The consequences of neglecting to know God
Hos 4:1-19
It is sometimes observed in spouses that after a long marriage they start to look alike. It is not that their bone structure dramatically changes but in their love for each other they may mirror and take on the other’s facial expressions and little gestures. A harmonious relationship also brings with it deeper changes as two individuals adjust to each other’s perspectives and habits in subtle ways until what emerges is not two distinct entities but a unity. This does not mean mindless agreement but a common foundation of convictions and purpose. Such a couple is like a team of different personalities, with different views at times and different roles, who nevertheless work harmoniously together.
Lack of knowing God
This is the kind of ideal behind the accusation of the prophet that Israel has no knowledge of God (Hos 4:1). There is no mirroring of His ‘faithfulness’ in the sense of reliable and truthful behaviour and of His ‘(loving)kindness’ (Hebrew ḥesed) meaning covenant loyalty and love (v.1 cf. Hos 2:19-20). Not only is this lack evident in the relationship with God but also with fellow human beings. Thus, Israel is riddled with falsehood whether it involves swearing false oath in court, stealing or cheating in marriage (Hos 4:2). Murder and violence (v.2) may have Israel’s leadership in view where usurpers seized power by assassination (2 Kings 15:10, 14, 25, 30). Behind Israel’s lack of knowledge is also the neglectful attitude of the priests. They have rejected and not valued this knowledge, as revealed in God’s laws, and ‘forgot’ it (Hos 4:6). Forgetting in Hebrew is not a memory issue but an outlook where one does not take God’s law/will into account or give it weight in one’s behaviour and life. The result is stumbling, rejection and destruction for people and priesthood (Hos 4:5-6).[1]
The consequences
The rest of the chapter describes the self-indulgent attitude of both groups. The priesthood encourages the people’s sin because the meat of the sin offerings is theirs to eat (Lev 6:25-26), so they feed on the people’s sin (hattʾat means both sin and sin offering; Hos 4:8)! Likewise, the people’s religious practices are pleasure-seeking and out of control. The language of harlotry is predominantly about spiritual unfaithfulness to God but drinking wine alludes to festivals when inhibitions are loosened, so sexual immorality is also in view here (Hos 4:11, 13).[2] Hosea’s prophecy strikes at the double standard of women condemned for sexual acts that were tolerated in men. If males outraged by their womenfolk’s free attitude and demanded their punishment, God points to the men’s equal guilt (Hos 4:13-14). The judgment for both priests and people is inherent in their sin so that God lets the consequences take effect (literally ‘I shall return their deeds on them’, NASB ‘repay’, Hos 4:9). Thus, the priest’s greed for more will result in diminishing returns because it is the nature of greed that the appetite is never satisfied (Hos 4:10). Using implicitly the analogy of marriage resulting in children, ‘harlotry’ is portrayed as barren (‘not increase’, v.10) because worshipping other gods is a fruitless exercise. Likewise, Israel’s uncontrolled behaviour will lose them their ‘heart’ (i.e. the centre of the will and thinking in Hebrew, hence NASB ‘understanding’; Hos 4:11). Without it, they will not see reality truly and will make decisions that will ruin them (Hos 4:14).
A mirror for our time
Much in the above portrayal resonates today. Worship of God has become in many churches self-indulgent with a focus on giving a feel-good moment for the week. Devotional studies may likewise focus on the benefits from God while avoiding what is challenging. Knowing God’s Word is also not a priority for many, resulting in preaching that is shallow and selective. Christian groups during the week sometimes prioritise social activities rather than spiritual growth. Sadly, even among groups that recognise the importance of the latter, appetite for the patient engagement with Scripture is lessening. As in Hosea’s day, this lack of knowledge and understanding of God and His Word have repercussions on our character and lifestyles that increasingly reflects the convictions of our culture rather than Scripture. May the mirror that God places before us here make us reflect on where we stand and encourage us to engage with God and His Word, so we may reflect His character.
[1] The reference to ‘your mother’ in Hosea 4:5 is probably a reference to the people in general. Earlier in the analogy of the marriage relationship between Israel and God, the mother represented Israel as a whole while the children stood for the individuals in the community (Hos 2:2 cf. Isa 49:14-21). Similarly, in Hosea 4:6 the ‘children’ are likely to be either fellow priests under the authority of ‘My priest’ (perhaps the high priest?), or Israelites for whom the priesthood with its spiritual authority is like a ‘father’.
[2] It is possible that such acts were sacred prostitution, i.e. sex with strangers at the sanctuary was used as a way of encouraging the gods to make the people and the land fertile. More recently, scholars caution against this view arguing that the evidence for such cultic prostitution is indirect and less certain than previously thought. Pagan shrines often had brothels attached to them, not necessarily as part of the cult but as a source of additional income. Religious festivals invariably involved drinking, which could loosen self-control and subvert expected behaviour, so that sexual immorality in such a context might not have had any cultic function. The reference to ‘temple prostitutes’ in Hos 4:14 is a translation of qodeshah (‘holy ones’ from the same root as qodesh, ‘holy’, ‘set apart’). The parallel line mentions harlots (zonah), which suggests that the two terms are roughly synonymous. Both involve prostitutes but zonah is the general term while qodeshah refers to someone attached to a shrine. Once again, it is unclear if the sexual act had any religious significance or not. Hosea’s prophecy strikes at the double standard of women condemned for sexual acts that were tolerated in men. If males outraged by their womenfolk’s free attitude and demanded their punishment, God points to the men’s equal guilt (Hos 4:13-14). The judgment for both priests and people is inherent in their sin so that God lets the consequences take effect (literally ‘I shall return their deeds on them’, NASB ‘repay’, Hos 4:9). Thus, the priest’s greed for more will result in diminishing returns because it is the nature of greed that the appetite is never satisfied (Hos 4:10). Using implicitly the analogy of marriage resulting in children, ‘harlotry’ is portrayed as barren (‘not increase’, v.10) because worshipping other gods is a fruitless exercise. Likewise, Israel’s uncontrolled behaviour will lose them their ‘heart’ (i.e. the centre of the will and thinking in Hebrew, hence NASB ‘understanding’; Hos 4:11). Without it, they will not see reality truly and will make decisions that will ruin them (Hos 4:14).
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