1. The book has three sections chapters 1-3, 4-11, and 12-14. Chapters 1-3 concern Hosea’s relationship with his adulterous wife, Gomer, and their three children. But the people of Israel worship false Gods, which is “adultery” to God. God wants to reconcile with his “wife,” as Hosea does so with Gomer (ch. 3) (p. 198). As Gomer loves many men, the Israelites love the Canaanite fertility gods, the baals (p. 200).
2. Chapters 4-11 change the metaphor of God and Israel to parent and child; here, the child is rebellious. As with an adulterous wife, a rebellious child could be punished (p. with death but God does not want that, as summarized in the well known chapter 11 (p. 198). In 12-14, the two metaphors are interwoven, again with a good ending as land is restored to beauty and bounty (p. 198).
3. Within each section are important structures, as illustrated by the way chapters 3, 11, and 14 conclude the sections. The sections tell part of a story: of Hosea and Gomer, of God the husband and Israel the wife, of God the parent and Israel the child. Each section also has a “journey motif”: of the wife/son making a journey back to the huband/parent, and of the people journeying from exile back to the land (p. 198). For instance, as the earlier israelites journeyed from Egyptian exile to the land, so will the “son” (the people of Hosea’s time) journey back to and enjoy the good land, if they repent (11:10-11) (p. 235).
4. With these journey’s of repentance to faith and of exile to home, there are also journeys from barrenness to bounty, with the fertility of the wife (a theme elsewhere in scripture) symbolizing the fertility of the land (p. 198). “Hope” passages (5:15-6:3, 10:12, 11:10-11) are included in order to help motivate readers, too, to repent (p. 234). In chapters 4-11, the journey from barrenness to fertility begins at 6:1-3 (p. 250). Needless to say, Hosea believes that fertility does not come from the baals who are gods of the rain, but from the true God who is creator and lord of all creation (p. 200).
5. Interestingly, too, the worship of baals was an intrinsic part of worship of the Lord, as reflected in Hosea (3:4, 4:11-19, 10:1-2, 5, 8, 9:1-3, 13:2, 14:8). The baal worship was itself a “journey” of barrenness and death toward newness of life, and although the exact nature of this combination of Israelite and Canaanite worship is now difficult to reconstruct, the Israelites would not have thought such practices inappropriate. Hosea, of course, strongly condemned Baal worship as adulterous and rebellious (pp. 202-203).
6. Also interesting is the relationship of the 8th century Hosea and 6th century deuteronomistic history. The condemnation of idolatry is a strong theme of both, and Yee discusses the possible influence of Hosea upon the later history as well as redaction and editing of the Hosea material (pp. 204-206).
7. Memory is a component of the journey. Hosea connects the people of his time back to the earlier Israelites who journeyed from Egypt to the land (9:10, 11:1, 11:3-4). Of course, the faithfulness and provision of the Lord is the key thing to remember and reclaim (p. 279).
8. Unfortunately, the people of Hosea’s time were, indeed, cast into exile when they were defeated by the Assyrians. As Yee writes, "the Hosean text challenges us to reckon seriously with the religious and political choices before us… Hosea warns us that we, too, can ‘return to Egypt,’ if we turn a blind eye to racial/ethnic tensions and hostilities in our midst” (p. 279).
Themes of marriage and parent/child continue in the New Testament. God's Son Jesus Christ is, of course, one of God's people the Jews. Seeking a non-supersessionist way to think about this, I would say that rabbinic Judaism continued to strive to be faithful to God's Torah as Christians look to Christ who redeems the church as the in-grafted branch. Paul uses the marriage imagery to speak of the relationship of Christ and the church as analogous to God toward Israel and to the husband-wife relationship.