Hosea 3:1

KJV

¶ Then said the LORD unto me, 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.

KJV (with Strong's)

Then said {H559} the LORD {H3068} unto me, Go {H3212} yet, love {H157} a woman {H802} beloved {H157} of her friend {H7453}, yet an adulteress {H5003}, according to the love {H160} of the LORD {H3068} toward the children {H1121} of Israel {H3478}, who look {H6437} to other {H312} gods {H430}, and love {H157} flagons {H809} of wine {H6025}.

Complete Jewish Bible

ADONAI said to me, "Go once more, and show love to [this] wife [of yours] who has been loved by her boyfriend, to this adulteress - just as ADONAI loves the people of Isra'el, even though they turn to other gods and love the raisin cakes [offered to them]."

Berean Standard Bible

Then the LORD said to me, “Go show love to your wife again, though she is loved by another and is an adulteress. Love her as the LORD loves the Israelites, though they turn to other gods and offer raisin cakes to idols.”

American Standard Version

And Jehovah said unto me, Go again, love a woman beloved of her friend, and an adulteress, even as Jehovah loveth the children of Israel, though they turn unto other gods, and love cakes of raisins.

Commentary

### SUMMARY
Hosea 3:1 presents a profound and poignant divine command to the prophet Hosea, instructing him to once again demonstrate persistent love toward a woman, even one who is beloved by another and an adulteress. This deeply personal and symbolic act serves as a living parable, mirroring the LORD's unwavering, covenantal love for the children of Israel, despite their profound spiritual infidelity, manifested in their worship of other gods and their indulgence in pagan practices symbolized by "flagons of wine." The verse encapsulates God's steadfast grace and His relentless pursuit of His unfaithful people, highlighting the depth of His compassion amidst their apostasy.

### CONTEXT
* **Literary Context:** Hosea 3:1 serves as a pivotal continuation and intensification of the prophetic drama established in [Hosea 1](/hosea/1 "Hosea 1 - Hosea's Marriage as a Sign"). In [Hosea 1:2-3](/hosea/1-2-3 "Hosea 1:2-3 - God Commands Hosea to Marry Gomer"), the LORD commanded Hosea to marry Gomer, a "wife of harlotry," whose children bore symbolic names reflecting God's judgment and eventual restoration for Israel. [Hosea 2](/hosea/2 "Hosea 2 - Israel's Unfaithfulness and God's Redeeming Love") then elaborates on Israel's spiritual harlotry, detailing God's judgment upon them for their idolatry, but also holding out the promise of future restoration and renewed covenant love. Chapter 3, though brief, marks a new, perhaps even more challenging, phase of Hosea's symbolic act, requiring him to re-engage in a relationship with a woman who has evidently strayed again, mirroring Israel's persistent unfaithfulness and God's persistent love. It transitions from a narrative of judgment to one of redemptive love, setting the stage for the book's later themes of repentance and restoration.
* **Historical & Cultural Context:** The book of Hosea prophesies primarily to the Northern Kingdom of Israel (Ephraim) during the 8th century BCE, a period marked by significant political instability, social injustice, and widespread religious apostasy. Following the reign of Jeroboam II, Israel experienced a decline, with a rapid succession of kings, assassinations, and foreign entanglements. Spiritually, the nation had deeply entrenched itself in Baal worship and other Canaanite fertility cults, often blending them with the worship of Yahweh (syncretism). This idolatry was not merely a theological error but permeated daily life, influencing agricultural practices, social customs, and even sexual rites. The phrase "look to other gods, and love flagons of wine" directly references these pagan practices. "Flagons of wine" (Hebrew: *ashishah*) likely refers to raisin cakes, which were often associated with pagan feasts, offerings to idols, and revelry, symbolizing the material and sensual allure of idolatry that drew Israel away from their covenant with the LORD. The cultural understanding of marriage and adultery in ancient Israel, where unfaithfulness was a grave offense, makes Hosea's personal experience a powerful and relatable metaphor for God's broken heart over Israel's spiritual betrayal.
* **Key Themes:** Hosea 3:1 powerfully encapsulates several core themes of the book of Hosea. Foremost is the theme of **Unconditional Divine Love and Steadfast Covenant Faithfulness**. Despite Israel's repeated and blatant spiritual adultery, symbolized by the woman's unfaithfulness, the LORD's love (Hebrew: *ahavah*) remains unwavering, demonstrating a covenantal commitment that transcends human merit or performance. This is a love that pursues, redeems, and restores, even in the face of deep betrayal, echoing the LORD's self-revelation in [Exodus 34:6-7](/exodus/34-6-7 "Exodus 34:6-7 - The LORD, a Compassionate and Gracious God"). Another crucial theme is **Israel's Spiritual Adultery and Idolatry**. The "adulteress" vividly represents Israel's betrayal of their covenant with Yahweh by "looking to other gods" and engaging in pagan practices, which is consistently condemned throughout the Old Testament as spiritual harlotry (e.g., [Jeremiah 3:8-9](/jeremiah/3-8-9 "Jeremiah 3:8-9 - Israel's Spiritual Harlotry")). The "flagons of wine" further underscore their indulgence in the sensual and idolatrous aspects of these foreign cults. Finally, the verse highlights **Prophetic Symbolism and Embodied Message**, where Hosea's personal life becomes a living parable, a tangible and painful illustration of God's relationship with His people. His suffering and continued commitment to an unfaithful spouse serve as a profound object lesson, making God's heartbreak and persistent redemptive love palpable to the audience, as seen throughout [Hosea 1-3](/hosea/1-3 "Hosea 1-3 - Hosea's Marriage and God's Love for Israel").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **love (Hebrew, _ʼâhab'_):** (H157) This primitive root signifies having deep affection for someone, whether sexually or otherwise. In Hosea 3:1, it is used twice: first, as a command to Hosea to "love a woman," and second, to describe the "love of the LORD" toward Israel. This dual usage underscores the nature of the divine command—it is a reflection of God's own character. The love described is not merely emotional but implies commitment, care, and pursuit, even for one who is unfaithful.
* **adulteress (Hebrew, _nâʼaph'_):** (H5003) This primitive root means to commit adultery, and figuratively, to apostatize. Here, it describes the woman Hosea is commanded to love, who is "beloved of her friend, yet an adulteress." This term directly parallels Israel's spiritual condition. Just as marital adultery breaks a sacred covenant, Israel's worship of "other gods" (H430) constitutes a breaking of their covenant with the LORD, a spiritual act of infidelity. The use of this strong term emphasizes the gravity of Israel's sin.
* **gods (Hebrew, _ʼĕlôhîym'_):** (H430) This plural noun, derived from a root meaning "to be strong," refers to deities in the ordinary sense, but can also refer to the supreme God (often with the article), magistrates, or even as a superlative. In this verse, "other gods" clearly refers to the false deities worshipped by Israel, such as Baal and Asherah. Their "looking to other gods" signifies their turning away from the one true God, Yahweh (H3068), to embrace idols, which is the essence of their spiritual adultery.

#### Verse Breakdown
* **"Then said the LORD unto me, Go yet, love a woman":** This opening phrase establishes the divine origin and imperative nature of the command. The LORD (Yahweh, H3068), the self-existent and eternal God, issues a direct instruction to Hosea. The phrase "Go yet" (Hebrew, _yâlak'_ H3212) suggests a continuation or repetition of a previous action (referring back to Hosea's marriage to Gomer in [Hosea 1](/hosea/1 "Hosea 1 - Hosea's Marriage as a Sign")), implying that the prophet is to re-engage in this painful symbolic act. The command to "love a woman" (Hebrew, _ʼâhab'_ H157, _ʼishshâh'_ H802) is central, setting up the entire parable of God's persistent love.
* **"beloved of [her] friend, yet an adulteress,":** This clause describes the specific nature of the woman Hosea is to love. She is "beloved of her friend" (Hebrew, _rêaʻ'_ H7453, an associate or companion, perhaps a lover), indicating her divided loyalties and relationship with another man. Crucially, she is "yet an adulteress" (Hebrew, _nâʼaph'_ H5003), explicitly stating her unfaithfulness. This description serves as a direct and painful metaphor for Israel's spiritual condition: they are in a covenant relationship with the LORD, yet they have pursued "other gods," effectively committing spiritual adultery.
* **"according to the love of the LORD toward the children of Israel,":** This phrase provides the interpretive key to the entire command. Hosea's difficult act of loving an unfaithful woman is not arbitrary but is "according to the love of the LORD" (Hebrew, _ʼahăbâh'_ H160, _Yᵉhôvâh'_ H3068). This divine love is directed "toward the children of Israel" (Hebrew, _bên'_ H1121, _Yisrâʼêl'_ H3478), God's chosen people. It highlights that God's love is the ultimate standard and motivation for Hosea's action, demonstrating that God's love for His covenant people is steadfast and enduring, even in the face of their profound unfaithfulness.
* **"who look to other gods, and love flagons of wine.":** This final clause explicitly details Israel's spiritual adultery. They "look to other gods" (Hebrew, _pânâh'_ H6437, _ʼachêr'_ H312, _ʼĕlôhîym'_ H430), indicating their turning away from Yahweh to worship foreign deities. The phrase "and love flagons of wine" (Hebrew, _ʼâhab'_ H157, _ʼăshîyshâh'_ H809, _ʻênâb'_ H6025) specifies their indulgence in pagan rituals. "Flagons of wine" (likely raisin cakes) were often associated with idolatrous feasts and offerings, symbolizing the sensual and debauched aspects of their false worship. This paints a vivid picture of Israel's deep spiritual rebellion and their preference for pagan revelry over true worship of the LORD.

#### Literary Devices
Hosea 3:1 is rich in **Symbolism** and functions as a powerful **Allegory**. Hosea's personal life, particularly his marriage and subsequent actions toward the woman, serves as a direct symbolic representation of the LORD's relationship with Israel. The woman herself is a symbol of Israel, embodying the nation's spiritual unfaithfulness and idolatry. Her being "beloved of her friend, yet an adulteress" is a vivid **Metaphor** for Israel's divided loyalties and spiritual harlotry, where their covenant with Yahweh is betrayed by their pursuit of "other gods." The specific mention of "flagons of wine" employs **Metonymy** or **Synecdoche**, where a part (raisin cakes, a common element in pagan feasts) stands for the whole (the entire system of idolatrous worship and revelry). The entire passage is structured as a **Divine Command**, an imperative from God to Hosea, which lends it authority and underscores the urgency and divine origin of the message. The stark contrast between God's steadfast love and Israel's profound unfaithfulness creates a powerful **Juxtaposition**, emphasizing the depth of God's grace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 3:1 stands as a profound testament to the nature of God's covenantal love, revealing a divine commitment that transcends human failure and betrayal. It underscores the theological truth that God's faithfulness is not contingent upon human merit, but flows from His unchanging character. This verse vividly portrays God's relentless pursuit of His unfaithful people, demonstrating a redemptive love that seeks to restore rather than merely punish. It challenges any notion of a transactional relationship with God, instead emphasizing a relational covenant rooted in grace. The spiritual adultery of Israel, depicted through the prophet's personal experience, serves as a timeless warning against idolatry in any form—anything that takes precedence over devotion to the one true God. Yet, even in the face of such profound betrayal, the LORD's love remains the driving force, offering hope for repentance and restoration.

* [Jeremiah 3:1](/jeremiah/3-1 "Jeremiah 3:1 - God's Invitation to an Adulterous Israel")
* [Ezekiel 16:8](/ezekiel/16-8 "Ezekiel 16:8 - God's Covenant with Jerusalem")
* [Isaiah 54:5-8](/isaiah/54-5-8 "Isaiah 54:5-8 - God's Everlasting Love for His Redeemed")

### REFLECTION AND APPLICATION
Hosea 3:1 offers a mirror for our own hearts, inviting us to reflect on the depth of God's love and the nature of our own devotion. Just as Israel was prone to "look to other gods" and "love flagons of wine," we too can be drawn away by the allure of worldly pursuits, material possessions, comfort, or even self-righteousness, allowing these "other gods" to subtly displace the LORD from the center of our lives. This verse reminds us that God's love is not a conditional response to our perfection, but a steadfast, pursuing love that reaches out even when we are unfaithful. It calls us to a radical self-examination: What are the "flagons of wine" in our lives that distract us from true worship and devotion? Are we truly committed to God, or do we harbor divided loyalties? The message is one of profound hope: even when we stray, God's love remains, constantly inviting us back to repentance, forgiveness, and renewed intimacy. It encourages us to embrace His grace, confess our unfaithfulness, and return to Him with our whole heart, trusting in His unwavering commitment to us.

#### Questions for Reflection
* **In what ways might I be "looking to other gods" or "loving flagons of wine" in my own life, subtly or overtly allowing other things to take priority over my relationship with God?**
* **How does the LORD's persistent love for unfaithful Israel, as depicted in this verse, challenge my understanding of God's grace and forgiveness?**
* **What practical steps can I take to cultivate a more undivided heart and deepen my devotion to God in light of His unwavering love?**

### FAQ

**What is the significance of Hosea being commanded to "love a woman beloved of her friend, yet an adulteress"?**

Answer: The command is profoundly symbolic, serving as a living parable for God's relationship with Israel. The woman represents the nation of Israel, who, despite being in a covenant relationship with the LORD, had repeatedly committed spiritual adultery by worshipping "other gods" and engaging in pagan practices. Hosea's act of loving her despite her unfaithfulness vividly illustrates the LORD's own steadfast, covenantal love for Israel. It demonstrates that God's love is not conditional on Israel's faithfulness but is an enduring, pursuing love that seeks to redeem and restore, even in the face of profound betrayal. This mirrors the themes of God's persistent love found throughout the book of [Hosea](/hosea/1 "The Book of Hosea").

**What does "who look to other gods, and love flagons of wine" mean in this context?**

Answer: This phrase explicitly describes Israel's spiritual infidelity. "Looking to other gods" refers to their widespread idolatry, where they turned away from the worship of Yahweh, their covenant God, to embrace the deities of surrounding nations, such as Baal. This was a direct violation of the first commandment (e.g., [Exodus 20:3](/exodus/20-3 "Exodus 20:3 - No Other Gods Before Me")). "Loving flagons of wine" refers to their indulgence in pagan rituals and revelry. "Flagons of wine" (Hebrew: *ashishah*) were likely raisin cakes, which were often used in pagan fertility rites, offerings to idols, and associated with feasts of debauchery. Thus, the phrase encapsulates Israel's deep spiritual apostasy, their preference for the sensual and idolatrous practices of foreign cults over their covenant relationship with the LORD. It highlights the pervasive nature of their unfaithfulness, as seen in passages like [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel's Two Evils").

### CHRIST-CENTERED FULFILLMENT
Hosea 3:1, with its profound depiction of God's unwavering love for an unfaithful people, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The LORD's command to Hosea to love an adulteress is a foreshadowing of God's own redemptive pursuit of humanity, who, in its sin, has committed spiritual adultery against Him. Just as the woman was "beloved of her friend, yet an adulteress," humanity has turned to "other gods"—idols of self, materialism, and worldly systems—yet Christ, the very embodiment of God's love, came to redeem us. His incarnation, life, death, and resurrection demonstrate the depths of God's persistent love that Hosea's actions could only symbolize. [Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love") powerfully declares that "God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." Jesus is the ultimate Bridegroom who pursues His unfaithful bride, the Church, not with condemnation but with a love that cleanses and sanctifies, as described in [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church"). He is the one who takes away the "flagons of wine" of our idolatry and offers true satisfaction and communion, inviting us into a new covenant where our hearts are transformed, and we no longer "look to other gods" but fix our gaze on Him, the author and perfecter of our faith ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Looking Unto Jesus")). Thus, Hosea 3:1 is not just a historical account but a prophetic whisper of the boundless grace and redeeming love that would fully burst forth in Christ, reconciling us to God despite our spiritual adultery.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 3:12

¶ Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever.

Jeremiah 3:14

Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:

Isaiah 45:22

Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.

Jeremiah 31:20

[Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.

Hosea 1:2

¶ The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD.

Hosea 1:3

So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

Micah 7:18

Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.