Hosea 3:3
Then I said to her, "You must live with me for many days; you must not be promiscuous or belong to another, and I will do the same for you."
Then I said to her
This phrase indicates a direct communication from Hosea to his wife, Gomer. Hosea, acting under divine instruction, represents God's voice to Israel. The prophet's actions and words are symbolic of God's relationship with His people. Hosea's role as a prophet is to convey God's message, often through personal experiences that mirror Israel's spiritual condition.

You must live with me for many days
This command reflects a period of restoration and purification. In the context of ancient Israel, "many days" suggests a significant time of waiting and transformation. It implies a process of renewal and repentance, mirroring Israel's need to return to God after a period of idolatry and unfaithfulness. This period can be seen as a type of probationary phase, where Gomer, representing Israel, is to demonstrate faithfulness.

you must not be promiscuous
The prohibition against promiscuity highlights the call to faithfulness and purity. In the cultural context of ancient Israel, promiscuity was often associated with idolatry, as pagan worship included ritualistic sexual practices. This command underscores the need for spiritual fidelity to God, rejecting the worship of other gods and the moral corruption that accompanies it.

or belong to another
This phrase emphasizes exclusivity in the relationship, reflecting the covenantal nature of marriage and, by extension, the covenant between God and Israel. Just as Gomer is to belong solely to Hosea, Israel is to belong solely to God. This exclusivity is a recurring theme in the Bible, where God demands undivided loyalty from His people (Exodus 20:3).

and I will do the same for you
Hosea's commitment to Gomer mirrors God's unwavering faithfulness to Israel. Despite Israel's unfaithfulness, God promises to remain faithful, offering forgiveness and restoration. This reflects the nature of God's covenant, which is based on His steadfast love and mercy. The mutual commitment also points to the ideal of reciprocal faithfulness in relationships, both human and divine.

This passage, as a whole, serves as a powerful illustration of God's redemptive love and the call for His people to return to Him with sincerity and devotion. It foreshadows the ultimate redemption through Jesus Christ, who embodies God's love and faithfulness, offering a new covenant to all who believe.

Persons / Places / Events
1. Hosea
A prophet in the Northern Kingdom of Israel, called by God to marry a promiscuous woman as a symbol of God's relationship with Israel.

2. Gomer
Hosea's wife, representing Israel's unfaithfulness to God through idolatry and alliances with other nations.

3. Israel
The Northern Kingdom, often unfaithful to God, symbolized by Gomer's actions.

4. God's Covenant
The underlying theme of Hosea's marriage, representing God's enduring commitment to His people despite their unfaithfulness.

5. Restoration
The event of Hosea taking Gomer back, symbolizing God's willingness to restore Israel.
Teaching Points
Faithfulness in Relationships
Hosea's command to Gomer to live with him and not be promiscuous highlights the importance of faithfulness in marriage, reflecting God's desire for a faithful relationship with His people.

God's Unfailing Love
Despite Israel's unfaithfulness, God remains committed to His covenant, just as Hosea remains committed to Gomer. This teaches us about the depth of God's love and His willingness to restore us.

Repentance and Restoration
Hosea's actions symbolize the process of repentance and restoration. Just as Gomer is called to return and live faithfully, we are called to turn from sin and return to God.

Symbolism of Marriage
The marriage between Hosea and Gomer serves as a powerful symbol of God's relationship with His people, emphasizing the sacredness and covenantal nature of marriage.

Living a Set-Apart Life
Hosea's instruction to Gomer to not belong to any other man is a call for believers to live a life set apart for God, avoiding spiritual adultery through idolatry or sin.
Bible Study Questions
1. How does Hosea's relationship with Gomer reflect God's relationship with Israel, and what does this teach us about God's character?

2. In what ways can we apply the concept of faithfulness in Hosea 3:3 to our own relationships, both with God and with others?

3. How does the theme of restoration in Hosea 3:3 encourage us in our personal walk with God, especially when we have strayed?

4. What parallels can we draw between Hosea's actions towards Gomer and Christ's love for the church as described in Ephesians 5:25-27?

5. How can we live a life that is set apart for God, avoiding spiritual adultery, in light of Hosea's command to Gomer?
Connections to Other Scriptures
Genesis 2:24
The concept of marital faithfulness and unity, which Hosea's relationship with Gomer is meant to reflect.

Jeremiah 3:14
God's call to Israel to return to Him, similar to Hosea's call for Gomer to remain faithful.

Ephesians 5:25-27
The parallel of Christ's love for the church, as Hosea's love for Gomer reflects God's love for Israel.

Matthew 9:13
Jesus' emphasis on mercy over sacrifice, echoing the theme of Hosea's merciful actions towards Gomer.

1 Corinthians 6:19-20
The call for believers to honor God with their bodies, paralleling Hosea's call for Gomer to remain faithful.
Hosea Detains Gomer in SeclusionC. Jerdan Hosea 3:1-5
Love to the AdulteressJ. Orr Hosea 3:1-5
People
David, Hosea, Israelites
Places
Jezreel
Topics
Abide, A-whoring, Belong, Dwell, Harlot, Intimate, Man's, One's, Play, Prostitute, Sit, Solitary, Space, Stay, Wife
Dictionary of Bible Themes
Hosea 3:3

     7312   Baal

Hosea 3:1-3

     5702   husband
     5712   marriage, God and his people
     6242   adultery

Hosea 3:1-5

     7775   prophets, lives

Hosea 3:2-3

     6730   reinstatement

Library
Whether Devils have Faith
Whether Devils Have Faith We proceed to the second article thus: 1. It seems that devils do not have faith. For Augustine says that "faith depends on the will of those who believe" {De Praed. Sanct. 5). Now the will whereby one wills to believe in God is good. But there is no deliberate good will in devils. Hence it seems that devils do not have faith. 2. Again, faith is a gift of grace, according to Eph. 2:8: "For by grace ye are saved through faith . . . it is the gift of God." Now the gloss on
Aquinas—Nature and Grace

The Millennium in Relation to Israel.
"And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In that same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land" (Gen. 15:17, 18). Here the two great periods of Israel's history was made known to Abram in figure. The vision of the smoking furnace and the burning lamp intimated that the history of Abraham's descendants was to be a checkered one. It was a prophecy in
Arthur W. Pink—The Redeemer's Return

The Night of Miracles on the Lake of Gennesaret
THE last question of the Baptist, spoken in public, had been: Art Thou the Coming One, or look we for another?' It had, in part, been answered, as the murmur had passed through the ranks: This One is truly the Prophet, the Coming One!' So, then, they had no longer to wait, nor to look for another! And this Prophet' was Israel's long expected Messiah. What this would imply to the people, in the intensity and longing of the great hope which, for centuries, nay, far beyond the time of Ezra, had swayed
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Shaking of the Heavens and the Earth
Thus saith the LORD of hosts, Yet this once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the desire of all nations shall come, and I will fill this house with glory, saith the LORD of hosts. G od shook the earth when He proclaimed His law to Israel from Sinai. The description, though very simple, presents to our thoughts a scene unspeakably majestic, grand and awful. The mountain was in flames at the top, and
John Newton—Messiah Vol. 1

The Progress of the Gospel
Their sound went into all the earth, and their words unto the end of the world. T he heavens declare the glory of God (Psalm 19:1) . The grandeur of the arch over our heads, the number and lustre of the stars, the beauty of the light, the splendour of the sun, the regular succession of day and night, and of the seasons of the year, are such proofs of infinite wisdom and power, that the Scripture attributes to them a voice, a universal language, intelligible to all mankind, accommodated to every capacity.
John Newton—Messiah Vol. 2

In the Fifteenth Year of Tiberius Cæsar and under the Pontificate of Annas and Caiaphas - a Voice in the Wilderness
THERE is something grand, even awful, in the almost absolute silence which lies upon the thirty years between the Birth and the first Messianic Manifestation of Jesus. In a narrative like that of the Gospels, this must have been designed; and, if so, affords presumptive evidence of the authenticity of what follows, and is intended to teach, that what had preceded concerned only the inner History of Jesus, and the preparation of the Christ. At last that solemn silence was broken by an appearance,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

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