Lessons from Bad Religion (Hosea 9)

Marriage vows presume that both spouses know, with all that biblical innuendo, and love the other; however Hosea described God as a jilted lover—unloved by the people He covenanted to be with, Israel. There was no knowledge of God in the land (cf. Hosea 4:1c). Hosea named the people’s wanton abandonment of God as the root of their problems, though clearly Israel had other sins (e.g. violence, injustice). Derek Kidner observes”Sin can be against oneself (1 Cor. 6:18) and against one’s neighbour; but the flouting of God is always the length and breadth of it.”1 The big sin of Israel was their bad religion: the worship of idols.

Politics and religion weren’t easily divided in the Ancient world. Kings were masters of coopting religious language to effect their imperial aims (not much changed there). Priests—purveyors of religious devotion—called afternoon showers signs of God’s blessing instead of speaking truth-to-power and naming where things went amiss. But kings and priests were not alone in rejecting their covenant God. The people of Israel likewise rejected YAHWEH and chased after the gods of the nations.

N.T. Wright writes, “You become like what you worship. When you gaze in awe, admiration, and wonder at something or someone, you begin to take on something of the character of the object of your worship.”2 One of the problems with idolatry is that we become bad versions of ourselves. Bad religion makes us bad people. We are as in danger of spiritual malformation as Israel was. Hosea 9 begins with this snapshot of religion gone bad:

Do not rejoice, O Israel!
Do not exult as other nations do;
for you have played the whore, departing from your God.
You have loved a prostitute’s pay
on all threshing floors. (Hosea 9:1)
Threshing floors were large communal properties, flat ground, where the farmers gathered to thresh and winnow the grain. Because of the economic importance of agriculture, these threshing floors doubled as open-air facilities for religious rituals, business transactions, and public gatherings. The Ancient Near East worship of the surrounding neighbors took the shape of fertility cults. Temple prostitutes were employed for their services—drunken orgies of delight were meant to appease Baal and ensure the fertility  and prosperity of the land.
Israel was simultaneously obsessed with sex and their own economic security. Imitating the nations, their worship employed sex with prostitutes as a technique to ensure a good harvest and prosperity for the nation. But economic security was meant to be a byproduct of faithfulness to Yahweh, and not a result of religious technique and ritual. False worship led to using people (in this case, prostitutes) to achieve economic growth. The unhappy result for Israel was crop failure and famine (9:2), military defeat and exile (9:3-7, 15-17). Hosea warned of the coming judgment but Israel decried this prophet as a mad fool (9:7).
We may cringe at the particulars of ANE religion, but are we really that far removed?  Are we not, as a nation, likewise obsessed with sex and economic security? We just elected a president who promises to fix our economy and bragged on video about sexually assaulting women. But Trump’s presidency is merely symptomatic of our American idolatry.   One curious feature of our democracy is that our government of the people, by the people and for people elects a leader every four years, which reflects the soul of the nation. We may decry Trump’s orange glow, petulance and his tiny hands forming a Vitarka Mudra, but he is a mirror to us of our own inner life. Like our president, we are fearful and angry at the world, worried about the economy, distrusting both the media and the establishment, and we prefer our own alternative facts to the true truthiness of truth.
If Wright is right and we are becoming like what we worship, what does this say about us? Israel’s worship of idols caused them to forgot their God which also caused them to forget the image of God in their women. They used them for sexual pleasure (and to procure financial gain). What is the god envisioned in America’s cultural landscape? Is it the god of the prosperity gospel, promises riches to those where to sow the right seeds? Is it the hedonist god of celebrities—narcissistic and decadent? Does the god of our nation value the dignity of all human persons as co-bearers of God’s image? Or are some humans viewed as less worthy than others? Does our god thwart justice for women, orphans and aliens dwelling in our land?
It is not enough for us to assert we are a Christian nation. In the years leading up to Israel’s exile, when they were an Assyrian vassal state, Yahweh was still nominally Israel’s God.3 In reality the people (and their leaders) were worshipping at a different altar. If the God who is revealed to us in Scripture was at the center of our national life, our priorities (political or otherwise) would look vastly different. Like Israel of old, bad religion has poisoned the well and there will be reckoning.

God break down our idols that we who are made in your image, can represent you and be your Presence on the earth. In our hearts and in our land, let us make You great again.


1. Derek Kidner, Psalms 1–72: An Introduction and Commentary, vol. 15, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1973), 208
2. N.T. Wright, Simply Christian (New York: Harper Collins, 2006), 148.
3. Interesting to note that the oracle of Hosea 9, never mentions Baal worship, just bad religion.

Lessons For Bad Leaders (Hosea 6-8)

Hosea recounted what went wrong in Israelite society: bad leadership, idolatry, lies, institutionalized violence, and policies which enabled foreign encroachment. Hos. 1:1 tells us Hosea ministered during the prosperous reign of Jeroboam II (793-753 BC), but he continued to prophesy during decades of decline, before the nation’s fell to Assyria (722 BC). After Jeroboam’s reign, four of the six remaining kings were assassinated by conspirators (2 Kings 15:10, 14, 25, 30); ¹  yet Hosea remained vague about the realpolitik. Like God’s prophets before and after him, his words were non-partisan, critiquing all who failed to live in the LORD.

Hosea’s context is vastly different from contemporary North America; nevertheless, there may be hints about where our leaders have also missed God’s heart. I write this in the wake of Donald J. Trump’s inauguration as our 45th president. What sort of president he will be, remains to be seen, but the missteps of Ancient Israel warn us of possible pitfalls. Part of Hosea’s agenda was to call the unfaithful leaders of Israel back to the covenant love of God. Hosea warns God’s people—Israel and us—to turn or burn, and reap the whirlwind:

Turn . . .

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Hosea begins this section, imploring his people to return to God :

   Come, let us return to the LORD;
for it is he who has torn, and he will heal us;
he has struck down, and he will bind us up.
After two days he will revive us;
on the third day he will raise us up,
that we may live before him.
Let us know, let us press on to know the LORD;
his appearing is as sure as the dawn;
he will come to us like the showers,
like the spring rains that water the earth.”(Hosea 6:1-3, NRSV).
These verses describe Israel’s future restoration (with a strong Christological resonance of resurrection) and God’s abiding faithfulness. God wanted Israel to return to him with their whole heart. His presence remained with them and His appearing  was certain. He cared for his creation, watering it with springtime rains. Though Israel was an object of God’s wrath, if they turned to Him, He would heal them and bind up the wounds that His punishment had inflicted. Because of the faithfulness of God, Hosea spoke expectation and hope.
But this picture stands in radical contrast with the ephemeral faithfulness of Israel which evaporated like morning dew (6:4). Instead of being God’s priests mediating His presence to the nations (4:6), Israel betrayed their covenant relationship with Him(6:7). The cities of Gilead and Shechem were characterized by violence and lies (6:9) because adulterous Israel forgot their God (6:10). Their apostasy had put them on the road to ruin(6:11)2
The goal of Hosea’s prophecy was not simply to predict and pronounce judgement. The point was to dissuade Israel from the wide way of destruction and call their hearts back to God. Hosea didn’t mince words about their political and spiritual condition; He wanted them to return to the Lord.

. . .or Burn . . .

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Israel was full of iniquity—lying and stealing (Hosea 7:1-2).  God’s anger burned against the nation and its leaders. Hosea gave three images of Israel’s spiritual and political state.  The first image describes  Israel as burning like a hot, baker’s oven:

They delight the king with their wickedness,
the princes with their lies.
They are all adulterers,
burning like an oven
whose fire the baker need not stir
from the kneading of the dough till it rises.
On the day of the festival of our king
the princes become inflamed with wine,
and he joins hands with the mockers.
Their hearts are like an oven;
they approach him with intrigue.
Their passion smolders all night;
in the morning it blazes like a flaming fire.
All of them are hot as an oven;
they devour their rulers.
All their kings fall,
and none of them calls on me.-Hosea 7:3–7(NIV).
The burning  passions of the royal court, led to decadence and adultery. The ruling elites chased pleasure and failed to execute their duties (e.g. the baker lets the oven fires rage, neglecting his duties). The hot-oven-raging-flame may also describe the outbreak of usurping violence as Israelite kings deposed of one another in rapid succession (7:16).
Secondly, Hosea describes Israel as half-baked:
 Ephraim3 mixes himself with the peoples;
Ephraim is a cake not turned.
Foreigners devour his strength,
but he does not know it;
gray hairs are sprinkled upon him,
but he does not know it. Ho 7:8–9 (NRSV).
Have you ever failed to flip a pancake in time and burnt one side of it? This is the image: a half-baked and burnt cake, because the person responsible for it (the baker) didn’t flip it over in time. This is leadership derelict in its duty. Instead of watching over the nation and taking responsibility for citizen’s wellbeing, the king and his leaders allowed its people to suffer harm. Such unvigilant leadership allowed foreigners to devoured Israel’s strength by overrunning it and consuming its resources. The unburnt side of the cake was covered in gray hairs—not like a crown of glory or anything but a fuzzy grey mold 4 The baker, negligent in its duty was unaware that his wares spoiled; however despite the damage done by her neglectful leaders, Israel did not return to their God (Hosea. 7:10).
With third image, Hosea switches the metaphor from the culinary to the avian. He describes Israel as a silly dove chasing Egypt and Assyria for help(7:11). Israel’s adultery was not just a religious promiscuity, they were guilty of political adultery as well. They sought the aid of foreign nations instead of calling on God (who they rejected and slandered). Kings and people in power who tried to curry Egyptian and Assyrian favor. In doing this, Israel’s leaders sow the seeds of their own destruction: derision in the land of Egypt (7:16), and exile at the hands of Assyria lay in their future.

. . .and Reap the Whirlwind.

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Chapter 8 describes the enemy coming against this ‘silly dove’ like an eagle (8:1). Israel was in trouble, but they  rejected ‘the good,'(vs. 2) and their appointed leaders were illegitimate usurpers (3). Instead of worshiping Yahweh, they constructed a calf—a caricature of the One True God (4-6).  Wickedness, bad leadership and idolatry. Their attempts to stave off destruction reaped for them a whirlwind:

For they sow to the wind,
and they reap the whirlwind.
The standing grain has no heads;
it yields no grain.
Should it yield strangers have swallowed them up. (Hosea 4:7).

Israel followed the fertility rites of the surrounding cultures and lost their crops. They trusted foreigners but strangers gobbled up their material resources. Bad leaders let it all happen.

The rest of chapter 8 describes a loss of status for Israel. They were God’s chosen people, but they were swallowed up and became just one among the nations (8:8). They forgot their maker ( Judah did too) and the consuming fire of Divine wrath was coming (8:16).

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Israel had failed to seek God, their bad leaders had led them astray and failed to protect them from foreign encroachment. But remember this section began  with a plea to return to the Lord and the promise of a future restoration.

When we consider our own context, I wonder what, if any, corollaries we see between ancient Israel and twenty-first century America. Do we trust our own strength and our ability to create transnational coalitions? Are our leaders elitist and neglectful of the people’s well-being? Are we as a nation characterized by lies and violence? Do we, as a nation, worship at the wrong altar?

Too often, the answer to each the above questions has been yes. At the changing of the guard, with the pendulum in full swing it remains to be seen how we shall answer these questions in the age of Trump. But lets hope with Hosea for a restoration of relationship between God and his people.


1. Richard Allan Fuhr and Gary Yates, The Message of the Twelve, Nashville: B&H Academic, 2016, 77.
2. Duane A. Garrett, Hosea, Joel, vol. 19A, The New American Commentary, Nashville: Broadman & Holman Publishers, 1997, 165. Judah too, is named in this prophetic indictment.
3. Ephraim in the passage is a metonym for Israel
4. Garrett, 170.

Lessons From a Bad Husband: Hosea 2-3

We already knew that Gomer was a bad wife. Hosea told us. A lot.  The words he lobbed at her in the first three chapters of the book bearing his name included things like: promiscuous, adulteress, harlot, unfaithful. He let her know how, and how often, she failed at their marriage. But was Hosea a good husband? Was he the faultless party stuck in a faulty relationship? We are accustomed to thinking of the prophets as the good guys of the Bible. They are, of course, but they were also human. If Hosea wasn’t bad, out right, he definitely was a hard guy to be married to.

Ancient Israel was a patriarchal society. Women did not enjoy the same rights and privileges as the men of that culture. One of the main problems with patriarchy is that it emphasizes that men bear God’s image, while forgetting that women, are also mutual image bearers (Gen. 1:27). Did Hosea ever see the Divine flicker in Gomer’s eyes? Perhaps; however, his prophetic poems compared his love for her to God’s love for Israel. Gomer, fickle and unfaithful was merely the mirror of Israel—a people who abandoned the LORD by chasing lesser gods. Hosea casts himself as an Analogy of Divine Being, and his wife,  as a stunted and fallen people.  How would you like to be married to that?

Did Hosea forgive Gomer for her past? Did he shame her throughout their marriage? Was he paranoid whenever she left the house? Was he jealous whenever she spoke to another man?  Hosea’s love for Gomer did reflect God’s love, but only through a glass darkly. Anytime God is created in man’s image (i.e. anthropomorphism), the analogy  breaks down somewhere. Hosea’s love for Gomer was only a shadow of  strong covenant love of Yahweh, not a detailed exposition of it.

An altogether, human Hosea was bound together with Gomer and their children within a family system. Therapist Lynn Hoffman defined a system as “any entity the parts of which co-vary interdependently with one another, and which maintain equilibrium in an error-activated way” (cited in The Family Crucible by Augustus Napier &  Carl Whitaker, Quill, 1978, p 47). In other words, the prophet and his wife, as co-participants in their family system, each bore some responsibility for their broken marriage. Gomer cheated on Hosea, but an emotional distance and lack of intimacy between them preceded any act of infidelity. There were ways in which Hosea’s love was not divine. He failed her too.  If their relationship could be restored, Hosea, and not just Gomer, would need to do the heart work.

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Hosea was a jilted lover. He was angry and hurt by Gomer’s behavior. His reactions are understandable.  Hosea 2 relays the dissolution of his marriage, his  anger and heartbreak. This was a wounded man:

Say to your brother, Ammi, and to your sister, Ruhamah.

Plead with your mother, plead—
    for she is not my wife,
    and I am not her husband—
that she put away her whoring from her face,
    and her adultery from between her breasts,
or I will strip her naked
    and expose her as in the day she was born,
and make her like a wilderness,
    and turn her into a parched land,
    and kill her with thirst. (Hosea 2:1-3)

These verses, and the next several, tell how Gomer betrayed him, and how he would make her pay.  Hosea spoke these words to their children. Triangulation occurs when “two parents are emotionally estranged from another, and they overinvolve their children in their emotional distress (84, The Family Crucible). Hosea draws his kids into a triangle (another bad dad moment?), then in his next breath he says, “I will not show my love to her children, because they are the children of adultery. Their mother has been unfaithful and has conceived them in disgrace” (Hos. 2:4-5a). Hurt prophets hurt.

Hosea was a wounded animal lashing out. He was bitter and vindictive as he recounted how he would thwart Gomer and make her pay for her unfaithfulness. A bad wife was cast out by the just indignation of this (also bad?)husband.

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The first prophetic word the Lord said to Hosea was, “Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LORD” (Hosea 1:2). Hosea 2 expresses a double entendre containing God’s judgement on Israel for their sins. Hosea’s relationship to Gomer embodied a nation’s spiritual condition. What began as a diatribe against his wife became the word of the Lord against Israel:

I will punish her for the festival days of the Baals,
    when she offered incense to them
and decked herself with her ring and jewelry,
    and went after her lovers,
    and forgot me, says the Lord. (Hos. 2:13)

Yet if judgment and rejection were the final word, the book of Hosea would be depressing. Anger and sorrow are swallowed up by hope as Hosea describes Israel’s future—a restored relationship with God:

“In that day,” declares the Lord, “you will call me ‘my husband’; you will no longer call me ‘my master.’ I will remove the names of the Baals from her lips; no longer will their names be invoked. In that day I will make a covenant for them with the beasts of the field, the birds in the sky and the creatures that move along the ground. Bow and sword and battle I will abolish from the land, so that all may lie down in safety. I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. I will betroth you in faithfulness, and you will acknowledge the Lord.

“In that day I will respond,” declares the Lord— “I will respond to the skies, and they will respond to the earth; and the earth will respond to the grain, the new wine and the olive oil, and they will respond to Jezreel. I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’ I will say to those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.’ ”(Hosea 2:16-23).

Hosea 3 describes how God calls Hosea to reconcile with his wife. Recalling His first word to Hosea, the Lord said, “Go, show your love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and love the sacred raisin cakes.”(Hos 3:1, NIV). Hosea pays six ounces of silver and a butt-load of barley to get her back. He calls her to faithfulness, and pledges to her his own. Gomer must remain chaste for a season, the way Israel herself will be chastened by war and exile, but in the end,  God’s goodness awaits (Hosea 3:4-5).

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Prophets make vivid God’s heart. If Hosea’s marriage to Gomer was a mere sham act for effect, then it really didn’t image God’s love. Hosea was far from perfect, but he came to love well. Abraham Heschel writes:

It seems absurd to assume that the prophet’s marriage was performed for effect, as a mere demonstration, as an action intended for public information. We must not reduce the fullness of an act to its operational meaning. We cannot adequately understand a person by the impressions he produces in other people.  A person is not a puppet, and martyrdom is not a masquerade. One thing is clear: the primarily given and immediate spiritual datum in the story of the marriage is the prophet’s experience. The event stirred and shocked the life of Hosea regardless of its effect upon public opinion. It concerned him personally at the deepest level and had a meaning of highest significance for his own life.

As time went by, Hosea became aware of the fact that his personal fate was a mirror for divine pathos, that his sorrow echoed the sorrow of God. In this fellow suffering as an act of sympathy with the divine pathos, the prophet probably saw the meaning of the marriage which he had contracted at the divine behest (The Prophets: An Introduction, Vol. 1, 55-56).

Hosea 3 doesn’t  actually name Gomer and the prophet doesn’t mention her adultery again in the rest of the book, though he continued to speak about Israel’s adulterous heart. Maybe they lived happily ever after? Perhaps the point had been made, and Hosea (and the Lord?) saw no further need to subject his family system to further shame. In reflecting on Heschel’s words, I wonder if Hosea’s increasing circumspection about expressing family matters in public is that as he came to understand more fully the love and sorrow of God, he grew more loving towards Gomer. So instead of public shame, he protected her honor. Maybe, just maybe, this bad husband began in earnest to image the love of God to her.

Lessons From a Bad Dad: Hosea 1

There are bad dads and then there are bad dads. Some fathers subject their kids to cruel disciplines to teach them a lesson. Hosea was cruel to his kids to teach his country a lesson. He named his kids awful things, so his country would know how bad things had gotten. He was a very bad dad. Okay, so God was the one who told Hosea what to name his kids, but this fact makes me glad I am neither a prophet or the son of a prophet. If you don’t know the story, here are the details from Hosea 1:

When God first spoke to Hosea, he told him to find a prostitute for a wife (more about this in a later post). He married Gomer, daughter of Diblaim and together they had three children. The first was a son. Hosea called him Jezreel and God’s behest. The name was a double entendre. It referenced the valley of Jezreel, the place where Jeroboam II’s great grandfather, Jehu, deposed the previous royal family, the house of Omri. Evil queen Jezebel’s body was torn to shreds by dogs at Jezreel, the king and the rest of the family were massacred,  just as the prophet Elijah foretold (2 Kings 9). This was God’s judgement on Israel’s kings for leading the Israelites into Baal worship. When Hosea named his son Jezreel, he was warning Jeroboam. A similar judgement would await him if he and his family didn’t repent of their own idolatry and wicked dealings. The name Jezreel also means YHWH scatters (or sows). It foretold future judgment—a nation scattered to the wind and carried into exile by the Assyrian army.

The next time Gomer got pregnant, she gave birth to a bouncing baby girl. God told Hosea to name her Lo-Ruhamah, meaning Not-Shown-Mercy or Unloved. Knowing Gomer’s history, Hosea’s friends may have wondered if the name indicated the child was not really his; yet the reason for the name Lo-Ruhamah wasn’t personal but theological. The Lord would “no longer show mercy on Israel or forgive them.” The child, in name, became the embodiment of Israel’s broken relationship with God. When Gomer weaned her daughter, she became pregnant again with another boy. Hosea called him, “Lo-Ammi”—Not my people. So, Hosea named his kids after a national Massacre (like calling your first born Wounded Knee), Unloved and Not Mine!

I don’t know how Hosea’s kids turned out, but eventually these younger two get a name upgrade: “Say to your brother, Ammi, and to your sister, Ruhamah”(Ho 2:1, NRSV), meaning ‘my people’ and ‘loved one.’ The older son, Jezreel hears how his name, YHWH sows, will come to describe God himself re-sowing Israel.   The scattered will be gathered, the unloved will be shown mercy and will be valued, a rejected people will find themselves back in their Lord’s embrace.

Still, Hosea and Gomer’s three children spent the first several years of their lives enduring constant negative messaging from their father (and Heavenly Father?). This is significant time for early childhood development. Healthy attachment sets children on the path toward future success. Did Massacre, Unloved and Not Mine experience the love of their parents? Did Hosea hug and nurture his sons and whisper to them how much he loved them? Did he tell his little girl she could become anything she wanted to be? Did he swell with pride at every developmental milestone? And smile as they mispronounced words and laugh at their nonsense rhymes? When his children grew, did they feel their father understood and respected them? Did Hosea’s stern demeanor soften as he aged? Or did his prophetic austerity make him always enigma to them?

We don’t have enough information to know what kind of father Hosea really was. We only know he named his kids horrid things as an object lesson (I’ve been a pastor and I know how easy it is to carelessly turn your kids into object lessons).  My guess was he really was a bad dad, the way we all were when we first became fathers. He, like us, was human, and thus a mess of contradictions. Thankfully the final word Hosea hears God declare over his children speak of restoration, hope, return, renewal, love, life.

Hosea’s names for his kids shock us today.  I don’t think the names were any less of a shock in his own time. Hosea wanted to make vivid for his compatriots the reality of God’s judgement and their brokenness and alienation from God. Does Hosea’s kids’ names make vivid our own sins too? Will it shake us to repentance? Can we learn from this bad dad?

What is our Jezreel? In what ways do our leaders repeat sin and unhealthy patterns of the past?  Manifest Destiny and the American Militarism? The idolatry of consumerism? How are we cut off from God’s mercy? How do we fail to trust God, and continually reject Him by our actions? In what ways are we not God’s people?

Hosea: An Introduction

Jeroboam II was king in Israel. His  purpose as leader was to “Make The Northern Kingdom Great Again!™” His own name hearkened back to Jeroboam, the leader who had wrested control of the ten tribes from the oppression from Solomon’s son, Rehoboam  (1 Kings 12).  Like all the northern leaders, the book of Kings describes Jeroboam II as evil. Listen to his-reign-adapted-refrain, “He did evil in the sight of the LORD; he did not depart from the sins of Jeroboam, the son of Nebat, which he made Israel sin” (2 Kings 14:24). But in terms of his aim at Making Israel Great Again™ he was a great success. It is too bad his restoration project never took him beyond the flawed leadership of his nation’s past.

Jeroboam II reigned for 41 years (though some of his reign may be a co-regency with his father Joash). He was able to restore, through war, land which had previously been taken from it—territory from the entrance of Hamath as far as the Sea of Arabah (2 Kings 14:25). Jeroboam’s success came because God saw Israel’s suffering, and saved them by through his hand (2 Kings 14:26-27). It was still some decades before the nation of Israel would succumb to Assyrian might and Jeroboam II’s reign was a prosperous one.

Enter the prophet.

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18th Century  Russian Icon of Hosea, source: Wikimedia commons

Hosea son of Beeri, father of three and married to  a prostitute, arose sometime in Jeroboam II’s reign and called the nation to task for their sin. What were Israel’s sins? Unlike his contemporary Amos, Hosea did not single out the rich for their oppression of the poor (Abraham Heschel, The Prophets, 13).  Hosea issues sweeping allegations against the entire nation; however while it is possible to distinguish the sins of Israel from those of the common man, the state—its institutions and political and religious leaders—are explicitly critiqued in Hosea’s condemnations. He exposes the violence of kings, the lack of knowledge of God, idolatry, and Israel’s dishonest dealings.

Prophets warn of judgement, but as Abraham Heschel notes, doom and destruction are never the point. “The words of the prophet are stern, sour, stinging. But behind this austerity is love and compassion for mankind” (The Prophets Vol. 1 , 12):

The prominent theme is exhortation, not mere prediction. While it is true that foretelling is an important ingredient and may serve as a sign for the prophet’s authority, his essential task is to declare the word of God to the here and now; to disclose the future in order to illumine what is involved in the present. (ibid.)

In other words, the prophets articulated judgement, but the hope was that their words lead to the people’s repentance. As we’ll see, hope has the final word in Hosea’s presentation.

What does Hosea have to teach us?

He is a voice from the past with a troubled family life. He comes across as a jerk. He married a prostitute to teach the nation a lesson and then shamed her for being a prostitute. He purposely named his kids awful things which caused them to be made fun of on the playground. Total jerkface.

And yet, Hosea exposed the lies of the culture. He spoke truth to power and exposed the dangers of systemic violence, injustice and idolatry. We, like Hosea, have a leader committed to making our nation great again.™ Perhaps the parallels end there. But if we too are a nation marked by violence, idolatry, injustice and exceptionalism, then the prophet has a lot to teach us. . .