Rebellion

Survival of the kingdom of Judah was important to God because the Messiah was going to come from that tribe of the nation of Israel. Whereas the purpose of captivity was to disperse the northern kingdom of Israel throughout the world, God intended to keep the southern kingdom of Judah in tact. In order to do that, God had to convince the people of Judah that their natural instincts couldn’t be trusted. Only God knew what was best for them.

Isaiah referred to the people of Judah as rebellious children. Their tendency to turn away from God and rely on the advice of false prophets caused them to be broken and crushed by their own sin. Isaiah stated, “Woe to the rebellious children, saith the LORD, that take counsel, but not of me, and that cover with a covering, but not of my Spirit, that they may add sin to sin: that walk to go down to Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh and trust in the shadow of Egypt” (Isaiah 30:1-2).

Fear was the greatest enemy of God’s people. When they were confronted with difficult circumstances, they wanted to go back to Egypt, which represented to them the comfort of a familiar way of life. God wanted his people to do something that was completely against their nature, sit still (Isaiah 30:7). Otherwise, they would be broken beyond repair (Isaiah 30:14).

Isaiah conveyed a sharp contrast between God’s will and the people’s intuition to flee to Egypt when he said:

For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill. (Isaiah 30:15-17)

God wanted to prevent the people of Judah from making a big mistake, but he knew their rebellious nature would get the better of them. Therefore, he was determined to make a disastrous example of those who fled to Egypt when the Assyrians attacked Jerusalem in 701 B.C.

In order for God’s children to survive, they had to learn to listen to him and do what he told them to do. Like little children receiving instructions from their parent, God expected his people to pay close attention to every word he said (Isaiah 30:21). Eventually, they would receive the benefit of God’s faithfulness “in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound” (Isaiah 30:26).

Denial

The subconscious mind sometimes filters unpleasant thoughts or memories that the unconscious mind wants to get out. Denial is one way this process may work. As a defense mechanism, denial enables a person to avoid confrontation with a personal problem or with reality itself by denying its existence. Unfortunately, dreams often subvert this process and can force a person to accept that a problem really exists.

When the northern kingdom of Israel was taken into captivity in 722 B.C., Judah did not expect to go with them. Because the people of Judah were engaged in religious activities, they thought they would be excused from God’s punishment. In particular, Jerusalem was thought to be a safe haven because the temple of God was there. Priests and false prophets told the people they had nothing to fear because their sacrifices guaranteed God’s protection.

Isaiah used the name Ariel instead of Jerusalem in order to trigger the people’s awareness of danger when he declared, “Woe to Ariel, to Ariel, the city where David dwelt! Add ye year to year; let them kill sacrifices. Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be to me as Ariel” (Isaiah 29:1-2). The people’s sacrificial system had become a defense mechanism against their awareness that the Assyrian army was closing in and was about to attack Jerusalem.

Isaiah used the illustration of the subconscious mind at work during sleep in order to convince the people they were in denial about their future. He said, “And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her shall be as a dream of a night vision. It shall even be as a hungry man dreameth, and behold, he eateth; but he awaketh, and his soul is empty” (Isaiah 29:7).

The problem the people needed to acknowledge was they had become spiritually numb and were no longer communicating with God. Although God had been speaking to them, they didn’t hear what he was really saying. They were tuning him out. Isaiah declared:

And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned saying, Read this, I pray thee: and he saith, I cannot; for it is sealed…Wherefore the Lord said, forasmuch as this people draw near to me with their mouth, and with their lips do honour me, but have removed their heart far from me…Therefore, behold, I will proceed to do a marvelous work amongst this people. (Isaiah 29:11, 13-14)

A sure foundation

One of the reasons God sent the nation of Israel into captivity was to get rid of all the people that didn’t believe in him. Captivity was a type of refining process that enabled God to work with only those who wanted to be a part of his kingdom. Particularly in the northern kingdom of Israel, there were many people that wanted nothing to do with God. Event the priests and prophets were willing to lie in order to lead the people away from God rather than to him.

Focusing on the time period when the Messiah’s kingdom would be established, Isaiah stated, “In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty unto the residue of his people” (Isaiah 28:5). We know this time period has not yet taken place because Jesus was rejected and killed by the people of Israel and his followers were scattered throughout the world after his death. The reason being, the Jews didn’t understand God’s plan of salvation included everyone.

God had revealed his plan, but his people misunderstood and rejected his messages. Isaiah explained the situation as though his people perceived God’s word to be childish nonsense. “But the word of the LORD was unto them precept upon precept, precept upon precept, line upon line, line upon line; here a little, and there a little, that they might go, and fall backward, and be broken, and snared, and taken” (Isaiah 28:13).

A clue that Christ’s arrival on earth would not immediately clarify God’s intentions and initiate his reign was the declaration that a foundation must first be laid before God’s kingdom could be erected. Isaiah declared, “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation. He that believeth shall not make haste” (Isaiah 28:16).

The sure foundation Isaiah referred to was the process of salvation, which is now known as being born again. Whereas God’s people were originally determined by birth, according to the Lord, the Messiah’s kingdom would be determined by a deliverance from death. “And your covenant with death shall be annulled, and your agreement with hell shall not stand” (Isaiah 28:18).

In his effort to cleanse the world of sin, God planned to show everyone it was possible to change the course of one’s life. The key to change was believing. Unfortunately, the majority of the Israelites didn’t believe and missed their opportunity to be saved. “Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth (Isaiah 28:22).

The power of the grave

In the book of Hosea, God used the analogy of a marriage to depict his relationship with the nation of Israel so that his people would understand he wanted a personal relationship with them. The prophet Hosea was chosen to model that relationship and was told to marry an adultress because Israel had been unfaithful to God and did not deserve his mercy. The only way Hosea could model God’s love effectively was to forgive his wife and redeem her from a life of prostitution.

The story of Hosea’s wife was meant to portray God’s redemption of his people, but it also showed his people that God’s love was not dependent on their behavior. In spite of their wickedness, God intended to fulfill his promise to king David that he would establish David’s throne for ever (1 Chronicles 17:12). In order to do that, God had to not only forgive his people, but provide a way for them to live eternally. Through Hosea, the LORD declared, “I will ransom them from the power of the grave: I will redeem them from death” (Hosea 13:14).

As when Hosea bought his wife Gomer for fifteen pieces of silver and a homer and a half of barley (Hosea 3:3), God planned to ransom his people. The Hebrew word translated ransom, padah indicates that some intervening or substitutionary action effects a release from an undesirable condition…When God is the subject of padah, the word emphasizes His complete, sovereign freedom to liberate human beings” (6299). Rather than taking away his children’s freedom to choose sin, God intended to take away Satan’s ability to punish them for it.

The power of the grave was the power of Satan to separate someone from the love of God. Sin was the key that enabled Satan to lock a person in the prison called hell, or the grave. Satan was given the key to hell when Adam and Eve ate the fruit of the tree of the knowledge of good and evil (Genesis 3:5-6), but God told them he would one day take that power away (Genesis 3:15). The message God communicated through Hosea was that the day of their redemption was about to arrive.

Although Christ’s birth, death, and resurrection was still hundreds of years away when Hosea spoke to Israel, the events were relatively close compared to the thousands of years that had transpired since Adam and Eve sinned in the garden of Eden. As if Hosea had a clear picture of the process of salvation, he stated, “O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the LORD: say unto him, take away all iniquity, and receive us graciously” (Hosea 14:1-2).

Self-sufficiency

God’s relationship with the nation of Israel was based on his personal relationship with Abraham and his descendants. The name Israel was given to Jacob, Abraham’s grandson, when Jacob prevailed in a wrestling match with God. Jacob was told, “Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with man, and hast prevailed” (Genesis 32:28).

Jacob’s power was essentially an ability to overcome or not give up. One interpretation of the name Israel is “he struggles with God” (note on Hosea 12:4). Jacob’s personality could be seen in the nation that bore his name when Israel relied on its own self-sufficiency to deal with the oppressive Assyrian empire. Like Jacob, the nation of Israel thought it could outwit the king of Assyria, but Hosea declared, “the Assyrian shall be his king, because they refused to return” (Hosea 11:5).

Initially, Jacob’s family went to live in Egypt because of a widespread famine that depleted the food supply in Canaan (Genesis 41:57). While they were living in Egypt, the people of the children of Israel increased in numbers and became stronger than the Egyptians, so they were made slaves and were afflicted by Pharaoh. “But the more they afflicted them the more they multiplied and grew” (Exodus 1:12).

Israel’s ability to handle affliction was in a sense what made it both great and stubborn at the same time. Describing Israel’s sin against God, Hosea declared, “Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints” (Hosea 11:12).

Ephraim, the recipient of Jacob’s blessing, was described as a liar and a cheat in keeping with the character of Jacob, who stole his brother’s birthright (Genesis 25:31) and lied to his father to obtain his blessing (Genesis 27:19). Hosea went on to say, “Ephraim feedeth on the wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians” (Hosea 12:1).

One way to look at Hosea’s condemning remarks was that Israel’s trouble was all Ephraim’s fault. Jacob’s grandson had become just like him and Ephraim was the instigator of his nation’s decline. The cause of the decline was Ephraim’s self-sufficiency and pride. Hosea stated, “And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin” (Hosea 12:8).

The harvest

The universal law of the harvest, sowing and reaping, applies to all areas of life and experience (2232). Referring to Israel’s idol worship, the prophet Hosea declared, “For they have sown the wind, and they shall reap the whirlwind” (Hosea 8:7). In this instance, the wind “may be a suggestion of purposelessness, uselessness, or even vanity (emptiness)” (7307). The wind is regarded in Scripture as an emblem of the mighty penetrating power of the invisible God, therefore, the whirlwind or hurricane, suggests a spiritual storm that would snatch away the peaceful existence of God’s people.

The Israelites’ idolatry centered around two golden calves made by king Jeroboam I after Israel was divided into two kingdoms (1 Kings 12:28). The worship of these calves was most likely connected to the 400 years Israel spent in Egypt in slavery. Shortly after they were miraculously delivered from Pharaoh’s army, the Israelites made a golden calf and their leader Aaron declared, “These be thy gods, O Israel, which have brought thee up out of the land of Egypt” (Exodus 32:8). King Jeroboam I spoke similar words about his golden calves (1 Kings 12:28). God’s sentence against the Israelites specifically condemned this practice:

Of their silver and their gold have they made their idols, that they may be cut off. Thy calf , O Samaria, hath cast thee off, mine anger is kindled against them…The workman made it, therefore, it is not God: but the calf of Samaria shall be broken in pieces. (Hosea 8:5-6)

While the Israelites were dwelling in the Promised Land, they had enjoyed the benefit of God’s blessing and were given something no other nation received, God’s mercy. What this meant was that even though they had sowed wicked deeds like everyone else, the Israelites were not punished for their transgressions. Their sacrifices cancelled the record of their debt and they were blessed by God even though they didn’t deserve it. Because they turned their backs on God, things would to change.

Now will he remember their iniquity, and visit their sins…The days of visitation are come, the days of recompense are come; Israel shall know it. (Hosea 8:13, 9:7)

The northern kingdom of Israel received harsher treatment than Judah because their idolatry was blatant and continuous from the time of king Jeroboam I until the people were taken into captivity by Assyria. In particular, the capital city of Samaria had a reputation for paying tribute to foreign kings and relied on its army rather than God to deliver her from her enemies.

Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled. (Hosea 10:13-14)

Independence

Israel’s relationship with God was meant to be special, unique in that it involved personal contact between God and his people. The basis for the relationship was a covenant that was similar to a marriage that permanently bound the two together. The problem was that Israel didn’t want to be dependent on God. The people thought they could take care of themselves and didn’t need to be forgiven of their sins. Hosea stated it this way. “They will not frame their doings to turn unto their God” (Hosea 5:4).

Basically, the message Hosea conveyed was that Israel was unconcerned about its own well-being. Like a reckless teenager barreling down the freeway at 100 mph, Hosea stated, “And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them” (Hosea 5:5). As much as God wanted to be in close contact with his people, the Israelites were determined to exercise their independence, so he had to walk away and leave them to their own devices.

Speaking through the prophet Hosea, the LORD communicated his intention. He declared, “I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early” (Hosea 5:15). The way God’s system worked was that his people had to confess their sins and ask for forgiveness through sacrifices. The people thought their sacrifices were payment for their sins, but in reality, the sacrifices were symbolic of the substitutionary death required to erase the sin from God’s memory.

Israel had gotten used to God coming to her rescue whenever she cried out for help. Like a child whose mother constantly attends to her needs, the people of Israel thought God would respond as usual even though the people had stopped confessing their sins (Hosea 6:3). Their sacrificial system was no longer a means of clearing their collective conscience, but a way to get God’s attention and to secure the Israelites’ prosperity. The LORD pointed out the contradiction in their objectives when he stated, “For I desire mercy, and not sacrifice, and the knowledge of God more than burnt offerings” (Hosea 6:6).

As a testimony to their disobedience, God reminded the Israelites that forgiveness was not automatic and the consequences they were going to experience was a result of sin (Hosea 7:2). Using the illustration of a hot oven to depict their uncontrolled behavior, God showed the Israelites that their resources had run out (Hosea 7:7). In spite of this, they thought they could survive without him. “And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this” (Hosea 7:10).

Redemption

The prophet Hosea’s relationship with his wife provided a real life example of what God went through to redeem his people. God commanded Hosea, “Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who took to other gods, and love flagons of wine” (Hosea 3:1). The word used to describe the love Hosea was to show his wife was ’âhêb (aw – habe´), which meant to love “in the sense of having a strong emotional attachment to and desire either to possess or be in the presence of the object” (157).

The kind of love Hosea was to have for his wife was similar to what we think of today as being in love with someone. It was supposed to involve making love and having a romantic desire for her. It was clear that those kinds of feelings would not be natural for Hosea, and therefore, God’s command to love his wife made it a matter of obedience to the LORD that caused Hosea to act appropriately toward his wife, not his own feelings.

The challenge for Hosea was that his wife had been sold into slavery and had to be purchased for more money than Hosea had available. It says of the transaction in Hosea 3:2, “So I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley.” Hosea spent all the money he had and also gave up necessary food for his family in order to obtain his wife’s freedom. If his wife had been loving and faithful to him, the transaction might have made sense, but Hosea’s wife was an adulteress that was probably married another man and had been sold to pay his debt.

The reference to Hosea’s wife as a harlot (Hosea 3:3) indicated that Gomer had become a prostitute. In that case, the purchase price Hosea paid could have been the amount owed on her contract for sexual service. Typically, slaves, even sexual slaves, could be redeemed by a family member for a set price. The total value of the silver and barley Hosea paid for Gomer was likely 30 shekels, the redemption value of a woman (note on Hosea 3:2, Leviticus 27:4). In essence, what Hosea was doing was buying back Gomer’s spiritual life, so that she was no longer obligated to server her “true” master, the devil.

The goal of Hosea’s redemption of his wife was to restore their relationship. If Hosea had merely brought his wife back into his house and not resumed their sexual activity, Gomer would have continued to be a slave rather than a wife to Hosea. She was not just a possession, but a member of the family, the mother of Hosea’s children. No doubt, Gomer felt shame after she returned to her home. Like Israel, it says in Hosea 4:19, “The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.”

Unfaithful

The prophet Hosea was given the difficult task of modeling for everyone around him the relationship between God and Israel. Hosea’s choice of a mate was symbolic of God choosing the nation of Israel to be his people. Because Israel had been unfaithful to him, God told Hosea, “Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredoms, departing from the LORD” (Hosea 1:2).

The harsh picture drawn of the Israelites was meant to be a sort of shock treatment to get them to realize how God felt about their idolatry. Not only did God want them to know how disgusted he was with their behavior, but he also wanted them to know that in spite of their unfaithfulness, he still loved them and wanted them to come back to him. The names of Hosea’s children were used to convey a message of detachment and punishment for their inappropriate behavior. Beginning with Jezreel, God’s awareness of his children’s sin was made public so that his intentional rejection would not be mistaken for a lack of love on his part.

God had a right to be angry because he had gone to such great lengths to deliver his people from their sins, and yet, they made no effort to follow his commandments. In fact, the Israelites openly worshipped other deities and gave them the credit for their success. The seriousness of their transgression was reflected in the name of Hosea’s third child. “Then said God, Call his name Lo-ammi: for you are not my people, and I will not be your God” (Hosea 1:9).

In spite of Israel’s lack of interest in having a relationship with the LORD, God did not want to permanently cut them off. His intention was to show them that their idol worship was pointless. In order to bring them to their senses, God allowed Israel to reap what it had sown, ruin, and destruction. Speaking of Hosea’s unfaithful wife Gomer, the LORD said, “Therefore behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. And she shall follow after her lovers, 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” (Hosea 2:6-7).

More than wanting to punish Israel for its unfaithfulness, God wanted to restore the relationship that existed between him and his people when they first entered the Promised Land. God was capable of forgiving them, but he would not allow his people to worship other gods. The end result that God expected was sincere devotion to him and him alone. He said, “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 which were not my people, Thou art my people; and they shall say, Thou art my God” (Hosea 2:23).

Imagine

Psalm 48 is a vision of a future or end state of the capital of God’s kingdom. The psalmist refers to this city as the “city of God” (Psalm 48:1). Another way of looking at it would be as God’s hometown, the city where he actually lives. It may be hard to imagine God living on earth, but the Messianic name of God, Immanuel, means “with us (is) God” (6005) or God with us.

The amazing thing about Psalm 48 is that it appears to have been written after Israel was taken into captivity. The purpose of the psalm was probably twofold. First, it was a statement of faith that Jerusalem would survive Assyrian attack. Second, the psalm provided hope to those who dared to imagine that God’s presence on earth would one day be a reality.

The ability to imagine themselves as the final victors over every kingdom on earth gave the Israelites strength to endure their most difficult challenge, exile from their homeland. With hopeful expectation, the psalmist stated, “Beautiful for situation, the joy of the whole earth, is mount Zion” (Psalm 48:2). In other words, he wanted us to imagine the city of Good as a bright light that brings joy to the faces of everyone that sees it.

In addition to portraying the city of God as a place of hope, the psalmist also described mount Zion as an impenetrable fortress. The city’s elevation, proximity to the desert, and access to a water supply made it a perfect place of refuge, but the presence of God’s temple made it an intimidating citadel that seemed beyond capture. The psalmist declared, “For lo, the kings were assembled, they passed by together. They saw it, and so they marveled; they were troubled and hasted away” (Psalm 48:4-5).

Perhaps the most remarkable aspect of the city of God is its eternal existence. God’s promise to Abraham and his descendants was that he would give them the land of Canaan for ever (Genesis 13:15). When Jesus establishes his kingdom on earth, it says in Luke 1:33, “He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end.” According to this promise, the psalmist stated, “As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever” (Psalm 48:8).

Trying to imagine a city without end would be impossible if it weren’t for the concept we have of heaven. Even though we can’t see it, we know heaven exists and that it is God’s home right now. Somehow, in the future, heaven and earth will intersect in such a way that eternal life will be natural for human beings. The key to this intersection is Jesus and his triumph over death. As if to explain the need for death to occur before there could be eternal life, the psalmist stated, “For this God is our God for ever and ever: he will be our guide even unto death” (Psalm 48:14).