holy—they are God’s people to shine the light of God into the darkness of the world, to be a light among the nations.

For Peter, the people of God who receive mercy are those who are part of the renewed life of Israel, and they embrace the mission of Israel with the status of Israel as God’s chosen ones who are royal priests in a holy nation. The continue the mission of Israel, now composed of both ethnic descendants of Abraham and others who have not descended from him, to be a light to the nations.

Bobby Valentine and John Mark Hicks walk through the meaning of Psalm 9, which both remembers God’s mighty deeds for Israel in the past with gratitude and cries out to God to renew those mighty deeds in the present. It is a Psalm of both thanksgiving and lament.

The Psalm remembers God’s justice for the poor, oppressed, and afflicted, and those who trust in the name of the Lord petition God to act on their behalf once again. The nations are only human, but the Lord is enthroned in Zion.

The people of God gather to give thanks and make music in the praise of God because they know who the Lord is. Their assembly bears witness to the true nature of things where the Lord is enthroned and the nations are judged. This is what our assemblies do today as well.

AI SUMMARY

Exploring Psalm 9’s Themes

Bobby discussed a potential part-time ministry opportunity at a church, which could allow him to continue working at the post office and remain near his parents. John and Bobby explored Psalm 9, noting its structure as an alphabetic acrostic and its themes of thanksgiving for past divine actions and a plea for present help. They discussed the communal nature of the psalm, with the “I” representing the leader and the people of Israel, and emphasized the psalm’s message of faith in God’s past deliverance as a basis for hope in future deliverance.

Divine Intervention in Psalm 136

Bobby and John discussed the themes of identity, powerlessness, and divine intervention in the context of Psalm 136. They explored how the Exodus narrative highlights God’s rescue of the “nobodies” – the Israelites – from oppressive “wicked” nations, emphasizing that God’s opposition is against those who mock His authority and seek to destroy His people. They noted that the Psalm underscores the contrast between the perceived powerless state of the Israelites and God’s ultimate victory over their enemies, establishing His sovereignty and kingship.

God’s Judgment and Deliverance

Bobby and John discussed Psalm 9 and 10, focusing on the theme of God as the true king who judges the nations with righteousness and equity, particularly in favor of the oppressed and poor. They emphasized that God’s throne is for the marginalized, not the oppressive nations, and that Israel’s worship and rebellion against principalities and powers is centered on acknowledging God’s authority to judge and deliver the oppressed. Bobby highlighted that the psalm places those who worship God in the category of the oppressed, aligning with Israel’s story of deliverance and God’s concern for the alien, widow, and orphan.

Faith in God’s Patience and Mercy

John and Bobby discussed Psalm 2, focusing on the contrast between the nations and those who seek God, particularly in times of suffering. They explored how worship allows people to see the world as it truly is and to cry out to God for grace. The conversation highlighted the psalm’s message that God does not forget the cries of the afflicted and that faith involves trusting in God’s patience and mercy, even when facing challenges.

Understanding God’s Judgment and Grace

John and Bobby discussed the nature of lament and praise in Psalm 59, noting that laments often include a future praise to God. They explored the concept of God’s judgment, highlighting that nations often destroy themselves through their own actions. Bobby mentioned that Paul agrees with this idea in Romans 1, where individuals are left to the consequences of their own desires. They also discussed the mysterious words “cela” and “Hegayan” in the psalm, which may refer to meditation or contemplation, emphasizing the importance of trust and reflection in understanding God’s judgment and grace.

God’s Justice and the Needy

John and Bobby discussed Psalm 9, focusing on the contrast between the wicked and the needy. They explored how the wicked will perish, while the needy, who trust in the Lord, will be remembered and blessed. The Psalm emphasizes that the nations are only human and will be judged by God, who sits in the heavens. They concluded that in times of trouble, people should call upon God to rise up and judge the oppressors, trusting in the Lord’s ultimate power and justice.

Hosea 1:1 and 14:9

The first line of the book of Hosea identifies the author as a prophet, the time of his ministry, and the social setting in which he lives. The last verse of Hosea invites hearers to discern the ways of the Yahweh and walk in them.

This video introduces the prophet and his social setting, and then listening to the last verse of Hosea we seek to prepare ourselves to read with wise discernment so that we might walk in the ways of the Lord.

Access to the initial handout for the class is available her.

Hosea Outline and Class Schedule.

Hosea 1:1

The first verse, though brief, does a lot of work. First, the opening words are fairly formulaic for the work of a prophet: “The word of Yahweh that came. . .” This phrase is also found at the opening of Joel, Micah, and Zephaniah. Hosea is part of Israel’s prophetic tradition, and the source of the message is not his imagination but a word that comes from Yahweh, the covenant God of Israel.

Second, Hosea is simply identified as the son of Beeri. Apparently, Beeri is a Hittite name. Esau married two Hittite women, one of whom was the daughter of Beeri the Hittite (Genesis 26:34).  Since we only know Hosea from this book, it is uncertain why he has a Hittite name. Perhaps his mother or even father was a Hittite, or an ancestor was a Hittite. We may remember that the presence of Hittites was not uncommon in Israel (e.g., Uriah the Hittite, 2 Samuel 11:3).

Third, his prophetic ministry began during the reigns (probably toward their ends) of Jeroboam II (793-753 BCE) the King of Israel in the north and Uzziah (792-740 BCE) the king of Judah in the south. While the superscription names the Kings of Judah that followed Uzziah—Jotham (740-732 BCE), Ahaz (732-716 BCE), and Hezekiah (716-687 BCE)—it does not name the six kings of Israel that followed Jeroboam II. None of them ruled very long and four were assassinated. Those were turbulent years (752-722 BCE) in the northern kingdom as they attempted to resist the Assyrian Empire and ultimately failed. The northern kingdom was subjugated and exiled in 722 BCE. Perhaps the last six kings are not listed because of the chaos that prevailed during their times in contrast to the stability of Jotham, Ahaz, and Hezekiah. Perhaps Hosea relocated at some point either before or after the exile, and the identification of the Kings of Judah was more suitable. We don’t know.

However, what is important is that Hosea’s prophetic message addresses the northern kingdom (though sometimes Judah as well). He is sent by God to Israel to confront the northern kingdom with their sins, warn them about a coming judgment, and invite them to return to Yahweh. While mostly a message of judgment, the prophet also reminded Israel of God’s compassion for them and their hope in God’s promises to the nation. The prophet Amos addressed the same nation with the similar concerns, but most likely earlier than Hosea. Amos may have prophesied in the middle years of Jeroboam, but we may presume that Hosea’s ministry began at the end of Jeroboam’s reign. The superscription identifies a 106 year period but Hosea did not minister during this whole time. Perhaps, his work was from the end of Jeroboam’s reign (around 753) to the beginning of Hezekiah’s reign (around 716), which is still about 37 years, a long ministry.

Fourth, the reigns of Jeroboam and Uzziah were prosperous. The reign of Jeroboam II was prosperous, secure, and expansive. It reached the limits of Solomon’s power and territory in the north. Together with Uzziah in Judah they rivaled Solomon’s wealth, power, and territory. Israel, along with Judah, was an economic power between two Empires (Assyria and Egypt). Apparently, Israel’s prosperity did not bring faithfulness. They worshipped other gods (particularly Baal), sought political alliances rather than trusting God, and the gap between the wealthy and the poor widened. These are the primary evils that bring God’s judgment.

Hosea 14:9

The first and last verses indicate that an editor or collector has, on the one hand, introduced the collection by identifying the prophet and, on the other hand, inviting readers to discern the truth of the prophetic message delivered. An editor has collected the oracles of Hosea together to preserve them for generations to come. Readers are called to practice wisdom. This entails that the book was intended to be heard and reheard, read and reread. Reading it once is only the beginning of the discernment process.

The book concludes with a wisdom saying that invites readers to process what they have learned (much like Psalm 107:43) and calls attention to the main function of the book, which is: “the ways of Yahweh are right.” This is the final appeal to follow Yahweh, the God of Israel, rather than following Baal, pursuing political alliances, or even pursuing wealth. Rather, Israel is called to pursue Yahweh just as Yahweh pursues them and is full of compassion for them.

But the decision belongs to Israel. Will they walk or stumble? Will the walk in the ways of Yahweh or will they stumble in the path because of their transgressions. Will Israel change? Will Judah resist the message and fall into the same ditch as Israel?

The verbs “understand” and “discern” in the NRSV are the same Hebrew term. We might translate it something like, “Those who are wise understand these things, those who understand know them.” The wise understand; they know the reality of God’s world. What do they know/understand? The wise recognize the “ways of Yahweh are right.” The righteous (or upright) walk in them. The paths God into which God invites us to walk are “straight;” they are not twisted and crooked. They are not an occasion for stumbling, but transgressions are.

The paths of Yahweh are righteous and just. The offer a path to ordered living in God’s good creation. They are like putting a round peg in a round hole. But sin disrupts this order. It is like putting a square peg in a round hole. When one does that, something breaks. Transgressors stumble. The path then erupts into chaos and destruction.

This is the path Israel had chosen. They chose Baal over Yahweh. They chose Egypt over the God of Israel. They chose the wealthy over the poor. They brought chaos upon themselves. Transgressors create chaos and suffer the consequence.

But Israel still has a choice. Judah still has a choice. The wise will see through the chaos, discern the will of God, and choose to walk in the paths of Yahweh.

Which will we choose? Who is wise? Who will walk in the just paths of Yahweh?

Psalm 149 invites the faithful to sing a new song with dancing and music in celebration of God’s deliverance because God delights in the people and has glorified (or beautified) them in God’s deliverance. The Psalm calls Judah to praise God with their mouths as they celebrate the divine victory through festive celebration. Given their history with God as they sing a new song, they also anticipate God will bring justice to the nations and peoples of the earth. This is the glory of God’s faithful ones–to enjoy an earth filled with righteousness, peace, and joy. Praise the Lord!

Bobby Valentine and John Mark Hicks discuss the nature of this praise in the assembly of the faithful and whether the reference to the “sword” is intended to invite the faithful to participate in a holy war.

AI SUMMARY BELOW

Exploring Psalm 149 Themes

John and Bobby discussed Psalm 149, noting its division into two parts and its placement within the Hallelujah series of Psalms. They explored the psalm’s themes of praise, anticipation of deliverance, and the sovereignty of God as creator and ruler. Bobby highlighted the psalm’s call to worship and its connection to Israel’s identity as a priestly nation. They also touched on the controversial second half of the psalm, which anticipates Israel’s vindication and rescue from the nations.

Theology of Holy War in Israel

Bobby explained the theology of Holy War, emphasizing that in the context of Israel’s festivals, God, not Israel’s armies, is the commander who defeats enemies. He used examples like the Exodus and the story of Gideon to illustrate that Israel’s role is primarily to celebrate and praise God’s victory, not to engage in combat. John agreed and highlighted that reading Psalm 135 in the context of the five praise hymns at the end of the Psalter helps understand it as a celebration of God’s actions rather than Israel’s.

Exploring Psalm 149’s Themes

John and Bobby discussed Psalm 149, focusing on its call to praise and the descriptions of God’s people. They explored various names and descriptors for the faithful, including “assembly of the faithful,” “children of Zion,” and “his people,” emphasizing perseverance and a unique Jewish identity. Bobby highlighted the ecclesiological aspects of the Psalm, noting the gathering of God’s people in a post-exilic context, living under oppression but united in praise.

God as Creator and King

Bobby and John discussed the biblical concept of God as both Creator and King, emphasizing God’s ongoing role in sustaining and guiding Israel despite their exile and oppression. They highlighted the faithfulness of the Israelites who returned from exile, despite not being perfect, and the steadfast love of God in keeping His promises. The discussion also touched on the Psalms of Ascents and the post-exilic book of Malachi, emphasizing the persistent faith of the Israelites and the joy of worshiping God as Maker and King.

Miriam’s Worship and God’s Delight

John and Bobby discussed the biblical story of Miriam leading Israel in worship with tambourines, drawing parallels to the assembly in the temple as a rehearsal of this event. They explored the concept of God taking delight in His people and beautifying them with salvation, lifting up the humble and oppressed. The discussion highlighted the idea that God’s pleasure and adornment of His people is a cosmic makeover achieved through His mighty acts of salvation rather than human participation in victory.

Interpreting Psalm 149’s Metaphors

John and Bobby discussed Psalm 149, focusing on the metaphorical interpretation of the “two-edged sword” in verse 6 as a symbol of praise and celebration rather than literal warfare. They explored how the psalm reflects the hope and anticipation of divine justice and deliverance, emphasizing that the glory of the faithful lies in God’s actions, not their own.