A Study of Hosea (Part 1 of 2)

Hosea 1:1-2:1 – Hosea’s wife and the naming of her Children

1:1 The Title of the Book

The Word of Yahweh

It is common among the prophetical books for the title to ascribe the source of the prophecy from Yahweh (Joel 1:1; Jonah 1:1; Micah 1:1; Zephaniah 1:1; Haggai 1:1; Zechariah 1:1; Malachi 1:1). The only exception; Amos 1:1 — “the words of Amos,” sees Yahweh being mentioned continuously after that point. The words Amos uttered were as a result of what he saw (Amos 1:1) thus indicating he was not the originator of his message. The prophet of God is entrusted with the Word and it is his responsibility to deliver it (Numbers 22:20, 38; 23:12, 26; 24:13). This declares his complete subservience to the Word but in another sense he acquires an elevated status as only in his mouth can the Word of Yahweh be found (I Kings 17:24; 18:36).

Hosea

Four people besides the prophet have this name in the Hebrew Scriptures:

  • Joshua’s original name — Numbers 13:8;
  • One of David’s officers — 1 Chron. 27:20;
  • The last King of Israel —II Kings 17:1;
  • A post-exilic covenanter — Nehemiah 10:24;

Most of these were Ephraimites and it is possible that Hosea was of the tribe of Ephraim. True, this is purely a matter of conjecture but it is interesting to observe that the name Ephraim occurs more often in Hosea than in any other book (37 times as opposed to 24 x Judges, 13 x Isaiah, 7 x Jeremiah, 3 x Zechariah, etc.).

(a5) Hosea’s name means “deliverer” (Stg) “May Yah Save” (IDB) “Yah is help” (YNG). There is no indication that his name was definitely symbolic, although it is a good name for a person with the message of redemption he was to communicate. Hosea the prophet is found exclusively in the book bearing his name. All we know of him has to be derived from this source.

What we can confidently surmise is that he was of the Northern Kingdom and that he occupies a unique place as the only “writing” prophet who had his home in Israel. He was obviously patriotic but not a romanticist as at no point in the entire book is there any suggestion that Israel can escape the coming disaster. The hope expressed is not one of avoiding God’s Judgement but one of a new beginning beyond the Judgement.

Hosea was a rarity in Israel. One of his contemporaries, Amos, did not want to be counted among the prophets of Israel when he delivered his oracles at Bethel (Amos 7:14). Hosea also scorned the priests and prophets of Israel (Hosea 4:4-6).

Some authorities attempt to portray Hosea as a baker, others that he had some connection with agriculture. The evidence is flimsy although such concepts are not as perversely ludicrous as that which asserts that in his youth he suffered from a sex obsession. The attempt to place modern psychological tags on Bible characters and their behaviour is disconcerting and distracting from the intent of the message.

Beeri

“Belonging to a fountain,” (GES); “well” (IDB). Nothing is known of Hosea’s father although it is appropriate to think of Hosea as the son of or belonging to a well. Hosea drew of the waters of God’s Word in addressing the people.

Hosea — Historical Background

Verse one of Chapter one establishes the prophet’s historical context as it says:—

“The word of Yahweh that came unto Hosea, the son of Been, in the days of Uzziah, Jot ham, Ahaz and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, King of Israel.”

This should make it all very straightforward. However, Jeroboam II’s reign as King of Israel concluded part way through that of Uzziah’s as King of Judah. Some six Kings of Israel followed until the fall of Samaria part way through the time of the reign of Hezekiah, King of Judah (II Kings 18:10). Considering that the prophecy was directed almost exclusively to the Northern Kingdom and referred to times after the death of Jeroboam II Kings (8:4), why then is the chronology of the post-Jeroboam II Kings deleted? Two reasons could provide the answer. Both could be correct:-

(i) The Kings subsequent to Jeroboam II were by and large usurpers who gained their position either via assassination or appointment by a foreign power — Assyria. Thus, God did not recognise these Kings as legitimate.
(ii) The conclusion of Jeroboam II’s reign marked the end of Israelite prosperity. Whereas Judah experienced resurgences under Hezekiah and Josiah, Israel’s fortunes took a rather nasty nosedive. It was a signal that God had withdrawn His blessing. In other words the Kingdom of Israel, in God’s eyes was at an end. It was a Kingdom in name only. This did not mean that God gave them up entirely as He still sent His prophets into the land to gain their repentance.

Jeroboam II (Israel)

Jeroboam II reigned for forty-one years (11 Kings 14:23) and was the most warlike king and most successful administrator to sit on Israel’s throne. Although II Kings pays scant attention, from a purely human viewpoint, to the greatest of the Kings of Israel it gives powerful information as to why he was so successful. In II Kings 14:27 we read:

“And Yahweh said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of bash.”

This salvation took a number of forms. Firstly, Jeroboam was able to extend the borders of Israel to an unprecedented limit. An important factor contributing to this success was the crippling of the mighty Assyrian power that took place around this time. Jeroboam met with little opposition and had the upper hand in relation to the ubiquitous conflict with Judah. In fact his southern border appeared to lop a bit off the top of Judah (II Kings 14:28). Secondly the Kingdom was prosperous. An examination of Amos and relevant passages in Hosea indicates that the period was one of wealth and prosperity (Amos 3:15; 6:4-8; Hosea 2:8).

It all points to what was another attempt by God, more than probably the last, to recover His backsliding people from a deeply ingrained apostasy through the provision of bountiful blessings. However, a more horrendous picture of religious degeneracy and gross wickedness could hardly be imagined than that painted by Amos and Hosea during this time of blessing. The goodness of God was attributed to their own prowess (Amos 6:13) and instead of gratitude and humility eventuating, pride and self-sufficiency coupled with idolatry resulted. They were ripe for the final doom declared by the prophets.
Jeroboams was reign was marked by the following acts against God:

  • “He did that which was evil in the sight of Yahweh: and departed not from all the sins of Jeroboam the son of Nebat.” (II Kings 14:24)
  • Idolatry (“Baal” Hosea 2:8, 13, 17; “Other gods” Hosea 3:1) The chief seats of idolatry being Gilgal and Bethel (Amos 4:4-5; Hosea 4:15).
  • Immorality (Hosea 2:4; 4:10,11,18).
  • Ruthless exploitation of the poor by landowners and merchants (Amos 2:6-8; 3:1; 5:11; 8:4-6).
  • An arrogant, self-indulgent aristocracy (Amos 6:3-6).
  • Violence (Amos 3:10).
  • Corruption of justice (Amos 5:7, 12).
  • Harrassment of Yahweh’s prophets (Amos 7:10-17).

Israel: The Post-jeroboam II Kings

History of Israel subsequent to Jeroboam’s reign was consistent with all the negative aspects of Jeroboam’s Israel and none of the positive details. Idolatry, immorality, violence and corruption

prevailed, perhaps even worsened, whereas Israel’s wealth increasingly found its way into the treasure-houses of Assyria. Some minor resurgences were attempted but these were carnally motivated and without the blessings of Yahweh.

The year of Jeroboam II’s death was the year four kings sat on the throne of Israel. It was a period of incredible political instability Jeroboam II died and Zechariah his son succeeded him thus fulfilling the prophecy that the house of Jehu would reign in Israel to the fourth generation (II Kings 10:30; 15:12). However, the fourth in Jehu’s line was assassinated by Shallum after reigning a mere six months (II Kings 15:10). Shallum barely had time to change the stationery as he was assassinated by Menahem after being in command for only one month II Kings 15:14).

After four kings in less than twelve months one would assume that the ten-year reign of Menahem would have reintroduced the political stability evident with Jeroboam II. However, another player entered the arena to prevent this — Assyria. Menahem could effectively contend with the Israelites who rejected his leadership by killing them (II Kings 15:16) but when Tiglath-pileser III, the architect of the rejuvenated Assyrian Empire, put a foot in Israel Menahem had to resort to buying him off. This gift was the first of many to keep the Assyrians at arms length.

Menahem was probably the most vicious of the Kings of Israel. His act of ripping up pregnant women is frightening to consider. The Assyrians, the masters of cruelty, were known to do this to enemy nations at the height of their rage. For Menahem to do it to his own people indicates the depths the Israelite monarchy had plummeted to. Menahem’s ten-year reign merely accelerated Israel’s slide as it was infamous for its poverty and cruelty.

After Menahem, who died in surprisingly unsuspicious circumstances, came Pekahiah. Pekah’s reign was of twenty years duration. He seemed to have big ideas for Israel. He attempted to revive Israel by becoming confederate with Rezin, King of Syria to fight against Judah (Isaiah 7:1-9; II Chronicles 28:5-6). His motivation for doing this is unstated. Perhaps he coveted a piece of Judah’s prosperity. Maybe he wanted to take the people’s mind off their problems and rally them around a national cause. Alternatively it may have been merely an exercise in self-aggrandisement — an attempt to portray himself as one of the great leaders of people. To what success? His victory over Judah was but a short lived glory that did nothing to restore Israel to the pinnacle it reached under Jeroboam II. All he gained was returned after the counsel of Oded (II Chronicles 28: 9-15). His twenty-year reign ended after he was humiliated by an invasion by Tiglath-pileser III of Assyria. It seems he could not provide the cash to buy the Assyrian monarch off as Menahem had and therefore he had to suffer the ignominy of watching the Assyrians do as they pleased (II Kings 15:29).
his son. A whole four verses of scripture is given over to outlining the impact of Pekahiah’s reign — nil. He merely prolonged the idolatry stuck around for two years and was assassinated for his trouble by Pekah (II Kings 15:23-26).

Pekah’s end was another routine assassination. This time the work of the Assyrian-backed Hosea: the man who was to be the last king to sit on the throne of Israel. We read of Hosea in II Kings 17:2: “And he did that which was evil in the sight of Yahweh, but not as the Kings for Israel that were before him.” This could mean that he was not as bad as the other kings because he refused to follow the ways of Jeroboam the son of Nebat, or that he was as bad but in a different way. We can surmise, with some confidence, that there was a decrease in the former active opposition to the worship of Yahweh. This seems implied in the circumstance that apparently no official hindrance was offered to the invitation made by Hezekiah to attend the Passover in Jerusalem (II Chronicles 30: 1­12). We must not lose sight of the fact that Hosea was considered evil by God. It could be stated that Hosea in deference to his Assyrian master adopted their particular practices thus discouraging the traditional Israelite idolatry.

Which ever way we look at it Hoshea was clearly treacherous. In order to shake-off his Assyrian masters, who virtually put him on Israel’s throne, he decided to seek the support of the King of Egypt. His motive primarily was to avoid paying substantial annual tribute to Assyria. However, this act of treason saw him banished to an Assyrian prison and the last vestiges of the Kingdom of Israel being smashed to pieces (II Kings 17:4­6).

Hosea the prophet witnessed all the events outline so far for you. He saw the glory and the wealth, but more importantly, he saw the spiritual gangrene and deterioration. Hosea witnessed the last days of the Kingdom of Israel. We are participants on the last days of Gentile darkness. On an even more serious note, we could be witnessing the spiritual gangrene and deterioration of the ecclesia that springs from the Truth as revived by John Thomas. Judah could look at Israel and shake their heads. We can do likewise especially if our ecclesia is buoyant and healthy whereas others may be undergoing difficulty. Remember Israel in Jeroboam II’s time appeared healthy. So too did Judah in Josiah’s time and Sardis in the time of John when he penned the Revelation. May we heed the exhortation of Christ to Sardis:—

“I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain …” (Revelation 3:1-2)

 The Corresponding Kings of Judah four Kings of Judah mentioned in Hosea 1:1 — Uzziah, Jotham, Ahaz, Hezekiah — are each of them fascinating characters to study. However, as Hosea’s message was written to Israel we will be brief in discussing the Kings of Judah. All were marked by lengthy reigns and all relinquished their sovereignty horizontally. Assassinations and intrigue were, during this period of time, Israelite characteristics.

Uzziah, the earliest of the four, was a dynamic, self-motivated man. He was continually busy in the work of improving his Kingdom. He scored dramatic victories over Judah’s perennial enemies — the Philistines — as well as the Arabians. He sponsored the development of ingenious weapons and strategy and was internationally acclaimed for his achievements ((II Chronicles 26:15). The reason for his success is clearly spelled out — “And as long as he sought Yahweh, God made him to prosper.” (II Chronicles 26:5). Unfortunately, Uzziah became “too big for his boots” as he sought to take on a role that he was unqualified for and not permitted to do. His attempt to burn incense on the Altar of Incense in the Temple, despite the protestations of the High Priest and his eighty priests, saw him smitten with leprosy in the forehead — the seat of his corrupt thoughts. He died some years later, a figure of dejection and isolation, cut off, on account of his leprosy, from the people he had worked so hard for.

Jotham, Uzziah’s son, took the throne while his father was in isolation and ruled as co-regent for around ten years of his total time of control — sixteen years. His reign, although not considered one of the more famous, was one of the more successful. He was a righteous man who followed his father’s good traits and judiciously avoided repeating his errors. “Jotham grew powerful because he walked steadfastly before the Lord his God.” (II Chronicles 27:6 NIV). He defeated the Ammonites and worked diligently at improving sections of Jerusalem. His reign was prosperous and content. A sharp comparison to his contemporaries in Israel — Menahem, Pekahiah and Pekah. However, an insidious malaise was undermining his faithful work. “The people did yet corruptly” (II Chronicles 27:2). Despite fine leadership, the people were more inclined towards the carnal and opposed to the spiritual. Their desires were fulfilled to the utmost with the next King of Judah.

We could safely say that Ahaz was the worst King to sit on the throne of Judah. He was an absolute rotten He walked in the ways of the Kings of Israel. In fact such was his behaviour he is recorded as a King of Israel (II Chronicles 28:19). He turned the Kingdom over to some of the more horrendous forms of worship imaginable. The divine Chronicler almost seems at a loss for words in describing the efforts of this King in pursuing idolatry and the impact he was having on Judah. He was defeated by Israel and Syria, invaded by the Philistines and humiliated by the Assyrians. He assumed that because Syria could defeat him that their gods were superior and thus made them the focal point of his religious worship. He closed the Temple and cut up its vessels. His behaviour was the ruin of a fine Kingdom carefully developed by Uzziah and Jotham. It was not as though God had deserted him. The record is clear that God was willing to assist him but Ahaz rejected God’s invitations. Ahaz was an undesirable, faithless King whose sixteen-year reign saw Judah lowered to the pits of depravity. The people did corruptly despite Jotham’s righteous leadership but when Ahaz took command they eventually wanted an out from the Judah he had created.

How could one summarise the reign of the next King of Judah? Hezekiah’s reign has been the delight of many Bible commentators.

Hosea’s Contemporaries

His reign is recorded in more than usual detail in II Kings, II Chronicles and Isaiah. he took control when Judah was at its lowest and elevate it to its greatest heights since the Kingdom was divided. He had his faults but his willingness to seek forgiveness and take sound advice singled him out from Uzziah. The support of the people was the great advantage he had over Jotham. With Israel smashed to pieces by Assyria, Judah represented truly the remnant of God’s faithful. What a contrast he was to his not-so­nice father. He reopened the Temple and re-instituted Mosaic practices including a largely successful Passover. He cleansed the land of idolatry. He defeated the Philistines. He also achieved the unachievable, he withstood Assyria at its ferocious “best.” Time was dedicated to the compilation of the Word of God (Proverbs 25:1). An act of pride late in his life had unfortunate repercussions for Judah. Babylon was the power prophesied to destroy Judah (Isaiah 39:6-7). However, God in His mercy saw that Hezekiah died a wealthy man with his Kingdom enjoying peace and truth (Isaiah 39:8).

In order to determine which prophets were contemporary with Hosea it is necessary that we attempt to define the time span of his prophecy. The minimum span would be about twenty-seven years; from the death of Uzziah to the commencement of Hezekiah’s reign, and the maximum a career that spans nearly a century; beginning of Uzziah’s reign to the death of Hezekiah. Most commentators would consider thirty to thirty-five years to be adequate. This allows for a few final years of Jeroboam II (Israel) to a few years into Hezekiah’s reign (Judah). Up to fifty years is possible although the actual words of Hosea need only cover about ten years of Israel’s history. We could safely say that the following prophets worked at some time when Hosea was operating — Jonah, Amos, Isaiah and Micah.