Text -- Hosea 11:7 (NET)

11:7 My people are obsessed with turning away from me; they call to Baal, but he will never exalt them!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 11:7

The prophets.

Wesley: Hos 11:7

Scarce any one would hearken and obey.

JFB: Hos 11:7

Not only do they backslide, and that too from ME, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.

Clarke: Hos 11:7

Though they called them to the Most High - Newcome is better: "And though they call on him together because of the yoke, he will not raise it. He shall receive no refreshment."See the metaphor, Hos 11:4 (note).

Calvin: Hos 11:7

This verse is variously rendered. Some explain the word תלואים , teluaim, as signifying “perplexed;” as though the Prophet had said, that the people would suffer a just punishment through being anxious and looking around them, and yet finding no comfort; for this would be the reward of their defection or apostasy. Hence he says, My people are in suspense; that is, there is no wonder that the Israelites are now tormented with great anxiety, and find no end to their evils; for they who have rebelled against the Lord are worthy of being thus bound fast by him. It is the fruit of their defection that they are now so full of sorrow, and also of despair. This is one exposition. Others say that God here complains of the wickedness of the people, as of those who deliberated whether they ought to repent. They then take suspense for doubt, My people are in suspense; that is, they debate on the subject as on a doubtful matter, when I exhort them to repent, and they cannot at once decide what to do, but alternate between divers opinions, and now incline to one thing and then to another; as if truly the subject itself made it necessary for them to deliberate. Doubtless what is right is in no way hid from them: but as they are unwilling, they seek for themselves, by evasions, some excuses for doubting; for the Prophets cry to them, and no one extols them. This is the second exposition.

It must at the same time be observed, that the word משובת , meshubat, is variously taken; for the first render it, “turning away,” and the “ jod ” that is affixed must then be expounded passively, and must mean their turning away from God, because the Israelites had fallen away from him; as in Isaiah chapter 56 ⁸⁰ he calls that the house of his prayer in which the people were wont to pray. Then the turning away from God, according to them, is to be taken passively, because the people were alienated from him. Others render it, “conversion.” But the Hebrew doctors will have this word to be ever taken in a bad sense, and affirm that there is no place where it signifies any thing but rebellion or apostasy. Since it is so, I am inclined to consider it to be turning away; and thus the second sense, that the people deliberated whether they ought to hear the admonitions of the Prophets, will not stand.

The Prophet also seems to me to mean what is different from what I have referred to in the first place, as the opinion of those who say, My people are in suspense; that is, they anxiously torment themselves on account of their defection, because I punish them for their apostasy; through which it has happened, that, forsaking me, they have wandered after their own inventions. But I take the passage otherwise, as I have already said, My people are fastened; that is, my people have not only once departed from me, but they are, as it were, fastened in their defection. He says, that they were fastened, not that they were sorrowful and endured great tortures, and found their affairs perplexed; but that they were fastened, because they remained obstinate; as when one says, that a man is fastened to a thing, when he cannot be moved. This being fastened, is indeed nothing else but the obstinacy of the people. They were then fastened to defection.

He afterwards adds, To him on high they call them; none at all rises up What an indefinite sentence signifies we stated yesterday. The Prophet means that instruction had been given the people, and that many witnesses or preachers had been sent by the Lord, but that all this had been wholly useless. Hence he says, They call them to him on high, no one raises up himself. Some indeed consider the word, God, to be understood; and this is the commonly received opinion; but in my judgement they are mistaken; for the Prophet, speaking of the Israelites, doubtless means that they remained in the same state, and were not moved by any instruction to make any progress, or to show any sign of repentance. Hence, no one rises up. He uses the singular number, and puts down the particle יחד , ichad, as though he said, “There is no one, from the first to the last, who is touched with grief, for they continue obstinate in their wickedness.” And when he says, No one raises up himself, he seems to allude to the word, fastened. They are then fastened to their defection; and when the Prophets cry and diligently exhort them to repent, they do not rise up; that is, they do not aspire to God; and this indeed they neglect with one consent, as if they all alike blindly united in one and the same wickedness.

In this verse then the Prophet brings again to view the sins of the people, that it might more fully appear that God threatened them so dreadfully not without a cause; for they who were so perversely rebellious against God were worthy of the most grievous punishment. This is the sum of the whole. Let us now proceed —

TSK: Hos 11:7

are bent : Hos 4:16, Hos 14:4; Psa 78:57, Psa 78:58; Pro 14:14; Jer 3:6, Jer 3:8, Jer 3:11, Jer 8:5, Jer 14:7, they called me, Hos 11:2, Hos 7:16; 2Ch 30:1-11; Psa 81:11; Amo 5:4-6, Amo 5:14, Amo 5:15

none at all would exalt him : Heb. together they exalted not

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 11:7

And My people are bent to backsliding from Me - Literally, "are hung to it!"as we say, "a man’ s whole being "hangs"on a thing."A thing "hung to"or "on"another, sways to and fro within certain limits, but its relation to that on which it is hung, remains immovable. Its power of motion is restrained within those limits. So Israel, so the sinner, however he veer to and fro in the details and circumstances of his sin, is fixed and immovable in his adherence to his sin itself. Whatever else Israel did, on one thing his whole being, as a nation, depended, on "backsliding"or aversion from God. The political existence of Israel, as a separate kingdom, depended on his worship of the calves, "the sin wherewith"Jeroboam "made Israel to sin."This was the ground of their "refusing to return"Hos 11:5, that, through habitual sin, they were no longer in their own power: they were fixed in evil.

Though they called them to the most High - Literally, "called him."As one man, the prophets called Israel; as one man, Israel refused to return; "none at all would exalt"Him, literally, "together he exalteth Him not."

Poole: Hos 11:7

My people yet God owneth them for his, he had not cast them quite off; or since they call themselves his, he is willing to encourage them by owning all in them that looks toward him.

Are bent to backsliding from me or continue in suspense, doubtful and unresolved what to do, or rather inclined most to an aversion from me: though the Lord’ s prophets have persuaded them earnestly to return by repentance, yet they continue unresolved what is best to be done, whether to adhere to their idol gods, to make sure of Egyptian aids, or-to turn to God, and east off the other; this they most dislike, and continue as it were tacked and fastened to their rebellion, as the French version.

Though they, the prophets, called them to the Most High invited, exhorted, and encouraged them with many fair promises to give glory to God by returning.

None at all not one of many, scarce any one in those great numbers in Israel, would hearken and obey. Would exalt him; God in his holiness, justice, goodness, and truth, all which a repenting people do magnify, but these will not. They retain their idols, depend on Egypt, and put all on that cast, and will neither believe nor try God’ s goodness.

Haydock: Hos 11:7

Off, for a long time; and indeed Israel never recovered its former state, after the captivity. (Haydock) ---

Then they became more docile. Hebrew is very ambiguous. (Calmet)

Gill: Hos 11:7

And my people are bent to backsliding from me,.... There is a propensity in thorn to it, through prevailing corruption in them; they are inclined unto it, the bias of their minds is that way; they are bent upon it, and pertinaciously abide in it; nor will they be reclaimed from it, by all the means and methods made use of, even though they had been, and professed themselves to be the people of God. Some understand this, not of their backsliding and aversion from God; but either of his return to them, or of their return to him, rendering the words, "and my people are in suspense" ^a; like a man that hangs in the air, as Aben Ezra, neither ascends nor descends; that is, they are in doubt of what should be done to thorn, or they themselves should do: either "about my return" ^b; that is, to them; whether after all they may expect that God would be kind and merciful to them, so Abarbinel: or "about return to me" ^c; whether they should or not, inclining rather not to return. So the Targum,

"my people divide (or hesitate) to return to my law;''

with which Jarchi agrees, paraphrasing it,

"when the prophets instruct them to return unto me, they are in suspense whether to return or not;''

but Aben Ezra and Kimchi observe the word is always used in a bad sense, of aversion or backsliding, and that the word is in another form when used for repentance or returning;

though they called them to the most High; that is, the prophets of the Lord called them to turn from their idols, and return to the most high God, the true and the living God, from whom they had backslidden, and to his true worship, they had neglected and forsaken:

none at all would exalt him; the most high God, and give him the praise and glory due to his name; but, on the other hand, extolled their idols, and ascribed all their good things to them: or "none would exalt them" ^d the prophets of the Lord that called them; would not give that honour to them that was due to their office, or pay any regard to them, or to their admonitions and advice, but depreciated them, and reproached and persecuted them: or "none at all would lift up": that is, their head, as Aben Ezra, toward the heaven, and to God in it, to whom they were called; but kept looking on the earth, and to earthly things, particularly to their idols; and did not lift up or erect their ears, to hearken to what was said to them, but were deaf to all counsel and reproof. The Targum is,

"they walked not in an erect stature.''

Agreeably to which the former clause may be rendered, as by some, "and they called them to things above"; but none would look upwards; See Gill on Hos 7:16.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 11:7

¹ tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).

² tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”

³ tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).

Geneva Bible: Hos 11:7

And my people are bent to backsliding from me: though ^{( e )} they called them to the most High, none at all would exalt [him].

^{( e )} That is, the Prophets.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 11:1-12

1 The ingratitude of Israel unto God for his benefits.

5 His judgment.

8 God's mercy toward them.

12 Israel's falsehood and Judah's fidelity.

MHCC: Hos 11:1-7

When Israel were weak and helpless as children, foolish and froward as children, then God loved them; he bore them as the nurse does the sucking child, nourished them, and suffered their manners. All who are grown up, ought often to reflect upon the goodness of God to them in their childhood. He took care of them, took pains with them, not only as a father, or a tutor, but as a mother, or nurse. When they were in the wilderness, God showed them the way in which they should go, and bore them up, taking them by the arms. He taught them the way of his commandments by the ceremonial law given by Moses. He took them by the arms, to guide them, that they might not stray, and to hold them up, that they might not stumble and fall. God's spiritual Israel are all thus supported. It is God's work to draw poor souls to himself; and none can come to him except he draw them. With bands of love; this word signifies stronger cords than the former. He eased them of the burdens they had long groaned under. Israel is very ungrateful to God. God's counsels would have saved them, but their own counsels ruined them. They backslide; there is no hold of them, no stedfastness in them. They backslide from me, from God, the chief good. They are bent to backslide; they are ready to sin; they are forward to close with every temptation. Their hearts are fully set in them to do evil. Those only are truly happy, whom the Lord teaches by his Spirit, upholds by his power, and causes to walk in his ways. By his grace he takes away the love and dominion of sin, and creates a desire for the blessed feast of the gospel, that they may feed thereon, and live for ever.

Matthew Henry: Hos 11:1-7

Here we find,

I. God very gracious to Israel. They were a people for whom he had done more than for any people under heaven, and to whom he had given more, which they are here, I will not say upbraided with (for God gives, and upbraids not), but put in mind of, as an aggravation of their sin and an encouragement to repentance. 1. He had a kindness for them when they were young (Hos 11:1): When Israel was a child then I loved him; when they first began to multiply into a nation in Egypt God then set his love upon them, and chose them because he loved them, because he would love them, Deu 7:7, Deu 7:8. When they were weak and helpless as children, foolish and froward as children, when they were outcasts, and children exposed, then God loved them; he pitied them, and testified his goodwill to them; he bore them as the nurse does the sucking child, nourished them, and suffered their manners. Note, Those that have grown up, nay, those that have grown old, ought often to reflect upon the goodness of God to them in their childhood. 2. He delivered them out of the house of bondage: I called my son out of Egypt, because a son, because a beloved son. When God demanded Israel's discharge from Pharaoh he called them his son, his first-born. Note, Those whom God loves he calls out of the bondage of sin and Satan into the glorious liberty of his children. These words are said to have been fulfilled in Christ, when, upon the death of Herod, he and his parents were called out of Egypt (Mat 2:15), so that the words have a double aspect, speaking historically of the calling of Israel out of Egypt and prophetically of the bringing of Christ thence; and the former was a type of the latter, and a pledge and earnest of the many and great favours God had in reserve for that people, especially the sending of his Son into the world, and the bringing him again into the land of Israel when they had unkindly driven him out, and he might justly never have returned. The calling of Christ out of Egypt was a figure of the calling of all that are his, through him, out of spiritual slavery. 3. He gave them a good education, took care of them, took pains with them, not only as a father or tutor, but, such is the condescension of divine grace, as a mother or nurse (Hos 11:3): I taught Ephraim also to go, as a child in leading-strings is taught. When they were in the wilderness God led them by the pillar of cloud and fire, showed them the way in which they should go, and bore them up, taking them by the arms. He taught them to go in the way of his commandments, by the institutions of the ceremonial law, which were as tutors and governors to that people under age. He took them by the arms, to guide them, that they might not stray, and to hold them up, that they might not stumble and fall. God's spiritual Israel are thus supported. Thou has holden me by my right hand, Psa 73:23. 4. When any thing was amiss with them, or they were ever so little out of order, he was their physician: " I healed them; I not only took a tender care of them (a friend may do that), but wrought an effectual cure: it is a God only that can do that. I am the Lord that healeth thee (Exo 15:26), that redresseth all thy grievances."5. He brought them into his service by mild and gentle methods (Hos 11:4): I drew them with cords of a man, with bands of love. Note, It is God's work to draw poor souls to himself; and none can come to him except he draw them, Joh 6:44. He draws, (1.) With the cords of a man, with such cords as men draw with that have a principle of humanity, or such cords as men are drawn with; he dealt with them as men, in an equitable rational way, in an easy gentle way, with the cords of Adam. He dealt with them as with Adam in innocency, bringing them at once into a paradise, and into covenant with himself. (2.) With bands of love, or cartropes of love. This word signifies stronger cords than the former. He did not drive them by force into his service, whether they would or no, nor rule them with rigour, nor detain them by violence, but his attractives were all loving and endearing, all sweet and gentle, that he might overcome them with kindness. Moses, whom he made their guide, was the meekest man in the world. Kindnesses among men we commonly call obligations, or bonds, bonds of love. Thus God draws with the savour of his good ointments (Son 1:4), draws with lovingkindness, Jer 31:3. Thus God deals with us, and we must deal in like manner with those that are under our instruction and government, deal rationally and mildly with them. 6. He eased them of the burdens they had been long groaning under: I was to them as those that take off the yoke on their jaws, alluding to the care of the good husbandman, who is merciful to his beast, and will not tire him with hard and constant labour. Probably, in those times, the yoke on the neck of the oxen was fastened with some bridle, or headstall, over the jaws, which muzzled the mouth of the ox. Israel in Egypt were thus restrained from the enjoyments of their comforts and constrained to hard labour; but God eased them, removed their shoulder from the burden, Psa 81:6. Note, Liberty is a great mercy, especially out of bondage. 7. He supplied them with food convenient. In Egypt they fared hard, but, when God brought them out, he laid meat unto them, as the husbandman, when he has unyoked his cattle, fodders them. God rained manna about their camp, bread from heaven, angels' food; other creatures seek their meat, but God laid meat to his own people, as we do to our children, was himself their caterer and carver, anticipated them with the blessings of goodness.

II. Here is Israel very ungrateful to God.

1. They were deaf and disobedient to his voice. He spoke to them by his messengers, Moses and his other prophets, called them from their sins, called them to himself, to their work and duty; but as they called them so they went from them; they rebelled in those particular instances wherein they were admonished; the more pressing and importunate the prophets were with them, to persuade them to that which was good, the more refractory they were, and the more resolute in their evil ways, disobeying for disobedience-sake. This foolishness is bound in the hearts of children, who, as soon as they are taught to go, will go from those that call them.

2. They were fond of idols, and worshipped them: They sacrificed to Baalim, first one Baal and then another, and burnt incense to graven images, though they were called to by the prophets of the Lord again and again not to do this abominable thing which he hated. Idolatry was the sin which from the beginning, and all along, had most easily beset them.

3. They were regardless of God, and of his favours to them: They knew not that I healed them. They looked only at Moses and Aaron, the instruments of their relief, and, when any thing was amiss, quarrelled with them, but looked not through them to God who employed them. Or, When God corrected them, and kept them under a severe discipline, they understood not that it was for their good, and that God thereby healed them, and it was necessary for the perfecting of their cure, else they would have been better reconciled to the methods God took. Note, Ignorance is at the bottom of ingratitude, Hos 2:8.

4. They were strongly inclined to apostasy. This is the blackest article in the charge (Hos 11:7): My people are bent to backsliding from me. Every word here is aggravating. (1.) They backslide. There is no hold of them, no stedfastness in them; they seem to come forward, towards God, but they quickly slide back again, and are as a deceitful bow. (2.) They backslide from me, from God, the chief good, the fountain of life and living waters, from their God who never turned from them, nor war as a wilderness to them. (3.) They are bent to backslide; they are ready to sin; there is in their natures a propensity to that which is evil; at the best they hang in suspense between God and the world, so that a little thing serves to draw them the wrong way; they are forward to close with every temptation. It also intimates that they are resolute in sin; their hearts are fully set in them to do evil the bias is strong that way; and they persist in their backslidings, whatever is said or done to stop them; and yet, (4.) "They are, in profession, my people. They are called by my name, and profess relation to me; they are mine, whom I have done much for and expect much from, whom I have nourished and brought up, as children, and yet they backslide from me. "Note, In our repentance we ought to lament not only our backslidings, but our bent to backslide, not only our actual transgressions, but our original corruption, the sin that dwells in us, the carnal mind.

5. They were strangely averse to repentance and reformation. Here are two expressions of their obstinacy: - (1.) They refused to return, Hos 11:5. So much were they bent to backslide that, though they could not but find, upon trial, the folly of their backslidings, and that when they forsook God they changed for the worse, yet they went on frowardly. I have loved strangers, and after them I will go. They were commanded to return, were courted and entreated to return, were promised that if they would they should be kindly received, but they refused. (2.) Though they called them to the Most High. God's prophets and ministers called them to return to the God from whom they had revolted, to the most high God, from whom they had sunk into this wretched degeneracy; they called them from the worship of the idols, which were so much below them, and the worship of which was therefore their disparagement, to the true God, who was so much above them, and the worship of whom was therefore their preferment; they called them from this earth to high and heavenly things; but they called in vain. None at all would exalt him. Though he is the most high God they would not acknowledge him to be so, would do nothing to honour him nor give him the glory due to his name. Or, They would not exalt themselves, would not rise out of that state of apostasy and misery into which they had precipitated themselves; but there they contentedly lay still, would not lift up their heads nor lift up their souls. Note, God's faithful ministers have taken a great deal of pains, to no purpose, with backsliding children, have called them to the Most High; but none would stir, none at all would exalt him.

III. Here is God very angry, and justly so, with Israel; see what are the tokens of God's displeasure with which they are here threatened. 1. God, who brought them out of Egypt, to take them for a people to himself, since they would not be faithful to him, shall bring them into a worse condition than he at first found them in (Hos 11:5): " He shall not return into the land of Egypt, though that was a house of bondage grievous enough; but he shall go into a harder service, for the Assyrian shall be his king, who will use him worse than ever Pharaoh did."They shall not return into Egypt, which lies near, where they may hear often from their own country, and whence they may hope shortly to return to it again; but they shall be carried into Assyria, which lies much more remote, and where they shall be cut off from all correspondence with their own land and from all hopes of returning to it, and justly, because they refused to return. Note, Those that will not return to the duties they have left cannot expect to return to the comforts they have lost. 2. God, who gave them Canaan, that good land, and a very safe and comfortable settlement in it, shall bring his judgments upon them there, which shall make their habitation unsafe and uncomfortable (Hos 11:6): The sword shall come upon them, the sword of war, the sword of a foreign enemy, prevailing against them and triumphing over them. (1.) This judgment shall spread far. The sword shall fasten upon their cities, those nests of people and store-houses of wealth; it shall likewise reach to their branches, the country villages (so some), the citizens themselves (so others), or the bars (so the word signifies) and gates of their city, or all the branches of their revenue and wealth, or their children, the branches of their families. (2.) It shall last long: It shall abide on their cities. David thought three months flying before his enemies was the only judgment of the three that was to be excepted against; but this sword shall abide much longer than three months on the cities of Israel. They continued their rebellions against God, and therefore God continued his judgments on them. (3.) It shall make a full end: It shall consume their branches, and devour them, and lay all waste, and this because of their own counsels, that is, because they would have their own projects, which God therefore, in a way of righteous judgment, gave them up to. Note, The confusion of sinners is owing to their contrivance. God's counsels would have saved them, but their own counsels ruined them.

Keil-Delitzsch: Hos 11:5-7

By despising this love, Israel brings severe punishment upon itself. Hos 11:5. "It will not return into the land of Egypt; but Asshur, he is its king, because they refused to return. Hos 11:6. And the sword will sweep round in its cities, and destroy its bolts, and devour, because of their counsels. Hos 11:7. My people is bent upon apostasy from me: and if men call it upwards, it does not raise itself at all." The apparent contradiction between the words, "It will not return into the land of Egypt,"and the threat contained in Hos 8:13; Hos 9:3, that Israel should return to Egypt, ought not to lead us to resort to alterations of the text, or to take לא in the sense of לו , and connect it with the previous verse, as is done by the lxx, Mang., and others, or to make an arbitrary paraphrase of the words, either by taking לא in the sense of הלא , and rendering it as a question, "Should it not return?"equivalent to "it will certainly return"(Maurer, Ewald, etc.); or by understanding the return to Egypt as signifying the longing of the people for help from Egypt (Rosenmüller). The emphatic הוּא of the second clause is at variance with all these explanations, since they not only fail to explain it, but it points unmistakeably to an antithesis: "Israel will not return to Egypt; but Asshur, it shall be its king,"i.e., it shall come under the dominion of Assyria. The supposed contradiction is removed as soon as we observe that in Hos 8:13; Hos 9:3, Hos 9:6, Egypt is a type of the land of bondage; whereas here the typical interpretation is precluded partly by the contrast to Asshur, and still more by the correspondence in which the words stand to Hos 11:1 . Into the land from which Jehovah called His people, Israel shall not return, lest it should appear as though the object, for which it had been brought out of Egypt and conducted miraculously through the desert, had been frustrated by the impenitence of the people. But it is to be brought into another bondage. ואשּׁוּר is appended adversatively. Asshur shall rule over it as king, because they refuse to return, sc. to Jehovah. The Assyrians will wage war against the land, and conquer it. The sword (used as a principal weapon, to denote the destructive power of war) will circulate in the cities of Israel, make the round of the cities as it were, and destroy its bolts, i.e., the bolts of the gates of the fortifications of Ephraim. Baddı̄m , poles (Exo 25:13.), cross-poles or cross-beams, with which the gates were fastened, hence bolts in the literal sense, as in Job 17:16, and not tropically for "princes"(Ges.), electi (Jer., Chald., etc.). "On account of their counsels:"this is more fully defined in Hos 11:7. נעמּי , and my people (= since my people) are harnessed to apostasy from me ( m^e shūbhâthı̄ , with an objective suffix). תּלוּאים , lit., suspended on apostasy, i.e., not "swaying about in consequence of apostasy or in constant danger of falling away"(Chald., Syr., Hengst.), since this would express too little in the present context and would not suit the second half of the verse, but impaled or fastened upon apostasy as upon a stake, so that it cannot get loose. Hence the constructing of תּלה with ל instead of על or ב (2Sa 18:10), may be accounted for from the use of the verb in a figurative sense. על־על , upwards ( על as in Hos 7:16), do they (the prophets: see Hos 11:2) call them; but it does not rise, sc. to return to God, or seek help from on high. רומם pilel , with the meaning of the kal intensified, to make a rising, i.e., to rise up. This explanation appears simpler than supplying an object, say "the soul"(Psa 25:1), or "the eyes"(Eze 33:25).

Constable: Hos 6:4--11:12

V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4--11:11

This section of the book contains another series of messages that deal, first, with the judgment coming on Israel and, second, the restoration that will follow. There are three major addresses in this section each introduced by a direct address (6:4; 9:1; 11:8).

Constable: Hos 6:4--11:8

A. More messages on coming judgment 6:4-11:7

The subject of Israel's ingratitude is particularly prominent in these messages. Each of the two major messages of judgment ends with a reference to Israel returning to Egypt (8:13; 11:5). The message on restoration that follows these two (11:8-11) refers to the Israelites returning from Egypt (11:11).

Constable: Hos 9:1--11:8

2. Israel's inevitable judgment 9:1-11:7

This section of prophecies continues to record accusations against Israel, but the emphasis on the inevitability of coming judgment increases. Also in contrast to chapter 8, this section is not a speech by Yahweh but one that Hosea delivered about Him.

Constable: Hos 11:1-7

Israel's rebelliousness 11:1-7

Again this section, which is all divine speech, begins with a reference to something in Israel's history to contrast the past with the present (cf. 9:10; 10:1, 9).

"The passage at its outset has similarities to the form of the legal complaint made by parents against a rebellious child (Deut 21:18-21; cf. Isa 1:2-20 where hope is held out that the child [Israel] may yet repent and receive compassion rather than death)."⁷¹

Constable: Hos 11:5-7

Punishment for rebelliousness 11:5-7

11:5 Because Israel refused to return to Yahweh after so many appeals by His prophets (v. 2), He would send the nation back into captivity. Yet the place of exile would not be Egypt but Assyria. In other messages Hosea identified Egypt as the place of Israel's future exile (cf. 8:13; 9:3, 6), but here it becomes clear that He was only using Egypt as a metaphor for a place of captivity. Assyria would be the geographical location of Israel's exile.

11:6 Enemy soldiers would swarm around Israel's cities and break down the gate bars that secured them against foreign attack. They would consume the Israelites because of the decisions the Israelites had made to depart from the Lord (cf. Mic. 6:16). These were the result, in part, of false prophets' advice. Yahweh had fed His people (v. 4), but now the sword would feed on them (cf. Isa. 1:19-20).

11:7 The Israelites' resolve to abandon Yahweh was firm. In spite of the prophets' appeals to return to Him, none of them exalted the Lord by doing so.⁷⁴

Guzik: Hos 11:1-12

Hosea 11 - Drawn with Gentle Cords

A. God's tender love for Israel.

1. (1-2) Israel: Called by God and called by the Baals.

"When Israel was a child, I loved him, and out of Egypt I called My son. As they called them, so they went from them; they sacrificed to the Baals, and burned incense to carved images."

a. I loved him, and out of Egypt I called My son: God remembers His tender love for Israel, when more than 500 years before the time of Hosea He brought them out of Egypt.

i. This is an "unexpected prophecy" fulfilled in the life of Jesus. Matthew 2:15 shows how the words out of Egypt I called My son were fulfilled when the child Jesus return from Egypt after escaping there on the eve of Herod's massacre of the innocents.

b. As they called them, so they went from them: God called Israel out of Egypt, but the idolatry of the Baals called to Israel, and they forsook the LORD and followed the Baals (the local deities of Canaan).

2. (3-4) God's tender love for an unseeing Israel.

"I taught Ephraim to walk, taking them by their arms; but they did not know that I healed them. I drew them with gentle cords, with bands of love, and I was to them as those who take the yoke from their neck. I stooped and fed them."

a. I taught Ephraim to walk . . . but they did not know that I healed them: God does so much for His people that they are unaware of. Often we attribute some blessing directly from the hand of God to some other source.

i. Taking them by their arms: The picture is of a parent teaching a child how to walk by holding the child's arms and supporting the child as they make their awkward steps.

b. I drew them with gentle cords, with bands of love: Even when God draws His people, it is with gentle cords of love, not with harsh manipulation or coercion. God wants to win us over, but not will brute force.

i. Clarke on gentle cords: "This is a reference to leading strings, one end of which is held by the child, the other by the nurse, by which the little one, feeling some support, and gaining confidence, endeavours to walk. God, their heavenly Father, made use of every means and method to teach them to walk in the right and only safe path."

ii. In the ancient world, the empires of Persia and Greece fought bitter wars. There was said to be a great difference between their soldiers. In the Persian army, soldiers were like slaves and driven into battle with whips and threats. In the Greek army, soldiers were free men and patriots, and fought for Sparta and Greece out of love for country and a sense of duty. The smaller armies of Greece usually beat the larger armies of Persia. God calls us as an army of free men, grateful patriots of the kingdom of God.

iii. "Understand, then, it is true that no man comes to God except he is drawn; but it is equally true that God draweth no man contrary to the constitution of man, but his methods of drawing are in strict accordance with ordinary mental operations. He finds the human mind what it is, and he acts upon it, not as upon matter, but as upon mind. The compulsions, the constraints, the cords that he uses, are 'cords of a man.' The bands he employs are 'bands of love.'" (Spurgeon)

c. As those who take the yoke from their neck refers to relaxing and loosening the yoke-collar of a plowing animal, giving the animal rest and the freedom to breathe.

d. I stooped and fed them: God humbled Himself to minister to His needy people. One might almost think it is beneath the dignity and honor of God to stoop so for His people, but He never thinks so. This is the heart reflected in the servant nature of Jesus (Philippians 2).

B. God's strict hand towards Israel.

1. (5-7) Empty profession brings the chastening of God.

"He shall not return to the land of Egypt; but the Assyrian shall be his king, because they refused to repent. And the sword shall slash in his cities, devour his districts, and consume them, because of their own counsels. My people are bent on backsliding from Me. Though they call to the Most High, none at all exalt Him."

a. Because they refused to repent: In this sense, it wasn't so much the sin of Israel that got them into trouble. It was their stubborn refusal to repent after their sin. For that, God would make sure that destruction and exile waited for them.

b. My people are bent on backsliding from Me. Though they call to the Most High, none at all exalt Him: Backsliding means that at one time, Israel had a closer and more real walk with God. Now that is in the past, and their profession is simply empty. They call to the Most High in a formal sort of way, but they do not exalt Him with their lives.

2. (8-9) God's sympathy in the midst of chastening.

"How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I set you like Zeboiim? My heart churns within Me; My sympathy is stirred. I will not execute the fierceness of My anger; I will not again destroy Ephraim. For I am God, and not man, the Holy One in your midst; and I will not come with terror."

a. How can I give you up, Ephraim? Though the dark clouds of judgment are on the horizon, God takes no pleasure in the chastening about to come upon Israel. Instead He says, "My sympathy is stirred."

i. We are in sin, and guilty before God. Yet He says, How can I give you up? Justice demands that He do this, yet in His heart He must find a way of salvation. In this, God sends Jesus Christ, and on the cross Jesus was "given up" in our place.

b. Admah and Zeboiim were two cities near Sodom and Gomorrah that were also destroyed (Deuteronomy 29:23). God says, "I can't bear to allow My people to be caught up in the destruction that will come upon all the nations, as Admah and Zeboiim were caught up on the destruction that came upon Sodom and Gomorrah."

c. I will not again destroy Ephraim: Though their sin deserves it, God will not wipe out Israel. He will leave a remnant, and will restore the nation.

d. For I am God, and not man: The longsuffering, forgiveness, and compassion of the Lord toward His people seems unbelievable until we recognize that He is not man, but God. His love and forgiveness are of a different order. There are many differences between God and man in the matter of forgiveness.

· Man cannot hold back his anger very long

· Man cannot bear with others when he is tired, stressed, or annoyed

· Man will not reconcile if the person who offended him is a person of bad character

· Man is often only willing to be reconciled if the offending party craves forgiveness and makes the first move

· Man is often only willing to be reconciled if the offending party will never again do the wrong

· Man, when he does reconcile, does not lift the former offender to place of high status and partnership

· Man, when he is wronged, does not bear all the penalty for the wrong done

· Man, when he attempts reconciliation, will not continue if he is rejected

· Man will not restore an offender without a period of probation

· Man will not love, adopt, honor, and associate with one who has wronged him

· Man will not trust someone who has formerly wronged them

i. What passes for forgiveness among men is nothing like the amazing forgiveness of God. "Suppose that someone had grievously offended any one of you, and that he asked your forgiveness, do you not think that you would probably say to him, 'Well, yes, I forgive you; but I - I - I - cannot forget it'? Ah! dear friends, that is a sort of forgiveness with one leg chopped off, it is a lame forgiveness, and is not worth much." (Spurgeon)

3. (10-12) The roar of God calls Israel back.

"They shall walk after the LORD. He will roar like a lion. When He roars, then His sons shall come trembling from the west; they shall come trembling like a bird from Egypt, like a dove from the land of Assyria. And I will let them dwell in their houses," Says the LORD. "Ephraim has encircled Me with lies, and the house of Israel with deceit; but Judah still walks with God, even with the Holy One who is faithful."

a. When He roars, then His sons shall come trembling from the west: God speaks of the ultimate restoration of Israel, an expression of His mercy to Ephraim.

b. Ephraim has encircled Me with lies: God makes these promises knowing the present state of Israel. Though Judah is in a better place than Israel, God still makes the promises with full knowledge of their present state.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Hosea (Book Introduction)

THE first of the twelve minor prophets in the order of the canon (called "minor," not as less in point of inspired authority, but simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49:10). St. Stephen, in Act 7:42 (in referring to Amo 5:27), quotes them as forming one collective body of writings, "the book of the prophets." So JEROME and MELITO, the first Greek father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to the great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranked in the inspired canon. The chronological order differs from the canonical. Joel, about 810 B.C.; Jonah, about 810 B.C., or, as others, first, 862 B.C.; Amos, about 790 B.C.; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his prophetical office in the last years of Jeroboam (contemporary in part with Uzziah), and to have ended it in the beginning of Hezekiah's reign, 722 B.C., that is, about sixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely commissioned public teachers was never wholly laid aside. The Book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length, the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born in Beth-shemesh [JEROME]. His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah: for the prophets in Israel regarded its separation from Judah, civil as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1Ki 18:31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2Ki 15:12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months; thus the inscription is verified that "the word of the Lord came unto him in the days of Jeroboam" (Hos 1:1). Again, in Hos 10:14, Shalmaneser's expedition against Israel is alluded to as past, that is, the first inroad against King Hoshea, who began to reign in the twelfth year of Ahaz; so that as Ahaz' whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.

Hosea (Hos 11:1) is quoted in Mat 2:15; also Hos 6:6 in Mat 9:13; Mat 12:7; compare Rom 9:25-26, quoting Hos 1:10; Hos 2:1, Hos 2:23; 1Co 15:55, quoting Hos 13:14; 1Pe 2:10, quoting Hos 1:9-10; Hos 2:23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (Hos 1:10; Hos 3:5), clearly refer to the New Testament dispensation.

The first and third chapters are in prose, the rest of the book is rhythmical.

JFB: Hosea (Outline)

• INSCRIPTION. (Hos 1:1-11) Spiritual whoredom of Israel set forth by symbolical acts; Gomer taken to wife at God's command: Jezreel, Lo-ruhamah, and Lo-Ammi, the children. Yet a promise of Judah and Israel's restoration.
• APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER. (Hos. 2:1-23) Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
• ISRAEL'S CONDITION IN THEIR PRESENT DISPERSION, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED. (Hos 3:1-5) The prophet is to take back his wife, though unfaithful, as foretold in Hos 1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.
• HENCEFORTH THE PROPHET SPEAKS PLAINLY AND WITHOUT SYMBOL, IN TERSE, SENTENTIOUS PROPOSITIONS. (Hos. 4:1-19) In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Hos 4:2 bloodshed and other evils usual in a civil war are specified.
• GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS. (Hos 5:1-5) Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
• THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD. (Hos 6:1-11) At Hos 6:4 a new discourse, complaining of them, begins; for Hos 6:1-3 evidently belong to Hos 5:15, and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Hos 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity (2Ki 15:29).
• REPROOF OF ISRAEL. (Hos. 7:1-16) Probably delivered in the interreign and civil war at Pekah's death; for Hos 7:7, "all their kings . . . fallen," refers to the murder of Zechariah, Shallum, Menahem, Pekahiah, and Pekah. In Hos 7:8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped throne, also to Pekah's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interregnum at Pekah's death [MAURER].
• PROPHECY OF THE IRRUPTION OF THE ASSYRIANS, IN PUNISHMENT FOR ISRAEL'S APOSTASY, IDOLATRY, AND SETTING UP OF KINGS WITHOUT GOD'S SANCTION. (Hos 8:1-14) In Hos 8:14, Judah is said to multiply fenced cities; and in Hos 8:7-9, Israel, to its great hurt, is said to have gone up to Assyria for help. This answers best to the reign of Menahem. For it was then that Uzziah of Judah, his contemporary, built fenced cities (2Ch 26:6, 2Ch 26:9-10). Then also Israel turned to Assyria and had to pay for their sinful folly a thousand talents of silver (2Ki 15:19) [MAURER].
• WARNING AGAINST ISRAEL'S JOY AT PARTIAL RELIEF FROM THEIR TROUBLES: THEIR CROPS SHALL FAIL, AND THE PEOPLE LEAVE THE LORD'S LAND FOR EGYPT AND ASSYRIA, WHERE THEY CANNOT, IF SO INCLINED, SERVE GOD ACCORDING TO THE ANCIENT RITUAL: FOLLY OF THEIR FALSE PROPHETS. (Hos. 9:1-17)
• ISRAEL'S IDOLATRY, THE SOURCE OF PERJURIES AND UNLAWFUL LEAGUES, SOON DESTINED TO BE THE RUIN OF THE STATE, THEIR KING AND THEIR IMAGES BEING ABOUT TO BE CARRIED OFF; A JUST CHASTISEMENT, THE REAPING CORRESPONDING TO THE SOWING. (Hos 10:1-15) The prophecy was uttered between Shalmaneser's first and second invasions of Israel. Compare Hos 10:14; also Hos 10:6, referring to Hoshea's calling So of Egypt to his aid; also Hos 10:4, Hos 10:13.
• REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hos 12:1-14) This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Hos 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
• EPHRAIM'S SINFUL INGRATITUDE TO GOD, AND ITS FATAL CONSEQUENCE; GOD'S PROMISE AT LAST. (Hos. 13:1-16) This chapter and the fourteenth chapter probably belong to the troubled times that followed Pekah's murder by Hoshea (compare Hos 13:11; 2Ki 15:30). The subject is the idolatry of Ephraim, notwithstanding God's past benefits, destined to be his ruin.
• GOD'S PROMISE OF BLESSING, ON THEIR REPENTANCE: THEIR ABANDONMENT OF IDOLATRY FORETOLD: THE CONCLUSION OF THE WHOLE, THE JUST SHALL WALK IN GOD'S WAYS, BUT THE TRANSGRESSOR SHALL FALL THEREIN. (Hos 14:1-9)

TSK: Hosea 11 (Chapter Introduction)

Overview

Hos 11:1, The ingratitude of Israel unto God for his benefits; Hos 11:5, His judgment; Hos 11:8, God’s mercy toward them; Hos 11:12, Israel’s falsehood and Judah’s fidelity.

Poole: Hosea (Book Introduction)

THE ARGUMENT

Without dispute our prophet is one of the obscurest and most difficult to unfold clearly and fully. Though he come not, as Isaiah and Amos do sometimes, nor as Ezekiel and Zechariah do frequently, with visions; yet his sententious and concise style, peculiar to himself, renders it many times difficult to find out first, and to declare next the genuine and undoubted sense of his words. In expounding this prophet, the expositor needs the candour of his reader, and the reader owes his expositor thanks if he make some darker passages fairly intelligible, though he do not demonstrate his exposition to be the only sense of the place. This latter is not pretended to; the former it is hoped the reader will find in the most, if not in every obscure passage. It was a very debauched age our prophet did live in, and you will find him very sharp against the vices of the ten tribes, and very plain and open in his threats for their sins, which he saw punished; for he lived to see Samaria taken, and Hoshea made a prisoner, and the people carried captives. As it is not agreed when he began, so nor is it agreed how long he continued to prophesy.

The kings of Judah and of Israel, in whose time he first appeared a prophet, were of long reigns; the one forty-one, the other fifty-two; in which long space of time very different beginnings may be conjectured. All agree that he continued a prophet very long, seventy years at least, and some add more years, and make them up ninety. The sum of what he prophesied is here given us in short heads, rather than in a continued discourse. And as it was preached in Israel. (though we read not of the places where Hosea either lived, or died, or did preach, it is most likely within the hearing of the court,) so it doth more particularly refer to Israel or the ten tribes: declaring to them what were their sins; advising them to repent; promising them mercy upon sincere repentance; threatening grievous judgments on their impenitence; foretelling their rejection if they did not amend; and, for the comfort of the godly, predicting mercy to them; intermixing many promises of the future kingdom and coming of the Messiah, to whom many should be converted, and by him be saved, and especially many of the two tribes, who hear from our prophet a more comfortable message (viz. of returning to their own land) than Israel, which must not expect any such return, i.e. for the whole body of the people. And he closeth his whole prophecy either with a form of confession and supplication for the remnant returned, or a prediction in what manner they would return, confess, supplicate, and rely upon God alone; to which duty performed, he adjoineth sweet and excellent promises, containing both temporal and spiritual blessings, Ho 14 .

Poole: Hosea 11 (Chapter Introduction)

CHAPTER 11 .

Israel’ s ingratitude to God for his benefits, Hos 11:1-4 . God’ s judgment upon them, Hos 11:5-7 . His mercy toward them, Hos 11:8-11 . Ephraim’ s falsehood, and Judah’ s fidelity, Hos 11:12 .

MHCC: Hosea (Book Introduction)

Hosea is supposed to have been of the kingdom of Israel. He lived and prophesied during a long period. The scope of his predictions appears to be, to detect, reprove, and convince the Jewish nation in general, and the Israelites in particular, of their many sins, particularly their idolatry: the corrupt state of the kingdom is also noticed. But he invites them to repentance, with promises of mercy, and gospel predictions of the future restoration of the Israelites and of the Jews, and their final conversion to Christianity.

MHCC: Hosea 11 (Chapter Introduction)

(Hos 11:1-7) God's regard for Israel; their ingratitude.

(Hos 11:8-12) The Divine mercy yet in store.

Matthew Henry: Hosea (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Hosea

I. We have now before us the twelve minor prophets, which some of the ancients, in reckoning up the books of the Old Testament, put all together, and reckon but as one book. They are called the minor prophets, not because their writings are of any less authority or usefulness than those of the greater prophets, or as if these prophets were less in God's account or might be so in ours than the other, but only because they are shorter, and less in bulk, than the other. We have reason to think that these prophets preached as much as the others, but that they did not write so much, nor is so much of their preaching kept upon record. Many excellent prophets wrote nothing, and others but little, who yet were very useful in their day. And so in the Christian church there have been many burning and shining lights, who are not known to posterity by their writings, and yet were no way inferior in gifts, and graces, and serviceableness to their own generation, than those who are; and some who have left but little behind them, and make no great figure among authors, were yet as valuable men as the more voluminous writers. These twelve small prophets, Josephus says, were put into one volume by the men of the great synagogue in Ezra's time, of which learned and pious body of men the last three of these twelve prophets are supposed to have been themselves members. These are what remained of the scattered pieces of inspired writing. Antiquaries value the fragmenta veterum - the fragments of antiquity; these are the fragments of prophecy, which are carefully gathered up by the divine Providence and the care of the church, that nothing might be lost, as St. Paul's short epistles after his long ones. The son of Sirach speaks of these twelve prophets with honour, as men that strengthened Jacob, Ecclus. 49:10. Nine of these prophets prophesied before the captivity, and the last three after the return of the Jews to their own land. Some difference there is in the order of these books. We place them as the ancient Hebrew did; and all agree to put Hosea first; but the ancient thing is not material. And, if we covet to place them according to their seniority, as to some of them we shall find no certainty.

II. We have before us the prophecy of Hosea, who was the first of all the writing prophets, being raised up somewhat before the time of Isaiah. The ancients say, He was of Bethshemesh, and of the tribe of Issachar. He continued very long a prophet; the Jews reckoned that he prophesied nearly fourscore and ten years; so that, as Jerome observes, he prophesied of the destruction of the kingdom of the ten tribes when it was at a great distance, and lived himself to see and lament it, and to improve it when it was over, for warning to its sister kingdom. The scope of his prophecy is to discover sin, and to denounce the judgments of God against a people that would not be reformed. The style is very concise and sententious, above any of the prophets; and in some places it seems to be like the book of Proverbs, without connexion, and rather to be called Hosea's sayings than Hosea's sermons. And a weighty adage may sometimes do more service than a laboured discourse. Huetius observes that many passages in the prophecies of Jeremiah and Ezekiel seem to refer to, and to be borrowed from, the prophet Hosea, who wrote a good while before them. As Jer 7:34; Jer 16:9; Jer 25:10; and Eze 26:13, speak the same with Hos 2:11; so Eze 16:16, etc., is taken from Hos 2:8. And that promise of serving the Lord their God, and David their king, Jer 30:8, Jer 30:9. Eze 34:23, Hosea had before, Hos 3:5. And Eze 19:12 is taken from Hos 13:15. Thus one prophet confirms and corroborates another; and all these worketh that one and the self-same Spirit.

Matthew Henry: Hosea 11 (Chapter Introduction)

In this chapter we have, I. The great goodness of God towards his people Israel, and the great things he had done for them (Hos 11:1, Hos 11:3, Hos 11:4). II. Their ungrateful conduct towards him, notwithstanding his favours towards them (Hos 11:2-4, Hos 11:7, Hos 11:12). III. Threatenings of wrath against them for their ingratitude and treachery (Hos 11:5, Hos 11:6). IV. Mercy remembered in the midst of wrath (Hos 11:8, Hos 11:9). V. Promises of what God would yet do for them (Hos 11:10, Hos 11:11). VI. An honourable character given of Judah (Hos 11:12).

Constable: Hosea (Book Introduction)

Introduction

Title and Writer

The prophet's name is the title of the book. The book claims to be the word of the Lord that Hosea received (1:1). Thus he appears to have been the writer.

Unity

Historically almost all Jewish and Christian scholars have regarded the whole book as the product of Hosea. Some critics, however, believe later editors (redactors) added the prophecies concerning Judah (e.g., 4:15; 5:5, 10, 12-14; 6:4, 11; et al.), since most of the book contains prophecies against Israel, the Northern Kingdom.¹ Yet there is no good reason to deny Hosea the Judean prophecies.² All the other eighth-century prophets also spoke about Judah, including Amos, who ministered to the Northern Kingdom at this time. Some critics say the salvation passages in Hosea (e.g., 11:8-11; 14:2-9) are so different from the judgment passages that someone else must have written them. However, the mixing of judgment and salvation messages is very common in all the prophets.

Date

Hosea's ministry spanned the reigns of four Judean kings (Uzziah, Jotham, Ahaz, and Hezekiah; cf. Isa. 1:1) and one Israelite king (Jeroboam II; 1:1). King Uzziah (Azariah) of Judah began reigning in 792 B.C., and King Hezekiah of Judah stopped reigning in 686 B.C., spanning a period of 107 years. Probably Hosea's ministry began near the end of Jeroboam II's (793-753 B.C.) and Uzziah's (792-740 B.C.) reigns and ended in the early years of Hezekiah's reign (715-686 B.C.). This would mean that the prophet's ministry lasted perhaps 45 years (ca. 760-715 B.C.).³ It also means that Hosea's ministry extended beyond the fall of Samaria in 722 B.C. since Hezekiah began ruling in 715 B.C. Hosea did not date any of his prophecies.

There were six other kings of Israel who followed Jeroboam II that Hosea did not mention in 1:1 that ruled during the reigns of the four Judean kings he named. They were Zechariah (753 B.C.), Shallum (752 B.C.), Menahem (752-742 B.C.), Pekah (752-732 B.C.), Pekahiah (742-740 B.C.), and Hoshea (732-723 B.C.). Hosea evidently prophesied during the reigns of more kings of Israel and Judah than any other prophet, probably eleven. It seems unusual that Hosea would mention four Judean kings and only one Israelite king, especially since he ministered primarily to the Northern Kingdom. He may have done this because the six Israelite kings named above were less significant in Israel's history than the other kings Hosea did mention. Another possibility is that Hosea did this because he regarded the Judean kings as Israel's legitimate kings in contrast to those of the North. He may have mentioned Jeroboam II because he was the primary king of the Northern Kingdom during his ministry or because he was the strongest king of that kingdom during that period.

Historical Background

Hosea began ministering near the end of an era of great material prosperity and military success for both Israel and Judah (cf. 2 Kings 14:25-28; 2 Chron. 26:2, 6-15). In the first half of the eighth-century B.C. Assyrian influence in the West had declined temporarily allowing both Jeroboam II and Uzziah to flourish. However, under Tiglath-Pileser III (745-727 B.C) Assyria began to grow stronger and to expand westward again. In 734 B.C. the Northern Kingdom became a puppet nation within the Assyrian Empire (2 Kings 15:29). After Israel tried to revolt, Assyria defeated Samaria, the capital of the Northern Kingdom, in 722 B.C. and deported the people of Israel into captivity (2 Kings 17:1-6; 18:10-12). Judah also became a vassal state in the Assyrian Empire during Hosea's ministry (2 Kings 16:5-10).

Hosea's prophecy reflects conditions of economic prosperity, religious formalism and apostasy, and political stability that marked Jeroboam II's reign. The historical background of the Book of Amos is almost identical.

Place of Composition

Beside the fact that Hosea ministered to the Northern Kingdom, his reference to the king of Samaria as "our king" (7:5) seems to make his residence in Israel certain. The book never states the location of any of his preaching, however.

Audience and Purpose

Hosea, like Amos, addressed the Northern Kingdom of Israel primarily.⁴ His purpose was to announce that because the nation had broken Yahweh's covenant (the Mosaic Covenant) judgment was coming (cf. Deut. 28:15-68). The people needed to repent and to return to the Lord and to His covenant. If they did, they might avoid His judgment. However, the prophet announced that the nation as a whole would not repent, though individuals could, so judgment was coming. Hosea also reaffirmed God's promise to bless His people Israel eventually, in the distant future (cf. Deut. 30:1-10).

"Understanding the message of the book of Hosea depends upon understanding the Sinai covenant. The book contains a series of blessings and curses announced for Israel by God through Hosea. Each blessing or curse is based upon a corresponding type in the Mosaic law."⁵

Theology

The major biblical doctrines that Hosea stressed were sin, judgment, salvation, and the loyal love of God.

Regarding sin, the prophet stressed the idolatry of the Israelites, which he compared to spiritual adultery. Israel had turned from Yahweh to worship Baal, the Canaanite god of fertility. The Lord told Hosea to marry a woman who would prove to be unfaithful to him so he could appreciate and communicate how the Lord felt about His wife's (Israel's) unfaithfulness to Him. Hosea also pointed out other sins that the Israelites needed to forsake: violent crimes (4:2; 6:9; 12:1), political revolt (7:3-7), foreign alliances (7:11; 8:9), spiritual ingratitude (7:15), social injustice (12:7), and selfish arrogance (13:6).

Hosea called for repentance, but he was not hopeful of a positive response because most of the people did not want to change. God's judgment would, therefore, descend in the form of infertility, military invasion, and exile. Hosea stressed the fact that God was just in sending judgment on the Israelites. He would do it by making their punishments match their crimes.

The prophet assured the Israelites that God would not abandon them completely. After judgment would come salvation. Eventually the people would return to Yahweh, as Hosea's wayward wife returned to him. In Hosea passages on salvation follow sections announcing judgment, though there are more predictions of punishment than promises of deliverance.

Judgment	Restoration
1:2-9	1:10-2:1
2:2-13	2:14-3:5
4:1-5:14	5:15-6:3
6:4-11:7	11:8-11
11:12-13:16	ch. 14

The outstanding revelation concerning God that this book contributes is the loyal love of Yahweh for His own. The great illustration of how committed God is to His people is how He instructed Hosea to relate to his unfaithful wife. The Lord will not forsake those with whom He has joined in covenant commitment even if they become unfaithful to Him repeatedly. He will be patient with them and will eventually save them (cf. 11:1-4; 14).⁶

"The Lord's covenantal relationship with His people Israel is central to the messages of the eighth-century prophets Hosea, Amos, and Micah. Each of these prophets accused God's people of violating the obligations of the Mosaic Covenant and warned that judgment was impending. Despite painting such a bleak picture of the immediate future, these prophets also saw a bright light at the end of the dark tunnel of punishment and exile. Each anticipated a time when the Lord, on the basis of His eternal covenantal promises to Abraham and David, would restore Israel to a position of favor and blessing. In fact, the coming judgment would purify God's people and thus prepare the way for a glorious new era in Israel's history."⁷

Message⁸

The book of Hosea is an unusually powerful book because the prophet ministered out of his deep personal emotions. His intellectual appeals to the Israelites in his day, and to us in ours, arose out of great personal tragedy in his own life. We might say that he cried out as he bled. Hosea appreciated the pain that God felt over His people's apostasy, as no other prophet did, because he felt the intense pain of his wife's unfaithfulness. Hosea could speak of the deepest things in the economy of God because he entered into fellowship with God in God's sufferings (cf. Phil. 3:10). That is the reason this book is so appealing and so powerful.

The permanent values of this book are its revelations of sin, judgment, and love. Hosea reveals what sin is at its worst. It also reveals the nature of judgment. Third, it reveals the unconquerable force of true love.

With regard to sin, Hosea reveals the very nature of sin, what makes it so appalling, not just the various forms of sin. Hosea was able to penetrate to the very heart of sin.

What made the sin of the Israelites so great was the fact that they had sinned against light and love.

The more light (revelation from God) that people have, the greater is their responsibility (cf. Rom. 1-3). What made Israel's sin so bad was that they were the Chosen People of God, the people of all peoples on earth who enjoyed the most revelation of the gracious person and the loving plans of Yahweh for their blessing. They had the Law, they had God's presence among them, and they had God's covenant promises (cf. Rom. 9). Yet they rebelled against Him and chose to walk in darkness rather than light.

Furthermore, they had sinned against God's love. They had experienced Yahweh's election, His provisions, His protection, and more of His blessings than any other people on the earth, but they walked away from Him and spent His gifts to them to satisfy their lewd desires. They had not only committed spiritual adultery, but they had become spiritual prostitutes. They had sinned against His love as well as against His light.

In some respects all sins are equally bad in that they are all offenses against God. But in another sense some sins are worse than others because people who have experienced much of the light and love of God have greater responsibility to respond to that light and love than people who have fewer of these blessings. In Romans 2 Paul explained that God will judge people according to the light that they had. The Israelites had much light and they had experienced much love. This made their sin especially heinous.

Hosea declared that the human marriage relationship symbolized the relationship that existed between Yahweh and His people. Israel had become unfaithful to God. God taught Hosea the seriousness of this unfaithfulness and how He felt about it through the prophet's own marriage relationship. Hosea experienced the tragedy and heartbreak of an unfaithful wife, not just an adulteress, which is bad enough, but an adulteress turned prostitute, which enabled him to enter into the fellowship of God's sufferings over the behavior of His wife, Israel. Hosea's heart was broken, and he felt the most unutterable sorrow that a man can feel when he feels his wife abandon him. He learned how God felt, and he denounced kings, priests, and people out of that broken heart that mirrored the broken heart of God. Hosea, then, revealed the deepest nature of sin, namely infidelity to the elective grace of God. The worst thing in the realm of sin is apathy to the love of God.

Hosea also revealed the nature of judgment. In view of the essential nature of sin, namely violation of covenant love, judgment will inevitably fall, unless there is genuine repentance. In view of their sin, the Israelites had no basis for hoping that God would pardon them. Hosea referred to the past love of God for Israel, His present love, and His future love for His Chosen People. Interspersed between these reminders of God's love through the book we have Hosea's tracing of Israel's history downward to the place where judgment was inevitable. Such great sinners against God's light and love had no reason to expect divine mercy. No one can see this as clearly or feel it so intensely as the man who has been sinned against so long and persistently as Hosea had been. Hosea felt the divine justice in God's action, and so he could announce it in the clearest and most forceful terms, as this book shows.

Nevertheless, in spite of the great revelations of sin and judgment that this book contains, its greatest revelation is that of love, divine love. In the midst of Hosea's personal overwhelming sorrow because of Gomer's actions, God told him to seek out his sinning wife, to go after her and bring her back, first into a wilderness seclusion for a while, but then back into a place of love and privilege at his own side. Through his wife's unfaithfulness Hosea learned the awfulness of sin, and in obedience to God's command to seek out and accept his traitorous wife, he learned God's love in spite of sin.

These three great revelations, sin, judgment, and love, constitute the living message of the Book of Hosea. These are the great lessons that we must apply to ourselves and to those to whom we minister. We need a constant reemphasis of each of these truths because we tend to get away from them individually and corporately, as the church. We fail to appreciate the love of God because we fail to appreciate the essential nature of our sin and that it makes judgment inevitable.

Hosea teaches that the most heinous and damnable sin of which people are capable is infidelity to love. This is the sin that damns unbelievers; they fail to respond to the love of God in reaching out to them. It is also the sin that will bring judgment on believers who are apathetic to the love of their Savior. Apathy toward divine love will inevitably lead to spiritual adultery. Compared to this the animalism and violence of the heathen are as nothing. It would be better not to have the light or to have known divine love than to have them and then to be unfaithful to them (cf. 2 Pet. 2:21).

Hosea also teaches that divine judgment is the fruit of sin. Infidelity to love can lead only to degradation. Israel thought she was repenting, but this prophet pointed out that her repentance was only superficial (6:4; 13:3). Just as faithfulness to the covenant brought blessing, so unfaithfulness brought discipline, and discipline in proportion to the light and love violated.

Hosea teaches too that true love will triumph over unfaithfulness. Though unfaithfulness inevitably results in chastening, and unfaithfulness to divine light and love leads unquestionably to the worst kind of misery, true love does not forsake the one loved. In fact, true love bears the judgment, the heartache and suffering, that the unfaithful lover causes. It takes this judgment on itself so that final restoration can be possible. This book closes with the Lord saying at last, "I will heal their apostasy, I will love them freely" (14:4). God will not cast off those who sin against Him even in the most heinous way. He will disciple them, but He will not cast them away from His presence but will give them a new heart of faithfulness to Himself (Jer. 32:39).

The application of the message of Hosea to our generation touches the church and the Christian. It is a message to God's people, not to unbelievers, primarily. It is a message to those who walk in great light and enjoy great love, to those who are married to God.

Like Israel of old, the modern church has become apathetic to the love of God and has wandered away from Him, has become unfaithful to Him, and has even prostituted herself to the world to find satisfaction and approval. The evidence of spiritual adultery in our time is worldliness, the paganism of our day that is part of church life. The church is going after the things that the world values at the expense of faithfulness to the Word and will of God. This is due ultimately to our dissatisfaction with the love of God. We take the resources that God has given us and spend them to satisfy unworthy ambitions and pleasures. We are enflaming ourselves with carnality under every green tree as Israel did. Consequently, we are failing to bear the testimony to the light and love of God that we should be proclaiming, and unbelievers are not taking God seriously.

Hosea spoke of God's judgment coming on His people in three figures.

He said He would weaken His people's strength, as a moth and rottenness weakens clothing (5:12). That judgment is evident in the church today. We see it in the church's lack of influence in the world, the lack of conversions as the gospel is preached, and the world's indifference to the church's testimony, for example. This is because the church has turned to other sources of strength beside the Lord, as Israel did to Egypt and Assyria. The church, like Israel, has only repented superficially. This judgment is already in effect.

Second, Hosea said judgment would come like a young lion and a bear (11:10; 13:7-8). This is a manifestation of the fiercer anger of the Lord. This form of judgment is also evident in some churches. They have lost their testimony completely. They have no spiritual impact because they have abandoned the Lord. They have rejected His Word and His will and pursue other interests, like a prostitute.

The third form of judgment is God's withdrawal from His own people (5:6). When they call on Him, He does not answer them because they have refused to listen to Him for so long. His presence and blessing have departed from them so there is no more indication that they even belong to Him. Of course, God will not fully abandon His own, but He will remove His presence from them to such an extent that they are without His help. God did this to Israel when He allowed them to go into captivity.

Nevertheless, after all the failure, heartbreak, and desolation caused by the unfaithfulness of God's people, He will gather them to Himself. As He promised to restore and revive Israel's love for Himself, so He has promised to take the church to abide forever with Himself one day. What God will do for Israel at the Second Coming, He will do for the church at the Rapture. These restorations are in spite of, not because of, His people's responses to His light and love. They are due to the love of God, a love that remains committed to those whom He has chosen regardless of their faithful commitment to Him. May His love for us move us to remain faithful to Him and to practice that kind of love with those who have been unfaithful to us as well.

Constable: Hosea (Outline)

Outline

I. Introduction 1:1

II. The first series of messages of judgment and restoration: Hosea's family 1:2-2:1

A. Signs of coming judgment 1:2-9

B. A promise of restoration 1:10-2:1

III. The second series of messages of judgment and restoration: marital unfaithfulness 2:2-3:5

A. Oracles of judgment 2:2-13

1. Judgment on Gomer as a figure of Israel 2:2-7

2. Judgment on Israel 2:8-13

B. Promises of restoration 2:14-3:5

1. Renewed love and restored marriage 2:14-20

2. Renewed fertility and restored favor 2:21-23

3. The restoration of Hosea's and Yahweh's wives ch. 3

IV. The third series of messages on judgment and restoration: widespread guilt 4:1-6:3

A. The judgment oracles chs. 4-5

1. Yahweh's case against Israel ch. 4

2. The guilt of both Israel and Judah ch. 5

B. The restoration promises 6:1-3

V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4-11:11

A. More messages on coming judgment 6:4-11:7

1. Israel's ingratitude and rebellion 6:4-8:14

2. Israel's inevitable judgment 9:1-11:7

B. Another assurance of restoration 11:8-11

VI. The fifth series of messages on judgment and restoration: historical unfaithfulness 11:12-14:9

A. Judgment for unfaithfulness 11:12-13:16

1. The deceitfulness of Israel 11:12-12:14

2. Israel's impending doom ch. 13

B. Restoration in spite of unfaithfulness 14:1-8

VII. Conclusion 14:9

Constable: Hosea

Hosea

Bibliography

Andersen, Francis I., and David Noel Freedman. Hosea: A New Translation, Introduction and Commentary. Anchor Bible commentary series. Garden City, N.Y.: Doubleday & Co., 1980.

Chisholm, Robert B., Jr. "Hosea." In The Bible Knowledge Commentary: Old Testament, pp. 1377-1407. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Harper, William Rainey. A Critical and Exegetical Commentery on Amos and Hosea. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1905.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hillers, D. Treaty Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Keil, Carl Friedrich. The Twelve Minor Prophets. 2 vols. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949.

Kidner, Derek. Love to the Loveless: The Message of Hosea. The Bible Speaks Today series. Downers Grove, Ill.: InterVarsity Press, 1981.

Mays, James Luther. Hosea: A Commentary. The Old Testament Library series. Philadelphia: Westminster Press, 1969.

Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

Wolff, Hans Walter. Hosea. Translated by Gary Stansell. Philadelphia: Fortress Press, 1974.

Wood, Leon J. "Hosea." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Hosea (Book Introduction)

THE PROPHECY OF OSEE.

INTRODUCTION.

Osee , or Hosea, whose name signifies a saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, (that is, of the ten tribes) about the same time that Isaias prophesied in the kingdom of Juda. (Challoner) --- The chronological order is not observed in any edition. The Septuagint very from the rest. They place the less before the greater prophets, and read some of the names rather differently, as Protestants do also, though they have nothing but novelty to recommend the change. We shall here specify the Protestant names, (Haydock) in the order in which these prophets appeared: (Calmet) 1. Hosea, 2. Amos, 3. Jonah, 4. Micah, 5. Nahum, 6. Joel, 7. Zephaniah, 8. Habakkuk, 9. Obadiah, 10. Haggai, 11. Zechariah, 12. Malachi. (Haydock) --- It is not known who collected them into one volume. but the book of Ecclesiasticus (xlix. 12.) speaks of the twelve; and 4 Esdras i. 39., specifies them as they are found in the Septuagint: Osee, Amos, Micheas, Joel, Abdias, Jonas, Nahum, &c., as in the Vulgate. (Calmet) --- Many other prophets appeared before these, (Worthington) but Osee is the first of the sixteen whose works are extant. He must have continued his ministry about eighty-five years, and lived above one hundred and ten, if the first verse speaks of him alone. But some take it to regard the whole collection, and may be added by another hand. (Calmet) --- The style of Osee is sententious and very hard to be understood, (St. Jerome) as but little is known of the last kings of Israel, in whose dominions he lived, and to whom he chiefly refers, though he speaks sometimes of Juda, &c. (Calmet) --- By taking a wife, and other parables, he shews their criminal conduct and chastisment, and foretells their future deliverance and the benefits to be conferred by Christ. We must observe that the prophets often style the kingdom of the two tribes, Juda, Benjamin, Jerusalem, or the house of David; and that of the ten tribes, Ephraim, Joseph, Samaria, Jezrahel, Bethel, or Bethaven; and often Israel or Jacob till after the captivity of these tribes, when the latter titles refer to Juda, who imitated the virtues of Jacob better than the other kingdom. (Worthington) --- Then all distinction of this nature was at an end. (Haydock)

Gill: Hosea (Book Introduction)

INTRODUCTION TO HOSEA

This book, in the Hebrew Bibles, at least in some copies, is called "Sopher Hosea", the Book of Hoses; and, in the Vulgate Latin and Arabic versions, "the Prophecy of Hoses": and, in the Syriac version, "the Prophecy of Hoses the Prophet". It is the first of the twelve lesser prophets, so called, not because they were of less value, credit, and authority, than the other prophets; but because of their smallness in bulk; and which, as Kimchi says, upon the authority of their Rabbins, were put together in one book, that no one of them might be lost, because of their smallness; and Josephus ^a reckons them but as one book; and they are quoted in the New Testament under the name of the Book of the Prophets ^b. This prophet was one of them, and therefore placed here; though, as Kimchi, in his preface to this book, and R. David Ganz ^c, observe, his prophecy was before the prophecy of Isaiah; and yet he was not the first of these minor prophets, as to order of time; not only Jonah, but Joel and Amos, were before him; and so they are placed by some writers; according to Mr. Whiston ^d, he began to prophesy about the year of the world 3196 A.M. and 808 B.C. Mr. Bedford ^e places him in 804 B.C. His name is the same with Joshua and Jesus, and signifies a saviour; and he was not only, as all the true prophets of the Lord and faithful ministers of the word are, the means and instruments in the hand of God of saving people; but he was a type of Christ the Saviour, as well as prophesied concerning him, and salvation by him. Of his parentage, and the time of his prophesying, see Hos 1:1, by which it appears that he lived in several reigns, and to a very great age. He chiefly prophesied against the ten tribes of Israel; reproved them for their sins; exhorted them to repentance; threatened them with destruction in case of impenitence; and comforted the truly godly with the promise of the Messiah, and of the happy state of the church in the latter day. His style, is short and concise; in some places sententious, and without connection, obscure and difficult of interpretation; and in others very pathetic and moving. Of the divine inspiration and authority of this book there is no room to doubt; since passages out of it are quoted and referred to by Christ and his apostles; by Christ himself, Mat 9:13 1Pe 2:10 There are some things said of the descent, death, and burial of this prophet, not to be depended on. Pseudo Epiphanius ^f and Isidorus ^g say he was of the tribe of Issachar, and born in Belomoth or Bethlemoth; and that he died in peace, and was buried in his own country; but, according to a tradition of the Jews ^h, he died in Babylon, and was buried in Tzapheth, a city in upper Galilee; but all this is uncertain, and not very probable, and is of no importance to be known.

Gill: Hosea 11 (Chapter Introduction)

INTRODUCTION TO HOSEA 11

This chapter gives an account of the free and ancient love of God to Israel, and of the benefits and blessings of goodness he bestowed upon them; and of their ingratitude in not owning them, nor hearkening to his prophets, but sacrificing and burning incense to idols, Hos 11:1; wherefore they are threatened with disappointment of relief from Egypt, with captivity into Assyria, and with the ravages of the sword in all places, being a people bent to backsliding, and incorrigible, Hos 11:5; and yet, notwithstanding all this, the bowels of the Lord yearn after them, and promises of mercy are made to them; that they shall not utterly be destroyed, but a remnant shall be spared; which in the latter day shall be called and follow after the Lord, the King Messiah, and be returned from their captivity, and be resettled in their own land, and replaced in their own houses, Hos 11:8; the chapter is concluded with an honourable character of Judah, Hos 11:12.