Hosea1
New International Version
1The word of the Lord that came to Hosea son of Beeri during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the reign of Jeroboam son of Jehoash king of Israel:
2When the Lord began to speak through Hosea, the Lord said to him, “Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord.”
3So he married Gomer daughter of Diblaim, and she conceived and bore him a son.
4Then the Lord said to Hosea, “Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel.
5In that day I will break Israel’s bow in the Valley of Jezreel.”
6Gomer conceived again and gave birth to a daughter. Then the Lord said to Hosea, “Call her Lo-Ruhamah (which means “not loved”), for I will no longer show love to Israel, that I should at all forgive them.
7Yet I will show love to Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but I, the Lord their God, will save them.”
8After she had weaned Lo-Ruhamah, Gomer had another son.
9Then the Lord said, “Call him Lo-Ammi (which means “not my people”), for you are not my people, and I am not your God.
10“Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘children of the living God.’
11The people of Judah and the people of Israel will come together; they will appoint one leader and will come up out of the land, for great will be the day of Jezreel.
Study Guide
Public-domain commentary and original-language notes for Hosea 1.
Chapter Summary
In this chapter: Under a figure, is represented the shameful idolatry of the ten tribes. (1-7). The calling of the Gentiles, and the uniting Israel and Judah under the Messiah. (8-11).
vv1-7
Israel was prosperous, yet then Hosea boldly tells them of their sins, and foretells their destruction. Men are not to be flattered in sinful ways because they prosper in the world; nor will it last long if they go on still in their trespasses. The prophet must show Israel their sin; show it to be exceedingly hateful. Their idolatry is the sin they are here charged with. Giving that glory to any creature which is due to God alone, is an injury and affront to God; such as for a wife to take a stranger, is to her husband. The Lord, doubtless, had good reasons for giving such a command to the prophet; it would form an affecting picture of the Lord's unmerited goodness and unwearied patience, and of the perverseness and ingratitude of Israel. We should be broken and wearied with half that perverseness from others, with which we try the patience and grieve the Spirit of our God. Let us also be ready to bear any cross the Lord appoints. The prophet must show the ruin of the people, in the names given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifies "dispersion." He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, "not beloved," or "not having obtained mercy." God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professing people. If pardoning mercy is denied, no other mercy can be expected. Though some, through unbelief, are broken off, yet God will have a church in this world till the end of time. Our salvation is owing to God's mercy, not to any merit of our own. That salvation is sure, of which he is the Author; and if he will work, none shall hinder.
vv8-11
The rejection of Israel for a time, is signified by the name of another child: call him Lo-ammi, "not my people." The Lord disowns all relation to them. We love him, because he first loved us; but our being cast out of covenant, is owing to ourselves and our folly. Mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final. The same hand that wounded, is stretched forth to heal. Very precious promises are here given concerning the Israel of God, and they may be of use to us now. Some think that these promises will not have accomplishment in full, till the general conversion of the Jews in the latter days. Also this promise is applied to the gospel, and the bringing in both the Jews and Gentiles to it, by St. Paul, Rom. 9:25,26, and by St. Peter, I Pet. 2:10. To believe in Christ, is to have him for our Head, and willingly to commit ourselves to his guidance and government. And let us pray for the coming of the glorious day, when there shall be one Lord through all the earth.
Key Words
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
הוֹשֵׁעַ: Hoshea, the name of five Israelites
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
בְּאֵרִי: Beeri, the name of a Hittite and of an Israelite
יוֹם: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
עֻזִּיָּה: Uzzijah, the name of five Israelites
יוֹתָם: Jotham, the name of three Israelites
אָחָז: Achaz, the name of a Jewish king and of an Israelite
יְחִזְקִיָּה: Jechizkijah, the name of five Israelites
מֶלֶךְ: a king
Cross References
Hosea 1Paul explicitly quotes Hosea 1:10 to explain the calling and inclusion of the Gentiles.
Supported by Matthew Henry
Paul quotes the exact formula of 'Ye are not my people' becoming 'sons of the living God.'
Supported by Matthew Henry
Peter echoes the transition from 'not a people' to 'the people of God' using Hosea's terms.
Supported by Matthew Henry
Hosea repeats and expands his own wordplay on Jezreel, Lo-ruhamah, and Lo-ammi in the next chapter.
Supported by JFB
The history of Jehu's dynasty and the sins for which his house is avenged here.
Supported by Matthew Poole, JFB
Prophetic parallel of Judah and Israel reuniting under 'one king' or 'one head'.
Supported by Matthew Henry
Pentateuchal root of depicting Israel's idolatry as going 'a whoring' after other gods.
Supported by Matthew Henry
The historic fulfillment of Lo-ruhamah: Israel being utterly taken away by Assyria.
Supported by Matthew Henry, JFB
Historical fulfillment of God saving Judah supernaturally, 'not by bow, nor by sword.'
Supported by JFB
Matches the thematic statement of salvation 'not by might, nor by power, but by my Spirit.'
Supported by JFB
Jeremiah similarly uses the graphic metaphor of spiritual adultery and divorce.
Supported by Matthew Henry
Ezekiel's extended allegory of Israel as an unfaithful wife committing spiritual whoredoms.
Supported by JFB
Isaiah is similarly commanded to father a child with a prophetic, symbolic name.
Supported by JFB
The historical end of Jehu's dynasty with the conspiracy and death of Zachariah.
Supported by John Calvin
The dramatic sign of the two sticks joining matches the gathering of Judah and Israel.
Supported by Matthew Henry
Parallels the subsequent command for Hosea to love a woman who is an adulteress.
Supported by Matthew Henry
Affirms that salvation comes from God's right hand, not by their own bow or sword.
Supported by JFB
Another prophecy of Israel and Judah returning together under a restored covenant relationship.
Supported by Matthew Henry
Prophetic parallel of Jacob and Israel being gathered together as a flock.
Supported by Matthew Henry
Uses the same idiom of breaking 'the bow' to represent dismantling military power.
Supported by JFB