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the Son is to deny the Father also (I John 2: 22, 23). The Companion Bible suggests the
expression is a symbol, and as all the names are symbolic in the book, this is probably the
case, and "a wife of whoredoms" signifies "a wife from the northern kingdom". This
does not necessarily mean that Gomer (whom Hosea married) was herself an idolatress,
any more than when we say "Russians are communists", for we know that not all of them
are communists. Hosea was to take a wife out of the idolatrous northern kingdom.
"So he went and took Gomer the daughter of Diblaim." Again the meaning of the
names has great significance in the light of all that Hosea has to say:
Gomer:
completion, that is to say, Israel's wickedness was complete, her cup of
iniquity was full.
Diblaim:
a double cake of figs, The Companion Bible suggests this signifies "sensual
pleasure", or perhaps what we would call a materialistic society.
In due course their first child was born to Hosea and Gomer, and the Lord told them to
call his name "Jezreel":
"for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and
will cause to cease the kingdom of the house of Israel" (1: 4).
Jehu had executed God's judgment upon the house of Ahab, but his motives had not
been pure: it had suited his own purpose and ambition, and he had been as idolatrous as
Ahab. The nation as a whole had concurred with Jehu's actions and ambitions and were
thus equally guilty with him. As result the "blood of Jezreel" would be avenged in the
scattering of the nation.
A second child was born, a daughter, and her name was to be Lo-ruhamah "for I will
not more have mercy upon the house of Israel; but I will utterly take them away" (1: 6).
In Rom. 9: 25 Paul interprets this as "not beloved", and Peter as "not having obtained
mercy" (I Pet. 2: 10). The third child born to the couple was named Lo-ammi: not my
people. So, through the names of the people involved in the history of Hosea, the
prophecy with which he was entrusted is progressively made known. The northern
kingdom had forsaken their God, they had sought pleasure and material things rather than
Jehovah, and through their idolatry their cup of iniquity was full. Now they were to be
scattered among the nations, God had withdrawn His mercy from them, and they were to
be disowned of Him. Then came a message of hope (1: 10 - 2: 1), the nation would be
re-gathered, would again experience the mercy of God and be owned of Him, and,
moreover, "the children of Judah and the children of Israel (shall) be gathered together,
and appoint themselves one head" (1: 11).
Chapter 3: introduces us to what might be referred to as Hosea's second call. He is to:
"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 look to other gods, and love flagons of
wine" (3: 1).
This is usually taken to mean either that Gomer had "reverted to type", or if she was
not originally an adulteress she had become one. The Companion Bible says: "Not