{"id":1281,"date":"2018-02-03T07:43:23","date_gmt":"2018-02-03T06:43:23","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1281"},"modified":"2018-02-03T07:43:23","modified_gmt":"2018-02-03T06:43:23","slug":"the-message-of-hoseas-marriage","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-message-of-hoseas-marriage\/","title":{"rendered":"The Message of Hosea\u2019s Marriage"},"content":{"rendered":"
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When Jehovah spoke at the first by Hosea, Jehovah said unto Hosea, Go, take unto you a wife of whoredom and children of whoredom; for the land does commit great whoredom, departing from Jehovah.<\/em><\/p>\n

Hosea<\/em><\/span> 1:2<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

This Messianic Bible Study is a study of the first three chapters of the Book of Hosea. These chapters deal with Hosea\u2019s marital problems and their application as a prophetic message<\/span> to the people of Israel.<\/p>\n

God sometimes asked His prophets to do very strange things in order to get the attention of the people of Israel so that they could learn something. Isaiah, for example, was <\/span>asked to walk naked for three years. Ezekiel was asked to lay on one side for so many days and then on his other side for so many days. These were actual, literal actions that the prophets were asked to do, but, at the same time, they were symbolic actions containing a message God was trying to get across to His people Israel. The same thing was true of Hosea, his marriag<\/span>e, and his family. These were literal events that actually happened in the life of Hosea the Prophet while, at the same time, they were symbolic messages to the people of Israel. The history of the relationship between Hosea and his wife is similar to the relationship between Jehovah, the husband, and Israel, the Wife of Jehovah. As the message of Hosea\u2019s marriage is studied, exactly what God was trying to relate to the people of Israel will be brought out.<\/span><\/span><\/span><\/p>\n

Chapters 1\u20133<\/a> of the Book of Hosea can be divided into four units: the first commission to Hosea; the application to Israel, the Wife of Jehovah; the second commissi<\/span>on to Hosea; and the application to Israel, the Wife of Jehovah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The First Commission to Hosea\u2014Hosea 1:2\u20132:1<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Concerning the Wife and the Children\u2014Hosea 1:2\u20139<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Concerning the Wife\u2014Hosea 1:2\u20133a<\/a><\/p>\n

Hosea was officially called into the prophetic office and given a direct revelation from God in verse 2<\/a>: When Jehovah spoke at the first by Hosea, Jehovah said unto<\/em><\/span> Hosea, Go, take unto you a wife of whoredom and children of whoredom; for the land does commit great whoredom, departing from Jehovah.<\/em><\/p>\n

In verse 2a<\/a>, the phrase When Jehovah spoke at the first by Hosea<\/em><\/span> marks the point at which Hosea\u2019s prophetic ministry officially began. This first direct revelation was the commission: Jehovah said into Hosea, Go, take unto you a wife of whoredom.<\/em> To take a wife of<\/em><\/span> whoredom<\/em> meant that he was to marry a prostitute. Some have taught that this could not have been literally what God was saying, because God would be asking Hosea to do something contrary to the Law o<\/span>f Moses. Actually, only the Levites were forbidden to marry a prostitute (Lev. 21:7<\/a>, 14<\/a>). Hosea, however, was neither a priest nor a Levite, rather, he was a member of one of the other tribes in the n<\/span>orthern kingdom, Israel. Therefore, the prohibition of the Law of Moses did not apply to Hosea.<\/p>\n

Hosea was not only asked to marry a prostitute, he was also to take the children of whoredom.<\/em> These were<\/span> children already born to the prostitute before the actual marriage to Hosea. These were days long before it was possible to find a way out of pregnancy by abortion or by other means and so a prostitute would of<\/span>ten find herself the mother of children quite young. Since the word children<\/em> is used, this particular prostitute had already given birth to at least two children. Hosea was asked to marry a<\/span> prostitute and also adopt her children that were already born as a result of her acts of prostitution.<\/p>\n

In verse 2b<\/a>, God gave Hosea the lesson of the symbolic action: for the land does commit great wh<\/em><\/span>oredom, departing from Jehovah<\/em>. God told Hosea that the action he was to perform was to be a symbolic action; it was a real, literal action that would carry with it a symbolic message concerning the n<\/span>ation and the Land of Israel: like the woman, the nation, representing the Wife of Jehovah, had also become a prostitute. The wife symbolized the nation of Israel as a whole and the children symbolized the specific individuals within the nation.<\/span><\/p>\n

Hosea\u2019s obedience is recorded in verse 3a<\/a>: So he went and took Gomer the daughter of Diblaim.<\/em><\/p>\n

The prostitute\u2019s name was Gomer<\/em>, meaning \u201cperfection\u201d or \u201cco<\/span>mpletion.\u201d Her father\u2019s name was Diblaim<\/em>, meaning \u201cdouble fig cakes.\u201d The term \u201cfig cakes\u201d was an erotic symbol throughout the ancient world of this period and it is used in this way in the Song of So<\/span>lomon. By putting the two names together, it means that she was a \u201cperfect daughter of pleasure.\u201d She was devoted to pleasure, not just her own, but for those who were using her. This was the kind of woman Hosea was asked to marry. Hosea was warned not to expect a happy marriage. He was told in advance to marry someone who would cause him grief.<\/span><\/p>\n<\/div>\n<\/div>\n

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a. The First Child, Jezreel\u2014Hosea 1:3b\u20135<\/a><\/p>\n

The first child is born in verse 3b<\/a>: and she conceived, and bore him a son.<\/em><\/p>\n

Hosea obeyed the Lord. He married Gomer and adopted her children. In the early years of their own marriage, she gave birth to three more children, which were the children of Hosea. The first child was a son<\/em>.<\/p>\n

The application to the name is in verse 4<\/a>: And Jehovah said unto him, Call <\/em>his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause the kingdom of the house of Israel to cease.<\/em><\/p>\n

The first child was named Jezreel<\/em>. The name Jezreel<\/em> can have two meanings: first, it can mean \u201cGod scatters\u201d; secondly, it can also mean \u201cGod sows.\u201d Throughout these first three chapters of the book, Hosea used the name, Jezreel<\/em>, in both senses; sometimes in the sense of God scattering, sometimes in the sense of God sowing. Furthermore, God states that He will avenge the blood of Jezreel upon the house of Jehu.<\/em> Jehu had led a revolt against King Ahab and destroyed the entire House of Ahab, including Jezebel. God had condemned the House of Ahab to total destruction because of their sinfulness (2 Kg. 9:7\u201310<\/a>). So, while Jehu\u2019s act itself was the will of the Lord, his motivation for destroying the House of Ahab was improper. Jehu\u2019s motivation had nothing to do with the desire to re-establish the worship of Jehovah, but to gain full power and authority. While he destroyed the House of Ahab and did away with Baal worship, he did not reinstitute the worship of Jehovah as the only proper worship. Instead, he went back to the sins of Jeroboam, which was the worship of the golden calf (1 Kg. 12:25\u201333<\/a>); therefore, his motivation was totally wrong.<\/p>\n

Although Jehu\u2019s act was right, because his motivation was improper, the judgment would come in verse 5<\/a>: And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.<\/em><\/p>\n

God states that a day will come when He will break the bow of Israel in the<\/em> valley of Jezreel.<\/em> To break the bow meant that He will break up the kingdom. The valley of Jezreel<\/em> is the place where the bow of Israel<\/em> or the kingdom would be broken. This, in turn, will result in the scattering of Israel, thus fulfilling the first meaning of the name Jezreel<\/em>, God scatters.<\/p>\n<\/div>\n<\/div>\n

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b. The Second Child, Lo-ruhamah\u2014Hosea 1:6\u20137<\/a><\/p>\n

The second child was born in verse 6<\/a>: And she conceived again, and bore a daughter. And Jehovah said unto him, Call her name Lo-ruhamah; for I will no more <\/em><\/span>have mercy upon the house of Israel, that I should in any wise pardon them.<\/em><\/p>\n

The second child, a daughter, was named Lo-ruhamah, which means \u201cno mercy.\u201d The significance of her name is that there would<\/span> no longer be mercy for Israel. In this passage, Israel meant the northern kingdom.<\/p>\n

That Judah<\/em>, the southern kingdom, will be spared is pointed out in verse 7<\/a>: But I will have mercy upon the house of <\/em><\/span>Judah, and will save them by Jehovah their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.<\/em><\/p>\n

The reason was because Judah<\/em> was more faithful than Israel<\/em> and h<\/span>ad some righteous kings, while Israel had none. As a result, Judah will be spared destruction by the Assyrians. Assyria will destroy the northern kingdom, Israel, and will invade Judah<\/em> but will not de<\/span>stroy the Kingdom of Judah. God further points out that the way He will rescue Judah<\/em> will not be by means of another military power, but by Jehovah their God<\/em>. As it turned out, after the Assyrians inv<\/span>aded Judah<\/em> and besieged Jerusalem, God destroyed 185,000 Assyrian soldiers by means of the Angel of Jehovah (2 Kg. 19:35<\/a>). While Judah will \u201chave mercy,\u201d Israel will be Lo-ruhamah<\/span>, \u201cno mercy\u201d; she is <\/span>destined for the Assyrian destruction.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>c. The Third Child, Lo-ammi\u2014Hosea 1:8\u20139<\/a><\/p>\n

Now when she had weaned Lo-ruhamah, she conceived, and bore a son. And Jehovah said, Call his name Lo-ammi; for ye are not my people, and I will not be your God<\/em><\/span>.<\/em><\/p>\n

In verse 8<\/a>, the third child, a second son, was born. In verse 9<\/a>, he was named Lo-ammi<\/span>, meaning not my people<\/em>. The application to Israel was that, for a period of time, Israel would be Lo-ammi, \u201cnot <\/span>God\u2019s people.\u201d Positionally speaking, on the basis of the Abrahamic Covenant, Israel is always the people of God according to Romans 11:29<\/a>: For the gifts and the calling of God are without repentance<\/em>;<\/span> therefore, God will not cast off his people<\/em> (Rom. 11:1\u20132<\/a>). But experientially, Israel can only enjoy the benefits of being God\u2019s people when she is in a state of obedience. For a long time, Israel wi<\/span>ll be Lo-ammi<\/span>, not my people<\/em>, because, for a long time, they will not experience the various blessings that belong to those who are God\u2019s people. Hosea will expound on this point in chapter 2<\/a>.<\/p>\n<\/div>\n<\/div>\n

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B. The Future Reversal and Restoration\u2014Hosea 1:10\u20132:1<\/a><\/p>\n

In these verses, Hosea looks into the future and predicts a future reversal and restoration. The judgment that was detailed in Hosea 1:2\u20139<\/a> is to have a future reversal.<\/p>\n

First, there will be a reversal of Jezreel<\/em> from \u201cGod scatters\u201d to \u201cGod sows\u201d in verse 10a<\/a>: Yet the number of the children of Israel shall be as the sand of the sea, which cannot<\/em> be measured nor numbered.<\/em><\/p>\n

In the sense of judgment, Jezreel<\/em> meant \u201cGod scatters\u201d as He scattered them out of the Land. In the sense of blessing, Jezreel<\/em> meant \u201cGod sows\u201d and He would now \u201csow\u201d them in the Land. As a result there would be a tremendous increase in Israel\u2019s population.<\/p>\n

Secondly, Hosea predicts a national conversion in verse 10b<\/a>: and it shall come to pass that, in the place where it <\/em>was said unto them, Ye are not my people, it shall be said unto them, Ye are the sons of the living God.<\/em><\/p>\n

A second reversal is from Lo-ammi<\/span> to Ammi<\/span>. Israel, who was once Lo-ammi<\/span>, \u201cnot My people,\u201d will again become Ammi<\/span>, \u201cMy people.\u201d Because of this concept of going from \u201cnot My people\u201d to \u201cMy people,\u201d these verses are applied to the Gentiles in Romans 9:24\u201326<\/a>. The Gentiles also were for a long period of time \u201cnot My people,\u201d but now have become \u201cMy people.\u201d Peter also quotes this verse in 1 Peter 2:9\u201310<\/a>, speaking about the believing Jewish Remnant. Before these Jews were believers, they were also in the category of Lo-ammi<\/span>, \u201cnot My people.\u201d But now having become believers in the messiahship of Yeshua (Jesus), these Jewish believers had become Ammi<\/span>, they had become \u201cMy people.\u201d<\/p>\n

Furthermore, Hosea prophesies a future national reunification in verse 11<\/a>: And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go <\/em>up from the land; for great shall be the day of Jezreel.<\/em><\/p>\n

The two kingdoms, Israel and Judah, will be reunited under a united national leadership. There will be one head, which will be the Messiah with David as the co regent. Then the day of Jezreel<\/em> will come, which will be a national day of sowing of the people of Israel in the Land.<\/p>\n

There will be a third reversal, according to verse 1<\/a> of chapter 2<\/a>: Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.<\/em><\/p>\n

Not only will there be a change in the name Lo-ammi<\/span>, to Ammi<\/span>, in the third reversal, the name, Lo-ruhamah<\/span>, meaning \u201cnot obtaining mercy,\u201d is changed to Ruhamah<\/span>, meaning \u201chaving obtained mercy.\u201d<\/p>\n<\/div>\n<\/div>\n

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II. The Application to Israel, the Wife of Jehovah\u2014Hosea 2:2\u201323<\/a><\/p>\n

In the second unit, there is a more detailed application of Hosea\u2019s marriage and children to Israel as the Wife of Jehovah.<\/p>\n<\/div>\n<\/div>\n

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A. The Adultery of Israel\u2014Hosea 2:2\u20135<\/a><\/p>\n

Israel is charged with the specific sin of adultery in verse 2<\/a>: Contend with your mother, contend; for she is not my wife, neither am I her husband; and let her p<\/em>ut away her whoredoms from her face, and her adulteries from between her breasts.<\/em><\/p>\n

Hosea describes this adultery that has led to a separation between husband and wife. What the wife, Israel, must do is put away her adultery. Idolatry is spiritual adultery, so the putting away of adultery is by means of putting away idolatry (Gen. 35:2<\/a>; Josh. 24:14<\/a>; 2 Kg. 18:4<\/a>; 23:19<\/a>).<\/p>\n

There were two results of Israel\u2019s adultery in verses 3\u20135<\/a>. The first result emphasizes the Lo-ammi<\/span>, \u201cnot My people,\u201d aspect in verse 3<\/a>: lest I strip her naked, and set her as in the day that she was born, and make her as a wildern<\/em>ess, and set her like a dry land, and slay her with thirst.<\/em><\/p>\n

Hosea predicted the stripping of Israel, a symbol of an adulteress. God states: lest I strip her naked<\/em>, meaning that she will be treated as an adulteress. Women who were guilty of adultery were sent out stripped naked. The stripping of Israel meant that Israel will be stripped of its productivity and become a wilderness<\/em>, a dry land<\/em>, and a \u201cthirsty\u201d land.<\/p>\n

The second result emphasizes the Lo-ruhamah<\/span>, \u201cno mercy,\u201d aspect in verses 4\u20135<\/a>: Yea, upon her children will I have no mercy; for they are children of whoredom; for their mother has pla<\/em>yed the harlot; she that conceived them has done <\/em>shamefully; for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.<\/em><\/p>\n

There will be no m<\/em>ercy<\/em> upon the children<\/em>, the individuals of the nation, and there will be no mercy<\/em> on the mother<\/em> herself, the nation as a whole, because she misinterpreted where her gifts had come from. Rather than recognizing them to be gifts from her husband, Jehovah, she assumed that these gifts came from the other gods and for that she would be punished.<\/p>\n<\/div>\n<\/div>\n

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B. The Punishment of Israel\u2014Hosea 2:6\u201313<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Hedging of Israel\u2014Hosea 2:6\u20138<\/a><\/p>\n

God states that He will throw a hedge<\/em> around Israel in verse 6<\/a>: Therefore, behold, I will hedge up your way with thorns, and I will build a wall against her, that <\/em><\/span>she shall not find her paths.<\/em><\/p>\n

The throwing up of a hedge is always used in a good connotation (Job 1:10<\/a>; 10:11\u201312<\/a>).<\/p>\n

The result of this hedging is given in verse 7<\/a>: And she shall follow after her lover<\/em><\/span>s, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.<\/em><\/p>\n

In verse 7a<\/a><\/span>, the result is that she will not be able to find her lovers<\/em>, the gods with whom Israel committed adultery, and they will prove themselves to be non-entities. In verse 7b<\/a>, she will eventually see her <\/span>need to return to her first husband.<\/em><\/p>\n

The reason for the hedging is given in verse 8<\/a>: For she did not know that I gave her the grain, and the new wine, and the oil, and multiplied unto her silver and g<\/em><\/span>old, which they used for Baal.<\/em><\/p>\n

The reason for the hedging is her failure to recognize the true source of her material benefits. As mentioned earlier, when Israel was called Lo-ammi<\/span>, \u201cnot My people,\u201d i<\/span>t did not mean positionally because, positionally, Israel will always be the people of God (Rom. 11:1<\/a>). But experientially Israel will not enjoy the benefits of being God\u2019s people unless she is obedie<\/span>nt to God. Because of her disobedience, all these material blessings are going to be withheld. Israel had assumed that these material blessings had come from the other gods; but they had not, and she is about to recognize this. Furthermore, these material gifts that Jehovah gave her were used by he<\/span>r as worship gifts to the other gods, especially the god Baal.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Description of the Punishment\u2014Hosea 2:9\u201310<\/a><\/p>\n

Therefore will I take back my grain in the time thereof, and my new wine in the season thereof, and will pluck away my wool and my flax which should h<\/em><\/span>ave covered her nakedness. And now will I uncover her lewdness in the sight of her lovers, and none shall deliver her out of my hand.<\/em><\/p>\n

The throwing up of the hedge involved the stripping of Israel, whi<\/span>ch is the taking away of material blessings. Israel will be stripped of food and clothing, resulting in her nakedness.<\/em> The nakedness<\/em> of Israel means that the land becomes barren.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Result of the Punishment\u2014Hosea 2:11<\/a><\/p>\n

I will also cause all her mirth to cease, her feasts, her new moons, and her sabbaths, and all her solemn assemblies.<\/em><\/p>\n

There will be a cessation of all her mi<\/em><\/span>rth<\/em> and festivities. These festivals were ordained by God and refer to Jewish festivals: the new moons<\/em>, the sabbaths<\/em>, and the solemn assemblies<\/em>. Instead of using these festivals as acts of worship of <\/span>God, she used them as acts of worship for the god Baal. Now God is going to take them away from her.<\/p>\n<\/div>\n<\/div>\n

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4. The Removal of Israel\u2019s Security\u2014Hosea 2:12<\/a><\/p>\n

And I will lay waste her vines and her fig trees, whereof she has said, These are my hire that my lovers have given me; and I will make them a forest, an<\/em>d the beasts of the field shall eat them.<\/em><\/p>\n

The vines<\/em> and the fig-trees<\/em> were symbols of security. Israel assumed that they were gifts from her lovers<\/em>, and because of that false conception, these gifts will now be taken away.<\/p>\n<\/div>\n<\/div>\n

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5. The Judgment of the Days of the Baalim\u2014Hosea 2:13<\/a><\/p>\n

And I will visit upon her the days of the Baalim, unto which she burned incense, when she decked herself with her earrings and her jewels, and went<\/em><\/span> after her lovers, and forgot me, says Jehovah.<\/em><\/p>\n

The days of the Baalim<\/em> are the days mentioned in verse 11<\/a>, the days of proper festivals, which she used improperly for the worship of Baal. The worship <\/span>of Baal throughout the days of the Baalim<\/em> resulted in her forgetting her true husband, Jehovah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Restoration of Israel\u2014Hosea 2:14\u201323<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Courtship of the Wife of Jehovah\u2014Hosea 2:14\u201315<\/a><\/p>\n

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from th<\/em><\/span>ence, and the valley of Achor for a door of hope; and she shall make answer there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.<\/em><\/p>\n

In verse 14<\/a>, Jehovah, the h<\/span>usband, will once again court the Wife; He will woo her in the wilderness<\/em>, the wilderness<\/em> of Revelation 12:6<\/a>, 13\u201314<\/a> and Micah 2:12\u201313<\/a>, the wilderness<\/em> of the Land of Edom, specifically the city of Bozr<\/span><\/span>ah<\/span> or Petra<\/span>. There God will court Israel and bring her back to Himself.<\/p>\n

In verse 15<\/a>, Israel\u2019s response will be to return to the Lord as it was in the valley of Achor.<\/em> The valley of Achor<\/em> was where Ach<\/span>an committed his sin (Josh. 7:24\u201326<\/a>) resulting in Israel\u2019s defeat at Ai; so it became known as the valley of troubling<\/em>. As a result of the removal of Achan\u2019s sin it became a door of hope<\/em>, of new victo<\/span>ry and conquest. Now once again, Achor will be a door of hope<\/em> when Israel returns. This is also taught in Isaiah 65:9\u201310<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Result of Israel\u2019s Return to Her God\u2014Hosea 2:16\u201318<\/a><\/p>\n

There will be three results of Israel\u2019s return. First, there will be the removal of all idolatry in verse 16<\/a>: And it shall be at that day, say<\/em><\/span>s Jehovah, <\/em>that you shall call me Ishi, and shall call me no more Baali.<\/em><\/p>\n

Idolatry will be removed to the point that Israel will no longer address God as Baali<\/span>, but only as Ishi. Baali<\/span> and Ishi<\/span> mean th<\/span>e same thing: \u201cmy husband.\u201d Baali<\/span> means \u201cmy husband, in the sense of my master,\u201d and Ishi means \u201cmy husband, in the sense of my man.\u201d Both are valid forms and are used interchangeably throughout the O<\/span>ld Testament.<\/p>\n

Secondly, there will be a change in Israel\u2019s vocabulary in verse 17<\/a>: For I will take away the names of the Baalim out of her mouth, and they shall no more be mentioned by their name.<\/em><\/p>\n

Bec<\/span>ause Baali<\/span> sounds so much like the name Baal, one of the gods with whom Israel committed adultery, the term Baali<\/span> will be dropped from the Hebrew vocabulary in the Kingdom. The Jews will no longer add<\/span>ress God as Baali<\/span> but only as Ishi<\/span> to erase any possible remembrance of the god Baal; all remembrance of idolatry will cease.<\/p>\n

Thirdly, there will be restoration of security in that they will no longer<\/span> be damaged by the animal kingdom or by war, according to verse 18<\/a>: And in that day will I make a covenant for them with the beasts of the field, and with the birds of the heavens, and with the creepi<\/em><\/span>ng things of the ground: and I will break the bow and the sword and the battle out of the land, and will make them to lie down safely.<\/em><\/p>\n<\/div>\n<\/div>\n

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3. The Prediction of a New Betrothal: Hosea\u20142:19\u201320<\/a><\/p>\n

Several characteristics of a new betrothal are mentioned in verse 19<\/a>: And I will betroth you unto me for ever; yea, I will betroth you unto me in ri<\/em>ghteousness, and in justice, and in lovingkindness, and in mercies.<\/em><\/p>\n

As to the time, it will last for ever<\/em>; as to content, it will contain righteousness, justice, lovingkindness<\/em>, and mercy<\/em>; as to quality, it will be in faithfulness<\/em>.<\/p>\n

The result is given in verse 20<\/a>: I will even betroth you unto me in faithfulness; and you shall know Jehovah.<\/em><\/p>\n<\/div>\n<\/div>\n

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4. The Total Reversal of the Names of Hosea\u2019s Children\u2014Hosea 2:21\u201323<\/a><\/p>\n

And it shall come to pass in that day, I will answer, says Jehovah, I will answer the heavens, and they shall answer the earth; and<\/em> the earth shall answer the grain, and the new wine, and the oil; and they shall answer Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them that were not my people, You are my people; and they shall say, You are my God.<\/em><\/p>\n

In verses 21\u201322<\/a>, Jezreel<\/em>, which first means \u201cGod scatters, in the sense of judgment,\u201d will now mean \u201cGod sows, in the sense of blessing.\u201d God will sow them in the Land and there will be fruitfulness in the Land with heaven and earth cooperating to give great production. Lo-ruhamah<\/span>, which means \u201cno mercy\u201d will now be Ruhamah<\/span>, meaning \u201cobtaining mercy.\u201d And in verse 23<\/a>, in place of Lo-ammi<\/span>, \u201cnot My people,\u201d it will be Ammi<\/span>, \u201cMy people.\u201d<\/p>\n<\/div>\n<\/div>\n

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III. The Second Commission to Hosea\u2014Hosea 3:1\u20133<\/a><\/p>\n<\/div>\n<\/div>\n

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A. Concerning the Wife\u2014Hosea 3:1<\/a><\/p>\n

And Jehovah said unto me, Go again, love a woman beloved of her friend, and an adulteress, even as Jehovah loves the children of Israel, though they turn unto other go<\/em>ds, and love cakes of raisins.<\/em><\/p>\n

Hosea\u2019s second commission is to go and rescue Gomer from the slave market. After Gomer had given birth to her third child, she abandoned Hosea and began to seek the lovers she had had relationships with before she married Hosea. Whereas before she was only a prostitute, now she had become an adulteress<\/em>. She had lost her looks and no one wanted her anymore as a used up prostitute and adulteress<\/em>. She had fallen into indebtedness and had been sold into slavery. Hosea was now asked to rescue her from the slave market for she is beloved of her friend<\/em>. This friend is her husband, Hosea himself. Often the term friend was used of a husband (Jer. 3:1<\/a>, 20<\/a>; Song 5:16<\/a>). Hosea is commissioned to take her back and love her still. The application is that God still loves Israel in spite of her loving other gods and in spite of her loving \u201craisin cakes,\u201d which was also an erotic symbol (Song 5:2<\/a>) and used in the worship of idols (Jer. 7:18<\/a>; 44:19<\/a>).<\/p>\n<\/div>\n<\/div>\n

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B. Hosea\u2019s Obedience: Hosea\u20143:2<\/a><\/p>\n

So I bought her to me for fifteen pieces of silver, and a homer of barley, and a half-homer of barley.<\/em><\/p>\n

Hosea purchases Gomer back for fifteen pieces of silver plus one and one-half homers of barley, which was also equal to fifteen pieces of silver. She was purchased back for the total price of thirty pieces of silver, the value of a dead slave (Ex. 21:32<\/a>). She was by then valued only as much as a dead slave.<\/p>\n<\/div>\n<\/div>\n

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C. The Deprivation of Gomer\u2014Hosea 3:3<\/a><\/p>\n

and I said unto her, You shall abide for me many days; you shall not play the harlot, and you shall not be any man\u2019s wife: so will I also be toward you.<\/em><\/p>\n

After she was brought back into Hosea\u2019s home, she was to be deprived of two things: she is no longer to play the harlot<\/em>, nor to play the wife<\/em>. She would have no conjugal rights for a period of time until there is complete restoration of love between the two, at which point the physical relationship will be restored.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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IV. The Application to Israel, the Wife of Jehovah\u2014Hosea 3:4\u20135<\/a><\/p>\n<\/div>\n<\/div>\n

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A. The Deprivation of Israel\u2014Hosea 3:4<\/a><\/p>\n

For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim.<\/em><\/p>\n

Israel is also to suffer deprivation in three ways. First, Israel will be deprived of civil authority; without king, and without prince<\/em>. After the destruction by Babylon, Israel was deprived of a king<\/em> and after the destruction by Rome, Israel was deprived of a prince<\/em>. Secondly, Israel will be deprived of true worship; without sacrifice, and without ephod<\/em>. The term without sacrifice<\/em> means Israel will be \u201cwithout the Temple.\u201d The term without ephod<\/em> means Israel will be \u201cwithout the priesthood.\u201d Both of these have been true since the Roman destruction in a.d. 70. Thirdly, Israel will be deprived of the false worship of idolatry; without pillar<\/em> or terephim<\/span>. The term without pillar<\/em> means that Israel will no longer worship false temple gods. Without terephim<\/span> means Israel will no longer worship \u201chousehold gods.\u201d Both of these have been true since the Babylonian destruction in 586 b.c.<\/p>\n<\/div>\n<\/div>\n

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B. The Restoration of the Wife of Jehovah\u2014Hosea 3:5<\/a><\/p>\n

afterward shall the children of Israel return, and seek Jehovah their God, and David their king, and shall come with fear unto Jehovah and to his go<\/em>odness in the latter days.<\/em><\/p>\n

Restoration will come afterward<\/em>, that is, after a period of the many days of verse 4<\/a>, Israel will be restored to her relationship as the Wife of Jehovah. This verse moves into the prophetic future. In that day Israel will do three things. First, Israel will return. Israel will undergo a national regeneration and will again become the Wife of Jehovah. Secondly, Israel will seek two persons: the first person will be Jehovah their God<\/em>, or more specifically, the Messiah; the second person will be David their king<\/em>, for the resurrected David will be the Messiah\u2019s co-regent over Israel in the Messianic Kingdom. And thirdly, Israel will come with fear to Jehovah and to His goodness<\/em>; Israel will be faithful to the Lord from then on without fail. As a result of Israel\u2019s faithfulness and obedience, Israel will experience the material goodness of God and never be deprived of this goodness again.<\/p>\n

To summarize: The kingdom and the nation are to be \u201cscattered,\u201d Jezreel<\/em>; \u201cwithout mercy,\u201d Lo-ruhamah<\/span>; and experientially be \u201cnot God\u2019s people,\u201d Lo-ammi<\/span>. But in the future, they will be \u201csown\u201d to Jehovah, Jezreel<\/em>; become \u201cGod\u2019s people,\u201d Ammi<\/span>; and will \u201cobtain mercy,\u201d Ruhamah<\/span>.<\/p>\n<\/div>\n<\/div>\n<\/div>\n

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<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

When Jehovah spoke at the first by Hosea, Jehovah said unto Hosea, Go, take unto you a wife of whoredom and children of whoredom; for the land does commit great whoredom, departing from Jehovah. Hosea 1:2 Introduction This Messianic Bible Study is a study of the first three chapters of the Book of Hosea. These … <\/p>\n

\u201eThe Message of Hosea\u2019s Marriage\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1281","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1281"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1281\/revisions"}],"predecessor-version":[{"id":1282,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1281\/revisions\/1282"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1281"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}