Hosea
Hosea's first three children had very unusual names. His family story was a metaphor for God's relationship with Israel.
The Book of Hosea is addressed to the people of the northern kingdom — Israel. It contains both a warning concerning future events and the meaning of these incidents. Throughout the book, the prophet Hosea speaks to the people of Israel about the critical situation that developed during the years that immediately followed the death of Jeroboam II. When Amos prophesied concerning the tragedy that would befall the nation, he was promptly rejected by those who were "happy in Zion" and convinced that no wickedness would ever come upon their land. However, when Hosea came on the scene only a short time later, these notions had changed. Events had occurred that shook the confidence of even the most positive thinking persons. No longer was there a committed government on which the people could rely. The lineage of kings changed rapidly, and often the change was accompanied by violence. With the invasion by the Assyrian armies looming, Israel kept the peace only by paying an enormous tribute to the Assyrian rulers.
In order to produce this tribute, it was necessary to impose a program of taxation that placed an onerous burden on the people. However, there were always those who hated paying tribute to a foreign power. At times, this bitterness led to open revolt. The Israelite king would be murdered, and his killer would take over the reins of government. The circumstances were muddled, and no one knew what to do. In desperation, the priests increased the number of sacrifices, offered more prayers, and called more solemn assemblies, but none of these actions stemmed the downward tide. Under these strained and frustrating circumstances, Hosea performed his task as a spokesman for Yahweh. The first part of Hosea records the heart-rending story of the prophet's unfortunate marital incidents. Hosea's wife, Gomer (Who would name a woman Gomer?), whom he married in good faith, was an adulterous woman. Three children were born to her, but sadly, they were not Hosea's. Because of Gomer's unfaithfulness, Micah divorced his wife and dwelt apart from her. Following her separation from the home, Gomer continued her adulterous life and ultimately was hardly different from an ordinary slave. However, Hosea still loved her despite her infidelity. He sought her out and purchased her freedom to rescue her from her lovers.
Whether this story is considered a fantasy or a record of actual experiences in Hosea's home life is a question concerning which there are diverse views. The material found in the book's third chapter suggests what Hosea regards as the meaning of his experiences regarding Yahweh's dealings with the people of Israel. Yahweh chose Israel and entered into a covenant association with it, but Israel has been unfaithful to the covenant; it has abandoned the one its loyalty was promised to and now serves other gods. The immoral practices followed by the worshipers of the Canaanite Baal gods have become a part of the religious life of the Israelites, and even their avowed worship of Yahweh has been polluted with the philosophies and ceremonial rites of Baal worship. Because of this infidelity on the part of Israel, Yahweh allowed the Assyrians to overrun the land and take the people into captivity. However, unlike Amos, for whom the coming captivity would be final, Hosea views the captivity as a means of bringing the Israelites to their proper senses: After they have learned their lesson, they will return to their land, and a king who is like King David will reign over them.
Understanding that his own relationship to Gomer parallels the relationship between Yahweh and Israel, he realizes that Yahweh used this lesson to communicate his will and purpose to those who claim to be his people. As this lesson, which comes out of his unpleasant marital experiences, becomes more apparent to Hosea, he records it from the standpoint of his later years. From this point of view, we can understand Hosea's statement that Yahweh instructed him to marry an adulterous woman and later directed him to make preparations for her moral renewal.
The remainder of the Book of Hosea consists of a collection of miscellaneous statements stating Hosea's opinions concerning the role of Yahweh and Yahweh's relation to the people of Israel. Hosea appears to have had the temperament of a poet; his thoughts are typically expressed in terms of solid comparisons and striking figures of speech. Nevertheless, it is not always easy to understand what he is saying. His statements are not arranged in chronological order, nor do they indicate the time or circumstances they were delivered. Despite these difficulties, the materials contained in these chapters reveal some remarkable insights that contributed in no small way to the expansion of Israel's religious ideals.
Hosea's perception of deity will captivate anyone who reads the Book of Hosea. For Amos and most of his ancestors, Yahweh is regarded chiefly as a god of justice. He gave laws for his people to obey, and non-compliance with these laws must inevitably bring punishment sufficient to compensate for the transgression. However, for Hosea, Yahweh is a God of love and mercy. Our best understanding of Yahweh's nature can be grasped utilizing analogies drawn from family relationships. The love of a husband for his wife and the love of a father for his children are appropriate indications for signifying the character of the deity. Speaking for Yahweh, Hosea declares, "When Israel was a child, I loved him, and out of Egypt I called my son."
Moreover, again, "How can I give you up, Ephraim? How can I hand you over, Israel? I will not carry out my fierce anger, nor will I turn and overwhelm Ephraim."
Punishment for wrongdoing is essential, but according to Hosea, punishment is not to meet the demands of justice but rather to restore the ones who have done the wrong. This moral renovation is achieved by getting the wrongdoers to recognize the error of their ways and then apologize in humility and turn from their evil paths. In other words, for Hosea, punishment is corrective rather than revengeful, an expression of Yahweh's love for His people. Punishment should be used as a last chance to teach lessons that people have declined to learn in any other way. Israel will surely go into captivity, but it will not be the nation's final or complete destruction. Instead, it will be an opportunity for Israelites to gain a clearer understanding of the character of Yahweh so that when they return to their land as free people, they will know how to worship Yahweh properly.
The responsibility for what has happened to the nation rests heavily on the priests, whose function was to guide its affairs, especially regarding their religious duties. However, this they have not done. They have been blind guides leading the people to believe that Yahweh demands nothing more than sacrifices, long prayers, solemn assemblies, and other forms of ritualistic observances. The truth of the matter, according to Hosea, is that Yahweh cares nothing at all for these services: "For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings." Yahweh's demands are moral. He desires the correct personal attitudes rather than external conformity to a given set of rules. If the people had a correct understanding of the character of Yahweh, they would not try to worship Him in the manner in which the Canaanites worshiped their Baal gods. Because of this lack of understanding on their part, Hosea criticizes the priests and the people who have allowed themselves to be misled in this manner. The Israelites, especially the priests, have had the chance to know better; their responsibilities include making the proper use of the opportunities given them: "My people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests."
Failure to understand the appeal of Yahweh has led to false ideas concerning the safety and security of the nation. Instead of trusting righteousness, the Israelites have relied upon strength and military power. When it became evident that they could not match the strength of enemy nations who threatened to invade their land, some advocated an alliance with some foreign power. One group urged an alliance with Egypt; another group insisted that the security of Israel depended on an alliance with Assyria. Hosea was convinced that both parties were wrong. He accused Israel's leaders of failing to understand the actual cause of the nation's downfall. "Ephraim," says the prophet, "is like a flat cake not turned over." The people do not have any clear-cut idea of what they are doing. Again, he says, "Ephraim is like a dove, easily deceived and senseless." The nation resembles a bird that is without brains. Its people have been following a stupid policy, trying to save their country by making it strong instead of morally right.
Conclusion
The way Hosea arrives at this new comprehension is of particular interest: From the account given in the first three chapters of the book, we can infer that he came to his deductions partly due to his own experiences. While, in one sense, Hosea's new wisdom was a disclosure from Yahweh, we must remember that even a divine revelation can be communicated to human beings only through finite channels. True, a perfect understanding of the nature of a deity is beyond any human capacity; nevertheless, it is possible to know something about the nature of a deity provided similarities or resemblances exist between the human and the divine. On this assumption, we can reasonably suppose that an adequate conception of deity will be derived from those experiences that are regarded as the noblest and best that human beings have ever observed in their own lives.
