Children of whoredoms.
Hosea's children, like Isaiah's, were to be "for signs and wonders" in Israel (Isaiah 8:18). Their names—Jezreel, Lo-ruhamah, Lo-ammi—were significant. A prophetic word was attached to each.
I. JEZREEL. (Verses 4, 5) This first name—"God will scatter"—foretells Israel's scattering. Through it judgment is denounced
1. The character of an action is determined by its motive. By the "blood of Jezreel" is meant the slaughter of the seed of Ahab (2 Kings 10:1-36). God had commanded the extermination of Ahab's house (2 Kings 9:7). Jehu was his chosen instrument in executing the judgment. Yet God says, "I will avenge the blood of Jezreel upon the house of Jehu." The apparent contradiction is solved, by remembering the unsanctified spirit in which Jehu went about his work of bloodshed. He did what God commanded, but there was no purity of motive in what he did. His "zeal for the Lord' was mere pretence, covering the seeds of personal ambition. He served God only so far as he could thereby serve himself. The massacre of Ahab's seed opened his own way to the throne. When, therefore, having extirpated Ahab's house, Jehu and his successors showed themselves heirs to Ahab's sins, the bloodshed of Jezreel was justly imputed to them as guilt. Actions formally right may yet become sin to us through the motives which prompt them.
2. Partners in guilt will be made partners also in punishment. The kingdom had followed in the steps of its guilty rulers. The doom of excision, therefore, which is denounced against them—the same doom as had been denounced formerly against the house of Ahab—will fall on it also. Judgment is impartial.
3. There is a law of symmetry in the Divine visitations. It was the "blood of Naboth," shed in Jezreel, which brought down on Ahab's house the sentence of extermination (1 Kings 21:17-25). It was in Jezreel that the doom was inflicted on Ahab (1 Kings 21:19; 1 Kings 22:34-38), on Jezebel (2 Kings 9:30-37), and on Ahab's sons (2 Kings 10:11). Jezreel was the head-quarters of the wickedness for which the whole nation was now to be punished. And now Jezreel is again chosen as the place of vengeance. "I will break the bow of Israel in the valley of Jezreel." A similar correspondence of sin and punishment may be traced in very many of God's dispensations. God would "break the bow." When he smites, weapons of defense afford but small protection.
II. LO-RUHAMAH. (Verses 6, 7) The first name spoke of external judgment. The second, "Unpitied," lays bare the ground of the judgment in the withdrawal of the Divine pity. It tells that Israel has nothing to hope for from God's mercy in the dire hour that was so rapidly approaching. "For I will no more have mercy upon the house of Israel," etc. (verse 6). The fact that mercy was no longer to be shown to Israel implied:
1. That mercy had been shown to Israel hitherto. This was the case. No attribute had been more conspicuously displayed in the history of God's dealings with the nation. Mercy was to be shown to Judah still (verse 7). God's end was merciful, even in the threatened rejection.
2. That there are limits to the Divine mercy. Not, 'indeed, to the mercy itself, but to the exercise or manifestation of it. Righteousness sets limits to mercy. There comes a time when, consistently with righteousness, punishment can no longer be postponed. Even love sets limits to mercy. Paradoxical as it may seem, there are times when the only mercy God can show us is to show no mercy. It is no kindness to the incorrigible transgressor to continue sheltering him from the results of his transgression. God's very love for Israel compelled him to exchange kindness for a holy severity which would not spare. This was needful, as Hosea 2:1-23. shows, for Israel's salvation. The experience of the bitter fruits of sin may be the only thing which will bring the wayward one to repentance (cf. Luke 15:11-32).
3. God would pity Judah while rejecting Israel. (Hosea 2:7) The distinction made was not arbitrary. Judah, too, had deeply sinned, but she had not yet filled up the cup of her iniquity. Mercy, therefore, was still to be extended to her. The ground of this mercy, however, was to be sought, not in Judah, but only in God. "I will save them by the Lord their God." There is indicated here
"Will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen." We read of many such signal deliverances granted to Judah (Isaiah 7:7, Isaiah 7:8; Isaiah 37:6).
III. LO-AMMI. (Hosea 2:8, Hosea 2:9) The third name, "Not my people," is most significant of all. It bespeaks a present, though, as the sequel shows, only temporary, dissolution of the covenant bond subsisting between the people and Jehovah. Through this rejection Israel would cease to be God's people—would sink to the level of the Gentiles.
1. In declaring Israel to be not his people, God but ratified the choice of the people themselves. They had refused to be God's people. They had resisted all attempts to bring them back to their allegiance. God at length ratifies their choice. It is the same with every sinner. He chooses his own position. He makes his choice, and God confirms it.
2. In declaring himself to be not their God, God took up the only attitude now possible to him. Many would gladly have God as their God, i.e. would retain the benefits of his favor, friendship, and protection, while refusing the counter-obligation of living as his people. This cannot be. If we refuse to be God's people, he has no alternative but to refuse to be our God.—J.O.
Verse 1:10-2:1
Mercy triumphant over judgment.
This which has been described would fall (and did fall) on Israel. Yet would not God's purpose in the calling of the nation thereby be defeated. Woeful as was the apostasy, it did not take God by surprise. It had been foretold (Deuteronomy 4:25-28; Deuteronomy 31:16-19). But the same word which had predicted the rejection, predicted also the recovery (Deuteronomy 30:1-16). Hosea, in this new word from God, repeats and confirms the promise. The blessings predicted are—
I. NUMERICAL INCREASE. "Yet the number of the children of Israel shall be as the sand of the sea," etc. This was the original promise to Abraham (Genesis 15:5). Israel's unfaithfulness could not make it void (Romans 3:3). Neither did it.
1. God has made up for the rejection of Israel by giving Abraham a spiritual seed vastly outstripping in numbers the natural seed. The spiritual seed was included in the promise:" And in thee shall all families of the earth be blessed" (Genesis 12:3). God has given Abraham this seed. Even now, while Israel's rejection lasts, a vast seed has been raised from the Gentiles, "which in time past were not a people" (1 Peter 2:10). God has, as it were, from the stones raised up children to Abraham (Matthew 3:9). This seed will go on increasing till it embraces all peoples of the earth.
2. Mercy waits even for the natural Israel, who will yet, in great numbers, enter the kingdom of God (Romans 11:1-36).
II. RESTORATION TO SPIRITUAL HONOR. "In the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God."
1. The privilege. "Sons of the living God." Formerly they were called God's "people;" now they are called his "sons." The last honor is greater than the first. Sonship, which formerly was predicated of the nation, is now predicated of the individuals composing it.
2. The heirs of the privilege. Gentiles as well as Jews (Romans 9:26; 1 Peter 2:10). For Gentiles are now admitted to Israel's privileges, they are part of the spiritual seed. Israel, in its state of rejection, stands towards God on no higher a footing than the Gentiles. "Not my people." Conversely, the scheme of grace through which it is recovered has a range wider than the natural Israel; it applies to the whole class of "Not-my-people," and includes Gentiles as well as Jews. The middle wall of partition is broken down (Ephesians 2:14); there is no more any difference (Romans 3:22, Romans 3:29).
3. Greatness of the privilege.
III. REMOVAL OF DISUNION. "Then shall the children of Israel and the children of Judah be gathered together," etc. The words imply:
1. That Judah, like Israel, would be found at length in exile.
2. That mercy was in reserve for both.
3. That a new Head—a King—would be given, under whom both would return from captivity. The return will certainly take place, in a spiritual sense, in Israel's conversion; whether also in a literal sense remains to be seen.
4. That the leadership of the new King would be voluntarily accepted—"appoint themselves one Head" (cf. Psalms 110:2).
5. That in the restored kingdom of God no place would be found for existing divisions. The old enmities would disappear. Enmity has already disappeared between Judah and Israel. The present Jews have in them the blood of all the twelve tribes. We may learn
IV. GLADNESS AND REJOICING. "Say ye unto your brethren, Amlni; and to your sisters, Ruhamah" (Hosea 2:1).
1. Because of God's great goodness in the extension of his Church. "Great shall be the day of Jezreel,'' this time in the sense, "God will sow."
2. Because of reversal of former rejection. No longer Lo-ammi, but Ammi—"my people;" no longer Lo-ruhamah, but Ruhamah—"pitied." This joy will be universal. Will fill all hearts, will occupy all lips. Each will greet, rejoice with, and congratulate the other.—J.O.
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Hosea
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Hosea 1 - hosea-1 - worlddic.com