Hosea3
New Living Translation
1Then the Lord said to me, “Go and love your wife again, even though she commits adultery with another lover. This will illustrate that the Lord still loves Israel, even though the people have turned to other gods and love to worship them.”
2So I bought her back for fifteen pieces of silver and five bushels of barley and a measure of wine.
3Then I said to her, “You must live in my house for many days and stop your prostitution. During this time, you will not have sexual relations with anyone, not even with me.”
4This shows that Israel will go a long time without a king or prince, and without sacrifices, sacred pillars, priests, or even idols!
5But afterward the people will return and devote themselves to the Lord their God and to David’s descendant, their king. In the last days, they will tremble in awe of the Lord and of his goodness.
Study Guide
Public-domain commentary and original-language notes for Hosea 3.
Chapter Summary
In this chapter:
vv1-3
The dislike of men to true religion is because they love objects and forms, which allow them to indulge, instead of mortifying their lusts. How wonderful that a holy God should have good-will to those whose carnal mind is enmity against Him! Here is represented God's gracious dealings with the fallen race of mankind, that had gone from him. This is the covenant of grace he is willing to enter into with them, they must be to him a people, and he will be to them a God. They must accept the punishment of their sin, and must not return to folly. And it is a certain sign that our afflictions are means of good to us, when we are kept from being overcome by the temptations of an afflicted state.
vv4-5
Here is the application of the parable to Israel. They must long sit like a widow, stripped of all joys and honours; but shall at length be received again. Those that would seek the Lord so as to find him, must apply to Christ, and become his willing people. Not only are we to fear the Lord and his greatness, but the Lord and his goodness; not only his majesty, but his mercy. Even Jewish writers apply this passage to the promised Messiah; doubtless it foretold their future conversion to Christ, for which they are kept a separate people. Though the first fear of God arise from a view of his holy majesty and righteous vengeance, yet the experience of mercy and grace through Jesus Christ, will lead the heart to reverence so kind and glorious a Friend and Father, and to fear offending him.
Key Words
אָמַר: to say (used with great latitude)
יָלַךְ: to walk (literally or figuratively); causatively, to carry (in various senses)
עוֹד: properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more
אָהַב: to have affection for (sexually or otherwise)
אִשָּׁה: a woman
רֵעַ: an associate (more or less close)
נָאַף: to commit adultery; figuratively, to apostatize
אַהֲבָה: {affection (in a good or a bad sense)}
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Cross References
Hosea 3Prophesies that Israel shall serve the Lord and David their king, identifying the Messiah with David's line.
Supported by Matthew Henry, JFB
Explicitly parallel prophecy of God setting up one shepherd over them, even 'my servant David.'
Supported by Matthew Henry, JFB
Uses the exact marital analogy of a wife departing treacherously from her husband/friend.
Supported by John Calvin, JFB
Illustrates the 'abiding' period of isolation and preparation for a woman before marriage/restoration.
Supported by JFB
Connects this second marriage command back to the original sign of marrying a wife of whoredoms.
Supported by John Calvin, JFB
Identifies 'teraphim' as household gods/images, explaining the pagan objects Israel would live without.
Supported by JFB
Shows the idolatrous use of 'teraphim' for divination, contrasted with true divine inquiry.
Supported by JFB
Parallels the sin of looking to other gods and feasting at idol tables ('flagons of wine').
Supported by Matthew Poole
Highlights the condemnation of drinking the wine of the condemned in the house of their gods.
Supported by Matthew Poole
Identifies thirty pieces of silver as slave value; Hosea's fifteen pieces equals half a slave's price.
Supported by Matthew Poole, JFB
Links seeking the Lord and His goodness with the sure mercies of David.
Supported by JFB
Parallels the gathering of Judah and Israel under one appointed head in the latter days.
Supported by JFB