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During the long, 40 year reign of Jeroboam II of Israel, two prophets were active with plenty to say - in short pithy poems - on what they observed in their contemporary situation. Amos saw life in Samaria contradicting Israel's Covenant with YHWH, because the rich were reducing their fellow-Israelites to slavery, (from which the Exodus had rescued them), and the second prophet, Hosea, saw Israel's Covenant broken because the people worshipped both YHWH and the Baals, as if there were no difference! There is nothing to suggest that the two prophets knew each other. Neither had any effect on the political course of events in Israel, and neither is even mentioned in the Deuteronomic histories, (2 Kings). Fortunately their poems were written, collected and edited, and survived for later theological benefit, for they both pre-date the earliest written accounts of the Ten Commandments. (Ex 20, Deut 5).

Nothing is known of Hosea's background, except that he was the 'son of Beeri'. It would appear from his poems that he lived in a village or small town in the agricultural heartland of Israel, but near enough to the main North-South road to be fully aware of the danger posed to Israel from the growing menace of Assyria. He was well-educated in Israel's Story, of the Exodus, the Covenant, the Commandments, the conquest of Israel and the attractiveness of the Baal-fertility cult, which was such a dangerous threat to Israel's Covenant with YHWH. His poems fall into two sections: chs 1-3, probably dating before the death of Jeroboam II, and chs 4-14, reflecting the turmoil in Israel in the years following his death.

Hosea's prophetic 'Call' was not a 'vision', so much as a deep meditation, starting with his own unhappy experience at home, and 'seeing' its parallel in the events of YHWH's Covenant relationship with Israel. All his own ardour, love, anger, disappointment, loneliness, jealousy, and his incredible ability to forgive, he 'lent' to YHWH, until, in his poems, he slips from himself to YHWH in the same sentence, and back again, creating some confusion in the mind of the initial reader. In Hosea's poems, however, we can begin to see the immensely emotional and powerful 'personal' characteristics of YHWH, - themes which emerged again later, in the teachings of Jeremiah, and of Jesus in the N.T.

Hosea's unhappy home life began with his marriage to Gomer. She may have been one of the Baal-cult local temple prostitutes, employed to be part of the fertility festivals when people 'reminded' the gods that it was time again to activate the fertility of the soil and the herds. At first, all was well, and Gomer bore three children, all of whom were given strangely symbolic names, (as did Isaiah, a few years later). Then Gomer deserted her husband and children, and left to consort with other men. (Did she return to her old job in the baal-cult?)

Hosea was left alone, to bring up the children, (whom he should have rejected because of their mother), and he 'saw' how Israel had done exactly the same to YHWH, abandoning the Covenant promise to be faithful and worship YHWH alone, as in a marriage bond. As time went by, Hosea realised that his LOVE for Gomer was undiminished. It defied reason! And in spite of her desertion, and he wanted her back. Eventually he searched, and found her, but had to BUY her back, at a price, - a price he was willing to pay. Then, he realised, there needed to be a time of withdrawal, a time of re-adjustment, of 'creative discipline', before she could be re-introduced into society as his honoured wife. Chs 1 and 3 tell this story, while ch.2 is Hosea's meditation on his wife and the YHWH-Israel parallel.

The common theme running through all Hosea's poems, centres around two key words. One is the Hebrew word, 'hesed', meaning LOVE that is active, not a mere 'feeling', but a Love that is always 'doing' something. (it is translated, 'loving-mercy', or 'steadfast love'). The second is KNOWLEDGE, but not mere academic knowledge; it is the knowledge of another person in the greatest and deepest intimacy of sexual union, whereby two people become as one in society. (It is used in Genesis 4.1, when Adam 'knew' his wife, and she conceived a son, and in many other examples).

Hosea's use of these terms sometimes brings them together, as in his 'key verse', ch6.6,

- desiring that we 'do love' for YHWH, not sacrifice, and that we 'know God' so intimately - that burnt offerings are irrelevant! Hosea 4.1, 2 is the earliest written list of some of the Ten Commandments!

Hosea places the blame for Israel's apostasy firmly on the priests! Hos 4.6-9, and 5.1-4. - (remember the prophets and priests were often at odds with each other!)

Hosea's later poems, in chs 4 - 14, are very muddled, but nearly all of them can be fitted into one of five groups reflecting his own story: a) Marrying Gomer, b) Abandoned by her, c) unable to abandon her, d) creative discipline, and e) redemptive restoration.

a) He writes of YHWH 'marrying' Israel, 9.10, 9.13, 13.4-6

b) but Israel abandoning her own God for the Baals. 4.12-14, 4.17-19, 7.4, 9.1-3

c) He writes of YHWH being unable to give up Israel as she deserves, of YHWH's willingness to start again, by wooing Israel a second time, 11.8-9, (also 2.14-20)

d) of being 'in the wilderness again', as if for a second honeymoon, 5.9-15, 8.11-14,

10.11-12, 12.9

e) and also of YHWH's healing power to restore Israel, no matter what might happen in the ominous political confusion breaking out as Assyria began to conquer westwards.

6.1-6, 11.10-11, 14.4-7

At the heart of Israel's religious life, wrote Hosea, Israel had lost her way. She had begun to go to worship YHWH for what she could get out of Him, just as they worshipped the Baals in order to 'get' good harvests etc. Hosea taught that true love for YHWH would only mean worshipping Him in gratitude for saving them at the Exodus, and for promising to care for them for ever - and YHWH would generously give them all they needed.

See again the key verse, in 6.6, 'For I desire steadfast love, and not sacrifice, the knowledge of God rather than burnt offerings.' and ch 2.8.

Hosea's most poignant analogy is in ch 11, when reflecting on his home situation, left to bring up the children himself, he then describes YHWH in similar metaphors, as Israel's 'Father'. YHWH had created them, taught them how to walk, led them in leading reins, picked them up when they fell and comforted them, and fed them when hungry.

Such LOVE is so great, Hosea realised, that YHWH must be in great distress Himself, wanting to abandon them to the results of their own ways, yet being unable to do so!

Ch.11.8-9 is profound. 'how can I give you up, Ephraim?......My heart recoils within me, my compassion grows warm and tender. I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath' (The Christian theology of redemption owes much to the prophecy of Hosea.)

THE END OF ISRAEL When Jeroboam II died, the good times for Israel died too. The new king, Zechariah, was assassinated by Shallum, who was in turn assassinated one month later by Menahem. The panic was caused by Assyria. The throne of Assyria was usurped by an energetic and forceful soldier, Tiglath-Pileser III, who was determined to make Assyria greater than ever before. He moved westwards, and spent some time subduing the Urartu peoples in Turkey. King Menahem took the initiative, and made overtures of friendship to Assyria. Tiglath-Pileser was delighted, and demanded the 'gift' of Galilee, as well as a heavy annual tribute! The rich did not like the heavy taxes, but had no option but to pay, as Menahem tolerated no opposition. Menahem reigned for 10 years, but his son Pekahiah, was killed after 2 years, by Pekah.

King Rezin of Syria tried to muster an Anti-Assyrian alliance, and went to war with Judah when King Ahaz refused to join! Ahaz appealed for help - to Assyria! (more next time!). Tiglath-Pileser helped! He conquered Damascus, and killed King Rezin in 732 BCE. Then he implemented a new policy - of displacing all the men to far places in his empire.

In Israel Pekah was knifed by the last king, Hoshea. Hoshea remained a quiet vassal of Assyria for a while, but when Tiglath-Pileser died, Hoshea withheld the annual tribute. This was a bad mistake. The new King of Assyria, Shalmaneser V, conquered Israel and seiged Samaria for three years. It finally fell in 721 BCE. Its men were deported, never to return. Other men were imported to farm Israel's fields, and the whole land became Samarina, a Province of Assyria. Syria, and Israel, were no more.