Hosea’s name literally means “salvation.” The purpose of his ministry was to call the Northern Kingdom (Israel) to repentance by following the covenant.
Authorship
The book states that Hosea was the author (Hos. 1:1-2). Early Jewish tradition ascribed authorship to Hosea (Baba Bathra, 14b, 15a), as does the apostle Paul (Rom. 9:25). Furthermore, Leon Morris gives a number of inductive reasons for ascribing this book to Hosea: (1) the author focuses on Israel—not Judah; (2) the author refers to the king of Samaria as “our king” (Hos. 7:5); (3) the author uses a number of Aramaisms, which would fit with a Syrian presence.[1]
Date
This book was written right before the fall of the Northern Kingdom (Israel) to Assyria in 722 BC. Archer writes,
The Liberal critics attribute substantially all this prophecy to the historic Hosea. The only passages that have been challenged as later insertions are those which refer to Judah (so Marti and Nowack); or those sections, like 11:8–11 and 14:2–9 (so Volz and Marti), which predict future blessing or national deliverance.[2]
Rooker writes that “most [critical] scholars believe that Hosea delivered his messages in the eighth century but that some of his prophecies were expanded over time, particularly by Hosea’s disciples.”[3] Three arguments are marshalled in favor of later additions to Hosea:
#1. Hosea (a man from the north) would never write positively about the southern kingdom (Judah). We reject this critical view. For one, by pulling out Judah from certain passages (such as Hos. 5:8-6:6), this would “destroy the sense of the text.”[4] Second, the judgment and salvation messages are intertwined with one another that it’s hard to imagine that one precedes the other. Third, a faithful believer in the northern kingdom would want to follow God’s interests—not the interests of civil war. This is why many commentators argue for the unity of authorship.[5]
#2. Hosea exaggerates Israel’s salvation, which points to a later author. The book contains so-called “salvation passages” (Hos. 11:8-11; 14:2-9), which are argued to be different from the rest of the book. However, this is simply not the case. Hosea speaks of God’s salvation from the very beginning of the book (Hos. 1:10-11; 2:14-23; 3:5). As for the concept of “exaggeration,” some of these prophecies were not fulfilled in the past, but they will be fulfilled at the end of human history.
#3. Hosea lists Judean kings—not Israelite kings—to date his ministry. Critics believe that this would be wholly inconsistent with an Israelite prophet. However, it is most likely that Hosea “was indicating his recognition that the Davidic line ruling in Judah was the only legitimate one.”[6]
Historical background
When Hosea lived, Jeroboam II (793-753 BC; 2 Kings 14:23ff) was the king in Israel, and he was quite powerful. Before he took over, Israel was militarily weak (2 Kings 13:7). But Jehoash (his father) had begun to successfully fight the Syrians (2 Kings 13:25), and Israel became more and more powerful. When Jeroboam II took over, he brought much success and power to the nation (2 Chron. 26:10; Hos. 8:14). He extended the boundaries of the nation “on the east and north of his country that had been held in the empire days of David and Solomon.”[7] However, Baal worship was prominent (Hos. 2:8; 4:10-18; 11:2; 13:1).
Canonicity
The earliest mention of this book is in its association with the Minor Prophets. It is grouped alongside “the twelve prophets” (Sirach 49:10). Moreover, the NT cites Hosea on a few different occasions (Mt. 9:13; 12:7; Hos. 6:6; Mt. 2:15; Hos. 11:1; Rom. 9:25-26; 1 Pet. 2:10; Hos. 1:10; 2:23; 1 Cor. 15:55; Hos. 13:14).
Translation of Hosea
Hosea is one of the hardest books to translate in the OT. Since Hosea uses a lost northern Hebrew dialect, it is difficult to translate his book at certain points. It is wise to compare translations and read commentaries on passages which are dense.
Commentary on Hosea
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Hosea 1 (An adulterous wife and three children)
(1:1) Hosea gets his commissioning during the reign of Jeroboam II (782-753 BC).
- Uzziah (767-740 BC)
- Jotham (740-732 BC)
- Ahaz (732-716 BC)
- Hezekiah (716-687 BC)
(1:2) This doesn’t necessarily mean that these children were borne out of wedlock or prostitution. The parallel between the “wife of harlotry” and the “children of harlotry” refers to the “children who would come to be like their mother.”[8] This would explain why God doesn’t have “compassion” on these children (Hos. 2:4).
(1:3) The name “Gomer” means “completion.”[9] Her father’s name—Diblaim—means “fig cakes.”[10] Neither of these names has any special significance.
CHILD #1. Jezreel (Judgment for Israel)
(1:4) Jezreel is Hosea and Gomer’s first son. His name is significant: “Jezreel” is the name of the city where Jehu killed the house of Ahab (2 Kin. 9:7-10:28). While God had approved of what Jehu had done (2 Kin. 10:30), it’s likely that Jehu had overdone the judgment.[11] This would result in the northern kingdom ending.
(1:5) This was fulfilled when Tiglath-pileser III took this valley in 733 BC.[12]
CHILD #2. Lo-ruhamah (“not loved”)
(1:6) “Lo-ruhamah” means “not loved.”[13]
(1:7) These words were likely written during the reign of Uzziah (2 Kin. 15:3; 2 Chron. 26:4).[14] He promised to rescue Judah through non-physical (or non-military) means. In other words, the people of the southern kingdom wouldn’t trust in their military to save them, but in God.
(1:8) Wood points out that this detail about weaning points toward a historical-literal interpretation—not allegory.[15]
CHILD #3. Lo-ammi (“not my people”)
(1:9) “Lo-ammi” means “not my people.”[16] This is stronger than the earlier child’s name. The nation goes from being unloved to being disowned.
Future hope
(1:10) Despite the fact that the people of Israel were “unloved” (v.6) and “not [God’s] people” (v.9), they still had a future (cf. Rom. 9:26).
(1:11) At the time that Hosea wrote this, the nation was divided and had been divided for over two centuries in a civil war. Here, he predicts how the nation will be restored under one leader. Wood notes, “Not until May 1948 was it possible to speak of a truly autonomous, undivided nation of Israel.”[17]
Hosea 2 (Israel is Adulterous)
(2:1) The word “lo” in Hebrew means “not.” By changing the name from “Lo-ammi” to “Ammi,” the names become symbols of love—not judgment.
(2:2) There is a mixture of reality and symbolism here. Hosea literally divorced his wife (only to take her back in Hosea 3:1). At the same time, God divorced Israel for her unfaithfulness and “harlotry” and “adultery.”
(2:3) God promises to strip Israel all the way, so to speak.
(2:4) The children act the same way as the mother.
(2:5) The spiritual adultery of Israel was found in seeking trade with the surrounding nations.
(2:6) This refers to the subsequent wars and sieges that occurred.
(2:7) Israel will realize that God was better to her than all of her lovers. This is similar logic to the Prodigal Son (Lk. 15).
(2:8) The nation didn’t see God as the source of her good fortune. Instead, the nation used God’s gifts to worship a false god—namely, Baal.
(2:9) God would take back his gifts.
(2:10) The word “lewdness” (naḇlût) means “withered state.”[18] Wood comments, “No one would ‘snatch’ her from God’s control, both because they would not care to and because God would not permit it.”[19]
(2:11) These religious festivals were phony, because God was no longer the focus. Consequently, God removed himself from
(2:12) The gifts from the neighboring nations would be turned into plunder.
(2:13) The plural “Baals” implies that the people were worshipping many false gods.[20]
The regathering of Israel
Many commentators believe that the Church inherits these promises. However, we find this to be inconsistent. We agree with Leon Wood, who writes, “Normal principles of interpretation call for the blessings of Israel, here enumerated, to be taken just as literally as the punishments set forth in vv.6–13.”[21]
(2:14) There is a parallel with the Exodus. Israel is taken out into the wilderness, where God persuades her to follow him to the Promised Land.
(2:15) God would give back the vineyards that he took (see v.12) and make places of shame (“the valley of Achor”) to be places of hope (cf. Josh. 7:24-26).
(2:16) “Ishi” is translated “my husband.”[22] “Baali” means “my Baal.”[23]
(2:17) Idolatry will be (permanently?) purged from Israel.
(2:18) This hasn’t occurred yet, and it seems safe to place this in the Millennial Kingdom or in the New Heavens and Earth (Isa. 2:4; 11:6-9; Mic. 4:3).
(2:19-20) This is an eternal promise (“I will betroth you… forever”). Clearly, this hasn’t happened yet. God is coming back to reunited with Israel permanently.
(2:21-22) This refers to a state of ecological harmony. “Jezreel” refers to Israel.[24]
(2:23) This is a complete reversal of the names of Gomer’s (i.e. Israel’s) children. Paul cites this in Romans 9:25.
Hosea 3 (Hosea remarries Gomer)
(3:1) Gomer is referred to as “a woman,” rather than “your woman” or “your wife.” This implies that Gomer’s adultery had effectively severed their marriage.[25]
By taking her back, Hosea would show God’s love for Israel. “Raisin cakes” were delicacies that may have been eaten in idol worship.[26]
(3:2) Leon Wood thinks that this money could be a “bridal gift,”[27] given to Gomer—not her father. Hubbard writes, “a reasonable guess is that the combined silver and grain value was about thirty shekels of silver and thus equivalent either to the worth of a female slave (Exod. 21:32; cf. Lev. 27:4 for the monetary equivalent of a woman vowed to the Lord) or to the cost of acquiring a cult-prostitute.”[28] She might have been a sex slave, and this is why Hosea needed to buy her back from human trafficking. This is like Liam Neeson rescuing his daughter in the movie Taken. The main difference is that Gomer wasn’t taken—she willingly left.
(3:3) Gomer (Israel) was to give up idolatry and spiritual adultery and only love Hosea (God).
(Hos. 3:4-5) Does this passage predict the modern regathering of Israel?
Hosea 4 (Guilty leaders)
(4:1) Hosea wanted them to “listen” because God was bringing a formal charge against them. They failed in three areas: faithfulness, kindness, and knowledge.
(4:2) The people broke at least half of the Ten Commandments.
(4:3) The sins brought about a drought on the land.
(4:4) The people shouldn’t blame one another, but they should blame the priests (vv.5-10).
Evil priests
(4:5) Is it that the priests and prophets were “stumbling” in a spiritual drunkenness? Their “mother” refers to Israel.[29]
(4:6) One of the main functions of the priests was to teach the people about God (Deut. 33:10; Ezek. 44:23; Mal. 2:7).
(4:7) Wood understands this as their power being “multiplied.” With more power came more sin—not responsibility.[30]
(4:8) This could be metaphorical. On the other hand, the priests could have been “taking bribes and eating the sin offerings.”[31]
(4:9) The leaders were given more of a responsibility.
(4:10-11) The fall into pagan worship didn’t satisfy their hunger. Drunkenness took away the spiritual understanding of the people.
(4:12) Hosea compares idolatry to spiritual prostitution.
(4:13) These “high places” were notorious places for idol worship (Deut. 12:2; Jer. 2:20; 3:6; Ezek. 6:13).
(4:14) God wouldn’t judge the women, because the men were also visiting the “shrine prostitutes.”[32]
(4:15) “Beth-haven” is a substitute for “Bethel.” Beth-haven means “house of deceit.”[33] In these circumstances, the swearing of oaths “would appear to justify the false worship being conducted there.”[34]
(4:16) The people couldn’t act stubbornly like a cow, and expect God to treat them kindly like a sheep.
(4:17-19) Ephraim was one of the northern tribes. They were so far gone into idolatry that God told Hosea to leave them alone (v.17). Too late, they will realize that their love of idols was mistaken.
Hosea 5 (The people will learn from judgment)
(5:1-2) Hosea tells the people to pay attention in three different ways (“Hear… give heed… listen”). Judgment is coming!
(5:3) The center of idolatry was occurring in Ephraim (Hos. 4:10, 12). But nothing was “hidden” from God’s view.
(5:4) Their “deeds” came from their desires.
(5:5) Judah is also included as falling into sin.
(5:6) The fact that they seek God with their “flocks and herds” means that they want to appease him with ritual sacrifices, but this will not do (Hos. 6:6; 1 Sam. 15:22-23).
(5:7) The “illegitimate children” means that they “had reared their children in their own sinful ways rather than in the fear of God.”[35] The festivals were meaningless without a heart change.
(5:8) Benjamin was in the southern kingdom. Hosea was effectively telling Benjamin to watch out for Israel’s influence on him (i.e. this tribe).[36]
(5:9) Ephraim was destroyed by the Assyrians in judgment.
(5:10) Moving a boundary stone was equated with stealing a person’s property (Deut. 19:14; 27:17).
(5:11) Judgment came on Ephraim because they wanted to follow “man”—not God.
(5:12-13) The people asked Assyria for help—not God (2 Kings 15:19–20; 16:5-9).
(5:14-15) God would judge the people, and then, he would wait for them to repent.
Hosea 6 (More on God’s Judgment)
Brief interlude regarding repentance
(6:1) Some hold that this is Hosea speaking for the people of Israel. Wood understands this to refer to “people who themselves desire to be right in God’s sight.”[37]
(6:2-3) Wood understands this to refer to how God will “surely and quickly” restore them.[38] These are not literal days under his view. This fits with the concept that God’s return is as sure as the “dawn” or the “rain” (v.3).
Return to the sin of the people
(6:4) The “loyalty” (ḥeseḏ) of the people is compared to the fog in the morning that disappears when the sun rises.
(6:5) God sent prophets to warn the people. The prophecies came like lightning on the people.
(6:6) Jesus cites these words (Mt. 9:13; 12:7). In this context, God wanted true “loyalty” (ḥeseḏ), rather than rituals.
(Hos. 6:6) Were Temple sacrifices replaced by good deeds?
(6:7) Israel’s sin is compared to “Adam” and how he broke the “covenant” in the Garden. Israel’s covenant refers to the Mosaic Covenant.
(6:8) “Gilead” could be a specific city (Gen. 31:47-48; Judg. 10:17), or it could refer to the entire “northern Transjordan area.”[39]
(6:9) “Shechem” was in between Samaria and Bethel.[40] The priests were murdering religious pilgrims on their way to meet with God.
(6:10) The “horrible thing” refers to Israel’s “harlotry” or prostitution.
(6:11) The “harvest” likely refers to judgment (Joel 3:13).[41]
Hosea 7 (God Still Cares)
(7:1-2) The people of Ephraim do not think that God can see their many sins, but God sees them all.
(7:3) One of the reasons for their sin was that the leadership actually encouraged it.
(7:4) The “oven” refers to sexual lust being kindled and lasting all night.[42]
(7:5-7) This confusing section likely refers to the king being assassinated by the rulers. The “oven” imagery refers—not to sexual lust as in verse 4—but to the lust for murder and power. Multiple “kings” (v.7) are mentioned because various coups happened in Israel’s history.[43]
(7:8) Ephraim (Israel) allowed religious pluralism. The “cake not turned” refers to being burnt on one side and uncooked on the other—being “completely worthless.”[44]
(7:9) The nation was becoming old and weak, but they didn’t realize it. They were losing their anchor in God, floating away from the shore, but they couldn’t see it at the time.
(7:10) Even though they had committed repeated sins, they still wouldn’t turn to God.
(7:11) Israel is compared to “doves” in the sense that the nation is naïve (cf. Mt. 10:16).
(7:12) Following the metaphor of the doves (v.11), God will let the nations of Egypt and Assyria trap Israel like a fowler’s net.
(7:13) Assyria would bring this judgment.
(7:14) The people would come together and “assemble themselves” for the sake of food and wine, but not God!
(7:15) Wood understands the “devising of evil” to refer to “their worship of the golden calves at Bethel and Dan.”[45]
(7:16) Wood comments, “The people were turning everywhere but ‘upwards’ to him who alone could help them.”[46]
Hosea 8 (Judgment)
(8:1) The trumpet signifies sounding an alarm for judgment (8:1; cf. 5:8).
The “eagle” refers to Assyria.[47] God was using Assyria to judge the people for breaking his covenant.
(8:2-3) These are empty words on behalf of the people. While they claimed to “know” God, they had actually rejected the “good.”
(8:4) The people chose their leaders without seeking guidance from God.
(8:5) This literally means “your calf stinks,”[48] and it refers to the golden calves that the people made. The people “rejected” (zānaḥ) the good (v.3), and God “rejected” (zānaḥ) their idolatry.
(8:6) God is insulted this idol on the basis that it is man-made.
(8:7) The concept of “sowing” and “reaping” is common throughout the Bible (Hos. 10:12-13; Job 4:8; Prov. 22:8; Gal. 6:7). By “sowing to the wind,” the Israelites were sinning, but it didn’t produce anything. By “reaping the whirlwind,” they were experiencing judgment.
(8:8) Being swallowed up is parallel with being dispersed among the nations.
(8:9) Israel went to Assyria for help. They are compared to a “wild donkey” in the sense that they are stubborn.[49]
(8:10) The allies won’t help them. The “king of princes” refers to “the Assyrian ruler through whom God would bring the punishment.”[50]
(8:11) These alternate “altars” were not alternative ways to worship God legitimately. They are called altars of sin.
(8:12) God gave them abundant detail (“ten thousand precepts”). The problem wasn’t with God’s law, but with their attitude toward it.
(8:13) The “sacrifices” were worthless to God. The people were eating the sacrifices for themselves. God would judge them by sending them to Egypt.
(8:14) Israel and Judah forgot about God. How did this happen? They trusted in their buildings, palaces, and cities.
Hosea 9 (Judgment)
(9:1-2) The Canaanites “frequently used threshing floors and winepresses as places for carrying out their fertility rites.”[51] The people were giving
(9:3) The people were first be carried off to Egypt, then to Assyria.
(9:4-5) There would be no offerings, because there would be no Temple. Verse 5 is a rhetorical question that shows that they had no place to give their sacrifices.
(9:6) Even if every person wasn’t taken captive, their takeover will be complete.
(9:7-8) Hosea announced judgment, but the people called him a “fool” and “demented.”[52]
(9:9) The character of Israel is compared to the men of “Gibeah,” who raped and killed the concubine of Judges 19-20.
(9:10) The people fell into idolatry at Baal-peor (Num. 25:3-18).
(9:11) The glory would leave Ephraim like a bird. The reference to no birth, pregnancy, or conception was a “way of saying that Israel’s population would decrease.”[53]
(9:12) The children wouldn’t reach adulthood.
(9:13-14) Even though God had given Israel so much (v.13), they abused God’s gifts. The consequence is that God would “give” them death (v.14).
(9:15) Gilgal was a center of operations for Israel. This is why they are treated with such harsh judgment.
(9:16-17) Again, they would lose population because of God’s judgment. They will be taken out of God’s plan.
Hosea 10 (Israel Learns through Judgment)
(10:1) The material prosperity led to further separation from God.
(10:2) “Faithless” (ḥālaq) can be translated “deceitful” (NIV) or “smooth” and “flattering,” as Wood[54] and the NET capture it.
(10:3) At this time (just before the captivity?), the people would realize that they couldn’t trust in a human king.
(10:4) Hosea accuses the people of lying.
(10:5) Instead of “fearing” God, the people are anxious about their idol at Beth-aven. Notice that the people are not God’s people, but the idol’s people (“its people will mourn for it”).
(10:6-7) This calf-idol was likely made of costly jewels, and it was taken to Assyria as a spoil of war.
(10:8) This idolatry will be purged. The people will ask for the rocks to fall on them, rather than face God’s judgment (Lk. 23:30; Rev. 6:16).
(10:9) The event of Gibeah (Judg. 19-20) was mentioned earlier (Hos. 9:9).
(10:10) The “double guilt” likely refers to forsaking God and departing from the Davidic kingship.[55]
(10:11) Israel (Ephraim) would suffer hard work.
(10:12) This time of discipline would lead them to seek God.
(10:13) Currently, the people were not learning from their sin (v.13). Instead, they continued to trust in their own resources (“numerous warriors”).
(10:14) We don’t know when “Shalman destroyed Beth-arbel,” but it must have been a slaughter.
(10:15) Wood comments, “Israel’s final king, Hoshea, was taken captive by the Assyrian conqueror Shalmaneser V before the actual siege of Samaria began.”[56]
Hosea 11 (God Will Eventually Have Mercy)
(11:1) The imagery used for Israel (Ephraim) is that of a father and a son.
(Hos. 11:1) Did Matthew improperly quote this (Mt. 2:14-15)?
(11:2) The “Baals” were false deities that took Israel’s affection away from God. The NASB translates this “they” (i.e. the prophets), but other translations (NIV, NET) render this as God himself calling the people. This shows that God’s calling is not irresistible.
(11:3) This is a touching picture of a father teaching his son to walk.
(11:4) God “led” (māšaḵ) which literally means “drawn.” Lifting the “yoke from the jaws” can also refer to the neck. Wood notes, “The Hebrew text gives no ground for taking ‘the yoke’ as symbolic of God’s law, as some do.”[57]
(11:5-6) God sent them to Assyria, rather than Egypt. Assyria would be the one that would takeover Israel by force (v.6).
(11:7) Wood understands this as a refusal by the people to listen to the prophets and stay tied to sin.[58]
(11:8) “Admah” and “Zeboiim” perished alongside of Sodom and Gomorrah (Deut. 29:23). God is saying that he couldn’t turn Israel/Ephraim into these judged cities. Regarding verses 8-11, Wood states, “These verses are like a window into the heart of God. They show that his love for his people is a love that will never let them go.”[59]
(11:9) Even though the people were currently experiencing judgment, there would be a time in the future where God would never again allow this.
(11:10) This refers to the regathering of Israel in the future. Wood writes, “The return of Judah from the Babylonian captivity was from the east. But this mention of ‘the west’ sets off the future return from the earlier one (cf. Isa 11:11–12).”[60]
(11:11) The imagery of “birds” and “doves” implies that the people will return swiftly.[61]
(11:12) This verse fits much better with chapter 12. Ephraim (Israel) is paralleled with Judah. Both are unfaithful.
Hosea 12 (Jacob’s example)
(12:1) To “feed on the wind” means that our efforts have no “worthwhile purpose.”[62] The “oil” carried to Egypt was likely a tribute to gain their support (2 Kin. 17:4).
(12:2) Judah and Jacob seem to be used synonymously.
(12:3) The historical person Jacob grabbed Esau’s heel (Gen. 25:26) and wrestled with the angel of the Lord, i.e. God (Gen. 32:25-29). Wood sees the comparison with Israel as positive; the people of Israel should be “striving for God’s favor and blessing rather than chasing the wind.”[63]
(12:4) This happened in Jacob’s life in Genesis 35:1-15.
(12:5-6) Hosea gives God’s name to focus on his grandeur, and the fact that the people could trust God (v.5). This is the basis for repentance (v.6).
(12:7) The “merchant” refers to Canaan, and how Canaan cheated others.[64]
(12:8) The people of Ephraim (Israel) thought they had found “loopholes”[65] in the law to avoid culpability.
(12:9) In their self-sufficiency, the people didn’t see their need for God. God told them that he would bring them back to square one: they would live in tents again.
(12:10) The people couldn’t claim to be ignorant, when God was sending prophet after prophet to speak with them.
(12:11) Gilead was on the east of the Jordan River and Gilgal was on the west of the Jordan River. This is “representative of all the land.”[66] The sacrifices were considered useless.
(12:12) Wood understands this text as referring to Jacob’s perseverance through trials—for example, in finding a wife.[67]
(12:13) The “prophet” likely refers to Moses here.[68]
(12:14) Instead of repenting, Ephraim kept “provoking” God and God would judge them as a result.
Hosea 13 (More judgment for Israel)
(13:1) Ephraim is typically synonymous with all of Israel in the north. But here, the specific tribe is in view.[69] Previously, this tribe had a voice of truth and authority to the people. But since Baalism snuck into their theology, they lost their spiritual and moral authority.
(13:2) By “kissing” the “calves,” the worshippers were showing “homage” to the idol.[70]
(13:3) Hosea uses four descriptors to show how transitory these people would be.
(13:4) God reminds the people that he is the only God—not Baal or any other idol. It’s interesting that Jesus is repeatedly called or “Savior,” when the OT teaches that God is the only Savior (“There is no savior besides Me”).
(13:5-6) God personally cared for the people in the wilderness (v.5). However, their hearts became “proud” or literally “filled up.”[71] The people could pass the test of suffering, but not the test of prosperity!
(13:7-8) The imagery in verse 6 is that the people were like sheep, and God was like the shepherd. Here, in judgment, God is depicted as a “lion” or a “leopard” (v.7). He is also pictured as a “mama bear” deprived of her cubs (v.8), ripping people apart to find them.
(13:9) Going against God brings destruction.
(13:10) It isn’t that there were no kings in Israel. It’s simply that they weren’t powerful. Only God could save the northern nation.
(13:11) God was giving them kings, but because of their unfaithfulness, God was taking them away.[72]
(13:12) God was keeping track of their sins.
(13:13) This is truly odd imagery. Wood explains, “God, in other words, was bringing punishment on Israel so that the people might be reborn to follow him as he desired; but they were foolish in not grasping the opportunity. God had been using various disciplinary measures against Israel for years, but to no avail.”[73]
(13:14) This is quite similar to 1 Corinthians 15:55. Wood understands this to be fulfilled in the Millennial Kingdom (Hos. 11:8-11).[74]
(13:15-16) The “east wind” refers the Assyrian conquer in 722 BC. Not only did they come from the east, but the atrocities are similar to those perpetrated by the Assyrians on the Israelites (v.16).[75]
Hosea 14 (Repentance)
(14:1) The nation of Israel “stumbled,” but not so much as to fall. God still called them to “return” to him.
(14:2) The “fruit of the lips” is likely prayer and praise to God.[76]
(14:3) Part of their turning to God is the fact that they would turn away from Assyrian military protection and idolatry.
(14:4) God promises to “heal” and “love” them, if they turn to him.
(14:5-6) In a dry and arid place like Israel, the “dew” to the plants would be a sign of blessing on the crops.
(14:7) This awkward sentence means that Israel will blossom someday in the future after they turn to God.[77]
(14:8) God tells the nation that idols are not real, and they cannot provide and “look after” the people.
(14:9) Wood calls this a “noble epilogue.”[78] Surely, Hosea believed that his book was from God and inspired, because he spoke these words with real authority.
[1] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 163). Grand Rapids, MI: Zondervan Publishing House.
[2] Archer, Gleason. A Survey of Old Testament Introduction (3rd. ed.). Chicago: Moody Press. 1994. 357.
[3] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 415.
[4] Merrill, Eugene H., Mark F. Rooker, and Michael A. Grisanti, The World and the Word: An Introduction to the Old Testament (Nashville, TN: B&H Academic, 2011), 415.
[5] F. I. Andersen and D. N. Freedman, Hosea (New York: Doubleday, 1980), 59.
[6] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 163). Grand Rapids, MI: Zondervan Publishing House.
[7] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 161). Grand Rapids, MI: Zondervan Publishing House.
[8] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 170). Grand Rapids, MI: Zondervan Publishing House.
[9] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 171). Grand Rapids, MI: Zondervan Publishing House.
[10] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 171). Grand Rapids, MI: Zondervan Publishing House.
[11] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 171). Grand Rapids, MI: Zondervan Publishing House.
[12] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 171). Grand Rapids, MI: Zondervan Publishing House.
[13] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 171). Grand Rapids, MI: Zondervan Publishing House.
[14] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 172). Grand Rapids, MI: Zondervan Publishing House.
[15] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 172). Grand Rapids, MI: Zondervan Publishing House.
[16] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 172). Grand Rapids, MI: Zondervan Publishing House.
[17] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 173). Grand Rapids, MI: Zondervan Publishing House.
[18] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 177). Grand Rapids, MI: Zondervan Publishing House.
[19] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 177). Grand Rapids, MI: Zondervan Publishing House.
[20] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 177). Grand Rapids, MI: Zondervan Publishing House.
[21] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 178). Grand Rapids, MI: Zondervan Publishing House.
[22] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 179). Grand Rapids, MI: Zondervan Publishing House.
[23] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 179). Grand Rapids, MI: Zondervan Publishing House.
[24] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 180). Grand Rapids, MI: Zondervan Publishing House.
[25] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 181). Grand Rapids, MI: Zondervan Publishing House.
[26] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 181). Grand Rapids, MI: Zondervan Publishing House.
[27] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 181). Grand Rapids, MI: Zondervan Publishing House.
[28] See footnote. Hubbard, D. A. (1989). Hosea: An Introduction and Commentary (Vol. 24, p. 100). Downers Grove, IL: InterVarsity Press.
[29] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 185). Grand Rapids, MI: Zondervan Publishing House.
[30] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 186). Grand Rapids, MI: Zondervan Publishing House.
[31] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 186). Grand Rapids, MI: Zondervan Publishing House.
[32] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 188). Grand Rapids, MI: Zondervan Publishing House.
[33] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 188). Grand Rapids, MI: Zondervan Publishing House.
[34] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 188). Grand Rapids, MI: Zondervan Publishing House.
[35] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 190). Grand Rapids, MI: Zondervan Publishing House.
[36] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 191). Grand Rapids, MI: Zondervan Publishing House.
[37] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 193). Grand Rapids, MI: Zondervan Publishing House.
[38] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 193). Grand Rapids, MI: Zondervan Publishing House.
[39] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 195). Grand Rapids, MI: Zondervan Publishing House.
[40] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 195). Grand Rapids, MI: Zondervan Publishing House.
[41] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 195). Grand Rapids, MI: Zondervan Publishing House.
[42] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, pp. 196–197). Grand Rapids, MI: Zondervan Publishing House.
[43] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 197). Grand Rapids, MI: Zondervan Publishing House.
[44] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 198). Grand Rapids, MI: Zondervan Publishing House.
[45] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 199). Grand Rapids, MI: Zondervan Publishing House.
[46] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 199). Grand Rapids, MI: Zondervan Publishing House.
[47] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 201). Grand Rapids, MI: Zondervan Publishing House.
[48] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 201). Grand Rapids, MI: Zondervan Publishing House.
[49] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 202). Grand Rapids, MI: Zondervan Publishing House.
[50] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 202). Grand Rapids, MI: Zondervan Publishing House.
[51] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 204). Grand Rapids, MI: Zondervan Publishing House.
[52] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 205). Grand Rapids, MI: Zondervan Publishing House.
[53] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 206). Grand Rapids, MI: Zondervan Publishing House.
[54] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 208). Grand Rapids, MI: Zondervan Publishing House.
[55] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 210). Grand Rapids, MI: Zondervan Publishing House.
[56] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 211). Grand Rapids, MI: Zondervan Publishing House.
[57] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 213). Grand Rapids, MI: Zondervan Publishing House.
[58] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 213). Grand Rapids, MI: Zondervan Publishing House.
[59] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 214). Grand Rapids, MI: Zondervan Publishing House.
[60] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 214). Grand Rapids, MI: Zondervan Publishing House.
[61] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 214). Grand Rapids, MI: Zondervan Publishing House.
[62] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 216). Grand Rapids, MI: Zondervan Publishing House.
[63] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 216). Grand Rapids, MI: Zondervan Publishing House.
[64] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 217). Grand Rapids, MI: Zondervan Publishing House.
[65] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 217). Grand Rapids, MI: Zondervan Publishing House.
[66] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 217). Grand Rapids, MI: Zondervan Publishing House.
[67] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 218). Grand Rapids, MI: Zondervan Publishing House.
[68] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 218). Grand Rapids, MI: Zondervan Publishing House.
[69] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 219). Grand Rapids, MI: Zondervan Publishing House.
[70] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 220). Grand Rapids, MI: Zondervan Publishing House.
[71] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 220). Grand Rapids, MI: Zondervan Publishing House.
[72] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 221). Grand Rapids, MI: Zondervan Publishing House.
[73] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 221). Grand Rapids, MI: Zondervan Publishing House.
[74] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 221). Grand Rapids, MI: Zondervan Publishing House.
[75] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 222). Grand Rapids, MI: Zondervan Publishing House.
[76] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 223). Grand Rapids, MI: Zondervan Publishing House.
[77] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 224). Grand Rapids, MI: Zondervan Publishing House.
[78] Wood, L. J. (1986). Hosea. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Daniel and the Minor Prophets (Vol. 7, p. 224). Grand Rapids, MI: Zondervan Publishing House.