HOSEA: TEACHER'S NOTES

B. Chastisement of idolatrous Israel, conversion, and final restoration. (2:2-23)

1. The threat of punishment. (2-13)
a. Condemnation of sinful conduct. (2-7) It is clear from verses 2 and 13 that Jehovah is now addressing the nation. Just as Hosea had experienced the unfaithfulness of Gomer, Jehovah had experienced the unfaithfulness of the nation of Israel. Jehovah is the husband, Israel is the wife, and the children are the individual Israelites. Because of Israel's unfaithfulness, Jehovah renounces the marriage. To save the marriage, Israel must stop her adulteries. If she refused to stop, Jehovah would take back every blessing He had ever given her. The children had followed in their mother's footsteps and were guilty of idol worship. Once Israel is abandoned by God and end up in a pitiful condition, they will try to return to God. Israel would learn their lesson too late.
b. Punishment more fully developed. (8-13) Israel used the riches God had given them for worshiping Baal. The worship associated with this idol was very sensual and licentious in nature. Because of their sin of idolatry, God would rescind His blessings. Left only to their own devices and helpless because of their impotent idol-god, Israel would suffer. They had not only worshiped a false god, but they had forgotten the true God.

2. Conversion and final restoration. (14-23)
a. The promise of their conversion. (14-17) God would continue to work to restore a remnant of Israel. He would deliver them from the valley of Achor (trouble, Josh. 7:26), just as He delivered them them from Egypt. The proper husband/wife relationship could be restored. Passing through the valley of Achor refers to their impending Assyrian captivity.
b. The renewal of a covenant and mercies. (18-23) When would this restoration take place? it would take a New Covenant to accomplish the task. (Isa. 11:1-11) The new marriage would be spiritual, so the physical implements of war would not be needed. It would be based on the New Covenant. The new relationship would rest on five characteristics: righteousness, justice, loving kindness, mercies and faithfulness on the part of God and the His new people. The promise of a New Covenant have been fulfilled in Christ. The writers of the NT accepted Hosea's prophecy as a prophecy concerning Christ and His relationship to the church (as we saw earlier in the Romans and 2 Peter passages). At the time of Christ the people had already returned to Canaan, and thus the New Covenant could be established, all spiritual blessings could be bestowed, all mercy could be shown, and God could make the people His own. All through His son Jesus Christ.

C. The prophet's second symbolic marriage. (chapter 3)

1. The symbolic action of the prophet. (1-3) Hosea is told to remarry Gomer. The analogy between Hosea and Gomer, and, Jehovah and Israel is resumed. Hosea bought Gomer back from her degradation for what amounted to 30 pieces of silver, the price of a wounded slave (Ex. 21:32). Gomer was to remain chaste until she could prove herself faithful, this chastity included relations with her own husband.

2. The application to Israel. (4,5) The children of Israel would have a similar separation from God in their Assyrian captivity. Who is "David the King" of the latter days? Jesus Christ.

II. Prophetic discourses: The ungodliness of Israel and its inevitable punishment.[chapters 4-13]

A. Jehovah's controversy with Israel. (chapters 4-6)

1. The controversy: over the national guilt. (chapter 4)
a. Moral corruption in everyday life. (1-5) Based on his own personal experiences, the prophet was able to clearly see the sins of the people. Israel was a nation in decay. Jehovah takes Israel to court because of their transgressions of the Law. They were charged with having no truth, no goodness nor no knowledge of God. Contrarily, they were false swearing and breaking faith with their brothers, as well as committing murder. Basically, Israel had broken ten out of ten commandments. The consequence of sin has always been and will always be punishment. "Contending with the priest" means arguing with God. All of the sins mentioned here called for the death penalty under the Law of Moses.
b. Lack of knowledge failure of the priests. (6-10) Hosea blames the priests for failing the people in this area. The priests were teaching what the people wanted instead of what the people needed. In this, they condoned and encouraged sin (Jer. 6:13).
c. Immoral religious practices. (11-14) Their idolatry, licentiousness, and drunkenness (all done for supposed religious purposes) took away their ability to think clearly. They were practicing idolatry and witchcraft, which kept them from being "under Jehovah." Even though the daughters and brides committed the physical acts, the fathers and husbands would be held more accountable. Their self imposed ignorance would not save them, they were all accountable.
d. Ephriam joined to idols but let Judah be warned. (15-19) Hosea now warns Judah to abstain from idols. Bethel (the house of God) had become Bethaven (the house of vanity). Judah was to avoid such places of false worship, as well as false swearing and simply avoid Israel in general.

2. Corruption in all phases of life. (chapter 5)
a. Guilt of priests, people, and princes. (1-7) Because of corruption, punishment is inevitable. Idolatry was everywhere. The ring leaders of this apostasy were the priests and the King. Death of innocents was somehow involved. Israel is referred to here as Ephriam, because the King was of that tribe. It was through the house of Ephriam that the downfall of Israel came. The pride of Israel should have been Jehovah, but she had turned her face toward the world.A century later Judah would follow in Israel's footsteps. Idolatry leads to destruction.
b. Judgment must follow all to suffer the consequences; destruction slow, but sure. (8-15) The alarm was being sounded by the prophets. Israel's downfall would not come without warning (Amos 3:7), but the warnings would be ignored. Judah would also experience the wrath of Jehovah because of corrupt leaders. The beginning of the end for Israel was the introduction of calf worship by Jereboam I (1 Ki. 12:28-33). God would destroy Israel slowly, as a moth destroy as garment. When Israel perceived their troubles they should have looked to Jehovah, but instead made alliances with their enemies. "King Jereb" means king of strife or contention and is symbolic here for Assyria. In the end God will use Assyria as His own means of punishment upon both Israel and Judah. Israel will be taken captive and remain captive until they repent.

3. Insincerity an abomination before Jehovah. (chapter 6)
a. Israel's return, but without heartfelt repentance. (1-3) There are two possible interpretations of these three verses: (1) This could be a prayer of contrition raised by the people. They might come to realize that blessings only come to penitent sinners. If the people will repent, God will bless them. (2) Perhaps instead, these verses show only an outward repentance and not an inward one. Jehovah would not be deceived by this false repentance. This second view seems more in keeping with the following verses.
b. Jehovah is not deceived there is no sorrow for sin on Israel's part. (4-11) Jehovah is hurt by their shallowness and lack of true repentance. He desires that that His people be righteous. This would include them being loyal, faithful, full of brotherly love, and love of God. Goodness and knowledge are the roots of pure love, not animal sacrifices. Yes, God instituted animal sacrifice, but the people were abusing it. They believed that the outward tokens would relieve them of the burden of their sins. "But they like Adam," would be expelled from their "Eden" as he had been expelled from his for transgressing God's law. Gilead here represents the hideout of outlaws and evildoers. Gilead was a mountain range to the east of the Jordan river that had become such a hideout. The whole nation of Israel had become as such a hideout for criminals. Topping the list of these criminals were the priests. The city of Shechem was chosen as a city of refuge (Num. 35:9-15; Josh. 20:7), but instead had become a sanctuary for murderers (the priests themselves). Judah was also caught up in this defilement of God's precepts. They will also be judged.

B. Israel's corrupt political condition and consequence. (chapters 7,8)

1. The national government internally moral degradation and anarchy. (7:1-7) All of Israel was involved in this wickedness. If one area of the country would begin to do better, evil would spring up elsewhere. The weakness of the government encouraged lawlessness, specifically violence. The rulers did not turn to God in making their decisions, but instead trusted their own judgment. Instead of opposing the evildoers, the King and his princes collaborate with them. In the meantime, these very evildoers are plotting against the King. They are waiting for an opportune moment to kill the King, perhaps a feast day or his birthday. It appears that the King is ignorant of this plot. What is pictured in these verses is complete moral and political chaos. History tells us that four of the last six Kings of Israel were murdered (2 Ki. 15).

2. The nation's corrupt foreign policy her appeal to foreign nations is to end in destruction. (8-16) Their foreign policy was as corrupt as their internal politics. God had always commanded Israel to keep themselves separate from the surrounding nations. The ruling tribe had allowed the nation to intermingle with their neighbors. They were "a cake not turned," cooked on the heathen side, but raw on God's side. The power of Israel has been destroyed by the outward influence of the heathen nations and the inward acceptance of that influence. Israel had tried to play both ends against the middle, attempting to form alliances with both Egypt and Assyria. While God was attempting to restore Israel through the prophets, the people had turned to idols. They fretted over material things and gave no regard to spiritual matters. What knowledge they did possess, they used for unseemly purposes. They would sometimes pretend to return to Jehovah, but would not truly repent. Because the rulers had defied God and boasted of their personal power, they would die by the sword. The people had allowed themselves to be led astray, they also must die. Their so-called ally, Egypt, would mock them as they fell to Assyria.

3. Judgment national corruption and its consequences. (chapter 8)
a. Judgment has become inevitable idolatry is an abomination: as have sown, so shall reap. (1-7) The trumpet sounds the alarm of war. Assyria will swoop down over Israel as an eagle. The people had the law (Ex. 19:5,6), but had transgressed it. They had been conditionally promised a lifetime deed to the land, but they had violated those conditions (Deut. 28- 30). In contrast to their true conduct, they would claim to know God. They obviously did not know God. They had violated His covenant. In choosing their Kings, they had not followed God's wishes. Since the division of the kingdom, not a single king of the north had followed Jehovah. Because of their idolatry and rebellion, the north would fall. Their handmade calves and idols of worship would be destroyed. The people had sown the wind (nothing) and would harvest the whirlwind (destruction).
b. Appeals to the nations will not save Israel. (8-10) Their allies will not help them. Indeed they will become despised among the heathens. They prostituted themselves before the heathens in hopes of attaining favors from them. One of the nations they turned to for assistance was Assyria, the very nation that would eventually carry them away captive.
c. Multiplied idolatry its harvest: condemnation and judgment. (11-14) While God had authorized one altar (Deut. 12:5), the people had erected many, including altars to the calf and to Baal. The people had ignored the particulars of God's law. Their sacrifices were no good and their iniquities abounded. Egypt in this verse represents captivity. Judah was not innocent of these sins. They had built man-made fortifications when they should have built up their relationship with God.

C. Israel's religious and moral apostasy its punishment, exile, and destruction (chapters 9-11)

1. The degeneracy of Israel and ruin of its kingdom. (chapter 9)
a. The apostasy and its punishment: exile. (1-9) It is possible that at this point in Hosea's ministry that Assyria was not threatening Israel (2 Ki. 15:19,20). This would account for the joy being expressed at this time by the people. They loved their material possessions and their idols. Both of these were doomed to fail them and exile was ahead. The return to Egypt here indicates captivity, but in Assyria. Once in captivity, "out of Jehovah's land" they would not be able to practice true religion properly even if they wanted to! Their possessions would become Assyria's possessions. Memphis contained the royal burial ground of Egypt. Figuratively it would represent the loss of Israel's luxuries. False prophets were in the land (Micah 2:11). The blind were leading the blind, both were falling into the ditch. Ephriam did not trust in God's appointed prophets, but allowed themselves to be trapped by false prophets. The days of Gibeah (Judges 19,20), refer to a time when the tribe of Benjamin was almost completely destroyed because of their sins. Ephriam was as bad now as the men of Benjamin were in those earlier days.
b. As God found Israel and as they became. (10-17) The prophet reflects on the earlier days of Israel. When God first found Israel, He was pleased with them. However, at Baal-peor (Num. 25:1-9) they had joined the Moabites in the worship of their idol. It was their lust for the physical and material that drew them away from Jehovah and toward idolatry. A man is like who or what he worships. Everything God had blessed them with would be removed, twice over. In the end Ephriam would bring the people to destruction at the hands of a foreign power. Gilgal had once been the sight of many blessing for Israel (Josh. 4:19,20; 5:9; 1 Sam. 11:14,15; Micah 6:5). Now Gilgal was a hotbed of idolatry. Because of this the people would become "without a father's mercy" and "not his people." Ephriam means double-fruit, but they would become fruitless.

2. Guilt in rebellion against God. (chapter 10)
a. The guilt and the imminent destruction. (1-8)
(1) Puppet kings and puppet gods. (1-3) If Israel was a truly healthy vine it should have brought forth fruit for Jehovah. Instead only idolatry multiplied. While lip service was given to God, the idols possessed their minds. These idols would be destroyed (Ps. 80:8- 19). If Jehovah is feared (respected), then He must be reverenced. Reverence comes only through service. Since their king was not on God's side, he was helpless. With no help from their impotent gods and impotent king, Israel was doomed.
(2) Their righteousness now becomes poison. (4,5) The rulers are hypocrites. they swear falsely and make covenants they do not intend to keep. Their "right" is wrong and their "justice" is injustice. Their words are poison. Their idols will be carried away with the people into captivity.
(3) Assyria is now named, the instrument of judgment. (6,7) Hosea names Assyria as their captors. The monarchy will be destroyed.
(4) The terror of the judgment. (8) The places of their idol worship will become desolate. The people would seek refuge in the mountains. Under similar circumstances, Judah would seek similar refuge (Isa. 2:19). In later times a similar cry would come from Jerusalem (Lu. 23:30) and again at the end-times (Rev. 6:16).
b. Israel's persistence in rebellion. (9-15) At the original battle of Gibeah, the tribe of Benjamin was reduce to 600 men, yet the tribe still survived. Ephriam would be utterly destroyed. This destruction would take place at God's convenience, and come at the hands of a heathen nation. The two transgressions mentioned here could be their rejection of God as their King, when they demanded an earthly king (1 Sam. 8) and finally their rejection of Jehovah as their God, when they embrace idolatry. The yoke to be placed on Israel's neck would be unbearable. Both Judah and Israel would do slave labor for their captors. Hosea calls for repentance: (1) "Sow yourselves in righteousness," (2) "reap according to kindness," and (3) "break your fallow ground." Instead of doing these things Israel had been "plowing wickedness and reaping iniquity." Israel would find that reliance on strength in numbers and material objects would be to no avail. The destruction of Bethel would be as horrible as any destruction known to man.

3. Jehovah's love for prodigal Israel vs. Israel's ingratitude. (chapter 11)
a. Israel's ingratitude (back to Israel's history a third time, see 9:10; 10:9; 11:1). (1-7)
(1) Love vs. ingratitude. (1-4) The connection between this passage and Mt. 2:15 is that as the Israelites grew into a nation while in Egypt (away from the idols of Canaan), Jesus was allowed to grow in Egypt (away from Herod's death threat). Even though Jehovah persisted in loving Israel, they continued to sin. As god called them, they turned to idols. Their ingratitude for their father was immense. In return for His love and compassion, Jehovah received ingratitude and rejection.
(2) Ingratitude demands punishment. (5-7) It is because of their attitude that the people will go into captivity. While Egypt was a symbol of captivity to Israel, Assyria would be their captors. By refusing Jehovah's love, they accepted bondage. By refusing Jehovah's leadership, they accepted Assyria as their leader.
b. Deserved utter destruction but love of God tempers judgment with mercy. (8-11) In these verses Jehovah's heart is represented as being emotionally torn. He could not bring Himself to completely exterminate Israel as He had done with Sodom and Gomorrah (Deut. 29:23). While God is obligated to enact judgment, He also has the right to show mercy. The remnant that would be spared were the ones who would "walk after Jehovah." This return of the faithful is fulfilled in Jesus Christ (Heb. 12:22-28), to the heavenly fatherland (Phil. 3:20).

D. Israel's apostasy and God's fidelity. (chapters 12,13)

1. Israel's degeneracy into Canaanitish ways. (11:12-12:14)
a. Worldliness Ephriam deceitful; Judah unsteadfast. (11:12-12:6)
(1) Faithlessness of Ephriam brings punishment on all posterity. (11:12-12:2) Jehovah is speaking here, and makes charges against Ephriam (Israel). Repeatedly in this book, Israel has been charged with living in falsehood and preaching deceit. Judah is not innocent in these matters. Israel had done everything to court the favors of Assyria and Egypt, instead of turning to Jehovah. In these dealings with the foreign nations Israel was dishonest.
(2) Example of forefather should have led to faithfulness. (3-6) Now the prophet looks back to Jacob, the father of both Israel and Judah. Jacob had always held God in high regard. He had taken the birthright from his older brother Esau, and had wrestled and overcome the angel of the Lord. He had followed the commandments of the Lord. The same power available to Jacob through Jehovah was available to Israel. To obtain this power, Israel must repent, call on the name of Jehovah, and "wait for thy God continually." This "wait" consisted of trusting in God and allowing Him to lead the way to their salvation.
b. But Israel has become Canaan. (12:7-14) Instead of becoming like Jacob, Israel had become like Canaan. Israel's wealth had been gained through fraud, independent of God's blessing. Because of their corrupt practices they would be driven from the land. What excuse did they have for their ignorance of God? None! Gilead (6:8) is once again used as an example of their wicked practices. As Gilgal would be destroyed, so would the entire nation. Their father Jacob had worked in virtual slavery to obtain his wives, and his payment from God was the possession of the land. In contrast, the children of Israel had done nothing to earn the land. Moses had led them there. Instead of showing gratitude, they provoked the Lord.

2. Israel's deep fall. (chapter 13)
a. Idolatry, the basis of Israel's destruction. (1-8)
(1) Idolatry, the curse. (1-3) In earlier times, Ephriam had prospered above all nations and tribes (Gen. 48:18-20; Judges 8:1-3; 12:1ff; 1 Kings 11:26ff.). When the descendants of Ephriam introduced calf worship, and begin to give prominence to Baal, their destruction was sealed (1 Kings 12:25ff; 16:29-33). First they perverted the worship of Jehovah by introducing the calf, then they worshiped the calf itself. The act of "kissing one's hand toward the calf," was an act of homage toward the false deity (Job 31:27; 1 Kings 19:18; Ps. 2:12). Idols and their worshipers will not endure forever. Indeed they will disappear as smoke from a chimney.
(2) Jehovah, their benefactor and judge. (4-8) Jehovah had always demanded allegiance to himself only. He had revealed Himself to them time and time again as the most powerful force in the universe. Still, Israel rejected the creator for the creature. God would turn on them as a lion or bear turns on its prey. They would be torn to pieces by God. Their idols would be helpless to aid them.
b. Distrust in Jehovah this was the destruction of Israel. (9-16) Israel had always had trouble accepting God's ways and making them their own. They had demanded an earthly king (1 Sam. 8:4,5). It was these very same earthly kings that had led them into idolatry. Israel had their earthly king and their earthly king had failed them miserably. The next kingdom would be of God's making and it would be a spiritual kingdom. Hosea is specifically speaking of the kings of the ten tribes, because there was not a true worshiper of the Lord among the lot of them. As the inability of a pregnant woman to give birth endangers both the mother and child, the evil kings had endangered the people individually and as a nation. If the nation is to be redeemed, it will come through a new birth. While Hosea looks to the restoration of the people, our hindsight allows us to see Sheol defeated and the new birth instituted in Christ (1 Cor. 15:54,55). Note the play on words when Hosea says that Ephriam (double-fruit) would become fruitless. The end of Ephriam is a picture of terror and destruction, that was the trademark of Assyria's way of making war.

III. Israel's conversion and pardon. [chapter 14]

A. God's grace once more to those who turn to Him. (1-8)

1. Call to repentance. (1-3) In this final chapter Hosea alludes to the Messianic hope. He calls them to repentance and complete conversion. They must plead for forgiveness and their pleas must be genuine. Their repentance must be expressed in complete trust in and dependence on God.
2. The promise of healing. (4-8) A penitent remnant can be healed through Jehovah's grace and mercy. He will love them and turn His anger from them. He will bring them strength and beauty. Those who dwell under the influence of the new Israel will bring forth fruit themselves.

B. Epilogue. (9)
Israel cries to Jehovah; he hears their cry and responds by an outpouring of rich blessings. Who has wisdom (Prov. 9:10)? A wise man fears the Lord. A prudent man applies wisdom. A better day will come when those that love the lord will walk in His footsteps. Read "retrospect" from pages 184-185 Hailey's Minor Prophets.