Hosea 1

5 other two. That is, two angels.

7 and sware by Him that liveth for ever and ever. Thus indicating the importance and the certainty of the announcement.

a time, times, and a half. See notes on vii. 24, 25.

all these things shall be finished. When for “a time, times, and half a time” the power of God’s people has been broken, then this vision shall be completed. Such was the case under the persecutions of Antiochus. But it may also refer to a future period.

8. I heard, but I understood not. As these prophecies have been so variously interpreted, notwithstanding all the light of subsequent events and revelations, it is not surprising that they were mysterious to Daniel.

9. Go thy way, etc. Make no further inquiry: the prophetic communication is now completed. Look rather to the practical end of all, the purifying and instructing of those who are willing to learn.

10 the wise shall understand. Or, “the teachers shall understand” (see R.V. marg.).

11 from the time that the daily [sacrifice] shall be taken away, etc. It is clear from these words that some forcible interruption of the Temple-service is the date from which the 1290 days begin. This period is supposed by some to be the space of time between the issuing of the command of Antiochus to rifle and pollute the Temple, and the restoration of its sacred rites by Judas Maccabeus. Others think that these “days” signify years, and apply the predictions to the papacy, or to Mohammedanism.

12. Blessed is he that waiteth, etc. A further addition is here made of 45 days; closing with a happy consummation, in which he who shall reach it will be blessed, for the long struggle shall have passed completely away.

13 thou shalt rest, etc. With this cheering assurance of his personal acceptance and everlasting safety and happiness, the prophet’s message is concluded.

HOSEA, himself a native of the kingdom of Israel—the Ten Tribes, as distinguished from Judah—exercised his prophetic ministry among his own people. His work began in the time of Jeroboam II, and lasted at least about forty years, from about 780 to 740 B.C. He prophesied at the same time as Isaiah, Joel, Micah, and Amos.

The Book begins with the story of his unhappy marriage, which became a parable of the faithlessness of Israel in departing from God and going after strange gods, as the prophet’s forgiveness was a type of the Divine mercy (i. 2; ii. 12, 13; iii.). The moral and spiritual condition of Israel at that time is then described (iv.), and the prophet urges the people to repentance (vi. 1-3), with promises of God’s forgiveness. But his remonstrances and exhortations seem to meet with no response, and he again proclaims the Divine judgements upon their sins (viii., ix.), repeating his appeal for repentance and amendment (x. 12; xii. 6). He depicts God as yearning, with tender pity, over Israel (xi. 8). He closes with another earnest invitation to return to God, and God’s gracious promise to “heal their backsliding and love them freely,” restoring them to joyous and fruitful life (xiv. 5-7).

“In Hosea,” says W. J. Farley (The Progress of Prophecy, p. 63), “we stand beside the fountain-head of that gracious doctrine—God is Love. . . Very specially he anticipates the New Testament in emphasising three things—The necessity of knowledge of God (iv. 1, 6); the necessity for repentance (vi. 1; xiv. 1, 2); and the love of God (iii. 1; xi. 1-4).”

2 children of whoredoms. The intention clearly is to exhibit in the strongest light the unfaithfulness of the people of Israel to the covenant of Jehovah. It has been much questioned whether all this is a parable, or a description of a vision, or a narrative of actual occurrences. If the more literal interpretation is taken, it should be borne in mind that the unchastity of the wife was openly shown after marriage. Hosea was not, in any case, commanded to espouse a woman notoriously

3. Gomer the daughter of Diblaim. The names “Gomer,” signifying consummation, and “Diblaim,” meaning cakes of preserved figs (which were deemed a luxury in the East), are probably chosen to intimate the consummate wickedness of the people, and their devotedness to the sensual gratifications which accompanied the practice of idolatry.

4. Call his name Jezreel. The name “Jezreel” appears to be selected partly on account of the historical associations connected with the city (see next note); and partly because of its etymological meaning, “God will sow.” It may thus be both symbolical (4, 5) and prophetic (ii. 23).

I will avenge the blood of Jezreel, etc. Jezreel was a royal residence in the great plain of Jezreel at the head of the valley which bears the same name: see ver. 5, and note on 1 Sam. xxviii. 4. The city was implicated in the murder of Naboth and his sons (1 Kings xxi), and the punishment of Ahab in his posterity (2 Kings ix. 21-37; x. 11) by Jehu.

5. I will break the bow of Israel, etc. “The bow” is the emblem of military power.

6. Lo-ruhamah. “Not having obtained mercy,” or, “the Unpitied.” Moffatt gives the name as “Nomeroy.”

but I will utterly take them away. Rather, as R.V., “that I should in any wise pardon them.”

7 and will save them, etc. Fulfilled in the destruction of Sennacherib’s army (2 Kings xix.).

9. Lo-ammi. “Not My people.”

10. Yet the number of the children of Israel, etc. An allusion to the promises in Gen. xxii. 17; xxxii. 12.

In the place where it was said unto them. That is, wherever these words of judgement had been spoken, in Palestine, or in the lands of captivity.

[Ye are] the sons of the living God. The Apostle Paul (Rom. ix. 25, 26) applies this passage to the whole body of the faithful, both Jews and Gentiles. Thus, though the Israelite has lost his national pre-eminence, all the blessings of the Gospel are still within his reach, and he shall share them with the Gentiles: see Isa. xiii. 6.

11 and appoint themselves one head. In their reunited state thankfully choosing as their King the Messiah whom God has appointed for them; cp. iii. 5.

they shall come up out of the land. This may allude to the coming up of the Israelites from Babylon, regarded as representative of higher blessings.

great shall be the day of Jezreel. That is, memorable shall be the season of God’s sowing to produce a harvest, “which cannot be measured nor numbered,” of those who, “having obtained mercy,” are “the sons of the living God.” In ch. ii. 1, the symbolic names of the prophet’s three children are employed to express the restored privilege. “Jezreel,” unchanged in form, appears with new meaning; “Lo-ammi” and “Lo-ruhamah,” by losing the negative (“Lo”), have their significance reversed.