Text -- Hosea 2:20-23 (NET)

2:20 I will commit myself to you in faithfulness; then you will acknowledge the Lord.”

Agricultural Fertility Restored to the Repentant Nation

2:21 “At that time, I will willingly respond,” declares the Lord. “I will respond to the sky, and the sky will respond to the ground; 2:22 then the ground will respond to the grain, the new wine, and the olive oil; and they will respond to ‘God Plants’ (Jezreel)! 2:23 Then I will plant her as my own in the land. I will have pity on ‘No Pity’ (Lo-Ruhamah). I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’ And he will say, ‘You are my God!’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Hos 2:21

In the day of gospel - grace.

Wesley: Hos 2:21

God the first and universal cause will influence the heavens, he will command their dew, and showers. When the earth is dry, it does as it were, cry to the heavens for refreshing showers, when the seed sown, the vines and olives planted, are at a stand, they cry to the earth for its kindly influences, that they may spring up, and yield fruit for Jezreel, which may call, and cry, but never will be satisfied if God does not hear them, and command his blessing which he promises to his people on renewing covenant with them. Now their repentance shall be blest with plenty, and God will set the frame of heaven and earth in due order to effect this; there shall be an harmony, between all subordinate causes moved by God the first great cause, whence expected events and fruits shall be produced for their good and comfort.

Wesley: Hos 2:23

I will bless them with a wonderful increase of people, exprest with allusion to seed sown in the earth. So the Jews multiplied after the Babylonish captivity, but much more are the numbers increased since the preaching of the gospel.

JFB: Hos 2:19-20

"Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jer 31:31-37).

JFB: Hos 2:19-20

In rectitude and truth.

JFB: Hos 2:19-20

Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.

JFB: Hos 2:20

To My new covenant of grace with thee (1Th 5:24; Heb 10:23).

JFB: Hos 2:21

Of grace to Israel.

JFB: Hos 2:21

Personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (Hos 2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER" (Hos 1:4), but in the sense, "God will PLANT" (Hos 1:11).

JFB: Hos 2:23

Referring to the meaning of Jezreel (Hos 2:22).

Clarke: Hos 2:20

In faithfulness - Thou shalt no more prostitute thyself to idols, but be faithful to him who calls himself thy husband

Clarke: Hos 2:20

Thou shalt know the Lord - There shall be no more infidelity on thy part nor divorce on mine; and thou shalt experience me to be the sole, present, and eternal good of thy immortal spirit: and when this conviction is fully rooted then there can be no more idolatry, for it shall be seen that an idol is nothing in the world.

Clarke: Hos 2:21

I will hear, saith the Lord - The sentence is repeated, to show how fully the thing was determined by the Almighty, and how implicitly they might depend on the Divine promise

Clarke: Hos 2:21

I will hear the heavens - The visible heavens, the atmosphere, where vapours are collected. The clouds, when they wish to deposit their fertilizing showers upon the earth

Clarke: Hos 2:21

They shall hear the earth - When it seems to supplicate for rain.

Clarke: Hos 2:22

Shall hear the corn, and the wine - When they seem to express a desire to supply the wants of man

Clarke: Hos 2:22

And they shall hear Jezreel - The destitute people who are in want of the necessaries of life

This most elegant gradation in the exertion of the influences of nature, for the supply of the wants of man, may be considered thus: -

1.    There is a concord, harmony, and mutual influence, which God has established in the parts of created nature, in reference to the support and preservation of the human race

2.    God alone is the author of all this; and unless he give his command, communicate his energetic influence to the different parts of nature, these effects will not, cannot be produced

3.    Jezreel, the people who have been dispersed for their iniquities, and now about to be sown or planted in their own land, will require the most fostering care. See on Hos 2:23 (note)

4.    They are heard in desiring oil, wine, and corn. These are necessary to the support and comfort of life; and to those the desire of animal life naturally aspires

5.    These products are looked for from the Earth. On it, and by it, grass grows for the cattle, and corn for the service of man

6.    The seeds or germs, whence proceed corn, wine, and oil, live and grow in the earth; but cannot come to perfection, unless the earth be impregnated with the dews and rains from the clouds. They are therefore represented as imploring the heavens to collect their clouds, to pour down their fructifying moisture upon it

7.    The clouds, or materials of which they are composed, not being able to arrange themselves, nor aggregate themselves so as to meet those demands, prevent drought, and maintain an effective vegetation, are represented as calling upon the heavens to form, arrange, and supply them with the requisite quantity of moisture

8.    God, who is the author of all being and all bounty, dependent on nothing, comes forward and says, I will hear the heavens, the clouds which are gathered in the atmosphere; he will arrange the particles, saturate those that are light, till they become sufficiently impregnated with the necessary fluid; and then direct them In his providence where to deposit their contents. And

9.    When brought to the proper place, he will shake them with his winds, or strike them with his thunder, so as to cause them to fall down in drops to fertilize the earth with their showers

Thus then: -

1.    God works upon the heavens

2.    In them the clouds are collected

3.    The clouds drop their moisture upon the earth

4.    The earth exerts its vegetative influence upon the germs which it contains

5.    They expand, increase, and become matured, under the genial influences of the heavens, sun, air, water, from the clouds, etc

6.    Man receives and applies those bounties of Providence, and variously prepares them for the support and comfort of life

Take all this in still fewer words: -

As Jezreel or the Israelites are here considered as perishing for want of food, all inanimate nature is represented as invoking God in their behalf

1.    The heavens have prayed that they be stored with clouds, that they may drop down fatness upon the earth

2.    The Lord answers the heavens, and clouds are formed

3.    The earth invokes the clouds, that they may drop down their fatness into its bosom

4.    The bottles of heaven are, consequently, unstopped for this purpose

5.    Then the corn, wine, and olive, implore the earth to put forth its vegetative energy

6.    The earth answers; and corn, wine, and oil are produced

7.    Jezreel cries for the necessaries of life, and the abundance of the above supplies all his wants

All these are dependent on each other, as the links are which constitute a chain; and God has the government of the whole; and he manages all for the benefit of man. How wondrous is this providence! How gracious is this God

Here is a series of prosopopoeias together. Corn, wine, oil, the earth, the clouds and their contents, the heavens, sun, moon, etc., are all represented as intelligent beings, speaking to and influencing each other. God is at one end of the chain, and Man at the other; and by means of the intermediate links the latter is kept in a state of continued dependence upon the former for life, breath, and all things.

Clarke: Hos 2:23

I will sow her - Alluding to the import of the name Jezreel, the seed of God. Then shall it appear that God has shown mercy to them that had not obtained mercy. Then the covenant of God will be renewed; for he will call them his people who were not his people; and they shall call Jehovah their God, who before had him not for the object of their worship. It does not appear that these promises have had their fulfillment among the Jews. They must either be understood of the blessings experienced by the Gentiles on their conversion to God by the preaching Of the Gospel, or are yet to be fulfilled to the Jews on their embracing the Gospel, and being brought back to their own land

The sentences in the latter part of this verse are very abrupt, but exceedingly expressive; leaving out those words supplied by the translators, and which unnerve the passage, it stands thus: I will say to Not My People, Thou My People; and they shall say, My God.

Calvin: Hos 2:20

In the third place, he adds, In faithfulness: and this confirms what we have before briefly referred to, — the fixed and unchangeable duration of this marriage.

The words, righteousness and judgment, are, I know, more refinedly explained by some. They say that righteousness is what is conferred on us by God through gratuitous imputation; and they take judgment for that defense which he affords against the violence and the assaults of our enemies. But here the Prophet, I doubt not, intimates in a general way, that this covenant would stand firm, because there would be truth and rectitude on both sides. That this may be more clearly understood, let us take a passage from the 31^st chapter of Jeremiah [Jer 31:31 ] where God complains, that the covenant he had made with the ancient people had not been firm; for they had forsaken it. ‘My covenant,’ he says, ‘with your fathers has not continued.’ — Why? ‘Because they departed from my commandments.’ God indeed in perfect sincerity adopted the people, and no righteousness was wanting in him; but as there was no constancy and faithfulness in the people, the covenant came to nothing: hence God afterwards adds, ‘I will hereafter make a new covenant with you; for I will engrave my laws on your hearts,’ etc. We now then see what the Prophet means by righteousness and judgment, even this, that God would cause the marriage vow to be kept on both sides; for the people, restored from exile, would no more violate their pledged faith nor act unfaithfully.

But we must notice what is added, In goodness and mercies. And this part Jeremiah does not omit, for he adds, ‘Their iniquities I will not remember.’ As then the Israelites, conscious of evils might tremble through fear, the Prophet seasonably anticipates their diffidence, by promising that the marriage which God was prepared anew to contract, would be in kindness and mercies. There is then no reason why their own unworthiness should frighten away the people; for God here unfolds his own immense goodness and unparalleled mercies. The Prophet might indeed have expressed this in one word, but he adds mercies to goodness. The people had indeed sunk into a deep abyss, that restoration could have been hardly hoped: hence the word, kindness, or goodness, would have been hardly sufficient to raise up their minds, had not the word, mercies, been added for the sake of confirmation.

Now he adds, in faithfulness; and by faithfulness is to be understood, I doubt not, that stability of which I have spoken; for what some philosophize on this expression is too refined, who give this explanation, ‘I will espouse thee in faith,’ that is by the gospel; for we embrace God’s free promises, and thus the covenant the Lord makes with us is ratified. I simply interpret the word as denoting stability.

And the Prophet shows afterwards that this covenant would be confirmed, because faithfulness would be reciprocal, they shall know, he says, Jehovah. Jeremiah, I doubt not, borrowed from this place what is written in the 31^st chapter; for there he also adds, ‘No one shall hereafter teach his neighbor, for all, from the least to the greatest shall know me, saith Jehovah.’ Our Prophet says here in one sentence, they shall know Jehovah Hence then is the stability of the covenant, because God by his light shall guide the hearts of those who had before strayed in darkness and wandered after their own superstitions. Since then a horrible darkness prevailed among the Israelitic people, Hosea promises the light of true knowledge; and this knowledge of God is such, that the people fall not away from the Lord, nor are they seduced by the fallacies of Satan. Hence God’s covenant stands firm. We now understand the import of the words.

Jerome thinks that the Prophet promises espousals thrice, because the Lord once espoused the people to himself in Abraham, then when he led them out of Egypt, and, thirdly, when once he reconciled the whole world in Christ: but this is too refined, and even frivolous. I take a simpler meaning, — that the Prophet proclaims an espousal thrice, because it was difficult to restore the people from fear and despair, for they well understood how grievously and in how many ways they had alienated themselves from God: it was hence necessary to apply many consolations, which might serve to confirm their faith. This is the reason why the Lord does not say once, I will espouse thee to myself, but repeats it thrice. The Prophet indeed seemed then to speak of a thing incredible: for what sort of an example is this, that the Lord should take for his wife an abominable harlot? Nay, that he should contract a new marriage with an unclean adulteress, immersed in debauchery? This was like something monstrous. Hence the Prophet, that nothing might hinder souls from recumbing on the promise, says, “Doubt not, for the Lord very often assures you, that this is certain.”

Now, since we have this promise in common with them, we see by the words of the Prophet what is the beginning of our salvation: God espoused the Israelites to himself, when restored from exile through his goodness and mercies. What fellowship have we with God, when we are born and come out of the womb, except he graciously adopts us? for we bring nothing, we know, with us but a curse; this is the heritage of all mankind. Since it is so, all our salvation must necessarily have its foundation in the goodness and mercies of God. But there is also another reason in our case, when God receives us into favor; for we were covenant-breakers under the Papacy; there was not one of us who had not departed from the pledge of his baptism; and so we could not have returned into favor with God, except he had freely united us to himself: and God not only forgave us, but contracted also a new marriage with us, so that we can now, as on the day of our youth, as it has been previously said, openly give thanks to him.

But we must notice this short clause, They shall know Jehovah. We indeed see that we are in confusion as soon as we turn aside from the right and pure knowledge of God, nay, that we are wholly lost. Since then our salvation consists in the light of faith, our minds ought ever to be directed to God, that our union with him, which he has formed by the gospel, may abide firm and permanent. But as this is not in the power or will of man, we draw this evident conclusion, that God not only offers his grace in the outward preaching, but at the same time in the renewing of our hearts. Except God then recreates us a new people to himself, there is no more stability in the covenant he makes now with us than in the old which he made formerly with the fathers under the Law; for when we compare ourselves with the Israelites, we find that we are nothing better. It is, therefore, necessary that God should work inwardly and efficaciously on our hearts, that his covenant may stand firm: nay, since the knowledge of him is the special gift of the Spirit, we may with certainty conclude, that what is said here refers not only to outward preaching, but that the grace of the Spirit is also joined, by which God renews us after his own image, as we have already proved from a passage in Jeremiah: but that we may not seem to borrow from another place, we may say that it appears evident from the words of the Prophet, that there is no other bond of stability, by which the covenant of God can be strengthened and preserved, but the knowledge he conveys to us of himself; and this he conveys not only by outward teaching, but also by the illumination of our minds by his Spirit, yea, by the renewing of our hearts. It follows —

Calvin: Hos 2:21

The Lord promises again that he will not be wanting to the people, when they shall be reconciled to him. We must, indeed, in the first place, seek that God may be propitious to us; for they are very foolish who desire to live well and happily, and in the meantime care nothing for God’s favor. The Prophet shows when the happiness of men begins; it begins when God adopts them for his people, and when, having abolished their sins, he espouses them to himself. It is therefore necessary, in the first place, to seek this; for as we have said, the desire of being happy is preposterous, when we first seek the blessings of an earthly life, when we first seek ease, abundance of good things, health of body, and similar things. Hence the Prophet now shows, that we are then only happy when the Lord is reconciled to us, and not only so, but when he in his love embraces us, and contracts a holy marriage with us, and on this condition, that he will be a father and preserver to us, and that we shall be safe and secure under his protection and defense.

But at the same time he comes down to things of the second rank. Our happiness is, indeed, as we have said, in the enjoyment of God’s love; but there are accessions which afterwards follow; for the Lord provides for us, and exercises a care over us, so that he supplies whatever is needful for the support of life. Of this later part the Prophet now treats: he says, In that day. We see that he reminds us of the covenant, lest we be content with worldly abundance; for as it has been said, men are commonly devoted to their present advantages. Hence the Prophet sets here before our eyes the Lord’s covenant; he afterwards adds, that God’s favor would reach to the corn, and to the wine, and the oil.

But we must notice the Prophet’s words, I will hear, he says, or I will answer, ( ענה , one, means to answer, but it is here equivalent to hear,) I will hear then, I will hear the heavens, and they will hear the earth. The repetition is not superfluous; for the Israelites had been for some time consumed by famine, before they were led away into exile; as though the heavens were iron, no drop of rain came down. They might hence have thought that there was now no hope; but God here raises them up, I will hear, I will hear, he says; as though he said, “There is no reason for the miserable condition in which I have suffered you long to languish as your sins deserved, to discourage you; for I will hereafter hear the heavens.” As the Prophet before reminded them that when the beasts were cruel to them, it was a token of God’s wrath; so also he teaches by these words that the heavens are not dry through any hidden influence; but that when God withholds his favor, there is no rain by which the heavens irrigate the earth. Then God here plainly shows that the whole order of nature, as they say, is in his hand, that no drop of rain descends from heaven except by his bidding, nor can the earth produce any grass; in short, that all nature would be barren were he not to fructify it by his blessing. And this is the reason why he says, I will hear the heavens and they will hear the earth, and the earth will hear the corn, and the wine, and the oil, and all these will hear Jezreel

Calvin: Hos 2:22

The Prophet used the word, Jezreel, before in a bad sense; for his purpose was to reproach the Israelites with their unfaithfulness: when they boasted of being the seed of Abraham, and always claimed that honorable and noble distinction, the Lord said, ‘Ye are Jezreel, and not Israel.’ It may be that the Prophet wished to show again what they deserved; but he teaches, at the same time, that God would by no means be prevented from showing kindness to the unworthy when reconciled to him. Though, then, they were rather Jezreelites than Israelites, yet their unworthiness would be no impediment, that God should not deal bountifully with them. There may also be an allusion here to a new people; for it follows in the next verse, וזרעתיה , usarotie, and I will sow her; and the word, Jezreel, has an affinity to this verb, it is indeed derived from זרע , saro, which is to sow: and as the Prophet presently adds, that Jezreel is, as it were, the seed of God, I do not disapprove of this supposed allusion. But yet the Prophet seems here to commend the grace of God, when he declares that they were Jezreelites with whom God would deal so kindly as to fructify the earth for their sake.

Let us now again repeat the substance of the whole, The corn, and the wine, and the oil, will hear Jezreel The Israelites were famished, and as it is usual with those in want of food, they cried out, ‘Who will give us bread, and wine, and oil?’ For the stomach, as it is said, has no ears; nor has it reason and judgment: when there is extreme want, men, as if they were distracted, will call for bread, and wine, and oil. God then has regard for these blind instincts of men, which only crave what will gratify them: hence he says, The corn, and wine, and oil, will hear Jezreel, — but when? Even when the earth will supply trees with sap and moisture, and extend to the seed its strength; it is then that the earth will hear the corn, and the wine, and the oil: for these grow not of themselves, but derive supplies from the earth; and hence the earth is said to hear them. But cannot the earth of itself hear the corn, or the wine, or the oil? By no means, except rain descends from heaven. Since, then, the earth itself draws moisture and wetness from heaven, we see that men in vain cry out in famine, except they look up to heaven: and heaven is ruled by the will of God. Let men, therefore, learn to ascend up to God, that they may seek from him their daily bread.

We now, then, see how suitable is this gradation employed by the Prophet, by which God, on account of the rude and weak comprehension of men, leads them up at last to himself. For they turn their thoughts to bread, and wine, and oil; from these they seek food: they are in this matter very stupid. Be it so; God is indulgent to their simplicity and ignorance; for by degrees he proceeds from corn, and wine, and oil, to the earth, and then from the earth to heaven; and he afterwards shows that heaven cannot pour down rain except at his will. It follows at last —

Calvin: Hos 2:23

The Prophet here takes the occasion to speak of the increase of the people. He had promised a fruitful and large increase of corn, and wine, and oil; but for what end would this be, except the land had numerous inhabitants? It was hence needful to make this addition. Besides, the Prophet had said before, ‘Though ye be immense in number, yet a remnant only shall be preserved.’ He now sets God’s new favor in opposition to his vengeance, and says, that God will again sow the people.

From this sentence we learn that the allusion in the word, Jezreel, has not been improperly noticed by some, that is, that they, who had been before a degenerate people and not true Israelites shall then be the seed of God: yet the words admit of two senses; for זרע saro, applies to the earth as well as to seed. The Hebrews say, ‘The earth is sown,’ and also, ‘The wheat is sown,’ or any other grain. If then the Prophet compares the people to the earth, the sense will be, I will sow the people as I do the earth; that is, I will make them fruitful as the earth when it is productive. It must then be thus rendered, I will sow her for me as the earth, that is, as though she were my earth. Or it may be rendered thus, I will sow her for myself in the earth, and for this end, that the earth, which was for a time waste and desolate, might have many inhabitants, as we know was the case. But the relative pronoun in the feminine gender ought not to embarrass us, for the Prophet ever speaks as of a woman: the people, we know, have been as yet described to us under the person of a woman.

And he afterwards adds, לא-רוחמה , La-ruchamae. He speaks here either of La-ruchamae, an adulterous daughter, or an adulterous woman, whom a husband takes to himself. As to the matter itself, it is easy to learn what the Prophet means, which is, that God would diffuse an offspring far and wide, when the people had been brought not only to a small number, but almost to nothing: for how little short of entire ruin was the desolation of the people when scattered into banishment? They were then, as it has been stated, like a body torn asunder: the land in the meantime enjoyed its Sabbaths; God had disburdened it of its inhabitants.

We then understand the meaning of the Prophet to be, that God would multiply the people, that the small remnant would increase to a great and almost innumerable offspring. I will then sow her in the earth, that is, throughout the whole land; and I will have mercy on La-ruchamae, that is, I will in mercy embrace her, who had not obtained mercy; and I will say to the no-people, Ye are now my people We see that the Prophet insists on this, — That the people would not only seek the outward advantages of the present life, but would make a beginning at the very fountain, by regaining the favor of God, and knowing him as their propitious Father: for this is the meaning of the Prophet, of which something more will be said to-morrow.

TSK: Hos 2:20

and : Jer 9:24, Jer 24:7, Jer 31:33, Jer 31:34; Eze 38:23; Mat 11:27; Luk 10:22; Joh 8:55; Joh 17:3; 2Co 4:6; Phi 3:8; Col 1:10; 2Ti 1:12; Heb 8:11; 1Jo 4:6; 1Jo 5:20

TSK: Hos 2:21

saith : Isa 65:24; Zec 8:12, Zec 13:9; Mat 6:33; Rom 8:32; 1Co 3:21-23

TSK: Hos 2:22

and they : Hos 1:4, Hos 1:11

TSK: Hos 2:23

I will sow : Psa 72:16; Jer 31:27; Zec 10:9; Act 8:1-4; Jam 1:1; 1Pe 1:1, 1Pe 1:2

and I will have : Hos 1:6; Rom 11:30-32; 1Pe 2:9, 1Pe 2:10

and I will say : Hos 1:10; Zec 2:11, Zec 13:9; Rom 9:25, Rom 9:26

Thou art my God : Hos 8:2; Deu 26:17-19; Psa 22:27, Psa 68:31, Psa 118:28; Son 2:16; Isa 44:5; Jer 16:19, Jer 32:38; Zec 8:22, Zec 8:23, Zec 14:9, Zec 14:16; Mal 1:11; Rom 3:29, Rom 15:9-11; 1Th 1:9, 1Th 1:10; Rev 21:3, Rev 21:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Hos 2:20

And thou shalt know the Lord - This knowledge of God follows on God’ s act of betrothal and of love. "We love God, because God first loved us."And the true knowledge of God includes the love of God. "To love man, we must know him: to know God, we must love Him."To "acknowledge"God, is not yet to "know"Him. They who love not God, will not even acknowledge Him as He Is, "Supreme Wisdom and Goodness and Power, the Creator and Preserver; the Author of all which is good, the Governor of the world, Redeemer of man, the most bounteous Rewarder of those who serve Him, the most just retributor of those who persevere in rebellion against Him."They who will not love God, cannot even "know"aright of God. But to "know God,"is something beyond this. It is to know by experience that God is good; and this God makes known to the soul which he loves, while it meditates on Him, reads of Him; speaks of Him, adores Him, obeys Him. "This knowledge cometh from the revelation of God the Father, and in it is true bliss. Whence, when Peter confessed Him to be the Son of man and Son of God, He said, "Blessed art thou, for Flesh and blood hath not revealed it unto thee, but My Father which is in heaven."Yea, this knowledge is life eternal, as He said, "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent"Joh 17:3.

Barnes: Hos 2:21-22

I will hear the heavens ... - As all nature is closed, and would refuse her office to those who rebel against her God, so, when He hath withdrawn His curse and is reconciled to man all shall combine together for man’ s good, and, by a kind of harmony, all parts thereof join their ministries for the service of those who are at unity with Him. And, as an image of love, all, from lowest to highest, are bound together, each depending on the ministry of that beyond it, and the highest on God. At each link, the chain might have been broken; but God who knit their services together, and had before withheld the rain, and made the earth barren, and laid waste the trees, now made each to supply the other, and led the thoughts of people through the course of causes and effects up to Himself, whoever causes all which comes to pass.

The immediate desire of His people was the grain, wine and oil; they needed the fruitfulness of the earth; the earth, by its parched surface and gaping clefts, seemed to crave the rain from heaven; the rain could not fall without the will of God. So all are pictured as in a state of expectancy, until God gave the word, and His will ran through the whole course of secondary causes, and accomplished what man prayed Him for. Such is the picture. But, although God’ s gifts of nature were gladdening tokens of His restored favor, and now too, under the Gospel, we rightly thank Him for the removal of any of His natural chastisements, and look upon it as an earnest of His favor toward us, the prophet who had just spoken of the highest things, the union of man with God in Christ, does not here speak only of the lowest. What God gives, by virtue of an espousal "forever,"are not gifts in time only. His gifts of nature are, in themselves, pictures of His gifts of grace, and as such the prophets employ them. So then God promiseth, and this in order, a manifold abundance of all spiritual gifts. Of these, "corn and wine,"as they are the visible parts, so are they often, in the Old Testament, the symbols of His highest gift, the holy eucharist; and "oil,"of God’ s Holy Spirit, through whom they are sanctified.

God here calls "Israel"by the name of "Jezreel,"repealing, once more in the close of this prophecy, His sentence, conveyed through the names of the three children of the prophet. The name "Jezreel"combines in one, the memory of the former punishment and the future mercy. God did not altogether do away the temporal part of His sentence. he had said, "I will scatter;"and, although some were brought back with Judah, Israel remained scattered in all lands, in Egypt and Greece and Italy, Asia Minor, and the far East and West. But God turned His chastisement into mercy to those who believed in Him. Now he changes the meaning of the word into, "God shall sow."Israel, in its dispersion, when converted to God, became every where the preacher of Him whom they had persecuted; and in Him - the true Seed. whom God sowed in the earth and it "brought forth much fruit,"converted Israel also bore, "some a hundred-fold; some sixty; some thirty."

Barnes: Hos 2:23

And I will sow her unto Me in the earth - She whom God sows, is the Church, of whom God speaks as her, because she is the Mother of the faithful. After the example of her Lord, and by virtue of His Death, every suffering is to increase her. "The blood of Christians was their harvest-seed". "The Church was not diminished by persecutions, but increased and the field of the Lord was even clothed with the richer harvest, in that the seeds, which fell singly, arose multiplied".

In the earth - " o He does not say "in their own land,"i. e., Judea, but "the earth."The whole earth was to be the seed-plot of the Church, where God would sow her to Himself, plant, establish, cause her to increase, and multiply her mightily."As he said, "Ask of Me, and I will give Thee the pagan for Thine inheritance, and the utmost parts of the earth for Thy possession"Psa 2:8. Of this sowing, Jews were the instruments. Of them according to the flesh, Christ came; of them were the Apostles and Evangelists and all writers of Holy Scripture; of them was the Church first formed, into which the Gentiles were received, being, with them; knit into one in Christ.

I will ... have mercy upon her that had not obtained mercy - This which was true of Israel in its dispersion, was much more true of the Gentiles. These too, the descendants of righteous Noah, God had cast off for the time, that they should be no more His people, when he chose Israel out of them, to make known to them His Being, and His will, and His laws, and, (although in shadow and in mystery,) Christ who was to come. So God’ s mercies again overflow His threatenings. He had threatened to Israel, that he should be "unpitied,"and no more His people; in reversing His sentence, He embraces in the arms of His mercy all who were not His people, and says of them all, that they should be "My people and beloved."At one and the same time, was Israel to be thus multiplied, and "pity"was to be shown to those not pitied, and those who were "not God’ s people,"were to become "His people."At one and the same time were those promises fulfilled in Christ; the one through the other; Israel was not multiplied by itself; but through the bringing in of the Gentiles. Nor was Israel alone, or chiefly, brought into a new relation with God. The same words promised the same mercy to both, Jew and Gentile, that all should be "one in Christ,"all one Jezreel, one Spouse to Himself, one Israel of God, one Beloved; and that all, with one voice of jubilee. should cry unto Him, "my Lord and my God."

And they shall say, Thou art my God, - (or rather, shall say, my God) There seems to be more affectionateness in the brief answer, which sums up the whole relation of the creature to the Creator in that one word, "Elohai, my God."The prophet declares, as before, that, when God thus anew called them His people, they by His grace would obey His call, and surrender themselves wholly to Him. For to say, "my God,"is to own an exelusive relation to God alone. It is to say, my beginning and my end, my hope and my salvation, my whole and only good, in whom Alone I will hope, whom alone I will fear, love, worship, trust in, obey and serve, with all my heart, mind, soul and strength; my God and my all.

Poole: Hos 2:20

This verse is a third promise in the same words to comfort and encourage the true Israel, only faithfulness is here added a qualification of this new marriage, which shall continue firm on a mutual, faithful promise, love, and contract.

Thou shalt know the Lord his just anger which hath punished, his rich grace which hath now pardoned and taken into covenant again, his faithfulness and tender compassions, his all-sufficiency and sovereignty, that we may obey him, and rest satisfied in his love, as it is our reward and happiness.

Poole: Hos 2:22

In that day , when this new alliance is made, or in the day of gospel grace, I will hear : this general promise God gives us to encourage us to cry to him; he will so hear as to answer. Saith the Lord : this is the seal to the truth and certainty of the things promised.

There is a subordination of causes, all second causes do in their ranks (like wheels in a curious engine) move as moved by the first great spring, and so contribute to the good of such as any way depend on them. Thus here, God, the first and universal cause, will influence the heavens, he will command their dew and showers; they would be as iron over us, if God did not command them to distil their drops on the earth; when this is dry, parched, and barren, it does as it were cry to the heavens for refreshing showers, for fruitful rains; when the seed sown, the vines and olives planted, are at a stand, take no rooting, they do as it were cry to the earth for its kindly influences and fatness, that they may spring up and yield fruit for Jezreel: which may call, and cry, and wait, but never be satisfied, if God do not hear them, and command his blessing of fructifying influences, which God here doth promise to his people on renewing covenant with them. God’ s seed, his gathered ones, his espoused church, shall be served to hey comfort by all the creatures. When disobedience, backslidings, idolatries, and such-like sins did provoke God to punish them with famine and scarcity; now their repentance and obedience shall be blessed with plenty, and God will set the frame of heaven and earth in due order to effect this, there shall be a harmony and correspondence between all subordinate causes moved by God the first great cause, whence expected events and fruits shall certainly be produced for their good and comfort.

Poole: Hos 2:23

Their sins, the enemies’ sword, and God’ s just displeasure, had wasted and lessened their numbers; but now the Lord will bless them with wonderful increase of people, expressed with allusion to a seed sown in the earth, which multiplieth exceedingly: so the Jews multiplied after the Babylonish captivity, but much more are the numbers increased since the preaching of the gospel, and the gathering in the dispersed elect of God.

The earth either the land of Canaan, if you refer this to the Jews after the captivity; or the whole earth, all places and nations, if you do, as you should, refer it to gospel days; and so we have seen this promise fulfilled.

I will have mercy upon her that had not obtained mercy: see Hos 1:6,10 .

I will say to them which were not my people, Thou art my people so great is the change grace hath made, that a rejected people are once more taken to be a peculiar people; a remnant among them is saved. Not in word only, but with hearty consent, joy, affection. and thankfulness they shall be my people, as well as call themselves so.

They shall say, Thou art my God: this people of whom the prophet here speaketh shall openly confess the Lord is their God, Sovereign to command and rule, and Saviour to deliver and save them. Their God to give them law and life, to direct their obedience, and to be their exceeding great reward for it; their God to sanctify, justify, and glorify.

Haydock: Hos 2:20

Faith, the root of all virtues. We shall be true to each other. This has been realized only in the Church of Christ. (Calmet)

Haydock: Hos 2:21

Hear the heavens, &c. All shall conspire in favour of the Church, which in the following verse is called Jezrahel, that is, the seed of God. (Challoner) ---

Harmony shall subsist between all the parts of the universe. The earth shall receive rain, &c. This happiness was enjoyed in figure by the Jews, after their return, and in reality by Christians. (Theodoret)

Haydock: Hos 2:22

Jezrahel. This most fruitful valley shall again be covered with abundant crops. The whole nation of the Jews shall be happy. (Calmet)

Gill: Hos 2:20

I will even betroth thee unto me in faithfulness,.... Which lies in keeping the marriage contract inviolable; Christ will never suffer his faithfulness to fail, nor break his covenant; as he is faithful to his Father that appointed him, so he is, and will be, to his church and people, and to every believer, to whom he is espoused; and it is he that makes them faithful unto him, and gives them faith to believe in him, receive, embrace, own, and acknowledge him as their husband: and in this sense some understand it, rendering it, "in faith" ^z; so the Targum and others. This is the third time the word "betroth" is used, or this promise made; which, according to Jerome, refers to them espousing of the Jews in Abraham, at Mount Sinai, and in the times of Christ; and, according to Kimchi, to the three captivities of the Jews, in Egypt, in Babylon, and that in which they now are: and some Christian writers think the mystery of the Trinity is here pointed at; and the sense to be, that all the three divine Persons, Father, Son, and Spirit, would espouse them: but rather it is so often repeated to confirm it, and express the certainty of it, which might, on many accounts, seem a thing incredible.

And thou shall know the Lord; that the Messiah is Jehovah, and that he is their husband; they shall all know him, from the least to the greatest; they shall have a saving knowledge of him, which will issue in eternal life; they shall own him, and acknowledge him, serve and obey him, as their Lord, Head, and Husband, as well as love him, and believe in him. The Targum is,

"and ye shall know to fear before the Lord;''

see Jer 31:34. Let it be observed, here are no conditions throughout, it is only "I will", and "thou shalt".

Gill: Hos 2:21

And it shall come to pass in that day,.... When these espousals shall be made, when the marriage of the Lamb will be come, and his bride will be betrothed to him; then the whole creation, the heavens and the earth, shall contribute of their riches and plenty to make a marriage feast for them; or then shall the spouse of Christ, in a very visible and plentiful manner, by virtue of the marriage union between them, partake of all his good things, both temporal and spiritual; and especially the latter, as signified by the former; but yet in the use of means, and as the effect of prayer, as follows:

I will hear, saith the Lord; the petitions of his new married bride, which he cannot deny her :or, "I will answer" ^a; men oftentimes hear, and answer not; but when the Lord hears his people, he answers them, and grants them their requests; he is a God hearing and answering prayer. So the Targum,

"I will receive your prayer, saith the Lord.''

I will hear the heavens, and they shall hear the earth; in these and the following words is an elegant personification, a figure by which inanimate creatures are represented as persons speaking, praying, asking, and being heard and answered; and a beautiful climax, or a chain of second causes linked together, and as depending upon the first cause, the Lord himself; the heavens are represented as desiring the Lord of nature, the Maker and Supporter of them, having been like brass, and shut up, that they might have leave to let down their refreshing dews, and gentle showers of rain, upon the earth; and the earth as being dry and thirsty, as gaping, opening its mouth, and imploring these benign influences of the heavens; and both as answered: for so it may be rendered, "I will answer the heavens, and they shall answer the earth" ^b; the Lord promises to answer the desires of the heavens, and allow them to drop their dew, and distil their rain; and so they shall answer the cravings of the earth. The spiritual sense may be, according to Schmidt, Christ is he on whom all blessings depend; "heaven" may signify the Holy Spirit Christ gives, who intercedes with him for the saints; the "earth" the ministration of the word and ordinances, by which the Spirit is given, invoked by the ministers of them. Or, as Cocceius, the "heavens" may design the ministers of the church, who govern in it, and who pray and plead for help, assistance, and success; and the "earth" the audience, the common people, who also pray, and are heard and answered, when ministers let down the dew and rain of evangelical doctrine upon them, and water them, and refresh them with it; and such precious seasons as these, as the fruit of prayer, will the saints have in the latter day.

Gill: Hos 2:22

And the earth shall hear the corn, and the wine, and the oil,.... Or "answer" here the corn, and vines, and olive trees, are represented as requesting the earth to be let into it, and receive moisture from it, that they may grow and increase, and bring forth fruit; by which may be meant the fruits and graces of the Spirit, and all spiritual gifts, communicated by means of the word and ordinances; or the fruits brought forth by the church, under the ministry of the word; which serves like "corn" to nourish and strengthen; like "wine" to comfort, cheer, and revive; and like "oil" to heal and soften, as well as make glad,

And they shall hear Jezreel; or "answer"; that is, these trees and fruits shall answer to the requests and desires of Jezreel, who shall be abundantly blessed with them. By "Jezreel" is not meant the name of a place, as Aben Ezra; but the people of Israel, who had before been signified by a son of the prophet of this name, Hos 1:4, and which name is here continued, to show how unworthy they were of such favours in themselves, and the riches of God's grace in bestowing them on them: or else the word here has a different signification; whereas before it signified their being scattered and dispersed, here their being the seed of God; and which is confirmed by the following words,

I will sow her unto me, &c.: the sum of the whole is, that at the prayers of the Lord's people abundance of spiritual blessings shall be bestowed upon them from Christ by the Spirit, under the ministration of the word and ordinances. The Targum of both verses is,

"I will command the heavens, and they shall let down rain upon the earth; and the earth shall produce corn, and wine, and oil, and they shall be sufficient for the captivity of the people.''

Kimchi says this belongs to the time of salvation; and Aben Ezra to time to come.

Gill: Hos 2:23

And I will sow her unto me in the earth,.... That is, Jezreel, or the people of God, the church betrothed; this is another blessing following upon the marriage relation between Christ and his people, both Jews and Gentiles, in the latter day, a multiplication of a spiritual seed and offspring. So Kimchi and Aben Ezra observe, that the words signify that the people of Israel shall increase and be fruitful as the seed of the earth. These now are good seed which the Lord sows; such as are born not of corruptible but incorruptible seed; are quickened by the Spirit of God; have a good work of grace begun in them; and though they may lie for some time under the clods in darkness and obscurity, yet shall rise up in the green blade of a lively profession, and bring forth the fruits of righteousness. Seed for sowing is the choicest and most precious, and of greatest esteem and value, and is separated from the rest for that use, though but little and small in quantity in comparison of it; all which is applicable to the people of God. This is said to be sown "in the earth or land"; either in their own land, the land of Israel, into which they shall now be brought, Eze 21:22 or in the field of the world, the nations and people of the earth, according to Zec 10:9 or rather in the churches of Christ on earth, the churches in the Gentile world, into which the Jews, when converted, shall be brought, and increase and multiply; and this will be all the Lord's doing.

I will sow her: he will quicken and convert them, and place and plant them in Gospel churches, though ministers may be instruments in his hands; and all their fruitfulness and increase will be "unto him", for his service, the promotion of his interest, and for his honour and glory. The Targum is,

"I will establish you before me in the land of my Shechinah or majesty.''

And I will have mercy on her that had not obtained mercy; upon Loruhamah, or the people of Israel, signified by her, Hos 1:6 and also the Gentiles, for to both Jews and Gentiles the apostle applies the words in Rom 9:24 and they were fulfilled in part in his time, by the conversion of some of the Jews, and by the calling of the Gentiles; but will have a larger accomplishment in the latter day, when all Israel shall obtain mercy, and be saved; see Rom 11:26 and are applicable to the people of God at all times, when called by grace; for though before conversion there is mercy for them in the heart of God, which is from everlasting; and in his purpose and resolution to bestow; and which is displayed in his choice of them, considered in the decree of the means as fallen creatures, and so vessels of mercy; and which is laid up in covenant for them, which is full of the sure mercies of David; and appears in the mission of Christ, and their redemption by him; and in sparing and saving them before calling; as well as in their regeneration, which is the fruit of abundant mercy; yet is not manifested to them till converted, when they openly obtain it: the Lord has mercy on them, and brings them out of the horrible pit of the state of nature; plucks them as brands out of the burning; opens the prison doors, knocks off their fetters, and sets them free; feeds their hungry and clothes their naked souls; heals their diseases, and pardons their iniquities, and saves them with an everlasting salvation.

And I will say to them which were not my people, thou art my people; or to "Loammi", the people of Israel, signified by the prophet's child of that name, Hos 1:9, who should no more be called so, but "Ammi", my people, Hos 2:1, which, as before observed, was in part fulfilled in the first times of the Gospel; but will be more fully accomplished at the conversion of the Jews, and the bringing in the fulness of the Gentiles; who though chosen to be the people of God, and are so federally, and were given in covenant to Christ as such, and so redeemed and saved by him from their sins; yet are not till conversion laid hold on by the Lord, and formed as his people for himself, and are without knowledge of him, and communion with him: nor are they called his people by themselves or others; but, when converted, they have the characters, and enjoy the privileges, of God's people; they have the witness of the relation to themselves by the Spirit of God, and are known and acknowledged by others; the Lord says this unto them, and avouches them for his people:

and they shall say, thou art my God; in the strength of faith, under the testimony of the Spirit of God, they shall claim their interest in God, as their covenant God in Christ; which is made known in effectual calling by the work of grace on their hearts; by the blessings of grace bestowed on them; and by the Lord's dwelling among them, and his protection of them.

Commentary -- Verse Notes / Footnotes

NET Notes: Hos 2:20

¹ tn The vav consecutive on the suffix conjugation verb וְיָדַעַתְּ (véyada’at, “then you will know”) introduces a result clause (cf. NASB, CEV).

² tn Or “know.” The term יָדַע (yada’, “know, acknowledge”) is often used in covenant contexts. It can refer to the suzerain’s acknowledgment of his covenant obligations to his vassal or to the vassal’s acknowledgment of his covenant obligations to his suzerain. When used in reference to a vassal, the verb “know” is metonymical (cause for effect) for “obey.” See H. Huffmann, “The Treaty Background of Hebrew ya„daà,” BASOR 181 (1966): 31-37.

³ tc The MT reads יְהוָה (yÿhvah, “the Lord”); however, many Hebrew mss read כִּי אָנִי (ki ’ani, “that it is I”), as also reflected in the Latin Vulgate (cf. CEV “know who I am”).

NET Notes: Hos 2:21

¹ tn Heb “And in that day”; NAB, NRSV “On that day.”

² tn The verb עָנָה, (’anah) which is used throughout 2:23-24, is related to the root I עָנָה (’anah), “to answer, listen attentively, react willingly” (BDB 772 s.v. 1.b; HALOT 852 s.v. ענה 3.b).

³ tn Heb “and they.” In the Hebrew text the plural pronoun is used because it refers back to the term translated “sky,” which is a dual form in Hebrew. Many English versions (e.g., NAB, NASB, NRSV) use the plural term “heavens” here, which agrees with a plural pronoun (cf. also NIV, NCV “skies”).

NET Notes: Hos 2:22

¹ tn Heb “Jezreel.” The use of the name יִזְרְעֶאל (yizré’e’l, “Jezreel”) creates a powerful three-fold wordplay: (1) The proper name יִזְרְעֶאל (“Jezreel”) is a phonetic wordplay on the similar sounding name יִשְׂרָאֵל (yisra’el, “Israel”): God will answer Israel, that is, Jezreel. (2) The name יִזְרְעֶאל (“Jezreel”) plays on the verb זָרַע (zara’, “to sow, plant”), the immediately following word: וּזְרַעְתִּיהָ (uzéra’tiha, vav + Qal perfect 1st person common singular + 3rd person feminine singular suffix: “I will sow/plant her”). This wordplay creates a popular etymology for יִזְרְעֶאל meaning, “God sows/plants,” which fits well into the agricultural fertility imagery in 2:21-23 [2:23-25]. (3) This positive connotation of יִזְרְעֶאל (“Jezreel”) in 2:21-23[23-25] reverses the negative connotation of יִזְרְעֶאל (“Jezreel”) in 1:4-5 (bloodshed of Jehu in the Jezreel Valley).

NET Notes: Hos 2:23

¹ tn Heb “for myself.”

² tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

³ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

Geneva Bible: Hos 2:20

I will even betroth thee unto me in ^{( y )} faithfulness: and thou shalt know the LORD.

^{( y )} With a covenant that will never be broken.

Geneva Bible: Hos 2:21

And it shall come to pass in that day, I will hear, saith the LORD, I will hear ^{( z )} the heavens, and they shall hear the earth;

^{( z )} Then will the heaven desire rain for the earth, which will bring forth things for the use of man.

Commentary -- Verse Range Notes

TSK Synopsis: Hos 2:1-23

1 The idolatry of the people.

6 God's judgments against them.

14 His promises of reconciliation with them.

MHCC: Hos 2:14-23

After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or " My lord and master," alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.

Matthew Henry: Hos 2:14-23

The state of Israel ruined by their own sin did not look so black and dismal in the former part of the chapter, but that the state of Israel, restrained by the divine grace, looks as bright and pleasant here in the latter part of the chapter, and the more surprisingly so as the promises follow thus close upon the threatenings; nay, which is very strange, they are by a note of connexion joined to, and inferred from, that declaration of their sinfulness upon which the threatenings of their ruin are grounded: She went after her lovers, and forgot me, saith the Lord; therefore I will allure her. Fitly therefore is that therefore which is the note of connexion immediately followed with a note of admiration: Behold I will allure her! When it was said, She forgot me, one would think it should have followed, "Therefore I will abandon her, I will forget her, I will never look after her more."No, Therefore I will allure her. Note, God's thoughts and ways of mercy are infinitely above ours; his reasons are all fetched from within himself, and not from any thing in us; nay, his goodness takes occasion from man's badness to appear so much the more illustrious, Isa 57:17, Isa 57:18. Therefore, because she will not be restrained by the denunciations of wrath, God will try whether she will be wrought upon by the offers of mercy. Some think it may be translated, Afterwards, or nevertheless, I will allure her. It comes all to one; the design is plainly to magnify free grace to those on whom God will have mercy purely for mercy's sake. Now that which is here promised to Israel is,

I. That though now they were disconsolate, and ready to despair, they should again be revived with comforts and hopes, Hos 2:14, Hos 2:15. This is expressed here with an allusion to God's dealings with that people when he brought them out of Egypt, through the wilderness to Canaan, as their forlorn and deplorable condition in their captivity was compared to their state in Egypt in the day that they were born, Hos 2:3. They shall be new-formed by such miracles of love and mercy as they were first-formed by, and such a transport of joy shall they be in as they were in then. It is hard to say when this had its accomplishment in the kingdom of the ten tribes; but it principally aims, no doubt, at the bringing in both of Jews and Gentiles into the church by the gospel of Christ; and it is applicable, nay, we have reason to think it was designed that it should be applied, to the conversion of particular souls to God. Now observe,

1. The gracious methods God will take with them. (1.) He will bring them into the wilderness, as he did at first when he brought them out of Egypt, where he instructed them, and took them into covenant with himself. The land of their captivity shall be to them now, as that wilderness was then, the furnace of affliction, in which God will choose them. See Eze 20:35, Eze 20:36, I will bring you into the wilderness of the people, and there will I plead with you. God had said that he would make them as a wilderness (Hos 2:3), which was a threatening; now, when it is here made part of a promise that he would bring them into the wilderness, the meaning may be that he would by his grace bring their minds to their condition: "They shall have humble hearts under humbling providences; being poor, they shall be poor in spirit, shall accept of the punishment of their iniquity, and then they are prepared to have comfort spoken to them."When God delivered Israel out of Egypt he led them into the wilderness, to humble them and prove them, that he might do them good (Deu 8:2, Deu 8:3, Deu 8:15, Deu 8:16), and so he will do again. Note, Those whom God has mercy in store for he first brings into a wilderness - into solitude and retirement, that they may the more freely converse with him out of the noise of this world, - into distress of mind, through sense of guilt and dread of wrath, which brings a soul to be quite at a loss in itself and bewildered, and by those convictions he prepares for consolations, - and sometimes into outward distress and trouble, thereby to open the ear to discipline. (2.) He will then allure them and speak comfortably to them, will persuade them and speak to their hearts, that is, he will by his word and Spirit incline their hearts to return to him, and encourage them to do so. He will allure them with the promises of his favour, as before he had terrified them with the threatenings of his wrath, will speak friendly to them, both by his prophets and by his providences, as before he had spoken roughly, Isa 40:1, Isa 40:2. By the hand of my servants the prophets I will speak comfort to her heart; so the Chaldee. This refers to the gospel of Christ, and the offers of divine grace in the gospel, by which we are allured to forsake our sins and to turn to God, and which speaks to the heart of a convinced sinner that which is every way suited to his case, speaks abundant consolation to those that sorrow for sin and lament after the Lord. And when by the Spirit it is indeed spoken to the heart effectually, and so as to reach the conscience (which it is God's prerogative to do), O what a blessed change is wrought by it! Note, The best way of reducing wandering souls to God is by fair means. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. (3.) He will give her her vineyards thence. From that time and from that place where he has afflicted her, and brought her to see her folly and to humble herself, thenceforward he will do her good; not only speak comfortably to her, but do well for her, and undo what he had done against her. He had destroyed her vines (Hos 2:12), but now he will give her whole vineyards, as if for every vine destroyed she should have a vineyard restored, and so be repaid with interest; she shall not only have corn for necessity, but vineyards for delight. These denote the privileges and comforts of the gospel, which are prepared for those that come up out of the wilderness leaning upon Christ as their beloved, Son 8:5. Note, God has vineyards of consolation ready to bestow on those who repent and return to him; and he can give vineyards out of a wilderness, which are of all others the most welcome, as rest to the weary. (4.) He will give her the valley of Achor for a door of hope. The valley of Achor was that in which Achan was stoned; it signifies the valley of trouble, because he troubled Israel, and there God troubled him. This was the beginning of the wars of Canaan; and their putting away the accursed thing in that place gave them ground to hope that God would continue his presence with them and complete their victories. So when God returns to his people in mercy, and they to him in duty, it will be to them as happy an omen as any thing. If they put away the accursed thing from among them, if by mortifying sin they stone the Achan that has troubled their camp, their subduing that enemy within themselves is an earnest to them of victory over all the kings of Canaan. Or, if the allusion be to the name, it intimates that trouble for sin, if it be sincere, opens a door of hope; for that sin which truly troubles us shall not ruin us. The valley of Achor was a very fruitful pleasant valley, some think the same with the valley of Engedi, famous for vineyards, Son 1:14. This God gave to Israel as a pattern and pledge of the whole land of Canaan; so "God will by his gospel give to all believers such gifts, graces, and comforts in this life, as shall be a taste of those more perfect good things of the kingdom of heaven, and shall give them as assured hope of a full possession of them in due time."So the learned Dr. Pocock expounds it; and, to the same purport, this whole context.

2. The great rejoicing with which they shall receive God's gracious returns towards them: She shall sing there as in the days of her youth. This plainly refers to that triumphant and prophetic song which Moses and the children of Israel sang at the Red Sea, Exo 15:1. When they are delivered out of captivity they shall repeat that song, and to them it shall be a new song, because sung upon a new occasion, not inferior to the former. God had said (Hos 2:11) that he would cause all her mirth to cease, but now he would cause it to revive: She shall sing as in the day that she came out of Egypt. Note, When God repeats former mercies we must repeat former praises; we find the song of Moses sung in the New Testament, Rev 15:3. This promise of Israel's singing has its accomplishment in the gospel of Christ, which furnishes us with abundant matter for joy and praise, and wherever it is received in its power enlarges the heart in joy and praise; and this is that land flowing with milk and honey which the valley of Achor opens a door of hope to. We rejoice in tribulation.

II. That, though they had been much addicted to the worship of Baal, they should now be perfectly weaned from it, should relinquish and abandon all appearances of idolatry and approaches towards it, and cleave to God only, and worship him as he appoints, Hos 2:16, Hos 2:17. Note, The surest pledge and token of God's favour to any people is his effectual parting between them and their beloved sins. The worship of Baal was the sin that did most easily beset the people of Israel; it was their own iniquity, the sin that had dominion over them; but now that idolatry shall be quite abolished, and there shall not be the least remains of it among them. 1. The idols of Baal shall not be mentioned, not any of the Baals that in the days of Baalim had made so great a noise with, O Baal! hear us; O Baal! hear us. The very names of Baalim shall be taken out of their mouths; they shall be so disused that they shall be quite forgotten, as if their names had never been known in Israel; they shall be so detested that people will not bear to mention them themselves, nor to hear others mention them, so that posterity shall scarcely know that ever there were such things. They shall be so ashamed of their former love to Baal that they shall do all they can to blot out the remembrance of it. They shall tie themselves up to the strictest literal meaning of that law against idolatry (Exo 23:13), Make no mention of the names of other gods, neither let it be heard out of thy mouth, as David, Psa 16:4. Thus the apostle expresses the abhorrence we ought to have of all fleshly lusts: Let them not be once named among you, Eph 5:3. But how can such a change of the Ethiopian's skin be wrought? It is answered, The power of God can do it, and will. I will take away the names of Baalim; as Zec 13:2, I will cut off the names of the idols. Note, God's grace in the heart will change the language by making that iniquity to be loathed which was beloved. Zep 3:9, I will turn to the people a pure language. One of the rabbin says, This promise relates to the Gentiles, by the gospel of Christ, from the idolatries which they had been wedded to, 1Th 1:9. 2. The very word Baal shall be laid aside, even in its innocent signification. God says, Thou shalt call me Ishi, and call me no more Baali; both signify my husband, and both had been made use of concerning God. Isa 54:5, Thy Maker is thy husband, thy Baal (so the word is), thy owner, patron, and protector. It is probable that many good people had, accordingly, made use of the word Baali in worshipping the God of Israel; when their wicked neighbours bowed the knee to Baal they gloried in this, that God was their Baal. "But,"says God, "you shall call me so no more, because I will have the very names of Baalim taken away."Note, That which is very innocent in itself should, when it has been abused to idolatry, be abolished, and the very use of it taken away, that nothing may be done to keep idols in remembrance, much less to keep them in reputation. When calling God Ishi will do as well, and signify as much, as Baali, let that word be chosen rather, lest, by calling him Baali, others should be put in mind of their quondam Baals. Some think that there is another reason intimated why God would be called Ishi and not Baali; they both signify my husband, but Ishi is a compellation of love, and sweetness, and familiarity, Baali of reverence and subjection. Ishi is vir meus - my man; Baali is dominus meus - my lord. In gospel-times God has so revealed himself to us as to encourage us to come boldly to the throne of his grace, and to use a holy humble freedom there; we ought to call God our Master, for so he is, but we are more taught to call him our Father. Ishi is a man the Lord (Gen 4:1), and intimates that in gospel-times the church's husband shall be the man Christ Jesus, made like unto his brethren, and therefore they shall call him Ishi, not Baali.

III. That though they had been in continual troubles, as if the whole creation had been at war with them, now they shall enjoy perfect peace and tranquillity, as if they were in a league of friendship with the whole creation (Hos 2:18): In that day, when they have forsaken their idols, and put themselves under the divine protection, I will make a covenant for them. 1. They shall be protected from evil; nothing shall hurt them, nor do them any mischief. Tranquillus Deus tranquillat amnia - When God is at peace with us he makes every creature to be so too. The inferior creatures shall do them no harm, as they had done when the beasts of the field ate up their vineyards (Hos 2:12) and when noisome beasts were one of God's sore judgments, Eze 14:15. The fowl and the creeping things are taken into this covenant; for they also, when God makes use of them as the instruments of his justice, may be come very hurtful, but they shall be no more so; nay, by virtue of this covenant, they shall be made serviceable to them and brought into their interests. Note, God has the command of the inferior creatures, and brings them into what covenant he pleases; he can make the beasts of the field to honour him (so he has promised, Isa 43:20) and to contribute to his people's comfort. And, if the inferior creatures are thus laid under an engagement to serve us, it is our part of the covenant not to abuse them, but to serve God with them. Some think that this had its accomplishment in the miraculous power Christ gave his disciples to take up serpents, Mar 16:17, Mar 16:18. It agrees with the promises made particularly to Israel, in their return out of captivity (Eze 34:25, I will cause the evil beasts to cease out of the land ), and the more general ones to all the saints. Job 5:22, Job 5:23, The beasts of the field shall be at peace with thee; and Psa 91:13, Thou shalt tread upon the lion and the adder. But this is not all; men are more in danger from one another than from the brute beast, and therefore it is further promised that God will make wars to cease, will disarm the enemy: I will break the bow, and sword, and battle. He can do it when he pleases (Psa 44:9), and will do it for those whose ways please him, for he makes even their enemies to be at peace with them, Pro 16:7. This agrees with the promise that in gospel-times swords shall be beaten into plough-shares, Isa 2:4. 2. They shall be quiet from the fear of evil. God will not only keep them safe, but make them to lie down safely, as those that know themselves to be under the protection of Heaven, and therefore are not afraid of the powers of hell.

IV. That, though God had given them a bill of divorce for their whoredoms, yet, upon their repentance, he would again take them into covenant with himself, into a marriage-covenant, Hos 2:19, Hos 2:20. God's making a covenant for them with the inferior creatures was a great favour; but it was nothing to this, that he took them into covenant with himself and engaged himself to do them good. Observe,

1. The nature of this covenant; it is a marriage-covenant, founded in choice and love, and founding the nearest relation: I will betroth thee unto me; and again, and a third time, I will betroth thee. Note, All that are sincerely devoted to God are betrothed to him; God gives them the most sacred and inviolable security imaginable that he will love them, protect them, and provide for them, that he will do the part of a husband to them, and that he will incline their hearts to join themselves to him and will graciously accept of them in so doing. Believing souls are espoused to Christ, 2Co 11:2. The gospel-church is the bride, the Lamb's wife; and they would never come into that relation to him if he did not by the power of his grace betroth them to himself. The separation begins on our side; we alienate ourselves from God. The coalition begins on his side; he betroths us to himself.

2. The duration of this covenant: " I will betroth thee for ever. The covenant itself shall be inviolable; God will not break it on his part, and you shall not on yours; and the blessings of it shall be everlasting."One of the Jewish rabbin says, This is a promise that she shall attain to the life of the world to come, which is absolute eternity or perpetuity.

3. The manner in which this covenant shall be made. (1.) In righteousness and judgment, that is, God will deal sincerely and uprightly in covenant with them; they have broken covenant, and God is righteous. "But,"says God, "I will renew the covenant in righteousness. "The matter shall be so ordered that God may receive even these backsliding children into his family again, without any reflection upon his justice, nay, his justice being satisfied by the Mediator of this covenant very much to the honour of it. But what reason can there be why God should take a people into covenant with him that had so often dealt treacherously? Will it not reflect upon his wisdom? "No,"says God; "I will do it in judgment, not rashly, but upon due consideration; let me alone to give a reason for it and to justify my own conduct."(2.) In lovingkindness and in mercies. God will deal tenderly and graciously in covenanting with them; and will be not only as good as his word, but better; and, as he will be just in keeping covenant with them, so he will be merciful in keeping them in the covenant. They are subject to many infirmities, and, if he be extreme to mark what they do amiss, they will soon lose the benefit of the covenant. He therefore promises that it shall be a covenant of grace, made in a compassionate consideration of their infirmities, so that every transgression in the covenant shall not throw them out of covenant; he will gather with everlasting lovingkindness. (3.) In faithfulness. Every article of the covenant shall be punctually performed. Faithful is he that has called them, who also will do it; he cannot deny himself.

4. The means by which they shall be kept tight and faithful to the covenant on their part: Thou shalt know the Lord. This is not only a promise that God will reveal himself to them more fully and clearly than ever, but that he will give them a heart to know him; they shall know more of him, and shall know him in another manner than ever yet. The ground of their apostasy was their not knowing God to be their benefactor (Hos 2:8); therefore, to prevent the like, they shall all be taught of God to know him. Note, God keeps up his interest in men's souls by giving them a good understanding and a right knowledge of things, Heb 8:11.

V. That, though the heavens had been to them as brass, and the earth as iron, now the heavens shall yield their dews, and by that means the earth its fruits, Hos 2:21, Hos 2:22. God having betrothed the gospel-church and in it all believers to himself, how shall he not with himself and with his Son freely give them all things, all things pertaining both to life and godliness, all things they need or can desire? All is theirs, for they are Christ's, betrothed to him; and with the righteousness of the kingdom of God, which they seek first, all other things shall be added unto them. And yet this promise of corn and wine is to be taken also in a spiritual sense (so the learned Dr. Pocock thinks): it is an effusion of those blessings and graces which relate to the soul that is here promised under the metaphor of temporal blessings, the dew of heaven, as well as the fatness of the earth, and that put first, as in the blessing of Jacob, Gen 27:28. God had threatened (Hos 2:9) that he would take away the corn and the wine; but now he promises to restore them, and that in the common course and order of nature. While they lay under the judgment of famine they called to the earth for corn and wine for the support of themselves and their families. Very gladly would the earth have supplied them, but she cannot give unless she receive, cannot produce corn and wine unless she be enriched with the river of God (Psa 65:9); and therefore she calls to the heavens for rain, the former and latter rain in their season, grapes for it, and by her melancholy aspect when rain is denied pleads for it. "But,"say the heavens, "we have no rain to give unless he who has the key of the clouds unlock them, and open these bottles; so that, if the Lord do not help you, we cannot."But, when God takes them into covenant with himself, then the wheel of nature shall be set a-going again in favour of them, and the streams of mercy shall flow in the usual channel: Then I will hear, saith the Lord; I will receive your prayers (so the Chaldee interprets the first hearing ); God will graciously take notice of their addresses to him. And then I will hear the heavens; I will answer them (so it may be read); and then they shall hear and answer the earth, and pour down seasonable rain upon it; and then the earth shall hear the corn and vines, and supply them with moisture, and they shall hear Jezreel, and be nourishment and refreshment for those that inhabit Jezreel. See here the coherence of second causes with one another, as links in a chain, and the necessary dependence they all have upon God, the first Cause. Note, We must expect all our comforts from God in the usual method and by the appointed means; and, when we are at any time disappointed in them, we must look up to God, above the hills and the mountains, Psa 121:1, Psa 121:2. See how ready the creatures are to serve the people of God, how desirous of the honour: the corn cries to the earth, the earth to the heavens, the heavens to God, and all that they may supply them. And see how ready God is to give relief: I will hear, saith the Lord, yea, I will hear. And, if God will hear the cry of the heavens for his people, much more will he hear the intercession of his Son for them, who is made higher than the heavens. See what a peculiar delight those that are in covenant with God may take in their creature-comforts, as seeing them all come to them from the hand of God; they can trace up all the streams to the fountain, and taste covenant-love in common mercies, which makes them doubly sweet.

VI. That whereas they were now dispersed, not only, as Simeon and Levi, divided in Jacob and scattered in Israel, but divided and scattered all the world over, God will turn this curse, as he did that, into a blessing: "I will not only water the earth for her, but will sow her unto me in the earth; her dispersion shall be not like that of the chaff in the floor, which the wind drives away, but like that of the seed in the field, in order to its greater increase; wherever they are scattered they shall take root downward and bear fruit upward. The good seed are the children of the kingdom. I will sow her unto me. "This alludes to the name of Jezreel, which signifies sown of God, or for God; as she was scattered of him (which is one signification of the words) so she shall be sown of him; and to what he sows he will give the increase. When in all parts of the world Christianity got footing, and every where there were professors of it, then this promise was fulfilled, I will sow her unto me in the earth. Note, The greatest blessing of this earth is that God has a church in it, and from that arises all the tribute of glory which he has out of it; it is what he has sown to himself, and what he will therefore secure to himself.

VII. That, whereas they had been Lo-ammi - not a people, and Lo-ruhamah - not finding mercy with God, now they shall be restored to his favour and taken again into covenant with him (Hos 2:23): They had not obtained mercy, but seemed to be abandoned; they were not my people, not distinguished, not dealt with, as my people, but left to lie in common with the nations. This was the case with the rejected Jews; and the same, or more deplorable, was that of the Gentile world (to whom the apostle applies this, Rom 9:24, Rom 9:25), that had no hope, and was without God in the world; but when great multitudes both of Jews and Gentiles were, upon their believing in Christ, incorporated into a Christian church, then, 1. God had mercy on those who had not obtained mercy. Those found favour with God, and became the children of his love, who had been long out of favour and the children of his wrath, and, if infinite mercy had not interposed, would have been for ever so. Note, God's mercy must not be despaired of any where on this side hell. 2. He took those into a covenant-relation to himself who had been strangers and foreigners. He says to them, " Thou art my people, whom I will own and bless, protect and provide for;"and they shall say, " Thou art my God, whom I will serve and worship, and to whose honour I will be entirely and for ever devoted."Note, (1.) The sum total of the happiness of believers is the mutual relation that is between them and God, that he is theirs and they are his; this is the crown of all the promises. (2.) This relation is founded in free grace. We have not chosen him, but he has chosen us. He first says, They are my people, and makes them willing to be so in the day of his power, and then they avouch him to be theirs. (3.) As we need desire no more to make us happy than to be the people of God, so we need desire no more to make us easy and cheerful than to have him to assure us that we are so, to say unto us, by his Spirit witnessing with ours, Thou art my people. (4.) Those that have accepted the Lord for their God must avouch him to be so, must go to him in prayer and tell him so, Thou art my God, and must be ready to make profession before men. (5.) It adds to the comfort of our covenant with God that in it there is a communion of saints, who, though they are many, yet here are one. It is not, I will say to them, You are my people, but, Thou art; for he looks upon them as all one in Christ, and, as such in him, he speaks to them and covenants with them; and they also do not say, Thou art our God, for they look upon themselves as one body, and desire with one mind and one mouth to glorify him, and therefore say, Thou art my God. Or it intimates that such a covenant as God made of old with his people Israel, in general, now under the gospel he makes with particular believers, and says to each of them, even the meanest, with as much pleasure as he did of old to the thousands of Israel, Thou art my people, and invites and encourages each of them to say, Thou art my God, and to triumph therein, as Moses and all Israel did. Exo 15:2, He is my God, and my father's God.

Keil-Delitzsch: Hos 2:19-20

"And I betroth thee to myself for ever; and I betroth thee to myself in righteousness, and judgment, and in grace and pity. Hos 2:20. And I betroth thee to myself in faithfulness; and thou acknowledgest Jehovah." ארשׂ לו , to betroth to one's self, to woo, is only applied to the wooing of a maiden, not to the restoration of a wife who has been divorced, and is generally distinguished from the taking of a wife (Deu 20:7). ארשׂתּיך therefore points, as Calvin observes, to an entirely new marriage. "It was indeed great grace for the unfaithful wife to be taken back again. She might in justice have been put away for ever. The only valid ground for divorce was there, since she had lived for years in adultery. But the grace of God goes further still. The past is not only forgiven, but it is also forgotten"(Hengstenberg). The Lord will now make a new covenant of marriage with His church, such as is made with a spotless virgin. This new and altogether unexpected grace He now directly announces to her: "I betroth thee to myself;"and repeats this promise three times in ever fresh terms, expressive of the indissoluble character of the new relation. This is involved in לעולם , "for ever,"whereas the former covenant had been broken and dissolved by the wife's own guilt. In the clauses which follow, we have a description of the attributes which God would thereby unfold in order to render the covenant indissoluble. These are, (1) righteousness and judgment; (2) grace and compassion; (3) faithfulness. Tsedeq = ts^e dâqâh and mishpât are frequently connected. Tsedeq , "being right,"denotes subjective righteousness as an attribute of God or man; and mishpât , objective right, whether in its judicial execution as judgment, or in its existence in actual fact. God betroths His church to Himself in righteousness and judgment, not by doing her justice, and faithfully fulfilling the obligations which He undertook at the conclusion of the covenant (Hengstenberg), but by purifying her, through the medium of just judgment, from all the unholiness and ungodliness that adhere to her still (Isa 1:27), that He may wipe out everything that can injure the covenant on the part of the church. But with the existing sinfulness of human nature, justice and judgment will not suffice to secure the lasting continuance of the covenant; and therefore God also promises to show mercy and compassion. But as even the love and compassion of God have their limits, the Lord still further adds, "in faithfulness or constancy,"and thereby gives the promise that He will not more withdraw His mercy from her. בּאמוּנה is also to be understood of the faithfulness of God, as in Psa 89:25, not of that of man (Hengstenberg). This is required by the parallelism of the sentences. In the faithfulness of God the church has a certain pledge, that the covenant founded upon righteousness and judgment, mercy and compassion, will stand for ever. The consequence of this union is, that the church knows Jehovah. This knowledge is "real.""He who knows God in this way, cannot fail to love Him, and be faithful to Him"(Hengstenberg); for out of this covenant there flows unconquerable salvation.

Keil-Delitzsch: Hos 2:21-23

"And it comes to pass in that day, I will hear, is the word of Jehovah; I will hear heaven, and it hears the earth. And the earth will hear the corn, and the new wine, and the oil; and they will hear Jezreel (God sows)." God will hear all the prayers that ascend to Him from His church (the first אענה is to be taken absolutely; compare the parallel in Isa 58:9), and cause all the blessings of heaven and earth to flow down to His favoured people. By a prosopopeia, the prophet represents the heaven as praying to God, to allow it to give to the earth that which is requisite to ensure its fertility; whereupon the heaven fulfils the desires of the earth, and the earth yields its produce to the nation.

(Note: As Umbreit observes, "It is as though we heard the exalted harmonies of the connected powers of creation, sending forth their notes as they are sustained and moved by the eternal key-note of the creative and moulding Spirit.")

In this way the thought is embodied, that all things in heaven and on earth depend on God; "so that without His bidding not a drop of rain falls from heaven, and the earth produces no germ, and consequently all nature would at length be barren, unless He gave it fertility by His blessing"(Calvin). The promise rests upon Deu 28:12, and forms the antithesis to the threat in Lev 26:19 and Deu 28:23-24, that God will make the heavens as brass, and the earth as iron, to those who despise His name. In the last clause the prophecy returns to its starting-point with the words, "Hear Jezreel."The blessing which flows down from heaven to earth flows to Jezreel , the nation which "God sows."The name Jezreel, which symbolizes the judgment about to burst upon the kingdom of Israel, according to the historical signification of the name in Hos 1:4, Hos 1:11, is used here in the primary sense of the word, to denote the nation as pardoned and reunited to its God.

This is evident from the explanation given in Hos 2:23 : " And I sow her for myself in the land, and favour Unfavoured, and say to Not-my-people, Thou art my people; and it says to me, My God." זרע does not mean "to strew,"or scatter (not even in Zec 10:9; cf. Koehler on the passage), but simply "to sow."The feminine suffix to זרעתּיה refers, ad sensum , to the wife whom God has betrothed to Himself for ever, i.e., to the favoured church of Israel, which is now to become a true Jezreel , as a rich sowing on the part of God. With this turn in the guidance of Israel, the ominous names of the other children of the prophet's marriage will also be changed into their opposite, to show that mercy and the restoration of vital fellowship with the Lord will now take the place of judgment, and of the rejection of the idolatrous nation. With regard to the fulfilment of the promise, the remarks made upon this point at Hos 1:11 and Hos 2:1 (pp. 33, 34), are applicable here, since this section is simply a further expansion of the preceding one.

Constable: Hos 2:2--4:1

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

These messages develop the comparison between Hosea's relationship with his adulterous wife and Yahweh's relationship with unfaithful Israel more fully. In both relationships, restoration followed judgment.

Constable: Hos 2:14--4:1

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

Three messages follow the two on coming judgment. They assure Israel that Yahweh will remain faithful to His promises to His people even though they are unfaithful to Him and incurred His punishment (cf. 1:10-2:1; 2 Tim. 2:13).

Constable: Hos 2:15-21

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

The emphasis in this message is on the fact that God would renew His love for Israel and would restore their "marriage" relationship.

2:14 Following Israel's decision to return to Yahweh after her punishment (v. 7), the Lord promised to woo her back to Himself. He would appeal to her with tender and seductive words, lead her into a place where there would be few distractions (cf. 13:5; Jer. 2:2-3), and speak kindly to her heart. This verse presents the Lord as romancing Israel back to Himself.³¹

"As . . . God persuaded Israel to leave Egypt, go out into the desert, and move on finally to the Promised Land; so in the final day he will persuade her to leave the Egypt of spiritual declension, go out into the wilderness of fellowship alone with God, and move on to the Promised Land of blessed rest."³²

2:15 The Lord promised that He would restore the blessings of vineyards to the Israelites. He would turn the valley of Achor (lit. trouble, the site of Achan's sin, Josh. 7:24-26) into a door of hope. This memorial site would no longer remind the Israelites of past sins but would appear to them as the gateway to a new and better future in the land. She would sing again, as the Israelites did when they had crossed the Red Sea (Exod. 15). It is as though Israel would start over as a nation, as she did when she came out of Egypt and the wilderness into the Promised Land.

2:16-17 In that coming day of restoration the Israelites would call Yahweh Ishi, "my husband," and would refer to Him as Baali, "my lord," no longer. "Baali" would recall the Baals of Israel's past, which the Lord would remove from her heart and mouth. They would not even mention the name of Baal by referring to Yahweh as their Baali.

2:18 In that day the Lord promised also to make all the animals in the Promised Land safe and secure (cf. v. 12; Lev. 26:5-6, 22). He would make it safe for the animals to live there by removing war from the land. This is a way of saying that the Israelites, and even the animals in Israel, would dwell in peace and security. Attacks from wild animals and destruction from war were prominent motifs employed in the curses threatened in ancient Near Eastern treaties.³³

2:19-20 It would be as though Yahweh and Israel began life anew as husband and wife.³⁴ They would return to the courtship days and start again as an engaged couple. In the ancient Near East a man paid a price to seal the agreement when he became engaged (cf. 2 Sam. 3:14), and people regarded the couple as good as married in the eyes of the law. What the Lord vowed to give Israel to seal this nuptial agreement was righteousness (what was right), justice (fair treatment), loyal love (unswerving commitment), compassion (tender affection), and faithfulness (dependability). This was God's marriage vow for Israel. In response, Israel would recognize her special relationship to Him and show this by faithfully obeying Him (cf. Jer. 31:31-34).

Constable: Hos 2:22-23

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

This message stresses the renewed fertility and restored favor that Israel could anticipate because Yahweh would reach out and save her in the future.

2:21-22 In that coming day of blessing the Lord would restore agricultural productivity to the land. He would respond to the heavens, personified as crying to Him to send rain. The cry of the heavens would be in response to an appeal that the earth made to it to send rain. The earth would ask for rain because the grain, new wine, and oil had told the earth they needed rain. These crops would appeal to the earth because Jezreel had appealed to it. Jezreel ("God sows") here personifies the nation of Israel as a whole, though it was also the traditional "breadbasket" of the Northern Kingdom. Israel in the past had cried to Baal, the Canaanite god of rain and fertility, but he had not helped. Having returned to the Lord, the Israelites would now appeal to Him as the true God of fertility, and He would respond by sending rain.

2:23 The Lord would also sow Israel in the Promised Land; He would plant her there securely where she would grow under His care and blessing. He would show compassion to the people whom He formerly said were "not loved," and He would reclaim as His own the people whom He formerly called "not my people" (cf. 1:6, 9).³⁵ They would then acknowledge Yahweh as their God, not Baal.

"Hosea 2:23, along with 1:10, is quoted in Romans 9:25-26 and 1 Peter 2:10. Paul quoted those Hosea passages to say that both Jews and Gentiles will be converted during the Church Age (cf. Rom. 9:24). This does not mean, however, that he equated the Gentiles with Israel and regarded the conversion of Gentiles as a direct fulfillment of Hosea's prophecy. Paul clearly taught that national Israel would be saved as well (Rom. 11). Rather, Paul extracted from Hosea's prophecy a principle concerning God's gracious activity . . ."³⁶

Guzik: Hos 2:1-23

Hosea 2 - Sin, Judgment, and Restoration

A. Israel's sin.

1. (2-3) Charges against Israel.

"Bring charges against your mother, bring charges; for she is not My wife, nor am I her Husband! Let her put away her harlotries from her sight, and her adulteries from between her breasts; lest I strip her naked and expose her, as in the day she was born, and make her like a wilderness, and set her like a dry land, and slay her with thirst."

a. For she is not My wife: God paints Israel as an adulterous wife, who is no longer worthy to be compared to a wife. This shows that relationship is broken.

i. Israel lewdly offered herself to other gods, in the way that a woman lewdly offers herself to lovers. This is communicated by the phrase her adulteries from between her breasts. "The reference to her 'breasts' may imply that she had laid bare her bosom to entice her lovers . . . If she did not change, she would be stripped naked." (Hubbard)

b. Lest I strip her naked and expose her . . . and make her like a wilderness: God warns Israel that if she will not put away her harlot-like ways, she will be judged. Though relationship is broken, blessing continues - but will be taken away if Israel does not turn.

2. (4-5) Israel tries to justify her harlotry.

"I will not have mercy on her children, for they are the children of harlotry. For their mother has played the harlot; she who conceived them has behaved shamefully. For she said, 'I will go after my lovers, who give me my bread and my water, my wool and my linen, my oil and my drink.'"

a. I will not have mercy on her children: If Israel as a whole is represented as an unfaithful wife, then her children represent the individual people of Israel. If they do not turn back to the LORD, they will personally experience His judgment.

b. I will go after my lovers, who give me my bread and my water, my wool and my linen: Israel justified her harlotry because she received things from her "lovers." She looked at all the good she seemed to get from her sin, and it seemed like a good deal. Israel didn't understand the passing pleasures of sin (Hebrews 11:25).

B. God's judgment.

1. (6-8) How God will draw Israel back.

"Therefore, behold, I will hedge up your way with thorns, and wall her in, so that she cannot find her paths. She will chase her lovers, but not overtake them; yes, she will seek them, but not find them. Then she will say, 'I will go and return to my first husband, for then it was better for me than now.' For she did not know that I gave her grain, new wine, and oil, and multiplied her silver and gold; which they prepared for Baal."

a. I will hedge up your way with thorns: To bring Israel to repentance, God promised to set a hedge of thorns on the sides of her path, so that it would hurt whenever Israel went off the correct path, and so the wrong paths would be hard to find.

i. When God hedges our way with thorns, we usually don't like it. We sometimes think God is against us when the thorns hurt and we can't find the wrong paths. But it is really one of the sweetest expressions of God's love to hedge yp your way with thorns and to wall us in.

b. I will go and return to my first husband: When God allows the passing pleasures of sin to pass, we often then see how good it was to follow the LORD. In a marriage sometimes the grass can seem greener even with the best spouse; in our walk with the LORD our idols seem attractive until God exposes them. Then we are ready to return to our first husband, the LORD.

c. For she did not know that I gave her grain: Even when Israel went after other gods, the Lord still provided for her. This showed His great, unselfish love to Israel. Even though Israel took what God provided and prepared it for Baal, He still loved them.

i. When Hosea provided for Gomer, she spent it on her adulterous lovers. It's as if Hosea went to the house of Gomer's lover, where she lived apart from her husband and in adultery. He knew that this scoundrel of a man couldn't provide for Gomer, and that she lived in poverty and rags. Hosea knocked at the door. He spoke to the man who answered, "Are you the man living with Gomer?" The man wondered what business it was of Hosea's; then he revealed: "I'm Hosea, her husband. I've brought these groceries and money so she can be provided for." When Hosea left, Gomer and her lover must have thought he was a fool. What a great dinner they had together with the food Hosea brought! But this is how the Lord loves us, lavishing blessing on us even when we are worshipping idols, providing us with blessings we waste on other gods.

c. Which they prepared for Baal: This principle shows how offensive idolatry really is to God. Whatever we give to an idol, we have received from God.

i. God gives to man the trees of the forest and the iron in the ground. He gives man the brains to make an axe and nails from the iron, and the energy to cut down the tree, the skill to fashion the wood into beams. God gives man the cleverness to make a handle from the wood, and head from the iron, and combine it into an effective hammer. Then man takes the beams, the nails, and the hammer and he nails God to the cross - where God willingly stretched out His arms, dying on the cross to take the guilt and penalty man's sin deserved - and to make an new, restored relationship between God and man possible.

2. (9-13) How God will punish Israel.

"Therefore I will return and take away My grain in its time and My new wine in its season, and will take back My wool and My linen, given to cover her nakedness. Now I will uncover her lewdness in the sight of her lovers, and no one shall deliver her from My hand. I will also cause all her mirth to cease, her feast days, her New Moons, her Sabbaths; all her appointed feasts. And I will destroy her vines and her fig trees, of which she has said, 'These are my wages that my lovers have given me.' So I will make them a forest, and the beasts of the field shall eat them. I will punish her for the days of the Baals to which she burned incense. She decked herself with her earrings and jewelry, and went after her lovers; but Me she forgot," says the LORD.

a. I will return and take away My grain: God gave grain to Israel, and she gave what He provided in sacrifice to Baal. So God will take away this provision, and as Israel feels her need and deprivation - perhaps she will turn back to the LORD.

b. But Me she forgot: During the time of Jeroboam II, Israel enjoyed great prosperity. But she used her prosperity for idolatry and the pursuit of ungodly pleasures, so God will take away her prosperity.

C. The restoration of Israel.

1. (14-15) Abundance and joy restored.

"Therefore, behold, I will allure her, will bring her into the wilderness, and speak comfort to her. I will give her her vineyards from there, and the Valley of Achor as a door of hope; she shall sing there, as in the days of her youth, as in the day when she came up from the land of Egypt."

a. I will allure her . . . speak comfort to her: Once Israel has felt the discomfort of her deprivation, then she will listen to the voice of God once again, and He will allure her back to Himself.

i. Spurgeon on I will allure her: "This is a singular kind of power: 'I will allure her;' not, 'I will drive her' not even, 'I will draw her,' or, 'I will drag her;' or, 'I will force her.' No, 'I will allure her.' It is a very remarkable word, and it teaches us that the allurement of love surpasses in power all other forces. That is how the devil ruins us; he tempts us with honeyed words, sweet utterances, with the baits of pleasure and the like; and the Lord in mercy determines that, in all truthfulness, he will outbid the devil, and he will win us to himself by fascinations, enticements, and allurements which shall be stronger than any force of resistance we may offer. This is a wonderfully precious word: 'I will allure her.'"

b. The Valley of Achor as a door of hope: Achor means "trouble," so the Valley of Achor is the "Valley of Trouble." It was a place of trouble, where Achan's sin was discovered and judged (Joshua 7:26). God's restoration is so great that He will transform the "Valley of Trouble" into a door of hope.

c. She shall sing there, as in the days of her youth: When Israel is restored, she will be restored to joy. The passing pleasures of sin are forgotten and the true pleasures of God are restored.

2. (16-20) Relationship restored.

"And it shall be, in that day," says the LORD, "That you will call Me 'My Husband,' and no longer call Me 'My Master,' For I will take from her mouth the names of the Baals, and they shall be remembered by their name no more. In that day I will make a covenant for them with the beasts of the field, with the birds of the air, and with the creeping things of the ground. Bow and sword of battle I will shatter from the earth, to make them lie down safely. I will betroth you to Me forever; Yes, I will betroth you to Me In righteousness and justice, In lovingkindness and mercy; I will betroth you to Me in faithfulness, and you shall know the LORD.

a. You will call Me "My Husband": With great anticipation, God looks forward to the day when relationship is genuinely restored with His people. He wants an intimate love-relationship with His people, and longs for the day when His people will have a marriage-like love and commitment to their God.

b. And not longer call Me "My Master": God was not satisfied with a fear-based, obedience-focused relationship with His people where they thought of Him primarily as Master. He wanted a relationship where they thought of Him primarily as Husband.

c. I will take from her mouth the names of the Baals: In Hebrew, the name "Baal" comes from the word "Master" and the two words sound alike. It was the Baals, the idols of the nations, that wanted this "master-slave" relationship with man. But not the LORD God; He wants a love-based, commitment-based relationship with His people.

d. Bow and sword of battle I will shatter from the earth: Ultimately, this blessing of restored relationship will result in a transformed earth, changed both ecologically (beasts of the field . . . birds of the air) and politically. This blessing will be fulfilled in the millennial earth, but we can come to know the transforming power of restored relationship right now.

e. I will betroth you to Me forever: When relationship with the LORD is ultimately restored, it will never be broken again. Relationship will be restored on a solid foundation (In righteousness and justice, in lovingkindness and mercy), and will result in deeper and deeper relationship (you shall know the LORD).

3. (21-23) Blessing restored.

"It shall come to pass in that day that I will answer," says the LORD; "I will answer the heavens, and they shall answer the earth. The earth shall answer with grain, with new wine, and with oil; they shall answer Jezreel. Then I will sow her for Myself in the earth, and I will have mercy on her who had not obtained mercy; then I will say to those who were not My people, 'You are My people!' and they shall say, 'You are my God!'"

a. I will answer: This is great blessing of real, vibrant relationship with God. Our hearts beat in rhythm to His, and so we want what He wants. So when we ask God to do things, we already ask what He wants to do - so He will answer.

i. This is the same principle Jesus taught: If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. (John 15:7)

b. The earth shall answer with grain, with new wine, and with oil: When relationship is where it is supposed to be, God abundantly provides. This is the same principle Jesus taught in Matthew 6:33: But seek first the kingdom of God and His righteousness, and all these things shall be added to you.

c. They shall answer Jezreel: The name "Jezreel" means "Scattered," and could be used in a negative sense (as in Hosea 1:4-5). But it was also the word used to describe the good scattering of seed, "Sowing." Here, the LORD promises glorious redemption of the name Jezreel, which was first given as a sober reminder of scattering in judgment. Now it becomes a prophecy of the promise, "I will sow her for Myself in the earth." God will restore His people to abundance and blessing. Scattering will be transformed into sowing.

d. And I will have mercy on her who had not obtained mercy: Hosea's second child, a daughter, was named Lo-Ruhamah, meaning "No Mercy" (Hosea 1:6). That name, originally given as a marker of judgment is now transformed into a mark of restoration.

e. Then I will say to those who were not My people, "You are My people!" Hosea's third child, a son, was named Lo-Ammi, meaning "Not My People" (Hosea 1:9). That name, originally given as a marker of judgment, is now transformed into a mark of restoration.

f. And they shall say, "You are my God!" With this, the restoration is complete. The LORD relates to His people as their God, and His people relate to Him as His people. This is relationship, full of warmth and love, and what God longs for.

i. Think about it: Which one of the pagan gods of the nations ever wanted the love of their followers? Which of them ever asked, "Do you love me?" False gods don't want our love, they want our fear, our obedience, our slave-like sacrifice and devotion. But the true God, the living God, isn't satisfied with just our fear, our obedience, or even with our slave-like sacrifice and devotion. He wants our love, freely given and enjoyed in relationship with Him. If we miss this, we miss the heart of God's work in us and for us.

ii. We see complete restoration. All three of Hosea's children, named as marks of judgment, now have their names restored and made into marks of mercy, grace, and restoration. God is that good!

© 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 2 (Chapter Introduction)

Overview

Hos 2:1, The idolatry of the people; Hos 2:6, God’s judgments against them; Hos 2:14, His promises of reconciliation with them.

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 2 (Chapter Introduction)

CHAPTER 2

The people are exhorted to forsake idolatry, which is threatened with severe judgments, Hos 2:1-13 . God allureth them with promises of reconciliation, Hos 2:14-23 .

In the two last verses of the former chapter, the prophet did from God promise marvellous mercy to Judah and Israel, to that remnant of the seed of Abraham who returned out of captivity, and to the converted Gentiles; now in this verse he calls upon them to acknowledge the mercy, and to excite one another to mutual love and esteem.

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 2 (Chapter Introduction)

(Hos 2:1-5) The idolatry of the people.

(Hos 2:6-13) God's judgments against them.

(Hos 2:14-23) His promises of reconciliation.

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 2 (Chapter Introduction)

The scope of this chapter seems to be much the same with that of the foregoing chapter, and to point at the same events, and the causes of them. As there, so here, I. God, by the prophet, discovers sin to them, and charges it home upon them, the sin of their idolatry, their spiritual whoredom, their serving idols and forgetting God and their obligations to him (Hos 2:1, Hos 2:2, Hos 2:5, Hos 2:8). II. He threatens to take away from them that plenty of all good things with which they had served their idols, and to abandon them to ruin without remedy (Hos 2:3, Hos 2:4, Hos 2:6, Hos 2:7, Hos 2:9-13). III. Yet he promises at last to return in ways of mercy to them for his own sake (Hos 2:14), to restore them to their former plenty (Hos 2:15), to cure them of their inclination to idolatry (Hos 2:16, Hos 2:17), to renew his covenant with them (Hos 2:18-20), and to bless them with all good things (Hos 2:21-23).

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 2 (Chapter Introduction)

INTRODUCTION TO HOSEA 2

This chapter is an explanation of the former, proceeding upon the same argument in more express words. The godly Israelites are here called upon to lay before the body of the people their idolatry, ingratitude, obstinacy, and ignorance of the God of their mercies; and to exhort them to repentance, lest they should be stripped of all their good things, and be brought into great distress and difficulties; all their joy and comfort cease, and be exposed to shame and contempt, Hos 2:1, yet, notwithstanding, many gracious promises are made unto them, of their having the alluring and comfortable word of the Gospel; of a door of hope; of salvation being opened to them; of faith in the Lord, and affection to him as their husband; of the removal of all idolatry from them; of safety from all enemies; of their open espousal to Christ; of his hearing of their prayers, and giving them plenty of all good things; and of their multiplication, conversion, and covenant relation to God, Hos 2:14.