Hosea 1

DANIEL, as a writer, is simple, yet pure and correct, whether he writes Hebrew or Chaldee; and is so conscientious, that he relates the very words of the persons whom he introduces as speaking. Though his style is not so gay and figurative as that of the other prophets, it is more suitable to his subject, being clear and concise; his narratives and descriptions are simple and natural; and, in short, he writes more like a historian than a prophet. His predictions are the most extraordinary and comprehensive of all that are found in the prophetical writings, for they include the general history of the world, as well as that of the church of God under the Jewish and Christian dispensations, from the period in which he lived to the final consummation of all things; and he alone, of all the prophets, foretold the exact time when the Messiah should appear and finish the great work of human redemption.

At the same time his prophecies are so minute and circumstantial, especially concerning the kingdoms of Egypt and Syria, from the death of Alexander to the time of Antiochus Epiphanes. Of Hosea the prophet, we have no certain information, except what he himself furnishes us with—that he was the son of Beeri, and prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and of Jeroboam II king of Israel, probably from about A. M. 3219, B.C. 785, to A. M. 3279, B.C. 725, being a period of 60 years. It is probable that he was that, as Bp. Newton remarks, “‘there is not so complete and regular a series of their kings, there is not so concise and comprehensive an account of their affairs, to be found in any author of those times.’ The prophecy is really more perfect than any history.

No one historian hath related so many circumstances, and in such exact order of time, as the prophet hath foretold them: so that it was necessary to have recourse to several authors, Greek and Roman, Jewish and Christian, to collect here something from one, and to collect there something from another, for the better explaining the great variety of particulars contained in this prophecy. It was the circumstantial fulfilment of these predictions which induced Porphyry to maintain that they were written in the time of Antiochus Epiphanes, after the events to which they refer had occurred; though the book of Daniel had been translated into Greek one hundred years before Antiochus; was particularly commended by Josephus; and is frequently cited and appealed to in the Targums and Talmuds, and other Jewish writings.

THE BOOK OF HOSEA. _Through all the minor Prophets, we shall pay constant attention to Archbishop Newcome; and upon this prophet in particular to Bishop Horsley, who is one of its latest and ablest critics and commentators. ‘The book is poetically rendered by all the modern translators, and the poetry is of the most ancient cast: ‘pointed, energetic, and concise,” says Bishop Lowth. To repair the loss to his church, by calling in the Gentiles, and by uniting Israel and Judah under one head, the Messiah, in the latter days, when they shall again become “God’s people,” and again “find mercy.” ((Hosea 2:1).) Bishop Horsley finds, in the names of the Prophet’s three children, the different characters in Israel; but we conceive the meaning to be, that though God scattered his people over all the earth, and for a time rejected them from his visible church, it should in the end appear that they were not “as water spilt on the earth, which cannot be gathered up again,”

((2 Samuel 19:14);) but as seed scattered over a field, which, though long concealed, shall at length spring forth again:— “for great shall be the day of Jezreel:” that is, abundant shall be the day of their return. (Compare ver. 10. with (Romans 9:27-28).)

Notes on the verses

an Israelite, and lived in the kingdom of Samaria, or the ten tribes. Epiphanius says, that he was a native of Belemoth in the tribe of Issachar; and the Rabbins say, that Bura, who is mentioned in the Chronicles, was his father, and was prince of the tribe of Reuben when Tiglath-pileser carried some of the tribes of Israel captive: if so, Hosea must have been of the tribe of Reuben; and probably a native of Baalmeon, east of Jordan. Jerome and others believe him to be the oldest prophet whose writings are in our possession; and that he witnessed not only the first captivity by Tiglath-pileser, but also the extinction of the kingdom of Israel by Shalmaneser. His prophecies are chiefly (but by no means exclusively) directed to the ten tribes, before their captivity, reproving them for their sins, exhorting them to repentance, and threatening them with destruction, in case of impenitence; but comforting the pious with the promise of the Messiah, and of the happy state of the church in the latter days.

His style is so abrupt, sententious, and concise, that it borders sometimes on obscurity. And how should it not, when the subjects of 60 years’ prophecy are condensed into a few pages? But it is, in many places, moving and pathetic, and, not seldom, beautiful and sublime. Hosea is a bold reprover, not only of the vices of the people, but also of their kings, princes, and priests. Like most other of the Hebrew prophets, however, he tempers his denunciations of vengeance with promises of mercy; and the transitions from the one to the other, are often sudden and unexpected.

The word of the Lord that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. (Chap. I. Ver. 1—11.) The Prophet commanded to marry an adulteress, that he might have children by her, affording figurative instruction.—Under the figure of a wife proving false to her marriage vows, and bearing children likely to follow her example, the prophet represents the shameful idolatry of Israel, which provoked God to cast them off. The whole passage contains information by action, instead of words. The Lord had been a husband unto Israel, and they owed him the fidelity of a wife to a tender husband; instead of this, however, they had long addicted themselves to spiritual fornication, or idolatry.

Chap. I. Ver. 2. Great whoredom.—That is, idolatry. See (Deuteronomy 31:16). Ver. 2. Wife of whoredoms.—[That is, says Archbishop Newcome, a wife from among the Israelites, who were remarkable for spiritual fornication or idolatry.

Others think that the prophet’s wife bore a good character when he married her, but afterwards became ‘a wife of whoredoms,” and brought her children under the suspicion of being “‘children of whoredoms.”” See introduction.]—Bagster. Ver. 4. And the Lord said…. Call his name Jezreel.—This name is differently interpreted; either, “the seed of God,” (which is adopted by Bishop Horsley,) or, “God will sow,” which is preferred by Dr. Boothroyd, as meaning that God would scatter Israel over all the earth, as a sower scatters seed.

Before we enter upon our exposition, we may here briefly consider a question which will necessarily meet us in the very entrance of the book: “Was Hosea directed to, and did he really, marry a wife of whoredom?

Or is this only to be considered as a vision, as some think, or a parable; as others?” Archbishop Newcome seems to consider it as a fact, and Bishop Horsley is most decidedly of that opinion. We confess that we are not fond of resolving all the prophetic actions into mere visionary transactions, nor do we see any necessity for so doing in the present instance. The Prophet is not ordered to commit either adultery or fornication, but to marry; nor does it appear that the woman persevered in her criminality. The fact seems to us, that she had been previously married, during which connexion she had been criminal with another man; and actually had, at this time, children living with her, who had been born in adultery.

This woman, who had been an adulteress, and these children of adultery, he is commanded to receive into his family; but there is no intimation of her being false to him; and a change of character may, we think, fairly be presumed. It may be said to have been an unseemly connexion; but the divine command justifies it; and all who knew of the Prophet’s conduct would, of course, know the reason of it, and the authority on which he acted. Bishop Horsley is, indeed, of opinion, that she was also unfaithful to the Prophet afterwards, which made her the more correct type of the Jewish Church. Of this, however, we see no necessity, since the object was to represent the unfaithfulness of Israel to God.

The names here given to the Prophet’s children, are all emblematical. The first is intended to put Israel in mind of their unrepented guilt, and the acts of cruelty committed in their palace of Jezreel. ((1 Kings 21:1).) The second and third, signifying “Not finding mercy,” and “Not my people,” denote that, in consequence of their guilt, they were See (Hosea 2:23).—[God will disperse, as seed is when sown; probably intimating also the speedy dispersion of Israel by Shalmaneser.]—

I will avenge the blood of Jezreel.—Not the death of Jezebel in Jezreel, for he was commanded to destroy the house of Ahab, ((2 Kings 9:7-10),) but his cruelty in other instances, while residing at his palace at Jezreel.

((1 Kings 21)) Newcome. Indeed blood seemed to be the delight of Jehu; and did he not go beyond his commission, (2 Kings 10:11-14)?——And will cause to cease.—See (2 Kings 15:8-12, 29). Ver. 5. Break the bow—That is, the military strength. It is supposed, either that King Zechariah died in this valley, (Jezreel,) or that some signal defeat was here sustained. Ver. 6. But I will utterly—Newcome, “surely;’’ Hebrew, “Taking, I will take them away.” Ver. 7. Not save them by bow, &c.—See (2 Kings 19:35). Ver. 10. Yet the number, &c.—See (Romans 9:27-28). Ver. 11. Children, &c. be gathered.—(This seems to refer to the future conversion and restoration of the Jews and Israelites, under one Head, Jesus Christ; so that there shall be one flock and one shepherd.—Day of Jezreel.

(An allusion to the word Jezreel. God, who sowed them among the nations in his wrath, shall reap and gather them in his mercy. See Chap. ii, 22, 23.)—B.