When Yahweh spoke at the first by Hosea, Yahweh said to Hosea, "Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery against from Yahweh."
We refuse, therefore, to allegorize the factual narrative given in these chapters or to engage in any other of the gymnastics calculated to remove this alleged "difficulty."  Keil, for example, took the view that the children of whoredom, mentioned here, were Gomer's already at the time of the marriage; but, as their names were given to them in succession by Hosea, such a view seems to be untenable.  If we accept the view that God by some specific commandment told Hosea to marry a woman of the pagan culture where he lived, that Hosea chose to marry Gomer, and that she quickly fell into the excesses of the environment in which she was reared, all of the requirements of this passage are fully met.  God's knowing in advance what would happen is no more of an impediment than may be found in Jesus' choice of Judas to be numbered with the Twelve, which was done after an entire night of prayer.  Despite our own preference for the view that considers Gomer a virgin at the time of her marriage, we find no difficulty at all in the possibility that God might have commanded him to marry one of the religious prostitutes associated with the worship of Baal. This is surely one of the great mysteries of God's Word; and almost any view of it that may be accepted is subject to question.  Hosea's experience in these chapters is "a portrait in miniature of Israel's relationship to the Lord."[9]  Thus, some light may be derived from what happened in Israel, the antitype, to illuminate some of the events in the type.  It is principally upon this that we base the idea of Gomer's innocence at first.