Hosea1
New Living Translation
1The Lord gave this message to Hosea son of Beeri during the years when Uzziah, Jotham, Ahaz, and Hezekiah were kings of Judah, and Jeroboam son of Jehoash was king of Israel.
2When the Lord first began speaking to Israel through Hosea, he said to him, “Go and marry a prostitute, so that some of her children will be conceived in prostitution. This will illustrate how Israel has acted like a prostitute by turning against the Lord and worshiping other gods.”
3So Hosea married Gomer, the daughter of Diblaim, and she became pregnant and gave Hosea a son.
4And the Lord said, “Name the child Jezreel, for I am about to punish King Jehu’s dynasty to avenge the murders he committed at Jezreel. In fact, I will bring an end to Israel’s independence.
5I will break its military power in the Jezreel Valley.”
6Soon Gomer became pregnant again and gave birth to a daughter. And the Lord said to Hosea, “Name your daughter Lo-ruhamah—‘Not loved’—for I will no longer show love to the people of Israel or forgive them.
7But I will show love to the people of Judah. I will free them from their enemies—not with weapons and armies or horses and charioteers, but by my power as the Lord their God.”
8After Gomer had weaned Lo-ruhamah, she again became pregnant and gave birth to a second son.
9And the Lord said, “Name him Lo-ammi—‘Not my people’—for Israel is not my people, and I am not their God.
10“Yet the time will come when Israel’s people will be like the sands of the seashore—too many to count! Then, at the place where they were told, ‘You are not my people,’ it will be said, ‘You are children of the living God.’
11Then the people of Judah and Israel will unite together. They will choose one leader for themselves, and they will return from exile together. What a day that will be—the day of Jezreel—when God will again plant his people in his land.
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