The Restoration of an Idolatrous People

What image best depicts the idolatry of the people of God? One could make the case that the image most utilized by the prophets to depict the idolatry of God’s people is adultery. Idolatry is spiritual adultery. In order to illustrate this point, Hosea begins with the Lord commanding the prophet to take a promiscuous woman as his wife. “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord” (Hos. 1:2). The names of the children of this unholy union signify what will happen to this people as well. But what follows this depiction and these signs of judgment are extraordinary promises of restoration. Keep reading to learn more about the judgment and restoration of God’s people from the Tyndale Commentaries.

Hosea and Gomer

So he married Gomer daughter of Diblaim, and she conceived and bore him a son.”

Hosea 1:3

The section comprises a series of sign-acts. Sign acts are symbolic outworkings of the divine word in the prophet’s life which are evident to his audience and which reinforce the message. These take the form of divine commands, each followed by an explanation. The first is to marry a promiscuous woman (1:2), which Hosea obeys by marrying Gomer (1:3). Central to this sign-act is the idea that the covenant relationship between Yahweh and his people, established at Sinai, is likened to a marriage and that breaking the covenant represents spiritual adultery. Gomer’s unfaithfulness to Hosea thus reflects Israel’s unfaithfulness to Yahweh, and that idea is programmatic for the whole book. The result of unfaithfulness is judgment on the nation. The further sign-acts associated with the symbolic naming of Gomer’s three children reflects this judgment (1:4, 6, 9).

Jezreel

Then the LORD said to Hosea, “Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. In that day I will break Israel’s bow in the Valley of Jezreel.”

Hosea 1:4-5

The name of Hosea’s first child points to judgment on the dynasty of Jehu. Jezreel was the scene of some of the massacres that marked Jehu’s overthrow of the family of Ahab. It was located in a relatively flat valley, the Valley of Jezreel. This valley was suitable for chariots and was the scene of some significant confrontations (e.g. Judg. 6:33; 1 Sam. 29:1).

Breaking Israel’s bow points to military defeat. This anticipates the fall of the nation to Assyria. The reference to the Valley of Jezreel continues the play on the name Jezreel. This was a place of important battles, including military defeats. That will again be Israel’s fate. It is possible that Jezreel was a significant military centre. Thus, symbolized Israel’s dependence on its own strength and ability to control its own fortunes. That false confidence will end.

The wordplay around the similar-sounding Jezreel (yizrĕʿeʾl) and Israel (yiśrāʾēl) has already been noted. The two terms are also linked by the chiastic structure of verses 4b–5: Jezreel–Israel–Israel–Jezreel. Jezreel means ‘God sows’. ‘Sowing’ is generally associated with fertility, and the reference here, which foreshadows judgment on Israel, may be ironic. The nation that has been so blessed by God has, nevertheless, failed to produce. However, since sowing also involves scattering seed, there may be an allusion, too, to the coming exile.

Lo-Ruhamah “Not Loved”

Gomer conceived again and gave birth to a daughter. Then the LORD said to Hosea, “Call her Lo-Ruhamah (which means “not loved”), for I will no longer show love to Israel, that I should at all forgive them. Yet I will show love to Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but I, the LORD their God, will save them.”

Hosea 1:6-7

The name given to Gomer’s second child, Lōʾ Ruḥāmâ, also speaks of Yahweh’s judgment on his people. Ruḥāmâ is linked to the term raḥămîm (‘pity, compassion’), and to reḥem (‘womb’), suggesting tenderness and affection (cf. NIV, love). The name means ‘not shown compassion’ and is thus a stark reference to the withdrawal of those feelings that would normally be associated with family relationships (cf. 11:8). The people have turned away from him, and now he will turn away from them. This judgment is real and will result in the Assyrian exile. However, it is intended not to destroy, but to refine and lead to repentance, as later verses show.

Lo-Ammi “Not My People”

After she had weaned Lo-Ruhamah, Gomer had another son. Then the LORD said, “Call him Lo-Ammi (which means “not my people”), for you are not my people, and I am not your God.”

Hosea 1:8-9

When Israel came out of Egypt, a key part of Yahweh’s covenant commitment to them at Sinai was that he would take them as his people and he would be their God (cf. Exod. 6:7). Hosea depicts the annulment of that relationship. This might express divine judgment: because of their unfaithfulness, Yahweh has rejected them as his people. However, the text seems, rather, to be stating a grim reality: the people have turned to worship other gods and that has negated their covenant bond with Yahweh. Israel’s worship of other gods has undermined the special relationship implicit in the divine name. And this is the result, not of God’s vindictiveness, but of Israel’s choice: the people have brought it on themselves. The statement of the breakdown of the relationship is made all the more poignant in that it is addressed directly to Israel.

Restoration: The Reversal of Judgment

Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘children of the living God.’ The people of Judah and the people of Israel will come together; they will appoint one leader and will come up out of the land, for great will be the day of Jezreel. “Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’”

Hosea 1:10 – 2:1

National Restoration

Like the sand on the seashore indicates a measureless amount (e.g. Gen. 41:49; Josh. 11:4; Judg. 7:12; 1 Sam. 13:5; 1 Kgs 4:29). In particular, when linked with the number of Israelites, it recalls God’s promises to the patriarchs about the future size of the nation (Gen. 22:17; 32:12; cf. Isa. 10:22; Jer. 33:22). Despite their present unfaithfulness, and in the face of its current historical improbability, they will become what God intended them to be.

Hosea regards the division between Israel and Judah as sinful and, in the future, these two kingdoms will be reunited under a single ‘head’ (NRSV; rōʾš). This anticipates the restoration of the Davidic monarchy (cf. 3:5) and has possible messianic overtones, though the reference on this occasion is not specific.

The reference to coming up out of the land could refer to return from exile, in which case the land would be Assyria or Babylon, though it seems more likely that it refers to Israel. It may be linked with the meaning of Jezreel (‘God sows’) and refer to the future flourishing of the nation, growing up out of the earth. As noted already, Jezreel is associated with Israel’s military might. Judgment results in the loss of that strength and the call to trust in God alone. However, in the future, a kingdom united under a single leader will rise up and recover the land. Great will be the day of Jezreel indicates that the future glory of the nation will reverse the earlier judgment (1:5).

Relational Restoration

Future restoration includes reversing the breakdown of the covenant relationship. Those who have been called not my people will be brought back into the family and accepted as children of the living God. This new designation as children of the living God (bĕnê ʾēl ḥāy) contrasts with the description yaldê zĕnûnîm (‘children of whoredom’, NRSV) in 1:2 and reflects the complete rehabilitation of an unfaithful nation.

This continues the theme of reversal. It picks up on the names of Gomer’s children, though brothers and sisters are plural, indicating a wider significance for the nation as a whole. Say is also plural, suggesting that here the nation is invited to address itself. However, though there may be logical inconsistencies, the content is clear: God will act decisively to restore the broken relationship with his people symbolized by the names Lo-Ammi and Lo-Ruhamah.

The Meaning of the Promised Restoration

There is nothing in the text to prepare the reader for this oracle of salvation, following immediately after the threat of judgment. We might expect a reference to the conditions for receiving salvation – for example, repentance and turning back to God as present elsewhere in the book (e.g. 6:1–3; 14:1–3). Here, though, we see only the promise. Israel’s sin has serious consequences, but God will not give up on those who belong to him, and judgment is not the last word. It is this divine grace that allows judgment and the hope of salvation to stand side by side.

That salvation results in the reversal of the threatened judgment, including Israel’s acceptance and the bestowal of a new name and status. Beyond that, it results in the renewal of the covenant promises made to Abraham and Jacob, and the restoration of the people to what they were meant to be. Despite Israel’s unfaithfulness, God’s purpose for his people will be fulfilled. That purpose includes the unity of Israel and Judah and its future prosperity under a single leader. That leader is later identified with David (3:5), suggesting messianic significance, and Christians further identify the one through whom the people of God will be restored, united and blessed, despite their sin, with Jesus Christ.

In the New Testament, Paul relates the transformation in status here to the Gentiles, who may now be described as God’s people and be included in the promise of salvation (Rom. 9:24–26). Peter also notes the changed names, which he applies to the body of believers, who, through Christ, have become God’s people (1 Pet. 2:10). These express the same principle of divine grace: that those who have no right to it may, nevertheless, be incorporated into the people and purposes of God.

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