Hosea 1:9Meaning & Commentary from the Church Fathers

To clarify the spiritual implications, it is essential to recount historical events. After Theglaphelasar and Salmanasar, kings of Assyria, took Israel from Samaria to the Persians and Medes, the remnants of those who suffered ceased to be known as God’s people due to their relentless pursuit of apostasy. They remained bonded to the detestable worship of idols.

In light of Christ, one must interpret these occurrences differently. Following the unjust execution of the Lord by that wicked assembly, even the sons of the synagogue, who were seditious, stopped being regarded as the people of God. While the Roman war did not wipe out all of Judah, countless lives were lost, and those who survived were dispersed among the nations (as foretold), no longer being referred to as the people of God.

However, God's grace transitioned to the believing Gentiles, among whom the remnant of Israel intermingled—those saved through faith in Christ, a significant number of whom believed. The rejection of fellowship with God by Israel led to God Himself withdrawing, as made clear when He proclaimed, "You are not my people," and further stated, "Neither am I yours." In contrast, regarding those justified in Christ, sanctified by the Spirit, and granted communion with Him, the prophet declared: "And I will be their God, and they shall be my sons and daughters, says the Lord Almighty." (2 Cor. 6:18)

Christ addressed the Jews, saying, "I am with you a little while longer" (John 7:33), then added, "Your house is left to you desolate" (Matt. 23:38; Luke 13:35). To the believing Gentiles, He proclaimed, "My sheep hear my voice, and I know them, and they follow me. And I give them eternal life" (John 10:27-28).

Thus, Israel, forsaken by the Lord and burdened by the trials of exile, consuming impure food in Babylon, is labeled as “not My people” and faces perpetual subjugation to a foreign land, condemned to be forever rejected.

This understanding rightly applies to the entire Jewish nation which, betrayed due to its offense against the seed of God, fell into captivity, lost its homeland, and is designated as “not My people,” as well as to heretics. However, if a stubborn interpreter dismisses this interpretation, insisting on a literal reading of the Scripture concerning the harlot named Gomer, the daughter of Deblaim, who bore the first and third sons and a daughter in between, they must address the question: how do we make sense of the passage in Ezekiel (ch. 4) where the Lord commands Ezekiel to bear the first and third sons and the daughter in between, to bear the iniquities of the house of Israel—the ten tribes—and to remain lying on the same left side for three hundred and ninety days (though the Septuagint indicates one hundred and ninety), unable to stir or switch sides, except to briefly open his eyes to consume an exceedingly impure meal of bread baked in ash from wheat, barley, beans, lentils, and millet over human waste?

By nature, it is inconceivable for any person to lie continuously on one side for three hundred and ninety days. He also instructs to bear the iniquities of Israel and lie on the right side for forty days. These days account for the years during which Israel and Judah faced siege and endured long captivity, bound and immobilized, unable to turn from one side to the other. If one cannot demonstrate that these events and others in Scripture truly transpired, yet maintains a different interpretation, then the harlot and the other woman—the adulteress, who engaged with the prophet or was restrained from immorality by him—do not signify disgraceful acts but rather allude to the mysteries of what is to come.