HOSEA

1 In the New Testament he is called in Greek Osee, Rom. 9:25. It is the same name which Joshua once had, Num. 13:16; likewise the last king of Israel, 2 Kings 17:1, 6.

2 From this it appears that this prophet prophesied a very long time, namely, at least, according to the opinion of some, about 43 years. And though he prophesied likewise under some other kings of Israel, the successors of this Jeroboam (not the son of Nebat, but of Joash and the grandchild of Jehu) yet this king alone is here mentioned, as having reigned 41 years, and to show the Divine Character of this prophecy, that it happened in such a time while the kingdom of the ten tribes was yet flourishing. See 2 Kings 14:25, and withal the histories of the reign of the aforementioned kings of Judah, 2 Kings from chapter 15 to 21, and 2 Chronicles from chapter 26 to 33, and compare Amos 1:1.

3 Or, of the speaking, of the speech, that is, when the Lord first began to speak with, by and to Hosea, He spoke this to him and by him to the people. Other, in Hosea; (and also elsewhere) to show further that the thing spoken in the sequel did not actually happen, but was revealed by God unto the prophet in a vision only, inwardly in the spirit, by way of a parable or similitude, and afterward made out unto the people, as a prophetical vision. See of the like prophetical visions Gen. 15 on verse 1, and compare Hosea 3:1, etc. Likewise Ezek. 4 on verse 4; Ezek. 8 on verse 2; Ezek. 11:24, 25, etc.

4 That is, completely given to whoredom. Compare this phrase with Psalm 5 on verse 6.

5 The prophet, being bid here to take a whore with her children, and it being said of him by and by, that he has gotten them by that whore, thence it appears yet plainer, that this happened not so in very deed.

6 Hebr. whoring whoreth, that is, does practice nothing else. See of spiritual whoredom Lev. 17 on verse 7.

7 That is, so that the inhabitants of the land do follow the Lord no more, but turn away from Him, and run madly after idols. Compare Hosea 4:12.

8 All this was shown to the prophet in a vision, and represented to the people (as was noted before in verse 2), for a mirror and a lively portrait of their wickedness, mentioned in the previous verse.

9 As gomer in the Hebrew language sometimes signifies fullness or perfection, and sometimes consumption, so God had shown abundance of good unto this people, but they wasted and consumed it all, and themselves too by idolatry and other excesses of sin wherefore they were likewise at last to be consumed by God’s judgments.

10 This some take to be a man’s name; others, the place of the woman’s nativity. The word signifies two lumps of figs, whereby may be implied the wantonness, lustfulness, and lasciviousness of the people. Some conceive that this name has respect to the wilderness of Diblath, mentioned in Ezek. 6:14 (see the annotations there) to hold forth the mercy, which God had shown to His people, leading them through the wilderness unto Canaan, (compare Cant. 3:6; Ezek. 16:5, 7). In Num. 33:46 is mentioned diblathaim. See further Jer. 2:2, 6.

11 Hosea.

12 This name must be distinguished from Israel and it has regard to the place Jezreel. See the sequel, and further Hosea 2:21, 22, with the annotations.

13 With punishments. See Gen. 21 on verse 1.

14 Hebr. bloods, that is, blood guiltiness, killings, murders (see Gen. 37 on verse 26), which are there imposed and committed.

15 Who had shed much blood in the valley of Jezreel at the command of the Lord, but not out of an upright heart to root out Ahab’s idolatry, as God had commanded him, but for the kingdom’s sake, it being expressly said of him, 2 Kings 10:28, 29, 31, that he clave to the idolatry of Jeroboam, and walked not in the law of the Lord with all his heart. Wherefore God retains such as wholesale slaughter. Compare the example of Baasha, 1 Kings 15:29; 16:7, who, according to the Word of God, destroyed the house of Jeroboam, but not with an honest heart.

16 That is, the power of the civic guard and of the military forces. Compare Psalm 78:9, and consequently Israel shall become a prey unto their enemies. See 2 Sam. 1:18; Jer. 49:35, with the annotations.

17 Of this valley see Judges 6 on verse 33. It appears that here Israel has had a great defeat, at the time when Shalmaneser came up against them. See 2 Kings 17:4, etc. Other, for the valley of Jezreel, that is, for, or, by reason of the murders therein committed.

18 Or, he, namely the Lord to Hosea.

19 That is, not pitied.

20 Hebr. carrying away or taking up (that is, take them up, and carry them away) carry away. Compare Hosea 5:14. These words are variously translated, in regard of the different significations of the Hebrew word, which not only means to take up, to carry away, to lead away, etc., but also to forgive (see Psalm 25 on verse 18; Isa. 2:9). This was fulfilled, first by Tiglath-pileser, and afterwards by Shalmaneser, kings of Assyria.

21 That is, My church, or My people, especially typified here by Judah, as having the true worship of God, and not by Israel, who had forsaken the true worship of God. Wherefore also it is said in the sequel, the Lord their God. Compare verse 9; Hosea 12:1. Otherwise Judah and Israel (together representing the catholic church of Jews and Gentiles) are joined together. See verse 11, etc. Likewise Hosea 3:5.

22 That is, through My eternal, only begotten Son Jesus Christ, Whom I have ordained unto a Savior, Redeemer, Deliverer, Head and King of His people. Compare Gen. 19 on verse 24; Isa. 10:27; Jer. 23:4, 5, etc. Other, through the LORD their God, that is, through Myself, I shall do and accomplish it Myself, namely, by delivering them bodily out of Babel, and spiritually by the Messiah out of the captivity of Satan, etc.

23 As the deliverance of Judah, out of the Babylonian captivity, shall be ordered and brought about through My special grace and Providence and not by any human power, so shall the deliverance through Christ be altogether a heavenly and spiritual salvation, for which they shall have cause to thank none but Me. Compare Micah 5:10, with the annotation. Some do likewise interpret it of the wonderful Providence of God whereby He delivered Judah from two kings, Pekah of Israel, and Rezin of Syria. See 2 Kings 15:29, 30; 16:9; Isa. 7:1, etc.

24 Or, he, namely, the Lord.

25 That is, I shall not be your God, as some supplement it this way: so shall I also not be their God; as God speaks often elsewhere. Compare verse 7, with the annotation, and see Gen. 17 on verse 7; Deut. 7 on verse 6. By the birth of these three children some conceive to be represented a threefold state and condition of the people of Israel, still deeper and deeper plunged in sin, and punished with heavier judgments of God.

26 To whom I, in future times, shall be gracious. Here God speaks of the work of grace, which He intended to show unto His people at the time of the New Testament, namely, to Jews and Gentiles, the Israel of God. See Rom. 9:24, 26; Gal. 3:28, 29; 6:16. Since the carnal Israelites as well as the Gentiles were now no more the people of God, they therefore could not be received otherwise than by mere and free grace, which God here does promise to them both.

a Gen. 32:12.

b Rom. 9:25, 26.

27 Though some do to a degree understand this of the deliverance out of the Babylonian captivity, when the scattered and remaining godly Israelites, being almost reduced to nothing by all the miseries they had endured, would doubtless be very glad to join themselves to the Jews returning out of their captivity; nevertheless it principally regards the gathering of the church of the New Testament out of Jews and Gentiles, under one Head Jesus Christ, through faith and true conversion. Compare Jer. 23:6, etc.; 31:5, 6, 9; 50:4, etc.

c Isa. 11:13; Jer. 3:18; Ezek. 37:16, 22; Eph. 2:14, 15, 16.

28 Out of their physical captivity, and, properly speaking, out of the spiritual captivity to resort to the church of God.

29 Or, because the day of Jezreel shall have been great. Understand Israel’s overthrow and destruction, whereof verse 5. The sense is: that this judgment of God and all the succeeding punishments shall be a great means and motive to them thereunto. Some do understand by the day of Jezreel, the day of Israel’s deliverance, which shall be glorious, in opposition to the day of their overthrow in Jezreel, and therefore likewise called Jezreel’s day, that is, the day of Israel. Compare Hosea 2:21. This exposition agrees well with the matter fore-going. Thus one’s day in Scripture is called that time wherein by God’s appointed counsel some special good or evil betides him.