Reading 0,30 - 14 Chapters - 197 verses - 5,175 words

Vital Statistics

Author and Date

Hosea son of Beeri prophesied about the middle of the eighth century B.C., his ministry beginning during or shortly after that of Amos. Amos threatened God's judgment on Israel at the hands of an unnamed enemy; Hosea identifies that enemy as Assyria (7:11; 8:9; 10:6; 11:11). Judging from the kings mentioned in 1:1, Hosea must have prophesied for at least 38 years, though almost nothing is known about him from sources outside his book. He was the only one of the writing prophets to come from the northern kingdom (Israel), and his prophecy is primarily directed to that kingdom. But since his prophetic activity is dated by reference to kings of Judah, the book was probably written in Judah after the fall of the northern capital, Samaria (722-721)--an idea suggested by references to Judah throughout the book (1:7, 11; 4:15; 5:5, 10, 13; 6:4, 11; 10:11; 11:12; 12:2). Whether Hosea himself authored the book that preserves his prophecies is not known. The book of Hosea stands first in the division of the Bible called the Book of the Twelve (in the Apocrypha; see Ecclesiasticus 49:10) or the Minor Prophets (a name referring to the brevity of these books as compared to Isaiah, Jeremiah and Ezekiel).


Hosea lived in the tragic final days of the northern kingdom, during which six kings (following Jeroboam II) reigned within 25 years (2Ki 15:8-17:41). Four (Zechariah, Shallum, Pekahiah, Pekah) were murdered by their successors while in office, and one (Hoshea) was captured in battle; only one (Menahem) was succeeded on the throne by his son. These kings, given to Israel by God "in anger" and taken away "in wrath" (13:11), floated away "like a twig on the surface of the waters" (10:7). "Bloodshed" followed "bloodshed" (4:2). Assyria was expanding westward, and Menahem accepted that world power as overlord and paid tribute (2Ki 15:19-20). But shortly afterward, in 733 B.C., Israel was dismembered by Assyria because of the intrigue of Pekah (who had gained Israel's throne by killing Pekahiah, Menahem's son and successor). Only the territories of Ephraim and western Manasseh were left to the king of Israel. Then, because of the disloyalty of Hoshea (Pekah's successor), Samaria was captured and its people exiled in 722-721, bringing the northern kingdom to an end.

Theme and Message

The first part of the book (chs. 1-3) narrates the family life of Hosea as a symbol (similar to the symbolism in the lives of Isaiah, Jeremiah and Ezekiel) to convey the message the prophet had from the Lord for his people. God ordered Hosea to marry an adulterous wife, Gomer, and their three children were each given a symbolic name representing part of the ominous message. Ch. 2 alternates between Hosea's relation to Gomer and its symbolic representation of God's relation to Israel. The children are told to drive the unfaithful mother out of the house; but it was her reform, not her riddance, that was sought. The prophet was ordered to continue loving her, and he took her back and kept her in isolation for a while (ch. 3). The affair graphically represents the Lord's relation to the Israelites (cf. 2:4, 9, 18), who had been disloyal to him by worshiping Canaanite deities as the source of their abundance. Israel was to go through a period of exile (cf. 7:16; 8:14; 9:3, 6, 17; 11:5). But the Lord still loved his covenant people and longed to take them back, as Hosea took back Gomer. This return is described with imagery recalling the exodus from Egypt and settlement in Canaan (cf. 1:11; 2:14-23; 3:5; 11:10-11; 14:4-7). Hosea saw Israel's past experiences with the Lord as the fundamental pattern, or type, of God's future dealings with his people.

The second part of the book (chs. 4-14) gives the details of Israel's involvement in Canaanite religion, but a systematic outline of the material is difficult. Like other prophetic books, Hosea carried a call to repentance. Israel's alternative to destruction was to forsake her idols and return to the Lord (chs. 6; 14). Information gleaned from materials discovered at Ugarit (dating from the 15th century B.C.; see chart on "Ancient Texts Relating to the OT," Genesis 1:1) and from the writings of the early Christian historian Eusebius enables us to know more clearly the religious practices against which Hosea protested.

Hosea saw the failure to acknowledge God (4:6; 13:4) as Israel's basic problem. God's relation to Israel was that of love (2:19; 4:1; 6:6; 10:12; 12:6). The intimacy of the covenant relationship between God and Israel, illustrated in the first part of the book by the husband-wife relationship, is later amplified by the father-child relationship (11:1-4). Disloyalty to God was spiritual adultery (4:13-14; 5:4; 9:1; cf. Jer 3). Israel had turned to Baal worship and had sacrificed at the pagan high places, which included associating with the sacred prostitutes at the sanctuaries (4:14) and worshiping the calf image at Samaria (8:5; 10:5-6; 13:2). There was also international intrigue (5:13; 7:8-11) and materialism. Yet despite God's condemnation and the harshness of language with which the unavoidable judgment was announced, the major purpose of the book is to proclaim God's compassion and love that cannot--finally--let Israel go.

Special Problems

The book of Hosea has at least two perplexing problems. The first concerns the nature of the story told in chs. 1-3 and the character of Gomer. While some interpreters have thought the story to be merely an allegory of the relation between God and Israel, others claim, more plausibly, that the story is to be taken literally. Among the latter, some insist that Gomer was faithful at first and later became unfaithful, others that she was unfaithful even before the marriage.

The second problem of the book is the relation of ch. 3 to ch. 1. Despite the fact that no children are mentioned in ch. 3, some interpreters claim that the two chapters are different accounts of the same episode. The traditional interpretation, however, is more likely, namely, that ch. 3 is a sequel to ch. 1--i.e., after Gomer proved unfaithful, Hosea was instructed to take her back.

Hosea Interpretive Challenges

That the faithless wife, Gomer, is symbolic of faithless Israel is without doubt; but questions remain.

    1. First, some suggest that the marital scenes in chaps. 1-3 should be taken only as allegory. However, there is nothing in the narrative, presented in simple prose, which would even question its literal occurrence. Much of its impact would be lost if not literal. When nonliteral elements within the book are introduced, they are prefaced with “saw” or “have seen” (5:13; 9:10, 13), the normal Hebraic means of introducing non-literal scenes. Furthermore, there is no account of a prophet ever making himself the subject of an allegory or parable.

    2. Second, what are the moral implications of God’s command for Hosea to marry a prostitute? It appears best to see Gomer as chaste at the time of marriage to Hosea, only later having become an immoral woman. The words “marry a promiscuous woman” are to be understood proleptically, i.e., looking to the future. An immoral woman could not serve as a picture of Israel coming out of Egypt (2:15; 9:10), who then later wandered away from God (11:1). Chapter 3 describes Hosea taking back his wife, who had been rejected because of adultery, a rejection that was unjustifiable if Hosea had married a prostitute with full knowledge of her character.

    3. A third question arises concerning the relationship between chap. 1 and chap. 3 and whether the woman of chap. 3 is GOmer or another woman. There are a number of factors which suggest that the woman of chap. 3 is Gomer. In 1:2, God’s command is to “Go, marry”; in 3:1, however, His command is ti “Go, show your love to your wife again,” suggesting that Hosea’s love was to be renewed to the same woman. Furthermore, within the analogy of chap. 1, Gomer represents Israel. As God renews His love toward faithless Israel, so Hosea is to renew his love toward faithless Gomer. For Hosea 3 to denote a different woman would confuse the analogy


I. Superscription (1:1)

II. The Unfaithful Wife and the Faithful Husband (1:2-3:5)

III. The Unfaithful Nation and the Faithful God (chs.4-14)

A. The Children as Signs (1:2-2:1)

B. The Unfaithful Wife (2:2-23)

    1. The Lord’s judgment of Israel (2:2-13)

    2. The Lord’s restoration of Israel (2:14-23)

C. THe Faithful Husband (ch.3)

A. Israel’s Unfaithfulness (4:1-6:3)

    1. The general charge (4:1-3)

    2. The cause declared and the results described (4:4-19)

    3. A special message to the people and leaders (ch.5)

    4. The people’s sorrowful plea (6:1-3)

B. Israel’s Punishment (6:4-10:15)

    1. The case stated (6:4-7:16)

    2. The judgment pronounced (chs.8-9)

    3. Summary and appeal (ch.10)

C. The Lord’s Faithful Love (chs.11-14)

    1. The Lord’s fatherly love (11:1-11)

    2. Israel’s punishment for unfaithfulness (11:12-13:16)

    3. Israel’s restoration after repentance (ch.14)

Hosea Horizontal

God's character in Hosea

  1. God is accessible - 14:2

  2. God is good - 3:5

  3. God is kind - 2:19

  4. God is loving - 11:4

  5. God is merciful - 2:23; 14:3-4

  6. God is provident - 2:8-9

Christ in Hosea

Hosea pictures the relationship between a faithful husband (Hosea, God) and an unfaithful bride (Gomer, Israel). The presence of Christ permeates the Book of Hosea as the Lover and redeemer of His people, just as HOsea acted as the redeemer of his wife, Gomer. Hosea also depicts Christ position as Savior of his people: "And you shall know no God but Me; for there is no savior besides Me" (13:4).