Hosea 1:1-11

     God called Hosea to marry a woman who would be unfaithful to him (Hos. 1:1-2), and the prophet chose to marry Gomer (Hos. 1:3). It is not known whether Gomer was a prostitute at the time of the marriage (perhaps she was a temple prostitute), or whether she became one afterward. “The expression ‘adulterous wife’ (lit., ‘wife of adultery’) does not describe her condition at the time of marriage, but anticipates what she proved to be, a wife characterized by unfaithfulness.”[1] Gomer bore three children to Hosea during the time of her infidelity (Hos. 1:3-9). This unusual command of God was intended to make Hosea’s life a pedagogical analogy of God and Israel. Negatively speaking, Gomer was unfaithful to Hosea, and Israel was unfaithful to God. Positively speaking, Hosea loved Gomer and was faithful to her, and God loved and was faithful to Israel. It should be noted that God has called other prophets to behavior that pedagogically pictures His relationship with His people, such as when Isaiah was called to go naked and barefoot for three years (Isa. 20:1-4), or when He called Ezekiel to lay on his left side for three hundred and ninety days (Ezek. 4:1-5), then to lay on his right side for forty days (Ezek. 4:6), and to eat a barely cake that had been cooked over human excrement (Ezek. 4:12). Gomer’s first child was a son named Jezreel (Hos. 1:3b-5), a place noted for its bloodshed, where Jehu overthrew king Joram, as God commanded (2 Ki. 9:1-26), but went too far and killed Ahaziah and his family, as God had not commanded (2 Ki. 9:27-28; 10:12-14). Gomer then conceived and gave birth to a daughter named Lo-Ruhamah, which means “no compassion” (Hos. 1:6-7). This meant that God’s compassion for His people was now replaced by His demand for justice. Lastly, Gomer conceived and bore another son named Lo-Ammi, which means “not my people” (Hos. 1:8-9). This meant that Israel would no longer experience the blessings associated with being close to God and walking with Him.
"The Lord no longer regarded the kingdom of Israel as His people or Himself as their God. He did not mean, of course, that He would break His unconditional promises to His people (e.g., Exod. 6:7; Lev. 26:12; Deut. 26:17–18), but that the relationship that they had enjoyed so far would come to an end. The last phrase of verse 9 literally is “I [am] not I AM [‘ehyeh] to you” (cf. Exod. 3:14). He would withdraw the covenant He had so dramatically made with the revelation of this same name. He would remove protection that He had formerly provided and allow another nation to invade and discipline His people."[2]
     The message of judgment is followed by one of salvation, where God reaffirmed His unconditional covenant promise that Israel would be numerous and would be called “sons of the living God” (Hos. 1:10). He also stated there would come a time when the kingdom would be united, and Israel and Judah would be one people, with one leader (Hos. 1:11).
 
[1] Robert B. Chisholm, Jr., “Hosea,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1379.
[2] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ho 1:8.

Introduction to Hosea

     Hosea prophesied to Israel, the northern kingdom, about their spiritual and moral decline as they trusted in foreign alliances rather than God and repeatedly worshiped idols (spiritual adultery). He prophesied in a politically hostile climate in which several kings were murdered by their successors (753-723 B.C.). Zechariah had reigned as king for six months and was murdered by Shallum (2 Ki. 15:8-10), and Shallum reigned one month and was murdered by Menahem, who reigned for ten years and died of unknown causes (2 Ki. 15:13-22). Menahem’s son, Pekahiah, reigned two years and was murdered by Pekah (2 Ki. 15:22-25), and Pekah reigned twenty years and was murdered by Hoshea (2 Ki. 15:27-30), who reigned for nine years and was defeated by Shalmaneser, king of Assyria (2 Ki. 17:1-6). This behavior is symptomatic of the spiritual decline that started with Israel’s leadership and influenced the thoughts, values, and behaviors of the nation.
     Sin, judgment, and salvation are at the core of Hosea’s message to Israel. Israel was guilty of idolatry, particularly the worship of Baal, the Canaanite fertility god (Hosea 4:17; 8:4-6; 11:2; 13:2). Israel’s covenant relationship with the Lord was likened to a marriage; therefore, when she went after other gods, it was regarded as spiritual adultery (Hosea 1:2; 2:2-5; 3:1; 4:11-15; 5:4; 6:10). In the midst of these historical events, God called Hosea to marry a woman who would become unfaithful to him, yet he was to love her in spite of her infidelity, and in this sense, his marriage serves as a pedagogical analogy of God’s covenant love for Israel.
     The prophet’s message is understood according to the background of the Mosaic covenant and the Deuteronomic blessings (Deut. 28:1-14) and cursings (Deut. 28:15-68). Israel had reached zero hour and there was no offer of repentance, only a message that judgment was coming (Hosea 1:2-9; 2:2-13; 4:1-5:15; 6:4-11:7; 11:12-13:16). However, according to the Abrahamic covenant (Gen. 12:1-3), God’s people would never be completely destroyed, and so there was also a message of salvation and hope (Hosea 1:10-2:1; 2:14-3:5; 6:1-3; 11:8-11: 14:1-9).

Introduction to the Minor Prophets Part 2

The Purpose and Function of the Prophets
     The OT prophets often served as guides and counselors to Israel’s monarchical leaders, always directing them to live in conformity to God’s law. When God’s leaders and people turned away from Him, the prophet functioned as a prosecuting attorney, pointing out their violation of the law and the pending consequences if they did not turn back to the Lord (i.e. repent). If Israel persisted in sin, God would execute His judgments in ever increasing severity, until they were eventually destroyed and removed from the land. However, if God’s people, while in captivity, would humble themselves and turn back to Him, He would forgive their sin and restore their blessings (Deut. 30:1-5; cf. Isa. 1:9).
     It can be said of God’s prophets: 1) they were individually called from all walks of life (unlike kings and priests who were to follow a strict lineage), 2) they were God’s voice of revelation to His covenant people, 3) they were forthtellers and foretellers, 4) they served as God’s prosecuting attorneys against those who violated His laws, 5) and they were reformers, calling God’s people back to orthodoxy and obedience from the heart.
"The voice of the prophet was heard in Israel only in times of national apostasy. God normally communicated with His people through kings and priests, but when these channels failed, He spoke through prophets. When a prophet was chosen and anointed, he took precedence over both king and priest. There was no prophetic succession like that of Israel’s kings and priests, but in time a prophetic order did emerge. The prophets were God’s “ministers without portfolio.” Drawn from all ranks and from all regions of the country, they owed allegiance to no one but God. They spoke with a divine authority and occasionally their words were reinforced by miracles. Speaking for God, the prophets addressed the moral depravities, social injustices, and spiritual apostasies of their times. Many of them were political statesmen of the highest order who understood the world of their day and had a wide view of the future."[1]
     The twelve minor prophets of Israel and Judah are concerned with the behavior of God’s people, who had turned away from a life of obedience to the Lord and continually slipped into moral decline. Though there are some future prophecies given in their writings, they are primarily prophesying direct revelation from God, who is concerned with their departure from His commands set forth in the Mosaic Law. Much of what the prophets preached to their audience is summarized in the words of Micah, who said, “He has told you, O man, what is good; and what the LORD requires of you: to do justice, to love kindness, and to walk humbly with your God” (Mic. 6:8).
     Much of the language of the prophets is judgmental and assumes their hearers know they are in a covenant relationship with God which clearly pronounced promises of blessing and cursing dependent on whether they obey or disobey His Word (read Deut. 28:1-68; 30:15-20). The word blessing translates the Hebrew noun בְּרָכָה berakah, which occurs sixty seven times in the OT. In Deuteronomy 28, the word refers to the tangible goodness that makes life enjoyable and rich, which is promised to His covenant people, Israel, if they would simply obey His commands. Areas of blessing include:
All locations at all times (Deut. 28:3, 6).
Healthy offspring, crops, and livestock (Deut. 28:4-5, 8, 11).
Military success (Deut. 28:7).
Fruitful labor (Deut. 28:8, 12a).
International recognition and respect (Deut. 28:9-10).
Financial prosperity (Deut. 28:12b).
Serving as an international leader to other nations (Deut. 28:13).
     God also promised to bring curses, which would undo all the blessings and bring Israel down, if they disobeyed (Deut. 28:15-68). The Hebrew noun קְלָלָה qelalah is translated curse in Deuteronomy 28:15 & 45. “The basic meaning of this root sets forth the quality of ‘slightness’ as to provision, speed, or circumstance…this root is used of intending a lowered position, technically, to curse.”[2] In Deuteronomy 28:16-19, Moses uses the Hebrew verb אָרָר arar six times, which means, “to bind with a curse.”[3] The form of the verb is passive, which means a curse is received by the nation of Israel if they turn away from God. The cursing could be avoided if God’s people would simply obey the Lord (Deut. 28:15, 20, 45-47, 58-59, 62; 29:25-28; 30:17-18).
     Israel repeatedly pursued idols and human alliances to satisfy their desires and solve their problems, and thus they entered into a prolonged period of rebellion. God eventually brought destruction, as He’d promised, and He used the Assyrians and Babylonians as His disciplinary agents. The Assyrians were aggressive in their efforts to conquer surrounding kingdoms, and God used them to destroy the 10 northern tribes known as Israel. This destruction occurred in 722 B.C. Later, God used the Babylonians to destroy the 2 southern tribes known as Judah, and this happened in 586 B.C. Eventually, God released His people from Babylonian captivity and many returned to repatriate the land from which they’d come, and God called several prophets to help them adjust, and to remind them about their obligation to keep the Mosaic Law and remain faithful.
     In summary, the study of the Minor Prophets considers the lives and ministries of men who were called from all walks of life to serve as God’s messengers to His disobedient people. The prophets were forthtellers and foretellers, addressing issues such as monarchical pride, national idolatry, and socio-economic injustice on the poor; pronouncing judgment if God’s people would not turn back to Him. In addition to the promise of judgment, God also spoke positively of future blessings that He would bring upon His people; and this is based upon His merciful character, and His integrity to be faithful to His unconditional covenant promises through Abraham and David.
 
[1] John Phillips, Exploring the Minor Prophets: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009).
[2] Leonard J. Coppes, “2028 קָלַל,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 800.
[3] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 91.

Introduction to the Minor Prophets Part 1

     The word prophet translates the Hebrew word נָבִיא nabi (Grk. προφήτης prophetes), which means “speaker, herald, preacher,”[1] and refers to one who was called to be the spokesman for another; for example, it was used of Aaron who was the spokesman for Moses (Ex.7:1-2). The prophets were primarily men, but did include women such as Miriam (Ex. 15:20), Deborah (Jdg. 4:4), Huldah (2 Ki. 22:14), and Anna (Luke 2:36). They were channels of communication who received God’s revelation directly and then communicated it to others (Ex. 4:12; Jer. 1:9; Amos 1:3), and sometimes they served as intercessors to God (Gen. 20:7; Ex. 32:10-14; 1 Sam. 12:17, 19). There were true prophets to be obeyed (Deut. 18:18; 34:10-11; 1 Sam. 3:20; 2 Chron. 25:15; 28:9; Hag. 1:13; Acts 11:27-28; 21:10-11) and false prophets to be ignored (Deut. 13:1-5; 18:21-22; Neh. 6:12-13; Jer. 23:25-28; Matt. 7:15; 24:24; Acts 13:6; 2 Pet. 2:1-3; 1 John 4:1-3; Rev. 2:20). In the NT, the gift of prophecy was for the edification of others (1 Cor. 14:3).
     We know about specific prophets such as Elijah and Elisha because they’re mentioned in the writings of others (1 Ki. 17:1-2; 19:15-21), but there were numerous unnamed prophets mentioned as well (1 Sam. 10:5; 19:20; 1 Ki. 18:4). Of all the prophets mentioned in Scripture, only sixteen wrote books, and these are classified into two groups known as the Major Prophets and Minor Prophets. This distinction is based on the overall size of their writings and not their importance. The Major Prophets are Isaiah, Jeremiah, Ezekiel and Daniel.[2] The Minor Prophets are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. Some of the Minor Prophets were called to preach to the ten northern tribes of Israel and others to the two southern tribes of Judah, and their ministries span a period of roughly four hundred years.
     In Jewish tradition the Minor Prophets are referred to as the Book of the Twelve because they were all written on a single scroll. The English Bible follows the order set forth in the Hebrew Bible, but this order is not chronological. The following charts provide an overview of prophet, audience, approximate date of ministry, his contemporaries, and the world power that was often the prevailing threat upon God’s people.
 
Overview of the Twelve Minor Prophets[3]
 
Prophet
Audience
Date
B.C.
Contemporaries
World Power
Hosea
Israel
756-725
Isaiah, Amos, Micah
Assyria
Joel
Judah Pre-exilic
830-810
Elisha
Assyria
Amos
Israel
760-757
Hosea
Assyria
Obadiah
Judah (Edom)
848
Elijah
Assyria
Jonah
Nineveh
ca. 800
None
Assyria
Micah
Judah Pre-exilic
735-690
Isaiah, Hosea
Assyria
Nahum
Judah Pre-exilic
ca. 640
Zephaniah
Assyria
Habakkuk
Judah Pre-exilic
608-597
Jeremiah, Ezekiel, Daniel
Babylonia
Zephaniah
Judah Pre-exilic
640-630
Nahum, Jeremiah
Assyria
Haggai
Judah Post-exilic
520
Zechariah
Medo-Persia
Zechariah
Judah Post-exilic
520-475
Haggai, Esther
Medo-Persia
Malachi
Judah Post-exilic
ca. 435
Nehemiah
Medo-Persia
 
Chronological Order of the Twelve Minor Prophets
 
Prophet
Audience
Date
B.C.
Contemporaries
World Power
Obadiah
Judah (Edom)
848
Elijah
Assyria
Joel
Judah Pre-exilic
830-810
Elisha
Assyria
Jonah
Nineveh
ca. 800
None
Assyria
Amos
Israel
760-757
Hosea
Assyria
Hosea
Israel
756-725
Isaiah, Amos, Micah
Assyria
Micah
Judah Pre-exilic
735-690
Isaiah, Hosea
Assyria
Nahum
Judah Pre-exilic
ca. 640
Zephaniah
Assyria
Zephaniah
Judah Pre-exilic
640-630
Nahum, Jeremiah
Assyria
Habakkuk
Judah Pre-exilic
608-597
Jeremiah, Ezekiel, Daniel
Babylonia
Haggai
Judah Post-exilic
520
Zechariah
Medo-Persia
Zechariah
Judah Post-exilic
520-475
Haggai, Esther
Medo-Persia
Malachi
Judah Post-exilic
ca. 435
Nehemiah
Medo-Persia
 
A Brief History of Israel
      Israel—as the special people of God—began with a unilateral covenant which God made with Abraham, promising “I will make you a great nation” (Gen. 12:2). Though Abraham had children by different women (Sarah, Hagar, and Keturah), the Abrahamic promises were restated only through Isaac (Gen. 17:19-21) and Jacob (Gen. 28:10-15). Because of a crippling encounter with God, Jacob’s name was changed to Israel, which means “he who wrestles with God” (Gen. 32:24-30). The sons of Israel (i.e. Jacob) went into captivity in Egypt for four hundred years as God had foretold (Gen. 15:13), and remained there until He called them out through His servants Moses and Aaron (Ex. 3:1-10). God delivered Israel from Egyptian bondage through a series of ten plagues that destroyed Pharaoh and the nation (Exodus chapters 5-14). Then God entered into a bilateral covenant relationship with Israel at Mount Sinai (Ex. 19:1-8), and gave them 613 commands—which comprise the Mosaic Law—and these commands are commonly divided into moral, civil, and ceremonial codes. Israel would know blessing if they obeyed God’s commands (Deut. 28:1-15), and cursing if they did not (Deut. 28:16-68). The nation of Israel remained in the wilderness for forty years while God tested and humbled them (Deut. 8:2-5). After Moses died, God brought the Israelites into the land of Canaan (i.e. the land promised to Abraham) under the leadership of Joshua (Deut. 31:23; Josh. 1:1-9), and there the land was divided, giving a portion to each of the descendants of Jacob. After Joshua died (Josh. 24:29-31), Israel repeatedly fell into idolatry and suffered divine discipline for their rebellion (read Judges). This went on for nearly three hundred years as Israel fell into a pattern of idolatry, after which God would send punishment, then the people would cry out to God, Who would relent of His judgment and send a judge to deliver them, then the people would serve God for a time, and then fall back into idolatry. The period of the Judges is marked by people who did not obey the Lord, but “did what was right in their own eyes” (Judg. 17:6; 21:25). Samuel was the last of Israel’s judges, and then the people cried for a king because they wanted to be like the other nations (1 Sam. 8:4-5). God gave them their request (1 Sam. 8:22), and Saul became the first king in Israel (1 Sam. 10:1). Though Saul started well, he quickly turned away from the Lord and would not obey God’s commands. Saul reigned for approximately 40 years and his leadership was basically a failure (1 Sam. 13:1; cf. Acts 13:21). Later, God raised up David to be king in Israel (1 Sam. 16:1-13), and David reigned for 40 years and was an ideal king who followed God and encouraged others to do the same (1 Ki. 2:10-11). God decreed David’s throne would be established forever through one of his descendants (2 Sam. 7:16; Ps. 89:3-4), and this is Jesus (Luke 1:31-33). Solomon reigned for 40 years after David (1 Ki. 2:12; 11:42-43), and though He was wise and did many good things (ruled well, built the temple, wrote Scripture, etc.), he eventually turned away from God and worshiped idols (1 Ki. 11:1-10). The nation was united under Saul, David, and Solomon.
     Because of Solomon’s idolatry (1 Ki. 11:1-10), God divided the kingdom into two parts (1 Ki. 11:11-41; 12:1-33). Solomon’s son, Rehoboam, ruled over the two southern tribes (Judah) and Jeroboam ruled over the ten northern tribes (Israel). Israel—the northern kingdom—had 19 kings throughout its history and all were bad, as they led God’s people into idolatry (i.e. the “sins of Jeroboam” 1 Ki. 16:31; 2 Ki. 3:3; 10:31; 13:2). The ten northern tribes came under divine discipline because of their idolatry and were destroyed by the Assyrians in 722 B.C. Judah—the southern kingdom—had 20 kings throughout its history and 8 were good (some more than others), as they obeyed God and led others to do the same (they were committed to the Lord like David, 1 Ki. 15:11). However, Judah repeatedly fell into idolatry—as the 10 northern tribes had done—and were eventually destroyed by the Babylonians in 586 B.C. The dispersion of Israel was promised by God if they turned away from Him and served other gods (Deut. 28:63-68).
 
[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 661–662.
[2] English translations of the Bible place Daniel among the prophets, and there is good cause for this, since Daniel received direct revelation from God and was called a prophet by Jesus (Matt. 24:15). Daniel is also listed among the prophets in the Septuagint (the Greek translation of the Hebrew Old Testament). However, the Hebrew Bible—called the Tanakh, an acronym for the Torah (Law), Nebi’im (Prophets), and Kethuvim (Writings)—places Daniel among the Writings (Psalms, Proverbs, Job, etc.). It’s possible that the book of Daniel was listed under the Writings in the Hebrew Bible because his words and life modeled the wisdom one needed to live successfully in a pagan culture. Also, unlike the other prophets, Daniel was not called to deliver a message to others which demanded behavioral and social reform.
[3] Some this material, including dates and audience, is derived from Gleason Archer Jr., A Survey of Old Testament Introduction, 3rd. ed. (Chicago: Moody Press, 1994), 346.