TEXT [Commentary]

  C.   God’s Rebuke of Unfaithful Israel (2:2-13)

2 “But now bring charges against Israel—your mother—

for she is no longer my wife,

and I am no longer her husband.

Tell her to remove the prostitute’s makeup from her face

and the clothing that exposes her breasts.

3 Otherwise, I will strip her as naked

as she was on the day she was born.

I will leave her to die of thirst,

as in a dry and barren wilderness.

4 And I will not love her children,

for they were conceived in prostitution.

5 Their mother is a shameless prostitute

and became pregnant in a shameful way.

She said, ‘I’ll run after other lovers

and sell myself to them for food and water,

for clothing of wool and linen,

and for olive oil and drinks.’

6 “For this reason I will fence her in with thornbushes.

I will block her path with a wall

to make her lose her way.

7 When she runs after her lovers,

she won’t be able to catch them.

She will search for them

but not find them.

Then she will think,

‘I might as well return to my husband,

for I was better off with him than I am now.’

8 She doesn’t realize it was I who gave her everything she has—

the grain, the new wine, the olive oil;

I even gave her silver and gold.

But she gave all my gifts to Baal.

9 “But now I will take back the ripened grain and new wine

I generously provided each harvest season.

I will take away the wool and linen clothing

I gave her to cover her nakedness.

10 I will strip her naked in public,

while all her lovers look on.

No one will be able

to rescue her from my hands.

11 I will put an end to her annual festivals,

her new moon celebrations, and her Sabbath days—

all her appointed festivals.

12 I will destroy her grapevines and fig trees,

things she claims her lovers gave her.

I will let them grow into tangled thickets,

where only wild animals will eat the fruit.

13 I will punish her for all those times

when she burned incense to her images of Baal,

when she put on her earrings and jewels

and went out to look for her lovers

but forgot all about me,”

says the LORD.

NOTES

2:2 [4] bring charges against Israel. In addition to its place in the chiastic scheme of chs 1–3, the second chapter, like the first, has an order of presentation that begins with a command (and assumed compliance) and is followed by comment (2:3-23). The text literally reads “your mother” rather than “Israel.” The NLT rendering calls attention to the fact that it is the nation that is in primary focus in this denunciation.

The Hebrew root rib [TH7378, ZH8189], which underlies the NLT’s “bring charges against,” connotes striving or quarreling with someone. Because the verb appears in several OT texts involving a hearing for adjudication before a council or religious authority (e.g., Deut 19:17; 21:5; 2 Sam 15:1-6), some (e.g., Stuart; cf. NJB) have suggested that in prophetic texts where Yahweh calls Israel to account, rib envisions a lawsuit (e.g., Mic 6:1-8). This appears unlikely here, however, for the context deals more with correction and threatened punishment than with a case of legal jurisprudence. Moreover, Andersen and Freedman (1980:219) rightly point out that the passage omits several features of a typical lawsuit and conclude: “A legal note is certainly present but the juridical framework is neither rigid nor realistic.”

no longer my wife. Citing an Akkadian document from Nuzi, Gordon (1936:277-280) suggests that the language here is reflective of common ancient Near Eastern divorce formulae. For the later Jewish formula attested at Elephantine (in Aramaic), see Friedman 1980:199-204. Despite similarities of language, the full context makes such unlikely. The issue is that of separation due to adultery (cf. McComiskey 1992:32). Hubbard (1989:72) proposes that the language indicates “the divorce is contemplated but not yet decided.”

2:6 [8] I will fence her in . . . block her path. The divine announcement begins with the particle hinneh [TH2009, ZH2180] and a participle, indicating a solemn pronouncement. Although many commentators see a hint of Israel’s vacillating foreign policy and its eventual captivity, the contextual emphasis appears to be on frustrating Israel’s fascination with idolatry.

2:8 [10] the grain, the new wine, the olive oil. These important agricultural products were also utilized in Israel’s worship ceremonies. Their availability was tied to Israel’s faithfulness to God’s covenant in their use (cf. Deut 28:51; see commentary on Joel 1:10).

2:10 [12] strip her naked in public. Nakedness was a sign of deprivation and shame (2 Sam 10:4; Job 24:7, 10; Mic 1:11). The denuded land is symptomatic of a deeper shame. Gordon (1936:277-280) suggests, on the basis of ancient practice found particularly in Mesopotamia, that the denuding of the wife was a common part of divorce procedures. While such is a possibility in ancient Israelite society, it does not appear to have been routinely practiced (cf. Deut 24:1-4). Nakedness is mentioned as one of the curses that God would impose upon Israel for violating the terms of the covenant (Deut 28:48). Therefore, the prophets at times seize upon the term as a metaphor for the Lord’s judgment (Jer 13:26-27; Ezek 16:39; 23:29; see note on Nah 3:5).

No one will be able to rescue her. The threat of Israel’s captivity is added to the physical and material loss the nation would suffer. Nothing can stay God’s course of judgment.

2:11 [13] all her appointed festivals. Israel’s ability to observe the sacred festivals to God would be ended in the severe judgment upon the land and nation. Whether the observance was annual (Deut 16:16-17), monthly (Amos 8:5), or weekly (Exod 20:10; 23:12), it will be terminated. God will no longer support a debased worship ritual that has been compromised by syncretistic practices associated with the worship of Baal.

The verb translated “put an end to” comes from the same Hebrew root as the noun translated “Sabbath.” The precise placement of verb and noun accomplishes two things: (1) It reinforces the truth that the Sabbath lies at the heart of all the other festivals, and (2) it provides a clear play on ideas. The force of the latter is to suggest that even the day of rest will be put to rest. Because the Levitical system was built around the observance of the Sabbath, cutting off the Sabbath was tantamount to causing the whole ritual system to collapse.

2:12 [14] grapevines and fig trees. The vine and the fig tree were often used as symbols of God’s blessing (cf. 2:12; Amos 4:9; Mic 4:4 with 1 Kgs 4:25; 2 Kgs 18:31; see also Pss 80:8-15; 105:33; Isa 5:2-6; 36:16; Jer 2:21; 5:17; 8:13; Hag 2:19; Zech 3:10).

2:13 [15] all those times . . . of Baal. Lit., “the days of the Baals.” The reference is uncertain. Hosea used the phrase “days of” in several ways (cf. the Heb. of 2:15 [17]; 9:7; 10:9; 12:9 [10]). Thus, “the days of the Baals” could refer to (1) Israel’s long flirtation with this Canaanite god, (2) those festival days of syncretistic worship mentioned in 2:11, or (3) the many occasions of Baal worship at various cult shrines throughout the land, or even to all three. The plural term “Baals” probably relates to the many cultic shrines to Baal, where he was worshiped under various local manifestations and practices.

COMMENTARY [Text]

Hosea’s prophecy now reaches the centerpiece of the opening section of the book: God will brook the infidelity of wayward Israel no longer. In condemning Israel and announcing its punishment, Hosea’s separation from Gomer served as a visible symbol of God’s estrangement from Israel. Just as Gomer was sent from her house and husband, so Israel would be judged by God and sent into captivity. Just as Gomer would be bereft of economic and material resources, so God would afflict the land and crops with devastating losses.

God’s purpose in this was twofold. First, Israel must pay the price for its infidelity. Israelite society, leaders and people alike, stood condemned. In ancient Israel guilt could be considered both corporate and individual; this was the case primarily on the basis of Israel’s covenant with the Lord, which also became the cultural norm. Indeed, there was corporate solidarity between nation and people (cf. Josh 7:22-26). Israel’s specific adultery was the worship of Baal. The nation’s infectious flirtation with this Canaanite god had spread to every locality. All Israel and its people were covered with shame. Therefore, the nation must suffer the consequences of its disobedience (cf. Deut 28:15-68). Although Israel had not been faithful, God would faithfully keep his word. The penalty for covenant violation must be imposed.

Second, God intended more than punishment. The stringent measures laid upon his people were meant to make them see the folly of their false affection for Baal. Israel had a long history of being attracted to Baal (e.g., Num 25:2-3; Judg 2:11-13; 1 Kgs 16:31-33; 18:19-40). Baal was a storm-god whose legendary battles against other nature gods such as Yamm (the god of the sea) and Mot (the god of death) were told in the great myths of ancient Ugarit. As a storm-god, he was considered responsible for the fertility and productivity of the ground. This and his sexual exploits with the goddess Anat (his wife or sister, depending on the tale) appear to lie behind the cultic ritual practices.

God’s prophets repeatedly condemned the people’s involvement with the heinous practices associated with Baal, and they pronounced God’s judgment against them for it (e.g., Jer 11:11-17; 32:26-35; Zeph 1:4).[8] And so it is here. Because the people had come to regard their material gain and agricultural productivity as the fruits of Baal worship, Israel’s real benefactor, God, would take these things away. With their fields devastated, resulting in a severe economic reversal, it could be hoped that Israel would realize that all it possessed came ultimately from God, not Baal. Cut off from either human help or that of any false god, perhaps God’s people might consider their condition and return to their only true source of help—God himself.

The Hebrew root ba‘al [TH1166, ZH1249] is used in ways other than to refer to the Canaanite god Baal. The verb can indicate possessing or ruling, hence the nouns “master” and “lord.” Particularly important was its use in the marriage relationship. In such contexts, the Hebrew root appears as a verb to indicate a man’s marrying a wife (Deut 24:1) or of the state of marriage (Prov 30:23). As a noun it can designate the husband (Deut 24:4). Here the concepts of master and husband become intertwined in accordance with ancient Israelite culture.

Metaphorically, God’s relation to Israel is also described by the figure of marriage. God is Israel’s husband and redeemer (Isa 54:1, 5). Tragically, Israel had become unfaithful (Jer 31:32). The motif of God’s marriage to Israel is also prominent in Jeremiah. It was a marriage which Judah, as a wicked wife, had broken (Jer 2:1–3:10). Jeremiah pleaded with Judah to repent (Jer 3:12-14) in order that she may receive God’s full blessing (Jer 3:15-18). In doing so, the prophet made a clever play on words: “‘Return home, you wayward children,’ says the LORD, ‘for I am your master’” (ba‘al; Jer 3:14). Did Judah chase after Baal? Her real “baal” was Yahweh, her husband. Why should she seek a false master?

Hosea’s message is much the same. Unfaithful Israel had left her true husband to debase herself with Baal. Thinking to gain all that she ever desired, she would learn that she had lost it all. Her only recourse was to return to God, her faithful husband (2:7) so as to again enjoy the blessings of marriage (cf. 2:14-23; 3:4-5; Isa 62:4-5). In that day, however, Israel will no longer refer to God as her ba’al. So odiously will that word be viewed that the noun ’ish [TH376, ZH408] (man, husband) will be employed instead (2:16-17).

The warnings of this passage to those of the old covenant serve as a lesson for today’s believers who are participants in the new covenant (Matt 26:28; 1 Cor 11:25; 2 Cor 3:6; cf. Heb 8:8-13). Much as God was Israel’s redeemer and husband, so Christ, the Redeemer, is the bridegroom of his bride, the church (Eph 5:22-27). As such, the believing church must be a faithful and spotless bride, remembering the price that Christ paid for her redemption (1 Cor 6:20). May the apostle John’s admonition to keep ourselves from idols be ever before us (1 John 5:21).