Hosea 1:2—How could a holy God who condemns harlotry command Hosea to marry a harlot?

Problem:God commanded Hosea to “take yourself a wife of harlotry.” However, according toExodus 20:14, adultery is a sin; and according to1 Corinthians 6:15–18, to have sexual relations with a harlot is immoral (cf.Lev. 19:29). How could a holy God command Hosea to take a harlot as his wife?

Solution:Some scholars have attempted to avoid the difficulty by claiming this is purely an allegory. However, while God obviously intended this as a dramatic illustration (a typology) to Israel of their unfaithfulness to Him (cf.1:2), Christians have historically understood it as a literal event with profound spiritual significance. How else could it have been such a forceful example to the wayward people of Israel.

Understood as both historical and typological, there is no real contradiction with any other Scripture for several reasons. First of all, when God commanded Hosea to take Gomer, the daughter of Diblaim, to be his wife, Gomer may not yet have actually committed adultery. However, God knew what was in her heart, and He knew that she would ultimately be unfaithful to Hosea. This is similar to the angel of the Lord calling Gideon a “mighty man of valor” before he had fought a single battle (Jud. 6:11–12). God knew that Gideon would become a great leader in Israel even though he was not yet. God commanded Hosea to take a woman whom He knew would become a harlot. God commanded this as a picture of how Israel had committed spiritual adultery against Him. When God brought Israel out of Egypt, she was a brand new nation. She had not yet broken the covenant which God would establish with her in the wilderness. Just like Israel had committed spiritual adultery by worshiping other gods, so Gomer would commit physical adultery by having relations with other men. The relationship between Hosea and Gomer was an object lesson for all Israel.

Second, the passage does not condone harlotry. In fact it is a strong condemnation of harlotry, of both the physical and spiritual (idolatry) kind (cf.4:11–19). The fact that the grave sin of idolatry is depicted as spiritual harlotry reveals God’s disapproval of harlotry.

Third, Hosea was commanded tomarrya harlot, not to commit adultery with her. God said, “Go, take yourself awife.” God did not say go in and commit fornication with her. Rather, He said marry her and be faithful to her, even though she will be unfaithful to you. Not only does this not violate the commitment of marriage, it actually intensifies it. Hosea was to be faithful to his marriage vows even though his wife would become unfaithful to hers.

Fourth, the command inLeviticus 21:14to not marry a harlot was given to the levitical priests, not to everyone. Salmon apparently married Rahab the harlot (Matt. 1:5) from whose legal genealogy Christ eventually came. At any rate, Hosea was a prophet, not a levitical priest, hence, the prohibition to not marry a harlot did not apply to him.

Finally, the command in1 Corinthians 6:16not to be joined to a harlot is not a command never to marry a woman who was a harlot. Rather, the command is directed against those who were having sexual relations outside of the marriage relationship. But, Hosea did not have sexual relations outside of marriage. God commanded Hosea to marry Gomer and always be faithful to her.

The Law of Moses commanded severe punishment for adultery (Exodus 20:14, Leviticus 20:10), but in John 8, Jesus forgives the woman caught in adultery rather than condemning her to be stoned.

Christ did not violate the Law; rather, as the Divine Lawgiver, He fulfilled its ultimate spiritual purpose: repentance and restoration. The Pharisees brought the woman to Jesus not out of a desire for justice, but as a trap (John 8:6). By demanding that the one "without sin" cast the first stone, Jesus exposed the hypocrisy of her accusers, who were themselves guilty before God.

Once the accusers fled, Jesus exercised His divine prerogative to forgive sins. He upheld the moral standard of the Law by acknowledging her sin and commanding her to "go and sin no more" (John 8:11). Christian theology teaches that the Law was a "tutor" to lead us to Christ (Galatians 3:24), who offers grace and transformation rather than mere condemnation.