When Women Are Named.

“When women are named [in the Bible], something unusual is afoot and we should be asking why.” (Richter, 2008, p. 28)

It is fair to say that the Bible is a collection of texts which are primarily male dominated. Written in a patriarchal society, it is not out of the ordinary that the dominate characters in the historical narrative are male, though it often seen in a negative light in today’s post-modern society. But within the context of ancient Middle Eastern culture, it is no accident that God ordains Moses and other learned men to write what now consists of the Bible. Men were educated in these ways; therefore they would naturally be the ones to write. And, as stated by King and Steger, “[…] the Bible was written and compiled by males who had no special interest in women’s roles. They focused primarily on the male aspects of life […] in which women were not directly involved or to which they contributed only minimally.” (Life in Biblical Israel, p. 49)

Therefore, as stated by Richter in The Epic of Eden, the fact that women are mentioned in scripture is something to pay attention to. Eve, Sarah, Rebecca, Rahab, Tamar, Ruth, Esther, Bathsheba…these are just a few of the women named in the Old Testament alone. That they are mentioned by name and given considerable space in the text to their story means that the writer has something to say. Often, it is a commentary on “how God’s way of doing things often stands in opposition to the cultural norms of his people and how redemption’s story critiques every human culture.” (Richter, 2008, p. 30)

One woman, in particular, is given her name in the Book of Hosea. In another story given another context, she most likely wouldn’t have been given reference, much less her name. For, she is what Hosea calls “a woman of whoredom.” Whether this means a prostitute, an adulterer, or both, the wording is clear. Gomer is not a woman of respectable profession and honor. In fact, what respectability she is given by her marriage to the prophet Hosea is shed the moment she returns to her wayward ways. “‘Go, take yourself a wife of whoredom and have children of whoredom,” the Lord commands Hosea, “for the land commits great whoredom by forsaking the Lord.” (Hosea 1:2)

Following the Lord’s instruction, Hosea obeys, takes Gomer as his wife and loves her as his own. Yet, she forsakes the love and safety of her husband’s home for another. Imagine the anger and hurt Hosea must have experienced…having done the Lord’s bidding he is now left with three children (two of which may not be his own), and fully within his rights to have her put to death (Life in Biblical Israel, p. 60). Yet, consider Hosea 3:

And the Lord said to me, "Go again, love a woman who is loved by another man and is an adulteress, even as the Lord loves the children of Israel, though they turn to other gods and love cakes of raisins." So I bought her for fifteen shekels of silver and a homer and a lethech of barley. And I said to her, "You must dwell as mine for many days. You shall not play the whore, or belong to another man; so will I also be to you." For the children of Israel shall dwell many days without king or prince, without sacrifice or pillar, without ephod or household gods. Afterward the children of Israel shall return and seek the LORD their God, and David their king, and they shall come in fear to the LORD and to his goodness in the latter days. (Hosea 3:

This is what the author of Hosea wants the reader to understand. Hosea’s marriage is a physical representation of God’s covenant with Israel and the harlotry Israel plays against the Lord. And God is warning the people of Israel in as dramatic method as he can.

In a sermon series on this very book, Dr. Robert S. Rayburn spends considerable time expounding on this very serious reality. God will exact his punishment…it is clearly stated in Hosea. However, and this is a weighty “however,” there is more to the story. Just as Hosea redeemed Gomer, so God intends to redeem Israel:

This is the promise of the last two verses of chapter 1--fulfilled at least in large part, as we know from the use of these verses in the New Testament, in the gathering of the Gentiles into the church after Pentecost. It is this promise of restoration which is prophetically enacted in Hosea's relationship with Gomer, presumably subsequent to her bearing the three children. So we read in chapter 3 of a continuing relationship, but without intimacy or consummation, between Hosea and Gomer, suggestive of that time of punishment God will bring upon Israel, before he restores her to himself. (Rayburn, 1988)

With both “impending doom and eventual restoration” on Hosea’s lips, the story of Hosea and Gomer is bitter sweet with God’s righteous anger and unconditional love expelled in one breath. This unconditional love is not of fairy tales, Hollywood movies, or passionate self-interest where Love has become god. Rather, it is the love in the form of self-sacrifice though the death of God’s very own that man is rightfully redeemed; God is love, rather than Love is god.

Idolatry was the main root of evil in Israel, says Mark Dever in his sermon titled “What is love?” “Israel has forgotten her true maker…and instead the people were kissing the idols and killing people.” They were in direct opposition to the world God had intended with creation and his covenant. (Audio file .mp3)

Yet, Dever makes it clear; if this disgusts you, do not look to Israel in anger, but look to yourself. This text is not for you to sit comfortably in your pew and scoff at other’s misdeeds. Just as Israel was manifested in the woman Gomer, so we, the modern church, are also a Gomer. We are Israel. Self-examination and repentance and human responsibility are what both Pastors Rayburn and Dever stress upon. If anyone is to be pitied in the story, let it not be Gomer, for she was redeemed by Hosea. Let those be pitied be ourselves, for our idolatry, but ultimately, our sorrow ought to be returned to the Lord, for we have turned from him.

This is a painful story to read, yet, as Dever, Rayburn, and Richter, all conclude with, ultimately, the Book of Hosea is about God’s steadfastness; his redeeming, unconditional love. God was (and is) fully within his rights to exact the punishment of death upon those who turn from his promises…yet as we know, this death is not laid upon our heads. Instead of redemption via silver and gold, we are redeemed by the blood of Christ. If he can love the whore who has spit in his face, what then is our response?

Our response ought to be a response to him. This is redemption; this is love, unconditional love. It is, as Rayburn concludes, the joy of a sinner, “it is the Bible’s universal testimony that there is no greater joy than the joy of a sinner under conviction of his sin who discovers and who experiences God’s forgiveness and God’s mercy.” (Series on Hosea, No. 13)

Gomer recieved this very forgiveness and mercy. Whether she experienced the joy that follows is unclear, for her story ends in Chapter 3 of Hosea without complete resolution. Perhaps this is intentional, for our story is not yet resolved either. Until that story is complete, may we heed the author of Hosea for when a woman is named it in indeed a point to take. May it be so.