Worthy.Bible » WEB » Hosea » Chapter 1 » Verse 2

Hosea 1:2 World English Bible (WEB)

2 When Yahweh spoke at the first by Hosea, Yahweh said to Hosea, "Go, take for yourself a wife of prostitution and children of unfaithfulness; for the land commits great adultery against from Yahweh."

Cross Reference

Hosea 2:4-5 WEB

Indeed, on her children I will have no mercy; For they are children of unfaithfulness; For their mother has played the prostitute. She who conceived them has done shamefully; For she said, 'I will go after my lovers, Who give me my bread and my water, My wool and my flax, My oil and my drink.'

Revelation 17:1-2 WEB

One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality."

Exodus 34:15-16 WEB

Don't make a covenant with the inhabitants of the land, lest they play the prostitute after their gods, and sacrifice to their gods, and one call you and you eat of his sacrifice; and you take of their daughters to your sons, and their daughters play the prostitute after their gods, and make your sons play the prostitute after their gods.

Ezekiel 23:1-49 WEB

The word of Yahweh came again to me, saying, Son of man, there were two women, the daughters of one mother: and they played the prostitute in Egypt; they played the prostitute in their youth; there were their breasts pressed, and there was handled the bosom of their virginity. The names of them were Oholah the elder, and Oholibah her sister: and they became mine, and they bore sons and daughters. As for their names, Samaria is Oholah, and Jerusalem Oholibah. Oholah played the prostitute when she was mine; and she doted on her lovers, on the Assyrians [her] neighbors, who were clothed with blue, governors and rulers, all of them desirable young men, horsemen riding on horses. She bestowed her prostitution on them, the choicest men of Assyria all of them; and on whoever she doted, with all their idols she defiled herself. Neither has she left her prostitution since [the days of] Egypt; for in her youth they lay with her, and they handled the bosom of her virginity; and they poured out their prostitution on her. Therefore I delivered her into the hand of her lovers, into the hand of the Assyrians, on whom she doted. These uncovered her nakedness; they took her sons and her daughters; and her they killed with the sword: and she became a byword among women; for they executed judgments on her. Her sister Oholibah saw this, yet was she more corrupt in her doting than she, and in her prostitution which were more than the prostitution of her sister. She doted on the Assyrians, governors and rulers, [her] neighbors, clothed most gorgeously, horsemen riding on horses, all of them desirable young men. I saw that she was defiled; they both took one way. She increased her prostitution; for she saw men portrayed on the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles on their loins, with flowing turbans on their heads, all of them princes to look on, after the likeness of the Babylonians in Chaldea, the land of their birth. As soon as she saw them she doted on them, and sent messengers to them into Chaldea. The Babylonians came to her into the bed of love, and they defiled her with their prostitution, and she was polluted with them, and her soul was alienated from them. So she uncovered her prostitution, and uncovered her nakedness: then my soul was alienated from her, like as my soul was alienated from her sister. Yet she multiplied her prostitution, remembering the days of her youth, in which she had played the prostitute in the land of Egypt. She doted on their paramours, whose flesh is as the flesh of donkeys, and whose issue is like the issue of horses. Thus you called to memory the lewdness of your youth, in the handling of your bosom by the Egyptians for the breasts of your youth. Therefore, Oholibah, thus says the Lord Yahweh: Behold, I will raise up your lovers against you, from whom your soul is alienated, and I will bring them against you on every side: the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, [and] all the Assyrians with them; desirable young men, governors and rulers all of them, princes and men of renown, all of them riding on horses. They shall come against you with weapons, chariots, and wagons, and with a company of peoples; they shall set themselves against you with buckler and shield and helmet round about; and I will commit the judgment to them, and they shall judge you according to their judgments. I will set my jealousy against you, and they shall deal with you in fury; they shall take away your nose and your ears; and your residue shall fall by the sword: they shall take your sons and your daughters; and your residue shall be devoured by the fire. They shall also strip you of your clothes, and take away your beautiful jewels. Thus will I make your lewdness to cease from you, and your prostitution [brought] from the land of Egypt; so that you shall not lift up your eyes to them, nor remember Egypt any more. For thus says the Lord Yahweh: Behold, I will deliver you into the hand of them whom you hate, into the hand of them from whom your soul is alienated; and they shall deal with you in hatred, and shall take away all your labor, and shall leave you naked and bare; and the nakedness of your prostitution shall be uncovered, both your lewdness and your prostitution. These things shall be done to you, because you have played the prostitute after the nations, and because you are polluted with their idols. You have walked in the way of your sister; therefore will I give her cup into your hand. Thus says the Lord Yahweh: You shall drink of your sister's cup, which is deep and large; you shall ridiculed and had in derision; it contains much. You shall be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of your sister Samaria. You shall even drink it and drain it out, and you shall gnaw the broken pieces of it, and shall tear your breasts; for I have spoken it, says the Lord Yahweh. Therefore thus says the Lord Yahweh: Because you have forgotten me, and cast me behind your back, therefore bear you also your lewdness and your prostitution. Yahweh said moreover to me: Son of man, will you judge Oholah and Oholibah? then declare to them their abominations. For they have committed adultery, and blood is in their hands; and with their idols have they committed adultery; and they have also caused their sons, whom they bore to me, to pass through [the fire] to them to be devoured. Moreover this they have done to me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths. For when they had slain their children to their idols, then they came the same day into my sanctuary to profane it; and, behold, thus have they done in the midst of my house. Furthermore you have sent for men who come from far, to whom a messenger was sent, and, behold, they came; for whom you did wash yourself, paint your eyes, and deck yourself with ornaments, and sit on a stately bed, with a table prepared before it, whereupon you did set my incense and my oil. The voice of a multitude being at ease was with her: and with men of the common sort were brought drunkards from the wilderness; and they put bracelets on the hands of them [twain], and beautiful crowns on their heads. Then said I of her who was old in adulteries, Now will they play the prostitute with her, and she [with them]. They went in to her, as they go in to a prostitute: so went they in to Oholah and to Oholibah, the lewd women. Righteous men, they shall judge them with the judgment of adulteresses, and with the judgment of women who shed blood; because they are adulteresses, and blood is in their hands. For thus says the Lord Yahweh: I will bring up a company against them, and will give them to be tossed back and forth and robbed. The company shall stone them with stones, and dispatch them with their swords; they shall kill their sons and their daughters, and burn up their houses with fire. Thus will I cause lewdness to cease out of the land, that all women may be taught not to do after your lewdness. They shall recompense your lewdness on you, and you shall bear the sins of your idols; and you shall know that I am the Lord Yahweh.

Ezekiel 16:1-63 WEB

Again the word of Yahweh came to me, saying, Son of man, cause Jerusalem to know her abominations; and say, Thus says the Lord Yahweh to Jerusalem: Your birth and your birth is of the land of the Canaanite; the Amorite was your father, and your mother was a Hittite. As for your birth, in the day you were born your navel was not cut, neither were you washed in water to cleanse you; you weren't salted at all, nor swaddled at all. No eye pitied you, to do any of these things to you, to have compassion on you; but you were cast out in the open field, for that your person was abhorred, in the day that you were born. When I passed by you, and saw you weltering in your blood, I said to you, [Though you are] in your blood, live; yes, I said to you, [Though you are] in your blood, live. I caused you to multiply as that which grows in the field, and you increased and grew great, and you attained to excellent ornament; your breasts were fashioned, and your hair was grown; yet you were naked and bare. Now when I passed by you, and looked at you, behold, your time was the time of love; and I spread my skirt over you, and covered your nakedness: yes, I swore to you, and entered into a covenant with you, says the Lord Yahweh, and you became mine. Then washed I you with water; yes, I thoroughly washed away your blood from you, and I anointed you with oil. I clothed you also with embroidered work, and shod you with sealskin, and I girded you about with fine linen, and covered you with silk. I decked you with ornaments, and I put bracelets on your hands, and a chain on your neck. I put a ring on your nose, and ear-rings in your ears, and a beautiful crown on your head. Thus was you decked with gold and silver; and your clothing was of fine linen, and silk, and embroidered work; you ate fine flour, and honey, and oil; and you were exceeding beautiful, and you did prosper to royal estate. Your renown went forth among the nations for your beauty; for it was perfect, through my majesty which I had put on you, says the Lord Yahweh. But you did trust in your beauty, and played the prostitute because of your renown, and poured out your prostitution on everyone who passed by; his it was. You took of your garments, and made for yourselves high places decked with various colors, and played the prostitute on them: [the like things] shall not come, neither shall it be [so]. You also took your beautiful jewels of my gold and of my silver, which I had given you, and made for yourself images of men, and played the prostitute with them; and you took your embroidered garments, and covered them, and did set my oil and my incense before them. My bread also which I gave you, fine flour, and oil, and honey, with which I fed you, you did even set it before them for a sweet savor; and [thus] it was, says the Lord Yahweh. Moreover you have taken your sons and your daughters, whom you have borne to me, and these have you sacrificed to them to be devoured. Were your prostitution a small matter, that you have slain my children, and delivered them up, in causing them to pass through [the fire] to them? In all your abominations and your prostitution you have not remembered the days of your youth, when you were naked and bare, and was weltering in your blood. It is happen after all your wickedness, (woe, woe to you! says the Lord Yahweh), that you have built to you a vaulted place, and have made you a lofty place in every street. You have built your lofty place at the head of every way, and have made your beauty an abomination, and have opened your feet to everyone who passed by, and multiplied your prostitution. You have also committed sexual immorality with the Egyptians, your neighbors, great of flesh; and have multiplied your prostitution, to provoke me to anger. See therefore, I have stretched out my hand over you, and have diminished your ordinary [food], and delivered you to the will of those who hate you, the daughters of the Philistines, who are ashamed of your lewd way. You have played the prostitute also with the Assyrians, because you were insatiable; yes, you have played the prostitute with them, and yet you weren't satisfied. You have moreover multiplied your prostitution to the land of merchants, to Chaldea; and yet you weren't satisfied with this. How weak is your heart, says the Lord Yahweh, seeing you do all these things, the work of an impudent prostitute; in that you build your vaulted place at the head of every way, and make your lofty place in every street, and have not been as a prostitute, in that you scorn pay. A wife who commits adultery! who takes strangers instead of her husband! They give gifts to all prostitutes; but you give your gifts to all your lovers, and bribe them, that they may come to you on every side for your prostitution. You are different from [other] women in your prostitution, in that none follows you to play the prostitute; and whereas you give hire, and no hire is given to you, therefore you are different. Therefore, prostitute, hear the word of Yahweh: Thus says the Lord Yahweh, Because your filthiness was poured out, and your nakedness uncovered through your prostitution with your lovers; and because of all the idols of your abominations, and for the blood of your children, that you gave to them; therefore see, I will gather all your lovers, with whom you have taken pleasure, and all those who you have loved, with all those who you have hated; I will even gather them against you on every side, and will uncover your nakedness to them, that they may see all your nakedness. I will judge you, as women who break wedlock and shed blood are judged; and I will bring on you the blood of wrath and jealousy. I will also give you into their hand, and they shall throw down your vaulted place, and break down your lofty places; and they shall strip you of your clothes, and take your beautiful jewels; and they shall leave you naked and bare. They shall also bring up a company against you, and they shall stone you with stones, and thrust you through with their swords. They shall burn your houses with fire, and execute judgments on you in the sight of many women; and I will cause you to cease from playing the prostitute, and you shall also give no hire any more. So will I cause my wrath toward you to rest, and my jealousy shall depart from you, and I will be quiet, and will be no more angry. Because you have not remembered the days of your youth, but have raged against me in all these things; therefore, behold, I also will bring your way on your head, says the Lord Yahweh: and you shall not commit this lewdness with all your abominations. Behold, everyone who uses proverbs shall use [this] proverb against you, saying, As is the mother, so is her daughter. You are the daughter of your mother, who loathes her husband and her children; and you are the sister of your sisters, who loathed their husbands and their children: your mother was a Hittite, and your father an Amorite. Your elder sister is Samaria, who dwells at your left hand, she and her daughters; and your younger sister, who dwells at your right hand, is Sodom and her daughters. Yet have you not walked in their ways, nor done after their abominations; but, as [if that were] a very little [thing], you were more corrupt than they in all your ways. As I live, says the Lord Yahweh, Sodom your sister has not done, she nor her daughters, as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom: pride, fullness of bread, and prosperous ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy. They were haughty, and committed abomination before me: therefore I took them away as I saw [good]. Neither has Samaria committed half of your sins; but you have multiplied your abominations more than they, and have justified your sisters by all your abominations which you have done. You also, bear you your own shame, in that you have given judgment for your sisters; through your sins that you have committed more abominable than they, they are more righteous that you: yes, be also confounded, and bear your shame, in that you have justified your sisters. I will turn again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of your captives in the midst of them; that you may bear your own shame, and may be ashamed because of all that you have done, in that you are a comfort to them. Your sisters, Sodom and her daughters, shall return to their former estate; and Samaria and her daughters shall return to their former estate; and you and your daughters shall return to your former estate. For your sister Sodom was not mentioned by your mouth in the day of your pride, before your wickedness was uncovered, as at the time of the reproach of the daughters of Syria, and of all who are round about her, the daughters of the Philistines, who do despite to you round about. You have borne your lewdness and your abominations, says Yahweh. For thus says the Lord Yahweh: I will also deal with you as you have done, who have despised the oath in breaking the covenant. Nevertheless I will remember my covenant with you in the days of your youth, and I will establish to you an everlasting covenant. Then shall you remember your ways, and be ashamed, when you shall receive your sisters, your elder [sisters] and your younger; and I will give them to you for daughters, but not by your covenant. I will establish my covenant with you; and you shall know that I am Yahweh; that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done, says the Lord Yahweh.

Ezekiel 4:1-5 WEB

You also, son of man, take a tile, and lay it before you, and portray on it a city, even Jerusalem: and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and plant battering rams against it round about. Take for yourself an iron pan, and set it for a wall of iron between you and the city: and set your face toward it, and it shall be besieged, and you shall lay siege against it. This shall be a sign to the house of Israel. Moreover lie you on your left side, and lay the iniquity of the house of Israel on it; [according to] the number of the days that you shall lie on it, you shall bear their iniquity. For I have appointed the years of their iniquity to be to you a number of days, even three hundred ninety days: so shall you bear the iniquity of the house of Israel.

Jeremiah 13:1-11 WEB

Thus says Yahweh to me, Go, and buy you a linen belt, and put it on your loins, and don't put it in water. So I bought a belt according to the word of Yahweh, and put it on my loins. The word of Yahweh came to me the second time, saying, Take the belt that you have bought, which is on your loins, and arise, go to the Euphrates, and hide it there in a cleft of the rock. So I went, and hid it by the Euphrates, as Yahweh commanded me. It happened after many days, that Yahweh said to me, Arise, go to the Euphrates, and take the belt from there, which I commanded you to hide there. Then I went to the Euphrates, and dug, and took the belt from the place where I had hid it; and, behold, the belt was marred, it was profitable for nothing. Then the word of Yahweh came to me, saying, Thus says Yahweh, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. This evil people, who refuse to hear my words, who walk in the stubbornness of their heart, and are gone after other gods to serve them, and to worship them, shall even be as this belt, which is profitable for nothing. For as the belt cleaves to the loins of a man, so have I caused to cleave to me the whole house of Israel and the whole house of Judah, says Yahweh; that they may be to me for a people, and for a name, and for a praise, and for a glory: but they would not hear.

Jeremiah 3:1-4 WEB

They say, If a man put away his wife, and she go from him, and become another man's, will he return to her again? Won't that land be greatly polluted? But you have played the prostitute with many lovers; yet return again to me, says Yahweh. Lift up your eyes to the bare heights, and see; where have you not been lain with? By the ways have you sat for them, as an Arabian in the wilderness; and you have polluted the land with your prostitution and with your wickedness. Therefore the showers have been withheld, and there has been no latter rain; yet you have a prostitute's forehead, you refused to be ashamed. Will you not from this time cry to me, My Father, you are the guide of my youth?

Isaiah 20:2-3 WEB

at that time Yahweh spoke by Isaiah the son of Amoz, saying, Go, and loose the sackcloth from off your loins, and put your shoe from off your foot. He did so, walking naked and barefoot. Yahweh said, Like as my servant Isaiah has walked naked and barefoot three years for a sign and a wonder concerning Egypt and concerning Ethiopia;

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Hosea 1


An Exposition, With Practical Observations, of

The Book of the Prophet Hosea

Chapter 1

The mind of God is revealed to this prophet, and by him to the people, in the first three chapters, by signs and types, but afterwards only by discourse. In this chapter we have,

  • I. The general title of the whole book (v. 1).
  • II. Some particular instructions which he was ordered to give to the people of God.
    • 1. He must convince them of their sin in going a whoring from God, by marrying a wife of whoredoms (v. 2, 3).
    • 2. He must foretel the ruin coming upon them for their sin, in the names of his sons, which signified God's disowning and abandoning them (v. 4-6, 8, 9).
    • 3. He must speak comfortable to the kingdom of Judah, which still retained the pure worship of God, and assure them of the salvation of the Lord (v. 7).
    • 4. He must give an intimation of the great mercy God had in store both for Israel and Judah, in the latter days (v. 10, 11), for in this prophecy many precious promises of mercy are mixed with the threatenings of wrath.

Hsa 1:1

  • 1. Here is the prophet's name and surname; which he himself, as other prophets, prefixes to his prophecy, for the satisfaction of all that he is ready to attest what he writes to be of God; he sets his hand to it, as that which he will stand by. His name, Hosea, or Hosea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. his surname was Ben-Beeri, or the son of Beeri. As with us now, so with them then, some had their surname from their place, as Micah the Morashite, Nahum the Elkoshite; others from their parents, as Joel the son of Bethuel, and here Hosea the son of Beeri. And perhaps they made use of that distinction when the eminence of their parents was such as would bring honour upon them; but it is a groundless conceit of the Jews that where a prophet's father is names he also was a prophet. Beeri signifies a well, which may put us in mind of the fountain of life and living waters from which prophets are drawn and must be continually drawing.
  • 2. Here are his authority and commission: The word of the Lord came to him. It was to him; it came with power and efficacy to him; it was revealed to him as a real thing, and not a fancy or imagination of his own, in some such way as God then discovered himself to his servants the prophets. What he said and wrote was by divine inspiration; it was by the word of the Lord, as St. Paul speaks concerning that which he had purely by revelation, 1 Th. 4:15. Therefore this book was always received among the canonical books of the Old Testament, which is confirmed by what is quoted out of it in the New Testament, Mt. 2:15; 9:13; 12:7; Rom. 9:25, 26; 1 Pt. 2:10. For the word of the Lord endures for ever.
  • 3. Here is a particular account of the times in which he prophesied-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. We have only this general date of his prophecy; and not the date of any particular part of it, as, before, in Isaiah, Jeremiah, Ezekiel, and Daniel, and, afterwards, in Haggai and Zechariah. Here is only one king of Israel named, though there were many more within this time, because, having mentioned the kings of Judah, there was no necessity of naming the other; and, they being all wicked, he took no pleasure in naming them, nor would do them the honour. Now by this account here given of the several reigns in which Hosea prophesied (and it should seem the word of the Lord still came to him, more or less, at times, throughout all these reigns) it appears,
    • (1.) That he prophesied a long time, that he began when he was very young, which gave him the advantage of strength and sprightliness, and that he continued at his work till he was very old, which gave him the advantage of experience and authority. It was a great honour to him to be thus long employed in such good work, and a great mercy to the people to have a minister so long among them that so well knew their state, and naturally cared for it, one they had been long used to and who therefore was the more likely to be useful to them. And yet, for aught that appears, he did but little good among them; the longer they enjoyed him the less they regarded him; they despised his youth first, and afterwards his age.
    • (2.) That he passed through a variety of conditions. Some of these kings were very good, and, it is likely, countenanced and encouraged him; others were very bad, who (we may suppose) frowned upon him and discouraged him; and yet he was still the same. God's ministers must expect to pass through honour and dishonour, evil report and good report, and must resolve in both to hold fast their integrity and keep close to their work.
    • (3.) That he began to prophesy at a time when the judgments of God were abroad, when God was himself contending in a more immediate way with that sinful people, who fell into the hands of the Lord, before they were turned over into the hands of man; for in the days of Uzziah, and of Jeroboam his contemporary, the dreadful earthquake was, mentioned Zec. 14:5 and Amos 1:1. And then was the plague of locusts, Joel 1:2-4; Amos 7:1; Hos. 4:3. The rod of God is sent to enforce the word and the word of God is sent to explain the rod, yet neither prevails till God by his Spirit opens the ear to instruction and discipline.
    • (4.) That he began to prophesy in Israel at a time when their kingdom was in a flourishing prosperous condition, for so it was in the reign of Jeroboam the second, as we find 2 Ki. 14:25, He restored the coast of Israel, and God saved them by his hand; yet then Hosea boldly tells them of their sins and foretels their destruction. Men are not to be flattered in their sinful ways because they prosper in the world, but even then must be faithfully reproved, and plainly told that their prosperity will not be their security, nor will it last long if they go on still in their trespasses.

Hsa 1:2-7

These words, The beginning of the word of the Lord by Hosea, may refer either,

  • 1. To that glorious set of prophets which was raised up about this time. About this time there lived and prophesied Joel, Amos, Micah, Jonah, Obadiah, and Isaiah; but Hosea was the first of them that foretold the destruction of Israel; the beginning of this word of the Lord was by him. We read in the history of this Jeroboam here named (2 Ki. 14:27) that the Lord had not yet said he would blot out the name of Israel, but soon after he said he would, and Hosea was the man that began to say it, which made it so much the harder task to him, to be the first that should carry an unpleasing message and some time before any were raised up to second him. Or, rather,
  • 2. To Hosea's own prophecies. This was the first message God sent him upon to this people, to tell them that they were an evil and an adulterous generation. He might have desired to be excused from dealing so roughly with them till he had gained authority and reputation, and some interest in their affections. No; he must begin with this, that they might know what to expect from a prophet of the Lord. Nay, he must not only preach this to them, but he must write it, and publish it, and leave it upon record as a witness against them. Now here,
    • I. The prophet must, as it were in a looking-glass, show them their sin, and show it to be exceedingly sinful, exceedingly hateful. The prophet is ordered to take unto him a wife of whoredoms and children of whoredoms, v. 2. And he did so, v. 3. He married a woman of ill fame, Gomer the daughter of Diblaim, not one that had been married and had committed adultery, for then she must have been put to death, but one that had lived scandalously in the single state. To marry such a one was not malum in se-evil in itself, but only malum per accidens-incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet (it is threatened as a curse on Amaziah that his wife should be a harlot, Amos 7:17), but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, 1 Co. 4:6. He must take a wife of whoredoms, and have such children by her as every one would suspect, though born in wedlock, to be children of whoredoms, begotten in adultery, because it is too common for those who have lived lewdly in the single state to live no better in the married state. "Now' (saith God) "Hosea, this people is to me such a dishonour, and such a grief and vexation, as a wife of whoredoms and children of whoredoms would be to thee. For the land has committed great whoredoms.' In all instances of wickedness they had departed from the Lord; but their idolatry especially is the whoredom they are here charged with. Giving that glory to any creature which is due to God alone is such an injury and affront to God as for a wife to embrace the bosom of a stranger is to her husband. It is especially so in those that have made a profession of religion, and have been taken into covenant with God; it is breaking the marriage-bond; it is a heinous odious sin, and, as much as any thing, besots the mind and takes away the heart. Idolatry is great whoredom, worse than any other; it is departing from the Lord, to whom we lie under greater obligations than any wife does or can do to her husband. The land has committed whoredom; it is not here and there a particular person that is guilty of idolatry, but the whole land is polluted with it; the sin has become national, the disease epidemical. What an odious thing would it be for the prophet, a holy man, to have a whorish wife, and children whorish like her! What an exercise would it be of his patience, and, if she persisted in it, what could be expected but that he should give her a bill of divorce! And is it not then much more offensive to the holy God to have such a people as this to be called by his name and have a place in his house? How great is his patience with them! And how justly may he cast them off! It was as if he should have married Gomer the daughter of Diblaim, who probably was at that time a noted harlot. The land of Israel was like Gomer the daughter of Diblaim. Gomer signifies corruption; Diblaim signifies two cakes, or lumps of figs; this denotes that Israel was near to ruin, and that their luxury and sensuality were the cause of it. They were as the evil figs that could not be eaten, they were so evil. It intimates sin to be the daughter of plenty and destruction the daughter of the abuse of plenty. Some give this sense of the command here given to the prophet: "Go, take thee a wife of whoredoms, for, if thou shouldst go to seek for an honest modest woman, thou wouldst not find any such, for the whole land, and all the people of it, are given to whoredom, the usual concomitant of idolatry.'
    • II. The prophet must, as it were through a perspective glass, show them their ruin; and this he does in the names given to the children born of this adulteress; for as lust, when it has conceived, brings forth sin, so sin, when it is finished, brings forth death.
      • 1. He foretels the fall of the royal family in the name he is appointed to give to his first child, which was a son: Call his name Jezreel, v. 4. We find that the prophet Isaiah gave prophetical names to his children (Isa. 7:3; 8:3), so this prophet here. Jezreel signifies the seed of God (so they should have been); but it signifies also the scattered of God; they shall be as sheep on the mountains that have no shepherds. Call them not Israel, which signifies dominion, they have lost all the honour of that name; but call them Jezreel, which signifies dispersion, for those that have departed from the Lord will wander endlessly. Hitherto they have been scattered as seed; let them now be scattered as chaff. Jezreel was the name of one of the royal seats of the kings of Israel; it was a beautiful city, seated in a pleasant valley, and it is with allusion to that city that this child is called Jezreel, for yet a little while and I will avenge the blood of Jezreel upon the house of Jehu. Observe here,
        • (1). Who it is that God has a controversy with; it is the house of Jehu, from whom the present king, Jeroboam, was lineally descended. The house of Jehu smarted for the sins of Jehu, for God often lays up men's iniquity for their children and visits it upon them. It is the kingdom of the house of Israel, which may be meant either of the present royal family, that of Jehu, which God did quickly cause to cease (for the son of this Jeroboam, Zechariah, reigned but six months, and he was the last of Jehu's race), or of the whole kingdom in general, which continued corrupt and wicked, and which was made to cease in the reign of Hoshea, about seventy years after; and with God that is but a little while. Note, Note, Neither the pomp of kings nor the power of kingdoms can secure them from God's destroying judgments, if they continue to rebel against him.
        • (2.) What is the ground of this controversy: I will revenge the blood of Jezreel upon the house of Jehu, the blood which Jehu shed at Jezreel, when by commission from God and in obedience to his command, he utterly destroyed the house of Ahab, and all that were in alliance with it, with all the worshippers of Baal. God approved of what he did (2 Ki. 10:30): Thou has done well in executing that which is right in my eyes; and yet here God will avenge that blood upon the house of Jehu, when the time has expired during which it was promised that his family should reign, even to the fourth generation. But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed at his own advancement, not at the glory of God, and mingled his own resentments with the execution of God's justice. He did it with a malice against the sinners, but not with any antipathy to the sin; for he kept up the worship of the golden calves, and took no heed to walk in the law of God, 2 Ki. 10:31. And therefore when the measure of the iniquity of his house was full, and God came to reckon with them, the first article in the account is (and, being first, it is put for all the rest) for the blood of the house of Ahab, here called the blood of Jezreel. Thus when the house of Baasha was rooted out it was because he did like the house of Jeroboam, and because he killed him, 1 Ki. 16:7. Note, Those that are entrusted with the administration of justice are concerned to see to it that they do it from a right principle and with a right intention, and that they do not themselves live in those sins which they punish in others, lest even their just executions should be reckoned for, another day, as little less than murders.
        • (3.) How far the controversy shall proceed; it shall be not a correction, but a destruction. Some make those words, I will visit, or appoint, the blood of Jezreel upon the house of Jehu, to signify, not as we read it the revenging of that bloodshed, but the repeating of that bloodshed: "I will punish the house of Jehu, as I punished the house of Ahab, because Jehu did not take warning by the punishment of his predecessors, but trod in the steps of their idolatry. And after the house of Jehu is destroyed I will cause to cease the kingdom of the house of Israel; I will begin to bring it down, though now it flourish.' After the death of Zechariah, the last of the house of Jehu, the kingdom of the ten tribes went to decay, and dwindled sensibly. And, in order to the ruin of it, it is threatened (v. 5), I will break the bow of Israel in the valley of Jezreel; the strength of the warriors of Israel, so the Chaldee. God will disable them either to defend themselves or to resist their enemies. And the bow abiding in strength, and being renewed in the hand, intimates a growing power, so the breaking of the bow intimates a sinking ruined power. The bow shall be broken in the valley of Jezreel, where, probably, the armoury was; or, it may be, in that valley some battle was fought, wherein the kingdom of Israel was very much weakened. Note, There is no fence against God's controversy; when he comes forth against a people their strong bows are soon broken and their strong-holds broken down. In the valley of Jezreel they shed that blood which the righteous God would in that very place avenge upon them; as some notorious malefactors are hanged in chains just where the villainy they suffer for was perpetrated, that the punishment may answer the sin.
      • 2. He foretels God's abandoning the whole nation in the name he gives to the second child. This was a daughter, as the former was a son, to intimate that both sons and daughters had corrupted their way. Some make to signify that Israel grew effeminate, and was thereby enfeebled and made weak. Call the name of this daughter Lo-ruhamah-not beloved (so it is translated Rom. 9:25), or not having obtained mercy, so it is translated 1 Pt. 2:10. It comes all to one. This reads the doom of the house of Israel: I will no more have mercy upon them. It intimates that God had shown them great mercy, but they had abused his favours, and forfeited them, and now he would show them favour no more. Note, Those that forsake their own mercies for lying vanities have reason to expect that their own mercies should forsake them, and that they should be left to their lying vanities, Jonah 2:8. Sin turns away the mercy of God even from the house of Israel, his own professing people, whose case is sad indeed when God says that he will no more have mercy upon them. And then it follows, I will utterly take them away, will utterly remove them (so some), will utterly pluck them up, so others. Note, When the streams of mercy are stopped we can expect no other than that the vials of wrath should be opened. Those whom God will no more have mercy upon shall be utterly taken away, as dross and dung. The word for taking away sometimes signifies to forgive sin; and some take it in that sense here: I will no more have mercy upon them, though in pardoning I have pardoned them heretofore. Though God has borne long, he will not bear always, with a people that hate to be reformed. Or, I will no more have mercy upon them, that I should in any wise pardon them, or (as our margin reads it) that I should altogether pardon them. If pardoning mercy is denied, no other mercy can be expected, for that opens the door to all the rest. Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
    • III. He must show them what mercy God had in store for the house of Judah, at the same time that he was thus contending with the house of Israel (v. 7): But I will have mercy upon the house of Judah. Note, Though some are justly cast off for their disobedience, yet God will always secure to himself a remnant that shall be the vessels and monuments of mercy. When divine justice is glorified in some, yet there are others in whom free grace is glorified. And, though some through unbelief are broken off, yet God will have a church in this world till the end of time. It aggravates the rejection of Israel that God will have mercy on Judah, and not on them, and magnifies God's mercy to Judah that, though they also have done wickedly, yet God did not reject them, as he rejected Israel: I will have mercy upon them and will save them. Note, Our salvation is owing purely to God's mercy, and not to any merit of our own. Now,
      • 1. This, without doubt, refers to the temporal salvations which God wrought for Judah in a distinguishing way, the favours shown to them and not to Israel. When the Assyrian armies had destroyed Samaria, and carried the ten tribes away into captivity, they proceeded to besiege Jerusalem; but God had mercy on the house of Judah, and saved them by the vast slaughter which an angel made, in one night, in the camp of the Assyrians; then they were saved by the Lord their God immediately, and not by sword or bow. When the ten tribes were continued in their captivity, and their land was possessed by others, they being utterly taken away, God had mercy on the house of Judah and saved them, and, after seventy years, brought them back, not by might or power, but by the Spirit of the Lord of hosts, Zec. 4:6. I will save them by the Lord their God, that is, by myself. God will be exalted in his own strength, will take the work into his own hands. That salvation is sure which he undertakes to be the author of; for, if he will work, none shall hinder. And that salvation is most acceptable which he does by himself. So the Lord alone did lead him. The less there is of man in any salvation, and the more of God, the brighter it shines and the sweeter it tastes. I will save them in the word of the Lord (so the Chaldee), for the sake of Christ, the eternal word, and by his power. I will save them not by bow nor by sword, that is,
        • (1.) They shall be saved when they are reduced to so low an ebb that they have neither bow nor sword to defend themselves with, Jdg. 5:8; 1 Sa. 13:22.
        • (2.) They shall be saved by the Lord when they are brought off from trusting to their own strength and their weapons of war, Ps. 44:6.
        • (3.) They shall be saved easily, without the trouble of sword and bow, v. 7. Isa. 9:5, I will save them by the Lord their God. In the calling him their God, he upbraids the ten tribes who had cast him off from being theirs, for which reason he had cast them off, and intimates what was the true reason why he had mercy, distinguishing mercy, for the house of Judah, and saved them: it was in pursuance of his covenant with them as the Lord their God, and in recompence for their faithful adherence to him and to his word and worship. But,
      • 2. This may refer also to the salvation of Judah from idolatry, which qualified and prepared them for their other salvations. And this is indeed a salvation by the Lord their God; it is wrought only by the power of his grace, and can never be wrought by sword or bow. Just at the time that the kingdom of Israel was utterly taken away, under Hoshea, the kingdom of Judah was gloriously reformed, under Hezekiah, and was therefore preserved; and in Babylon God saved them from their idolatry first, and then from their captivity.
      • 3. Some make this promise to look forward to the great salvation which, in the fulness of time, was to be wrought out by the Lord our God, Jesus Christ, who came into the world to save his people from their sins.

Hsa 1:8-11

We have here a prediction,

  • I. Of the rejection of Israel for a time, which is signified by the name of another child that Hosea had by his adulterous spouse, v. 8, 9. And still we must observe that those children whose names carried these direful omens in them to Israel were all children of whoredoms (v. 2), all born of the harlot that Hosea married, to intimate that the ruin of Israel was the natural product of the sin of Israel. If they had not first revolted from God, they would never have been rejected by him; God never leaves any till they first leave him. Here is,
    • 1. The birth of this child: When she had weaned her daughter, she conceived and bore a son. Notice is taken of the delay of the birth of this child, which was to carry in its name a certain presage of their utter rejection, to intimate God's patience with them, and his unwillingness to proceed to extremity. Some think that her bearing another son signifies that people's persisting in their wickedness; lust still conceived and brought forth sin. They added to do evil (so the Chaldee paraphrase expounds it); they were old in adulteries, and obstinate.
    • 2. The name given him: Call him Lo-ammi-Not my people. When they were told that God would no more have mercy on them they regarded it not, but buoyed up themselves with this conceit, that they were God's people, whom he could not but have mercy on. And therefore he plucks that staff from under them, and disowns all relation to them: You are not my people, and I will not be your God. "I will not be yours (so the word it); I will be in no relation to you, will have nothing to do with you; I will not be your King, your Father, your patron and protector.' We supply it very well with that which includes all, "I will not be your God; I will not be to you what I have been, nor what you vainly expect I should be, nor what I would have been if you had kept close to me.' Observe, "You are not my people; you do not act as becomes my people; you are not observant of me and obedient to me, as my people should be; you are not my people, but the people of this and the other dunghill-deity; and therefore I will not own you for my people, will not protect you, will not put in any claim to you, not demand you, not deliver you out of the hands of those that have seized you; let them take you; you are none of mine. You will not have me to be your God, but pay your homage to the pretenders, and therefore I will not be your God; you shall have no interest in me, shall expect no benefit from me.' Note, Our being taken into covenant with God is owing purely to him and to his grace, for then it begins on his side: I will be to them a God, and then they shall be to me a people; we love him because he first loved us. But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when they were utterly taken away into the land of Assyria, and their place knew them no more. They were no longer God's people, for they lost the knowledge and worship of him; no prophets were sent to them, no promises made to them, as were to the two tribes in their captivity; nay, they were no longer a people, but, for aught that appears, were mingled with the nations into which they were carried, and lost among them.
  • II. Of the reduction and restoration of Israel in the fulness of time. Here, as before, mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final (v. 10, 11): Yet the number of the children of Israel shall be as the sand of the sea. See how the same hand that wounded is stretched forth to heal, and how tenderly he that has torn binds up; though God cause grief by his threatenings, yet he will have compassion, and will gather with everlasting kindness. They are very precious promises which are here made concerning the Israel of God, and which may be of use to us now.
    • 1. Some think that these promises had their accomplishment in the return of the Jews out of their captivity in Babylon, when many of the ten tribes joined themselves to Judah, and took the benefit of the liberty which Cyrus proclaimed, came up in great numbers out of the several countries into which they were dispersed, to their own land, appointed Zerubbabel their head, and coalesced into one people, whereas before they had been two distinct nations. And in their own land, where God had by his prophets disowned and rejected them as none of his, he would by his prophets own them and appear for them as his children; and from all parts of the country they should come up to the temple to worship. And we have reason to think that, though this promise has a further reference, yet it was graciously intended and piously used for the support and comfort of the captives in Babylon, as giving them a general assurance of mercy which God had in store for them and their land; their nation could not be destroyed so long as this blessing was in it, was in reserve for it.
    • 2. Some think that these promises will not have their accomplishment, at least not in full, till the general conversion of the Jews in the latter days, which is expected yet to come, when the vast incredible numbers of Jews, that are now dispersed as the sand of the sea, shall be brought to embrace the faith of Christ and be incorporated in the gospel-church. Then, and not till then, God will own them as his people, his children, even there where they had lain under the dismal tokens of their rejection. The Jewish doctors look upon this promise as not having had its accomplishment yet. But,
    • 3. It is certain that this promise had its accomplishment in the setting up of the kingdom of Christ, by the preaching of the gospel, and the bringing in both of Jews and Gentiles to it, for to this these words are applied by St. Paul (Rom. 9:25, 26), and by St. Peter when he writes to the Jews of the dispersion, 1 Pt. 2:10. Israel here is the gospel-church, the spiritual Israel (Gal. 6:16), all believers who follow the steps, and inherit the blessing of faithful Abraham, who is the father of all that believe, whether Jews or Gentiles, Rom. 4:11, 12. Now let us see what is promised concerning this Israel.
      • (1.) That it shall greatly multiply, and the numbers of it be increased; it shall be as the sand of the sea, which cannot be measured nor numbered. Though Israel according to the flesh be diminished and made few, the spiritual Israel shall be numerous, shall be innumerable. In the vast multitudes that by the preaching of the gospel have been brought to Christ, both in the first ages of Christianity and ever since, this promise is fulfilled, thousands out of every tribe in Israel, and out of other nations, a multitude which no man can number, Rev. 7:4, 9; Gal. 4:27. In this the promise made to Abraham, when God called him Abraham the high father of a multitude, had its full accomplishment (Gen. 17:5), and that Gen. 22:17. Some observe that they are here compared to the sand of the sea, not only for their numbers, but as the sand of the sea serves for a boundary to the waters, that they shall not overflow the earth, so the Israelites indeed are a wall of defence to the places where they live, to keep off judgments. God can do nothing against Sodom while Lot is there.
      • (2.) That God will renew his covenant with the gospel-Israel, and will incorporate it a church to himself, by as full and ample a charter as that whereby the Old-Testament church was incorporated; nay, and its privileges shall be much greater: "In the place where it was said unto them, You are not my people, there shall you be again admitted into covenant, and owned as my people.' The abandoned Gentiles in their respective places, and the rejected Jews in theirs, shall be favoured and blessed. There, where the fathers were cast off for their unbelief, the children, upon their believing, shall be taken in. This is a blessed resurrection, the making of those the people of God that were not a people. Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. Israel under the law was God's son, his first-born, but then they were as children under age; now, under the gospel, they have grown up both to greater understanding and greater liberty, Gal. 4:1, 2. Note,
        • [1.] It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption.
        • [2.] The sonship of believers shall be owned and acknowledged; it shall be said to them, for their comfort and satisfaction, nay, and it shall be said for their honour in the hearing of the world, You are the sons of the living God. Let not the saints disquiet themselves; let not others despise them; for, sooner or later, there shall be a manifestation of the children of God, and all the world shall be made to know their excellency and the value God has for them.
        • [3.] It will add much to their comfort, very much to their honour, when they are dignified with the tokens of God's favour in that very place where they had long lain under the tokens of his displeasure. This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, where it was said to them, "You are not God's people,' but are separated from them (Isa. 56:3, 6), even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God.'
      • (3.) That those who had been at variance should be happily brought together (v. 11): Then shall the children of Judah and the children of Israel be gathered together. This uniting of Judah and Israel, those two kingdoms that were now so much at variance, biting and devouring one another, is mentioned only as a specimen, or one instance, of the happy effect of the setting up of Christ's kingdom in the world, the bringing of those that had been at the greatest enmity one against another to a good understanding one of another and a good affection one to another. This was literally fulfilled when the Galileans, who inhabited that part of the country which belonged to the ten tribes, and probably for the most part descended from them, so heartily joined with those that were probably called Jews (that were of Judea) in following Christ and embracing his gospel; and his first disciples were partly Jews and partly Galileans. The first that were blessed with the light of the gospel were of the land of Zebulun and Naphtali (Mt. 4:15); and, though there was no good-will at all between the Jews and the Galileans, yet, upon their believing in Christ, they were happily consolidated, and there were no remains of the former disaffection they had to one another; nay, when the Samaritans believed, though between them and the Jews there was a much greater enmity, yet in Christ there was a perfect unanimity, Acts 8:14. Thus Judah and Israel were gathered together; yet this was but a type of the much more celebrated coalition between Jews and Gentiles, when, by the death of Christ, the partition-wall of the ceremonial law was taken down. See Eph. 2:14-16. Christ died, to gather together in one all the children of God that were scattered abroad, Jn. 11:52; Eph. 1:10.
      • (4.) That Jesus Christ should be the centre of unity to all God's spiritual Israel. They shall all agree to appoint to themselves one head, which can be no other than he whom God has appointed, even Christ. Note, Jesus Christ is the head of the church, the one only head of it, not only a head of government, as of the body politic, but a head of vital influence, as of the natural body. To believe in Christ is to appoint him to ourselves for our head, that is, to consent to God's appointment, and willingly commit ourselves to his guidance and government; and this in concurrence and communion with all good Christians that make him their head; so that, though they are many, yet in him they are one, and so become one with each other. Qui conveniunt in aliquo tertio inter se conveniunt-Those who agree with a third agree with each other.
      • (5.) That, having appointed Christ for their head, they shall come up out of the land; they shall come, some of all sorts, from all parts, to join themselves to the church, as, under the Jewish economy, they came up from all corners of the land of Israel to Jerusalem, to worship (Ps. 122:4), Thither the tribes go up, to which there is a plain allusion in that prophecy of the accession of the Gentiles to the church (Isa. 2:3), Come, and let us go up to the mountain of the Lord. It denotes not a local remove (for they are said to be in the same place, v. 10), but a change of their mind, a spiritual ascent to Christ. They shall come up from the earth (so it may be read); for those who have given up themselves to Christ as their head take their affections off from this earth, and the things of it, to set them upon things above (Col. 3:1, 2); for they are not of the world (Jn. 15:19), but have their conversation in heaven. They shall come up out of the land, though it be the land of their nativity; they shall, in affection, come out from it, that they may follow the Lamb withersoever he goes. Thus the learned Dr. Pocock takes it.
      • (6.) That, when all this comes to pass, great shall be the day of Jezreel. Though great is the day of Jezreel's affliction (so some understand it), yet great shall be the day of Jezreel's glory. This shall be Israel's day; the day shall be their own, after their enemies have long had their day. Israel is here called Jezreel, the seed of God, the holy seed (Isa. 6:13), the substance of the land. This seed is now sown in the earth, and buried under the clods; but great shall be its day when the harvest comes. Great was the church's day when there were added to it daily such as should be saved; then did the Almighty do great things for it.