Exegetical and Hermeneutical Commentary of Hosea 1:10
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] 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.
10, 11. There is a great difference among authorities as to the way in which these verses and Hos 2:1 should be connected with the context. ( a) Those who consult a Hebrew Bible will most probably find the first chapter of Hosea closed at Hos 1:9, and the second opened with v’hyh ‘and it shall come to pass’. Thus Hosea’s (like Isaiah’s) first prophetic discourse is made to begin with a promise. The objection is that the transition from Hos 1:3 to Hos 1:4 of the chapter thus produced is unique for its abruptness even in the Book of Hosea. (‘Say ye to your brethren, My people’, and directly after, ‘Plead with your mother, plead’.) ( b) Still more objectionable is the arrangement of A. V., derived from one form of the Hebrew text, and followed by the Septuagint, Luther, and Calvin. Its only justification lies in the accidental circumstance that two successive verses in the Hebrew text begin with an imperative. Hos 1:1 chap. 2 in A. V. is utterly unintelligible by itself, and the transition from the first to the second imperative becomes even more strikingly abrupt than in the Hebrew Bible. ( c) Feeling these objections, Ewald and Pusey propose to begin the second chapter of the book with the verse which stands fourth in order in our Hebrew Bibles. But most readers cannot help seeing that the transition from threatening to promise, from Lo-ammi, to Ammi, is singularly abrupt, and not to be admitted except from dire necessity, ( d) The transposition of lines or sentences is well known to be a fruitful source of error in ancient texts. Hence it has been suggested that Hos 1:1-3 of chap. 2 in the common Hebrew Bible (i.e. the last two verses of chap. 1 and the first of chap. 2 in A. V.) originally stood at the end of chap. 2 The plausibility of this suggestion of Heilprin’s and Steiner’s would be seen to most advantage, if these verses could be explained at the end of chap. 2 This would be only following the precedent of St Paul, who adopts a very similar arragement in Rom 9:25-26. (Hos 1:9 therefore should be taken as the close of chap. 1, and Hos 2:1 as the close of chap. 2)
Fuente: The Cambridge Bible for Schools and Colleges
10 2:1. Predicted alteration of Names
Yet the number of the children of Israel shall be ] However sad the present prospects of Israel may be, a glorious future is in store for him. So our translators mean us to interpret the passage, confounding the province of the translator with that of the expositor. The Hebrew merely says, And it shall come to pass that the number of the children of Israel shall be, &c. In all probability, this verse should have come after Hos 2:23, to the opening statement of which it gives a further development. ‘I will sow her for myself in the land,’ were the words of Jehovah in reversing the prophetic import of the name Jezreel. Now the Divine speaker assures us that the ‘sowing’ shall be followed by a rich harvest of inhabitants. An increase in population is elsewhere also a leading feature in the promised prosperity of Israel; e.g. (not to quote the disputed passage, Isa 9:3), Mic 2:12, where the restored remnant is said to be ‘tumultuous for the multitude of men’. Observe that the blessing is at first limited in its scope (as it is again in chap. 14). ‘Children of Israel’ means evidently, not all Israel, but the northern kingdom, for in the next verse (comp. Hos 1:6-7) ‘the children of Israel’ are clearly distinguished from ‘the children of Judah’. The limitation was natural, because the prophet belonged to the northern and larger section of the nation; the horizon is widened immediately after, so as to include Judah.
as the sand of the sea ] Comp. Gen 22:17; Gen 32:12.
in the place where it was said unto them ] This may mean either Palestine, or, more plausibly, the land of captivity. But surely the fact, and not the place, of restoration is the thought which fills the mind of the prophet. The sense is much improved by adopting the alternative version, instead of its being said, &c. It is true that an indisputable parallel for the sense ‘instead of’ is wanting, neither Isa 33:21 nor 2Ki 21:19 being decisive. But grammatical theory raises no objection to the proposed rendering, and where this is the case the Hebrew concordance must not override the exercise of exegetical tact.
Ye are not my people ] Or, Ye are Lo-ammi.
the sons of the living God ] ‘The living God’, as 1Sa 17:26, Deu 5:26, in contrast to the idol-gods ( ’ellm, or ‘nothings’, as Isaiah delights to call them): one of the earliest appearances of prophetic monotheism (see on Hos 2:10). Notice the bold expression ‘sons’. At the foundation of popular Semitic religion (the religion of the group of nations to which the Assyrians and the Syrians, the Israelites and the Arabs equally belonged) lay the materialistic idea that the worshipping nation was the offspring of the patron-divinity. Hosea allows and adopts the expression, but signifies by it a moral kinship rather than a physical one. Compare the remarkable passages in Num 21:29, Mal 2:11, and see note on Hos 11:1.
Fuente: The Cambridge Bible for Schools and Colleges
Yet – (literally, and) the number of the children of Israel … Light springeth out of darkness; joy out of sorrow; mercy out of chastisement; life out of death. And so Holy Scripture commonly, upon the threat of punishment, promises blessings to the penitent Very nigh to the severest displeasure is the dispersion of sorrows and the promised close of darkness. What God takes away, He replaces with usury; things of time by things eternal; outward goods and gifts and privileges by inward; an earthly kingdom by heaven. Both Peter 1Pe 2:10 and Paul Rom 9:25-26 tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who were the true Israel, or of the Gentiles, to whom the promise was made Gen 22:18, In thy Seed shall all the nations be blessed, and who, whether Jews or Gentiles, believed in Him. The Gentiles were adopted into the Church, which, at the Day of Pentecost, was formed of the Jews, and in which Jews and Gentiles became one in Christ Gal 3:28. Yet of the Jews alone, not only did many tens of thousands in Jerusalem believe Act 21:20, but Peter and James both write to the dispersed of the ten tribes Jam 1:1; 1Pe 1:1; and the Apostles themselves were Jews. Although, then, those Jews who believed in Christ were few in comparison of those who rejected Him, yet they were, in themselves, many, and, through those who, in Christ Jesus, were begotten by them through the Gospel 1Co 4:15, they were numberless. Yet this prophecy, although accomplished in part, will, according to Paul Rom 11:25-26, be yet more completely fulfilled in the end.
In the place where it was said – (or where it shall be said, i. e., at the first) unto them, ye are not My people, there it shall, in after-time, be said unto them, ye are the sons of the living God Both the times here spoken of by the prophet were yet future, for Israel, although they had apostatised from God, had not yet been disowned by God, who was still sending to them prophets, to reclaim them. They ceased to be owned as Gods people, when, being dispersed abroad, they had no share in the sacrifices, no temple-worship, no prophets, no typical reconciliation for sin. God took no more notice of them than the pagan. The prophet then speaks of two futures; one, when it shall be said to them, ye are not My people; and a yet further future, in which it should he said, ye are the sons of the living God. The place of both was to be the same. The place of their rejection, the dispersion, was to be the place of their restoration. And so Peter says that this Scripture was fulfilled in them, while still scattered abroad through Pontus, Galatia, Cappadocia, Asia, and Bithynia. The place, then, where they shall be called the sons of the living God, is, wheresoever they should believe in Christ. Although separated in body, they were united by faith. And so it shall be unto the end. Nothing now constraineth to go up to Jerusalem, and still to seek for the temple of stones, for neither will they worship God, as aforetime, by sacrifices of sheep or oxen; but their worship will be faith in Christ and in His commandments, and the sanctification in the Spirit, and the regeneration through Holy Baptism, making the glory of sonship theirs, who are worthy thereof and are called thereto by the Lord .
It shall be said, ye are the sons of the living God – It was the special sin of Israel, the source of all his other sins, that he had left the living God, to serve dead idols. In the times of the Gospel, not only should he own God as his God, but he should have the greatest of all gifts, that the living God, the fountain of all life, of the life of nature, of grace, of glory, should be his Father, and as being his Father, should communicate to him that life, which he has and is. For He who is life, imparts life. God doth not only pour into the souls of His elect, grace and faith, hope and love, or all the manifold gifts of His Spirit, but He, the living God, maketh them to he His living sons, by His Spirit dwelling in them, by whom He adopteth them as His sons, through whom He giveth them grace. For by His Spirit He adopteth them as sons. We have received the spirit of adoption of sows, whereby we cry, Abba, Father. And if sons, then heirs; heirs of God and joint-heirs of Christ Rom 8:15.
God not only giveth us grace, but adopteth us as sons. He not only accounteth us, but He maketh us sons; He maketh us sons, not outwardly, but inwardly; not by inward grace only, but by His Spirit: not only by the birth from the Spirit, but in the Only-Begotten Son; sons of God, because members of Christ, the Son of God; sons of God, by adoption, as Christ is by Nature; but actual sons of God, as Christ is actually and eternally the Son of God. God is our Father, not by nature, but by grace; yet He is really our Father, since we are born of Him, sons of the living God, born of the Spirit. He giveth us of His Substance, His Nature, although not by nature; not united with us, (as it is, personally, with His Son,) but dwelling in us, and making us partakers of the Divine Nature. Sons of the living God must be living by Him and to Him, by His life, yea, through Himself living in them, as our Saviour saith, If any man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him Joh 14:23.
Fuente: Albert Barnes’ Notes on the Bible
Hos 1:10
There it shall be said unto them, Ye are the sons of the living God.
A promise of mercy
I. A promise of mercy to israel.
1. The Lord in judgment remembers mercy. When God threatens most dreadfully, yet He promises most graciously.
2. It is usual when we are in prosperity to forget all threatenings, and when we are in adversity to forget all promises.
3. God in the midst of His auger, knows those that trust in Him.
4. Not only when God threatens judgments, but when judgments are actually upon us, let us sanctify Gods name in looking up to the promises.
II. To whom did this promise refer? It was not a promise to any that then lived, it was to be fulfilled in future ages; yet it is introduced by the prophet as a comfort to the people of God then living. Gracious hearts are comforted with the promises of God made to the Church, though not to be fulfilled in their days.
III. What was this promise? That Israel-should be a multitude. The Lord remembers His promises, though made a long time since, so long ago as the time of Abraham. Observe–
1. There is nothing lost in being willing, as Abraham was, to lose for God.
2. When we are willing to lose for God, then is the time when God will renew and confirm His covenant with us. Note–
(1) God has a time to bring in abundance of people to the profession of the faith.
(2) Although God defers fulfilling His promise for a time, yet at last He does it gloriously.
(3) We should greatly rejoice in multitudes joining the Church. (Jeremiah Burroughs.)
The destiny of the race
We shall take Israel for mankind, and use the text to illustrate the destiny of the race.
I. The race is destined to an indefinite increase in the number of good men. The number of the children of Israel shall be as the sand of the sea, which cannot be numbered or measured. The good, the spiritual Israel, have been comparatively few in all ages, though perhaps there is a larger number now than in any preceding period. But the time will come when they shall be innumerable. What mean such passages as these? He shall have dominion item sea to sea, from the rivers to the end of the earth. Again, All kings shall fall down before Him. Again, The kingdoms of this world are become the kingdoms of our Lord and His Christ. Numerous as the sand on the sea shore! A Jewish Rabbi regards the good as the sand, not only in relation to number, but for usefulness. As the sand keeps the sea from breaking in and drowning the world, so the saints keep the world from being drowned by the waves of eternal retribution. This is true. Were it not for the good the world would not stand long. But it is to represent number not protection, that the figure is employed. Do you say that to all appearances such an increase is impossible? When God promised to Abraham that his seed should be as the stars of heaven and the sand upon the shore, what could seem more improbable than the fulfilment? Do not judge from appearances. Trust Gods Word; it will come to pass. There is a glorious future for the world.
II. The race is destined to a transcendent privilege. And it shall come to pass, that in the place where it was said unto them, Ye are not My people, there shall it be said unto them, Ye are the sons of the living God.
1. They are destined to a general conversion to God. From not being His people they are to become His people. The places of the earth now populated with the enemies of God will one day be crowded with His friends.
2. They are destined to a general adoption into the family of God. Ye are the sons of the living God. They shall be endowed and animated with the true Spirit, the spirit of reverence and adoring love. The living God. The world has abounded with dead gods; there is but one living God.
III. The race is destined to a common leadership.
1. This leadership shall unite the most hostile. Then shall the children of Judah and the children of Israel be gathered together. Great and long enduring was the hostility existing between these people. The time will come when all antipathies existing amongst peoples shall be destroyed. Ephraim shall not envy Judah: they shall be of one heart and one mind.
2. This leadership shall be by common appointment. They shall appoint themselves one head. Their leader will not be forced upon them contrary to their consent, nor will He force Himself. Who is the leader? Christ. He is the Leader of the people. He is the Commander-in-Chief, the Captain of our salvation. All shall unite in Him.
3. This leadership will be glorious. As Moses led the Jews out of the wilderness, as Cyrus delivered them from Babylon, Christ will lead them out of Egyptian darkness and Babylonian corruption. (Homilist.)
Sons of the living God
It was the special sin of Israel, the source of all his other sins, that he had left the living God, to serve idols. In the times of the Gospel, not only should he own God as his God, but he should have the greatest of all gifts, that the living God, the Fountain of all life, of the life of nature, of grace, of glory, should be his Father, should communicate to him that life, which He has and is. For He who is Life, imparts life. God doth not only pour into the souls of His elect, grace and faith, hope and love, or all the manifold gifts of His Spirit, but He, the living God, maketh them to be His living sons, by His Spirit dwelling in them, by whom He adopteth them as His sons, through whom He giveth them grace. For by His Spirit He adopteth them as sons God not only accounteth us, but maketh us His sons. He maketh us sons, not outwardly, but inwardly; not by inward grace alone, but by His Spirit. God is our Father, not by nature, but by grace. He giveth us of His substance, of His nature, although not by nature; not united with us (as it is personally, with His Son), but dwelling in us, and making us partakers of the Divine nature. Sons of the living God must be living by Him and to Him, by His life, yea, through Himself living in them. (E. B. Pusey, D. D.)
Old Testament prediction
Fossil sunlight, is what Herschel named anthracite coal. The vast stores of sunlight poured out upon the globe during the old geological ages were consolidated and packed away in the bowels of the earth because this busy twentieth century, with its myriads of railways and ocean steamers and manufactories, would need it. And have you thought how large a proportion of the Old Testament is prediction? And is it, therefore, of no use to the practical working Church of to-day? Nay. This vast profusion of prophetic light falling upon the minds of Isaiah and Ezekiel and Jeremiah and David, and the minor prophets, and treasured up in their inspired pages, may soon be needed. And they who are delving in these mines of eschatology, instead of being engaged in an aimless and profitless toil, may be providing the Church with the needed warmth for that predicted time when iniquity shall abound, and the love of many wax cold. (A. J. Gordon, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Yet the number of the children of Israel] God had promised that the children of Israel should be as the sand of the sea. See Ge 32:12; Ro 9:25-26. And though for their iniquities he had thinned and scattered them, yet the spirit and design of his promise and covenant shall be fulfilled. An Israel there shall be. In the place of the reprobated people, who were now no longer his people, there shall be found an Israel that shall be the children of the living God. See the above scriptures, and 1Pe 2:10. This must mean either the Israelites after their conversion to Christianity, or even the Gentiles themselves converted to God, and now become the true Israel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Yet: this may anticipate the carnal Israels objection, that thus God would fail of his word to Abraham, or he would lose his people. Nothing so, yet, though ten tribes be for ever captivated, God will have his Israel.
The number of the children of Israel; not Israel after the flesh, not those very persons, families that are carried captive, (though for aught I know, or any can tell to the contrary, these may be so increased for Abrahams sake,) but the Israel of God according to the faith, the spiritual seed of Abraham, consisting both of Jews and Gentiles.
Shall be as the sand of the sea, which cannot be measured nor numbered; innumerable, expressed by an elegant proverbial speech, alluding to the immenseness of the sands, Isa 10:22,23; Ro 9:27.
It shall come to pass; the time is fixed, and the thing shall certainly be, God will bring it about in his time. In the place: as we read it, it is plain that in those places or countries where a people dwelt who knew not God, were not his people, there should be a people that should both be called and be his people; the heathen should be called into the church, and in every place God should have his people. Or else thus: Instead of being called the people of God, you shall be called the children; so blessed a change, that who were once far off, and not a people, shall now be more than people, they shall be children. Where it was said unto them, the Gentiles and Jews unconverted.
Ye are not my people; in the state of unconverted ones, are far from God, without his covenant, and no people.
There it shall be said; known, declared, men shall confess it, God will own it himself, and make it known to others.
Ye are the sons; grace shall be enlarged, your relation nearer and sweeter, you shall be sons, not servants, have communion with God as with your father; and this shall be the common or equal privilege of this whole Israel of God. This is fulfilled in the kingdom of the Messiah under the gospel, as the apostle argueth it, Rom 9:25,26.
Of the living God, who is the fountain of life to all his children, and who giveth them lively affections to serve him, to offer living sacrifices to the living God. So are we called, Rom 12:1,2; 1Th 1:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Literally fulfilled inpart at the return from Babylon, in which many Israelites joinedwith Judah. Spiritually, the believing seed of Jacob or Israel,Gentiles as well as Jews, numerous “as the sand” (Ge32:12); the Gentiles, once not God’s people, becoming His “sons”(Joh 1:12; Rom 9:25;Rom 9:26; 1Pe 2:10;1Jn 3:1). To be fulfilled in itsliteral fulness hereafter in Israel’s restoration (Ro11:26).
the living Godopposedto their dead idols.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered,…. Though called Loammi, and rejected from being the people of God; yet there is a time when their number, according to the promise made to Abraham, shall be as the sand of the sea, and the stars of heaven; which, as the one cannot be measured, the other cannot be numbered; which was to be not at the return of the Jews from the Babylonish captivity, when some of the ten tribes of Israel returned with them, as Theodoret and others think; for they were but few that then returned: but rather at the first times of the Gospel, when multitudes that came from various parts of the world were converted at the day of Pentecost, and greater numbers; who were met with in the ministry of the word, in the various parts of the world, where they were dispersed, and the Gospel came, to whom Peter and James wrote their epistles; and not these only are meant, but the vast numbers of Gentiles, who were effectually called by grace everywhere, and were true Israelites, the spiritual seed of Abraham; and to whom the Apostle Paul applies these words, producing them as a testimony of the election and calling, not of the Jews only, but of the Gentiles also, Ro 9:24, and which will have a further accomplishment in the latter day, when the fulness of the Gentiles will be brought in, the Jews will be converted, and all Israel saved, Ro 11:25, then the numbers of the Israel of God, both of Jews and Gentiles, will be as the sand of the sea indeed!
and it shall come to pass, that 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; that is, in such places where it used to be said, here live Pagans, Turks, or Jews, who worship not the true God, or at lease not aright, nor believe in Christ, and profess his name; “there it shall be said to them”, by the Lord himself, by his Spirit witnessing their relation to them, and by all good men, and even by the world in general; not only that they are “the people of God”, but have a superior privilege, a greater character, and a higher relation, the sons of the living God; the sons of God, not by nature, as Christ; nor by creation, as angels; nor by office, as civil magistrates; or by profession merely, as nominal Christians; but by adopting grace; which exceeds all other blessings, even of sanctification and justification; makes men honourable; is attended with various privileges, and always continues. The epithet “of the living God” is not without cause put; it stands in opposition to dead idols before worshipped by some who will now be the children of God; and who, as he has life in himself, gives it to others; to all natural life and breath, and to his children spiritual and eternal life; and, as he lives forever, so shall they his sons likewise. The Targum is,
“and it shall be in the place where they have been carried captive, when they transgressed the law; and it was said to them, ye are not my people; there they shall be converted and increased (or made great); and it shall be said to them, O ye people of the living God.”
Fuente: John Gill’s Exposition of the Entire Bible
(Heb. Bib. Hos 2:1-3). To the symbolical action, which depicts the judgment that falls blow after blow upon the ten tribes, issuing in the destruction of the kingdom, and the banishment of its inhabitants, there is now appended, quite abruptly, the saving announcement of the final restoration of those who turn to the Lord.
(Note: The division adopted in the Hebrew text, where these verses are separated from the preceding ones, and joined to the next verse, is opposed to the general arrangement of the prophetic proclamations, which always begin with reproving the sins, then describe the punishment or judgment, and close with the announcement of salvation. The division adopted by the lxx and Vulg., and followed by Luther (and Eng. ver.: Tr.), in which these two verses form part of the first chapter, and the new chapter is made to commence with Hos 1:3 (of the Hebrew), on account of its similarity to Hos 1:4, is still more unsuitable, since this severs the close connection between the subject-matter of Hos 1:2 and that of Hos 1:3 in the most unnatural way.)
Hos 1:10 (Heb. Bib. Hos 2:1). “And the number of the sons of Israel will be as the sand of the sea, which is not measured and not counted; and it will come to pass at the place where men say to them, Ye are not my people, it will be said to them, Sons of the living God.” It might appear as though the promise made to the patriarchs, of the innumerable increase of Israel, were abolished by the rejection of the ten tribes of Israel predicted here. But this appearance, which might confirm the ungodly in their false security, is met by the proclamation of salvation, which we must connect by means of a “nevertheless” with the preceding announcement of punishment. The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the “sons of Israel,” whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. But if we notice the second clause, according to which those who are called “not-my-people” will then be called “sons of the living God;” and still more, if we observe the distinction drawn between the sons of Israel and the sons of Judah in Gen 32:11, this idea is proved to be quite untenable, since the “sons of Israel” can only be the ten tribes. We must assume, therefore, that the prophet had in his mind only one portion of the entire nation, namely, the one with which alone he was here concerned, and that he proclaims that, even with regard to this, the promise in question will one day be fulfilled. In what way, is stated in the second clause. At the place where ( does not mean “instead of” or “in the place of,” as the Latin loco does; cf. Lev 4:24, Lev 4:33; Jer 22:12; Ezekiel 21:35; Neh 4:14) men called them Lo’ – amm , they shall be called sons of the living God. This place must be either Palestine, where their rejection was declared by means of this name, or the land of exile, where this name became an actual truth. The correctness of the latter view, which is the one given in the Chaldee, is proved by Gen 32:11, where their coming up out of the land of exile is spoken of, from which it is evident that the change is to take place in exile. Jehovah is called El chai , the living God, in opposition to the idols which idolatrous Israel had made for itself; and “sons of the living God” expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).
Hos 1:11 The restoration of Israel will be followed by its return to the Lord. Hos 1:11. “And the sons of Judah and the sons of Israel gather together, and appoint themselves one head, and come up out of the land; for great is the day of Jezreel.” The gathering together, i.e., the union of Judah and Israel, presupposes that Judah will find itself in the same situation as Israel; that is to say, that it will also be rejected by the Lord. The object of the union is to appoint themselves one head, and go up out of the land. The words of the two clauses recal to mind the departure of the twelve tribes of Israel out of Egypt. The expression, to appoint themselves a head, which resembles Num 14:4, where the rebellious congregation is about to appoint itself a head to return to Egypt, points back to Moses; and the phrase, “going up out of the land,” is borrowed from Exo 1:10, which also serves to explain with the definite article. The correctness of this view is placed beyond all doubt by Exo 2:14-15, where the restoration of rejected Israel is compared to leading it through the desert to Canaan; and a parallel is drawn between it and the leading up out of Egypt in the olden time. It is true that the banishment of the sons of Israel out of Canaan is not predicted disertis verbis in what precedes; but it followed as clearly as possible from the banishment into the land of their enemies, with which even Moses had threatened the people in the case of continued apostasy (Leviticus 26 and Deuteronomy 28). Moses had, in fact, already described the banishment of rebellious Israel among the heathen in so many words, as carrying them back into Egypt (Deu 28:68), and had thereby intimated that Egypt was the type of the heathen world, in the midst of which Israel was to be scattered abroad. On the basis of these threatenings of the law, Hosea also threatens ungodly Ephraim with a return to Egypt in Hos 8:13 and Hos 9:3. And just as in these passages Egypt is a type of the heathen lands, into which Israel is to be driven away on account of its apostasy from the Lord; so, in the passage before us, Canaan, to which Israel is to be led up out of Egypt, is a type of the land of the Lord, and the guidance of them to Canaan a figurative representation of the reunion of Israel with its God, and of its reinstatement in the full enjoyment of the blessings of salvation, which are shadowed forth in the fruits and productions of Canaan. (For further remarks, see Hos 2:14, Hos 2:15.) Another point to be noticed is the use of the word ‘echad , one (single) head, i.e., one prince or king. The division of the nation into two kingdoms is to cease; and the house of Israel is to turn again to Jehovah, and to its king David (Hos 3:5). The reason assigned for this promise, in the words “for great is (will be) the day of Jezreel,” causes not little difficulty; and this cannot be removed by giving a different meaning to the name Jezreel, on the ground of vv. 24, 25, from that which it has in Hos 1:4-5. The day of Jezreel can only be the day on which the might of Israel was broken in the valley of Jezreel, and the kingdom of the house of Israel was brought to an end (Hos 1:4). This day is called great, i.e., important, glorious, because of its effects and consequences in relation to Israel. The destruction of the might of the ten tribes, the cessation of their kingdom, and their expulsion into exile, form the turning-point, through which the conversion of the rebellious to the Lord, and their reunion with Judah, are rendered possible. The appellative meaning of , to which there was no allusion at all in Hos 1:4-5, is still kept in the background to a great extent even here, and only so far slightly hinted at, that in the results which follow to the nation, from the judgment poured out upon Israel in Jezreel, the valley of Jezreel becomes a place in which God sows seed for the renovation of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 10, 11:
Verse 10 takes up the refrain of future hope and assurance of Israel’s restoration and redemption, as pledged to Abraham, Isaac, and Jacob, Gen 12:2-3; Gen 13:14-16; Gen 26:1-5; Gen 28:10-15. Though Hosea prophesied to them of their coming abandonment and captivity to Assyria, a place where the Lord would disown them temporarily, as objects of mercy and pity; Yet they are assured of a future day when their lineage shall again be called “sons of the living God”, through the restoration of the Davidic family lineage, Luk 1:31-33; Rom 9:25-26; Rom 11:26. The hand that chastens and wounds also heals.
Verse 11 alludes to regathered Judah and the children of Israel and their appointing or selecting one head, ruler, or king. Light springs from darkness and life comes after death, Rom 8:11. In that day Israel and Judah will walk together again, following the Messiah whom their forebears rejected and killed, Joh 1:11-12; Joh 11:51-52; 1Th 2:14-15; Jer 3:18; Isa 11:12-13.
Fuente: Garner-Howes Baptist Commentary
Now follows consolation, yet not unmixed. God seems here to meet the objections which we know hypocrites had in readiness, whenever the Prophets denounced destruction on them; for they accused God of being unfaithful if he did not save them. Arrogating to themselves the title of Church, they concluded that it would be impossible for them to perish for God would not be untrue in his promises. “Why! God has promised that his Church shall be for ever: we are his Church; then we are safe, for God cannot deny himself.” In what they took as granted they were deceived; for though they usurped the title of Church, they were yet alienated from God. We see that the Papists swell with this pride at this day. To excuse all their errors they set up against us this shield, “Christ promised to be with his own to the end of the world. Can the spouse desert his Church? Can the Son of God, who is the eternal Truth of the Father, fail in his faithfulness?” The Papists magnificently extol the faithfulness of Christ, that they may bind him to themselves: but at the same time, they consider not that they are covenant breakers; they consider not that they are manifestly the enemies of God; they consider not that they have divorced themselves from him.
The Prophet, therefore seeing that he had to do with proud men, who were wont to arraign the justice of God, says, The number of the children of Israel shall be as the sand of the sea; that is, “When the Lord shall cut you off, still safe will remain this promise which was given to Abraham;
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Look at the stars of heaven, number, if thou canst, the sand of the sea; so shall thy seed be,’” (Gen 15:5.)
We indeed know, that whenever the Prophets severely reproved the people and denounced destruction, this was ever opposed to them, “What! can it be that the Lord will destroy us? What would then become of this promise, Thy seed shall be as the stars of heaven and as the sand of the sea?” Hence the Prophet here checks this vain-confidence, by which hypocrites supported themselves against all threatening, “Though God may cut you off, he will yet continue true and faithful to the promise, that Abraham’s seed shall be innumerable as the sand of the sea.”
I indeed admit that the Prophet here gave hope of salvation to the faithful; for it is certain that there were some remaining in the kingdom of Israel. Though the whole body had revolted, yet God, as it was said to Elijah, had preserved to himself some seed. The Prophet then was unwilling to leave the faithful, who remained among that lost people, without hope of salvation; but, at the same time, he had regard to hypocrites, as we have already stated. We now see the design of the Prophet, for he teaches that there would be such a vengeance as he had spoken of, though God would not yet be forgetful of his word; he teaches that there would be such a casting away of the people, though God’s election would yet remain firm and unchangeable; in short, he teaches that the adoption by which God had chosen the offspring of Abraham as his people would not be void. This is the import of the whole. Then the number of the children of Israel shall be as the sand of the sea, which is not to be measured nor numbered.
He afterwards adds, And it shall be in the place where it had been said to them, ( shall be said, literally,) Ye are not my people; there it shall be said, Ye are the sons of the living God It has been asked, whether this prophecy belongs to the posterity of those who had been dispersed. This, indeed, would be strange; for so long a time has passed away since their exile, and dejected and broken, they dwell at this day in mountains and in other desert places; at least many of them are in the mountains of Armenia, some are in Media and Chaldea; in short, throughout the whole of the East. And since there has been no restoration of this people, it is certain that this prophecy ought not to be restricted to seed according to the flesh. For there was a prescribed time for the Jews, when the Lord purposed to restore them to their country; and, at the end of seventy years, a free return was granted them by Cyrus. Then Hosea speaks not here of the kingdom of Israel, but of the Church, which was to be restored by a return, composed both of Jews and of Gentiles. So Paul, a fit interpreter of this passage, reminds us,
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Whom he has called, not only of the Jews, but also of the Gentiles; as he says by Hosea, I will call a people, who were not mine, my people; and her beloved, who was not beloved: and it shall be, where it had been said to them, Ye are not my people; there shall they be called the sons of the living God,’ (Rom 9:24, etc.)
Paul applies this passage, and that rightly, to the whole body of the faithful, collected without any difference, from the Jews as well as from the Gentiles: for otherwise, as we have said, the correctness and truth of prophecy would not be evident: and this view also agrees best with the design of the Prophet which I have just explained. For, since hypocrites in a manner tie to themselves the power of God, the Prophet says, that God can, if he chooses, raise up in an instant a new Church, which would exceed in number the sand of the sea. How so? God will create a Church for himself. From what? From stones, from nothing: for, as Paul says elsewhere,
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he calls those things which are not, as though they were,’ (Rom 4:17.)
At the same time, God, as it has been said, by his goodness contended with the wickedness of that people; for though they rejected his favour, yea, and obstinately thrust it away from themselves, yet such perverseness did not hinder the Lord from preserving a remnant for himself.
Now, this passage teaches, that they are very perverted in their notions, who, by their own feelings, form a judgement of the state of the Church, and accuse God of being unfaithful, when its external appearance does not correspond with their opinion. So the Papists think; for except they see the splendour of great pomp, they conclude that no Church remains in the world. But God at one time so diminishes the Church, that it seems to be almost reduced to nothing; at another time, he increases and multiplies it beyond all hope, after having raised it, as it were, from death. Isaiah says in Isa 10:22,
Were the number of the children of Israel as the sand of the sea, a remnant only shall be saved.
The Prophet there designedly exposes to scorn the hypocrites, who falsely pleaded that prophecy, ‘Look on the stars of heaven, and on the sand of the sea, if thou can’t number them; so shall thy seed be.’ Since, then, Isaiah saw that hypocrites, relying on that prophecy, were rising so perversely against him, he said, “Be it so, be it so, that ye are as the stars of heaven, and as the sand of the sea; yet a remnant only shall be saved;” which means, “The Lord will at last cut you down, and reduce you to so small a number, that ye shall be extremely few.” Now, on the other hand, Hosea says, That after the Israelites shall be reduced to a very small number, that nothing but waste and solitude will appear, then the Lord will restore the Church beyond all human thoughts and will prove that he had not in vain promised to Abraham that his seed would be as the sand of the sea. Since, then, the Lord wonderfully defends his Church, and preserves it in this world, so that at one time he seems to bury it, and then he raises it from death; at one time he cuts it down as to its outward appearance, and then afterwards he renews it; we ought to take heed, lest we measure according to our own judgement and carnal reason, what the Lord declares respecting the preservation of his Church. For its safety is often hid from the eyes of men. However the case may be, God does not bind himself here to human means, nor to the order of nature, but his purpose is to surpass by his incredible power whatever the minds of men can conceive.
Thus then ought this passage, The number of the children of Israel shall be as the sand of the sea, to be expounded: God will gather his Church from all quarters, from the Gentiles as well as from the Jews when the whole world will think it to be extinct.
And it shall be in the place where it had been said, Ye are not my people; there it shall be said, Ye are the sons of the living God The Prophet, in these words, amplifies by a comparison the grace of God; as though he said, “When God shall restore anew his Church, its state shall be more excellent than before.” How so? “They shall not only,” he says, “be the people of God, but also the sons of the living God;” which means, that God will more familiarly show himself a Father to those, whom he will thus suddenly gather into one body. I indeed allow that the ancients under the law were honoured with this title; but we ought to attend to the present passage; for the Prophet contrasts the two clauses, the one with the other: And it shall be in the place where it had been said, Ye are not my people; it shall be said there, Ye are the sons of the living God He might have said, “And it shall be in the place where it had been said, Ye are not my people; there it shall be said, Ye are not my people:” but he ascends higher; God will confer more honour on his new people, for he will more clearly manifest his favour to them by this title of adoption: and it belongs in common to all, to the Gentiles as well as to the Israelites. We ought not to apply this, as it is commonly done, exclusively to the Gentiles: for Hosea speaks not here only of the Church which God attained for himself from the Gentiles, but of the whole Israel of God, a part of whom is the seed of Abraham. Let us then know that God here offers his grace generally, to the Israelites as well as to the Gentiles, and testifies, that after having justly cast away this people, he would make all to know that he had not been unmindful of his covenant, for he would attain to himself a much larger Church — from whom? From the children of Abraham, as it has been said, as well as from strangers.
And there is an important meaning in the verb, ‘It shall be said:’ It shall be where it had been said, Ye are not my people, there it shall be said, — The Prophet means, that our salvation appears not, before the Lord has begun to testify to us of his good-will. Hence the beginning of our salvation is God’s call, when he declares himself to be propitious to us: without his word, no hope shines on us. Hosea might have said, ‘It shall be in the place where it had been said, Ye are not my people, there they shall begin to be the sons of God:’ but he expresses more, ‘It shall be where it had been said, Ye are not my people, there it shall be said, Ye are the sons of the living God.’
As to the first clause, it must be referred to the threatenings which have been already explained; and in this way was also checked the contumacy of the people, who heedlessly despised all the Prophets. “What! God has bound himself to us: we are the race of Abraham; then we are a holy and elect nation.” But the Prophet here claims authority to himself as a teacher: “I am a herald of God’s vengeance, and seriously proclaim to you your rejection: there is then no reason why ye should now harden your hearts and close your ears; for now at length will follow the execution of that vengeance which I now declare to you.” The Prophet then declares here that he had not rashly pronounced what we before noticed, that it was not an empty bug bear, but that he had spoken in the Lord’s name; as Paul also says,
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Vengeance is prepared by us against all them who extol themselves against Christ,’ (2Co 10:6.)
And we see also what was said to Ezekiel, ‘Go and besiege Jerusalem; turn thy face, and stand there until thou stormest it, until thou overthrowest it.’ The prophet was not certainly furnished with an army, so that he could make an attack upon Jerusalem: but God means there that there is power enough in his word to destroy all the ungodly. So also Hosea signifies the same here: “When by the word alone the Israelites shall be cast away it shall be said, Ye are the sons of the living God.” Let us then know, that God rises upon us with certain salvation, when we hear him speaking to us. It follows —
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Hos. 1:11. Gathered together] in one body. One head] Zerubbabel typically, Christ really (Jer. 3:18; Eze. 34:23). Go up] from Babylon, from whence God restored the two tribes; typ. = deliverance from sin and moral dignity; go up from sinful life, join the Christian Church and march to the land of promise. Great, &c.] Not as Hos. 1:4. God will increase in mercy, not scatter in displeasure. Where Israel was overthrown, victory shall be achieved. Instead of no mercy and not my people, we have mercy and my people. Great and glorious the day when the fortunes of Israel shall be reversed and the fulness of the Gentiles come in.
HOMILETICS
THE GOOD TIME COMING.Hos. 1:10-11; ch. Hos. 2:1
Though excluded from the love of God, Israel was not always to be so. The hand which wounds will heal, and mercy rejoiceth against judgment. The spiritual Israel, the Gentiles as well as Jews, shall be restored to God and become numerous as the sand (Gen. 32:12; Rom. 9:25-26). Light springs out of darkness, and life out of death. Promise of blessings follows threat of punishments, and a glorious future opens out to the penitent believer.
I. Israel shall be increased in number.
1. This increase from God. God the source of all increase in families, churches, and nations. Health, favourable circumstances, do not account for increase. Modern calculations must not be applied. God who multiplied Israel in Egypt by special miracle increases the number of his people. I will increase them with men like a flock.
2. This increase is innumerable as the sand of the sea. It is a law of nature, a rule of providence, to promote growth from small beginnings. The oak from an acorn. A Syrian ready to perish became a great and populous nation, Deu. 26:5. Gods people, few in number at present, shall be increased to a multitude which no man can number. A little one shall become a thousand, and a small one a strong nation; I the Lord will hasten it in his time.
3. This increase notwithstanding persecution and sorrow. Gods people often severely persecuted and oppressed; their number diminished; but God replaces things temporal by things spiritual, outward gifts by inward graces, and restores fourfold what he takes away. The Church can never be crushed by force. Omnipotence defends her, and the purpose of God will never be frustrated. Israel shall be as the sand, it shall come to pass.
II. Israel shall be restored to spiritual dignity.
1. They shall be restored to right relation to God. The sons of the living God. This the goal of their Divine calling, but from this relation they had fallen. The external relation only a faint emblem of the spiritual. Not merely a people, but the people, the subjects, the sons of the living God. God owns his people, they are reconciled to him, and possess the spirit of adoption, whereby they say, Abba, Father. This is their unspeakable joy now, but is only a foretaste of what they shall be (1Jn. 3:2).
2. This restoration is by a method least expected. In the place where it was said, Ye are not my people, &c. Mercy when judgment is expected, love beyond description and degree. Love without a parallel and example. Love to the sinful, restoration to the fallen. The place of rejection, the place of redemption; in the place where there was nothing good and encouraging, there shall be a change for the bettera people shall be formed, increase given, and a nation gathered together under the benediction and protection of God.
III. Israel shall be united under one government. The children of Israel shall be gathered together and appoint themselves one head.
1. United under one head. This head not the pope, nor Zerubbabel as chief, nor Joshua as priest. Christ, the head of the Church, shall be the head of every man. He, the one King, shall be the King to them all (Eze. 34:23). Men may gather together into societies and creeds, but no true unity, no real allegiance, except in Christ. He gathers together by his word and love the children of God which are scattered abroad (Joh. 11:52).
2. United by Divine influence. They shall be gathered. God only knows where, and how, to find his people. He follows them in their wanderings, restores them when fallen, and leads them into green pastures, and beside the still waters. Men are drawn to Christ, disposed to join together, and made willing in the day of his power.
3. United by voluntary consent. We have first the act of God, without whom we can do nothing, and then follows their own act. They appoint themselves one head. No outward force can constrain. If we do not act willingly, there can be no friendship and loyalty. Gods service is a choice, a free service, Choose you this day. Will ye be my disciples?
4. United in true love. The children of Judah and the children of Israel, who lived apart and at enmity. In the gospel only we have a basis for a common brotherhood and fraternity; in Christ only have we bonds to cement and preserve it. In him Jew and Gentile, bond and free, live at peace; no more two nations, neither shall they be divided into two kingdoms. In those days the house of Judah shall walk with the house of Israel (Jer. 3:18). Ephraim shall not envy Judah, and Judah shall not vex Ephraim (Isa. 11:12-13).
5. United in great joy. Taking Hos. 1:1 in chap. 2 in connection with these, we have a declaration of joy. Those who called the children of the prophet not my people, and unfavoured, are now to call them the opposite names, the son to his brethren, the daughter to her sisters: or the people who have obtained mercy are summoned to salute one another with the new name and new dignity. Those who have obtained mercy may rejoice, and rejoice in God. This privilege is insured to them. They must cherish mutual love among themselves, encourage one another in trouble, and rejoice together in hope. Gods blessings must be commended to others. Gods family is the only happy family. They sing unto him a new song.
6. United in great glory. They shall come up out of the land. They shall be delivered from captivity, and led into the land of promise; rise up and march forth to victory, and be re-instated in splendour and power. Egypt is a type of heathen lands into which Israel is driven; Canaan a type of the land of the Lord; the guidance of Israel through the wilderness, and their deliverance from captivity, a figurative representation of re-union with God, and restoration to full enjoyment of salvation. Great shall be the day of Jezreel. This grand picture has not yet been realized; but under the leadership of the Messiah the destiny of the human race shall be accomplished. This seed is now sown, says Matt. Henry, in the earth and buried in the clods, but great shall be its day when the harvest comes. Look joyfully, pray continually, and labour earnestly for that day when God shall sow and give the full increase of the Redeemers work (Joh. 12:24).
HOMILETIC HINTS AND OUTLINES
Hos. 1:10. Places of sorrow, places of joy. Where the fathers are cast off for unbelief, the children shall there be restored in mercyplaces of death, places of resurrection.
The living God. The world has abounded with dead gods; there is but one living God. He is the living one. He is life, the primal fount of all existence. Christ calls him the living Father. As the living Father sent me, I live in the Father, so he that eateth with me shall live by me [Dr Thomas]. If we expect God to be a living God to us, it becomes us not to have dead hearts in his service. If God be active for our good, let us be active for his honour [Burroughs].
Sons of the living God.
1. A unique relation.
2. A distinguished privilege.
3. A blessed prospect.
One Head, Hos. 1:11. Saints are said to appoint Christ their head, and indeed to set the crown upon his head (Son. 3:11), when they choose him and embrace him for their sovereign, when with highest estimations, most vigorous affections, and utmost endeavours of unfeigned obedience, they set him up in their hearts, and serve him in their lives [Trapp].
The Headship of Christ is:
1. The fulfilment of ancient prophecy.
2. The bond of connection with God.
3. The unity of all ranks.
4. The centre and support of all virtues. He is King of the Jews, Head of the human race, and Lord of all creation. When mankind depart from God, they lose the bond of unity and of peace. They are divided then into parties, which contend with and exterminate each other. But when these have again united themselves with the Lord, the unity of the members is restored. Therefore there is liberty, equality, and fraternity only in the Lord [Lange].
Great days of the Church. The Sabbaththe resurrection of Christthe day of Pentecostthe day of revivals, and the gathering together of all nations.
ILLUSTRATIONS TO CHAPTER 1
Future increase, Hos. 1:10-11. Prophecy predicts a bright and blessed future. Everything in the conditions of the human mind and of universal society indicates a coming change, a glorious transformation. The nations are looking and yearning for their redemption. The world must be subject to Christ. Every knee must bow to him, and every tongue confess that he is Lord. His name is the only perfect symbol of freedom and life. Under his love and reign every fetter of mind shall be broken; the heart shall be purified, social happiness will be diffused, order and harmony will be restored, and the whole race be again bound in one grand unity. Heaven will be reflected on earth, and earth will be wedded to heaven. God shall descend and dwell with men, and men shall become the sons, and rise into the life of God.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
GOMERS INGRATITUDE SPIRIT OF HARLOTRY
TEXT: Hos. 1:10-11
10
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, in the place where it was said unto them, Ye are not my people, it shall be said unto them, Ye are the sons of the living God.
11
And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up from the land; for great shall be the day of Jezreel.
QUERIES
a.
When would they be called sons of the living God?
b.
How will they be gathered together?
c.
Who will be the one head appointed over them?
PARAPHRASE
Yet in spite of the judgment of God that is surely coming, God will just as surely keep the covenant He made with Abraham when He promised that his descendants would be as innumerable as the sand of the sea. It shall come to pass that just as it has been said Ye are not my people, it shall be said unto all, both Jew and Gentile, who follow the example of Abrahams faith, Ye are the sons of the living God. And all the people of God, whether Jew or Gentile, shall be united together in one spiritual nation and they shall have one Leader, the Messiah, over them and they shall be delivered from their bondage. Out of the sowing (Jezreel) of judgment God will bring a great, victorious day of sowing (Jezreel), a new sowing of a new Israel.
SUMMARY
Immediately upon the announcement of the complete judgment and rejection of the northern kingdom of Israel follows an announcement of deliverance and covenant fulfillment to spiritual Israel.
COMMENT
Hos. 1:10 . . . ISRAEL SHALL BE AS THE SAND OF THE SEA . . . AND . . . IT SHALL BE SAID UNTO THEM, YE ARE THE SONS OF THE LIVING GOD. It is very interesting to note here that the opening phrase of this verse is almost verbatim the words of the covenant promise made to Abraham in Gen. 22:17; Gen. 32:13. This confirms our Introductory principle of interpretation called Covenant Background. All the events of history, as interpreted by the Prophets, take place on a covenant background. Even the future restoration of the Jews to Palestine after the Babylonian captivity in the days of Cyrus, king of Persia, and, the future kingdom of God under the Messiah, the New Testament Church, is portrayed as the fulfillment of Gods covenant with Abraham.
Hosea announces the complete rejection of Israel, the northern kingdom, from being Gods people. Some of the faithful remnant might then conclude that God had forgotten His immutable covenant with Abraham. So Hosea is directed by God to write that Jehovah will eventually fulfill His covenant with Abraham (to make of Israel an innumerable people), even though the physical nation of Israel would be forever overthrown.
Perhaps this received its initial fulfillment in the restoration under Zerubbabel when a few of the Ten Tribes returned to Palestine in company with the nation of Judah, But its primary fulfillment is to be found in the founding of New Israel, the Christian Church, under the Messiahship of Jesus Christ. This cannot be misunderstood! It has the sanction of apostolic pronouncement (cf. 1Pe. 2:10; Rom. 9:25). The restoration of the Jews in 536 B.C. was only typical of the New Israel to be instituted on the Day of Pentecost.
Lange says, As to the main application of these verses, it is probably best to regard its promise as partially and but to a very small degree fulfilled in the case of those out of the Ten Tribes who returned to Jerusalem after the Exile, and to be constantly undergoing its fulfillment in the increase of the true Israel until the great multitude which no man could number of all nations (the 144,000, the mystical number of those sealed of the twelve tribes of Israel), shall be completed. That the Messianic application is almost exclusively the true one is evident both from the grand comprehensiveness of the promise, and from paucity of evidence as to subsequent reunion to any extent of the representatives of the two kingdoms.
Pusey says, Both St. Peter and St. Paul tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who wear the true Israel, or of the Gentiles to whom the promise was made . . .
Peter applies the prophecy to the exiles of the Dispersion in his day while Paul specifically applies it to the Gentiles in Rom. 9:25. The Gentiles, formerly called not My people, would henceforth, by believing in the Seed of Abraham, be called My people.
Hos. 1:11 . . . JUDAH . . . AND . . . ISRAEL SHALL BE GATHERED TOGETHER . . . ONE HEAD . . . UP FROM THE LAND . . . GREAT . . . THE DAY OF JEZREEL. Pusey says, A little image of this union was seen after the captivity in Babylon when some of the children of Israel, i.e. of the ten tribes, were united to Judah on his return, and the great schism of the two kingdoms came to an end. More fully, both literal Judah and Israel were gathered into one in the one Church of Christ, and all the spiritual Judah and Israel; i.e. as many of the Gentiles, as by following the faith, became the sons of faithful Abraham, and heirs of the promise to him.
Ezekiel symbolizes the union of all Gods people under the leadership of one shepherd, David (the Messiah) in Eze. 34:1-24. Ezekiel symbolizes the same Messianic union by the two staffs in Eze. 37:15-28, (cf. also Jer. 3:15-18; Isa. 11:12-13). This, of course, finds its fulfillment in such N.T. scriptures as Eph. 2:11-22; Eph. 3:4-11; etc.
The name Jezreel loses its stigma. Henceforth it will be great. Jezreel means, as we have pointed out before, sowing. There, in Hos. 1:4 it meant God would disperse them in judgment. Here in Hos. 1:11 it is used in an exactly opposite way to mean that God will, out of the wreckage of former Israel, make a new sowing or planting and raise up a New Israel.
QUIZ
1.
How do these two verses fit into our principle of interpretation called Covenant Background.
2.
Where in the New Testament do we have an inspired interpretation of the fulfillment of these two verses?
3.
How can the Gentiles be included in the fulfillment of these verses?
4.
What other O.T. scriptures refer to the union of Israel and Judah in a Messianic sense?
5.
What does the name Jezreel signify used in this context as compared to Hos. 1:4?
Fuente: College Press Bible Study Textbook Series
(10) An abrupt transition from dark presage to bright anticipation. The covenant-blessings promised to Abraham shall yet be realised.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Yet In Hebrew the simple conjunction and.
As the sand of the sea All the prophets are convinced that from the judgment a remnant will escape, out of which shall rise the new people of God (Isa 6:13). In this new nation the promise to the patriarchs (Gen 22:17; Gen 32:12), realized in a very small degree under Solomon (1Ki 4:20), will be completely fulfilled.
Israel Not the whole nation, but the northern kingdom only, as in 4, 5, 6, 11.
In the place where it was said So LXX. and Rom 9:26. But, since the important thing is the fact and not the place of the restoration, the marginal reading, “instead of that which was said,” a possible translation of the Hebrew, is to be preferred.
Not my people Lo-ammi (Hos 1:9).
Sons The representation of the relation of the deity to his worshipers as fatherhood is a common idea in Semitic religions. Chemosh has sons and daughters (Num 21:29); the expression is used even of idols of wood and stone (Jer 2:27); outside of Israel the expression seems to imply, in the beginning at least, physical relationship; never so in Israel. There the basis is an act of mercy on the part of Jehovah; adoption, not generation (Hos 11:1; compare Exo 4:22). The former intimate relation, severed through Israel’s rebellion (Isa 1:2), is to be restored.
Living God In contrast with the dead idols, which are unable to do anything for their worshipers. “One of the earliest appearances of prophetic monotheism” (compare Isa 37:4; Deu 5:23). Restoration to son-ship will mean a renewal of the divine grace and favor to Israel. 11.
Shall be gathered together The common prophetic anticipation that in the new era North and South will be reunited (Isa 11:13; Eze 37:22; Zec 9:13, etc.). While the tenth century prophets favored the schism (1Ki 11:29; 1Ki 12:22 ff.), later prophets looked upon it as a serious disaster (Isa 7:17).
One head One common leader (Num 14:4; 1Sa 15:17). Who he will be, whence he will come, is not stated, he is possibly to be identified with “David their king” (Hos 3:5).
Shall come up out of [“go up from”] the land If the verses are allowed to retain their present position the words cannot refer to a return from exile; nor can they be interpreted primarily in the sense suggested by Cheyne, “The reconciled people, too numerous for the land to bear them, shall seek to enlarge their territory” (Amo 9:12; Mic 2:12-13); for before they can enter upon a career of conquest they must regain their former standing. To do this is the purpose of the going up, that is, to battle (Nab. Hos 2:1; Joe 1:6).
The day of Jezreel Not identical with the day of disaster (Hos 1:4), though this verse looks back to it, as Hos 2:1, looks back to Hos 1:6; Hos 1:9. It is the very opposite, a day of victory to be won on the old battlefield of Jezreel. If the three verses are placed after Hos 3:5, go up might refer to a return from exile (Hos 3:4), though not necessarily. Then Jezreel would better be interpreted in connection with Hos 2:22-23, as pointing to the permanent settlement of Israel in the promised land, which will be followed by the transformation indicated in Hos 2:1.
Great Glorious; marked by manifestations of the divine power.
Fuente: Whedon’s Commentary on the Old and New Testaments
PROMISE OF A GLORIOUS RESTORATION, Hos 1:10 to Hos 2:1.
With Hos 1:9 chapter 1 closes in the common editions of the Hebrew Bible. The division of the English Bible found also in some Hebrew texts, in LXX., Luther, Calvin, etc. is certainly unfortunate, for Hos 1:10 to Hos 2:1, belong close together. But scholars have long disagreed as to the exact relation of these verses to Hos 1:2-9, and Hos 2:2 ff., since the transition from Hos 1:9-10, and also from Hos 2:1-2, is exceedingly abrupt. Some make Hos 1:10 to Hos 2:1, the continuation of Hos 1:2-9, regarding Hos 2:1, as the close of the first section; others feeling that the promises of Hos 1:10 to Hos 2:1, following immediately upon the threats in Hos 1:2-9, would take from the latter much of their force, regard the verses as the beginning of the second oracle, which would then begin with a promise (compare Isa 2:2-4, a promise followed by threats in Hos 2:5 ff.). But this does not relieve the situation, for the transition from Hos 2:1-2, is at least equally abrupt. As a result, some scholars, seeing in the verses nothing that would militate against the authorship of Hosea and yet recognizing their loose connection with the context, think that the verses have been misplaced. Steiner, Cheyne, and others would place them after Hos 2:23, A.B. Davidson after Hos 3:5. The former find some support in Rom 9:25-26, where part of Hos 1:10, is quoted immediately after Hos 2:23. This, however, is not conclusive, since Paul might quote verses in any order he chose. The objections to the transposition theory, raised by Nowack, Marti, and others, rest, in part at least, upon misinterpretation of Hos 1:10-11, and are of little weight. The transition from Hos 2:23, or Hos 3:5, would undoubtedly be smoother; but, if the verses were transposed, how, why, and when did it happen? The reply that a later age sought to break the sting of the prophetic denunciations by rearranging the prophecies so that each would end with a promise of a brighter future rests upon mere assumption, and cannot be considered satisfactory. The most recent commentators, Wellhausen, Nowack, Marti, and Harper, take Hos 1:10 to Hos 2:1, to be a later exilic or postexilic addition, made for the purpose just suggested. If so, the later writer must have followed and imitated Hosea very closely, for the verses are clearly dependent in thought and mode of expression on Hos 1:2-9. All one can do is to state the case and the views held; which is the correct one it is impossible to say with any degree of certainty, since the data, indecisive themselves, will appeal with varying force to different readers. So far as the contents are concerned, Hosea might be the author; abrupt transitions are not infrequent in the book; indeed, they are one of its chief characteristics. On the other hand, we know very little about the collection of prophetic oracles into books, and it is not unlikely that later additions were made to separate oracles, as well as to whole books, though one may not be ready to go in this matter to the extent to which some modern commentators are inclined.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Yet the number of the children of Israel will be as the sand of the sea, which cannot be measured nor numbered.”
But what then of God’s promises to Abraham, Isaac and Jacob? They were not to be forgotten. Out of the gloom of the naming of the three children of Hosea comes a gleam of light. The promise given to Jacob that the children of Israel would be as the sand of the sea (Gen 32:12; compare Gen 22:17), which could neither be measured nor numbered, would still hold. But it would be carried forward to a future time. God’s promises would not fail. But they no longer applied to Israel at the present time.
Israel would indeed one day be restored, and along with Judah would become a nation again, something which happened in the inter-testamental period, so that by the time of Jesus the land would again be well populated. And her numbers would expand beyond counting in the new ‘believing Israel’, the true church of Jesus Christ (Rev 7:9). Furthermore the gathering of unbelieving Israel to Palestine at the present time may well augur a time when large numbers in Israel will turn to Jesus Christ and thus once again be engrafted into ‘believing Israel’. But all that was still in the future. The measure of its importance, however, comes out in the fact that this declaration is central in the chiasmus of this passage (see above).
We should not over-exaggerate the significance of ‘as the sand of the sea’. Israel’s army in the time of Saul could equally be described in those terms (2Sa 17:11), and they were no doubt seen as uncountable (but were not). It is hyperbole for a large number.
Fuente: Commentary Series on the Bible by Peter Pett
‘And it will come about that, in the place where it was said to them, “You are not my people”, it will be said to them, “You are the sons of the living God.”
Thus there was to come a time when in the very place where they had been declared ‘not My people’ it would be said to them that ‘you are the sons of the living God’. As sons they would consequently be restored to the covenant (compare Deu 14:1; Deu 32:19).
This occurred literally in Palestine in the inter-testamental period, it occurred there again literally for the believing remnant in the preaching of Jesus and the Apostles (in the Gospels and Acts 1-12), when large numbers of Jews returned to God. being then expanded by the influx of Gentiles (Rom 9:24-26), and it may well be repeated literally at the end of the age (this last is in God’s hands. It is not necessarily required by Scripture which can be seen as fulfilled in the church of Jesus Christ, the true Israel, but it is consonant with the mercy of God, and indicated by the way that the Jewish nation has been preserved and brought back to Palestine. It is possibly also to be seen as suggested in a number of New Testament Scriptures (e.g. Rom 11:26-28; Luk 21:24). But if it occurs, bringing rejoicing to all Christian hearts, it will only be by a work of the Spirit which turns them to Jesus Christ as their Messiah and Saviour. There is no salvation outside of Christ.
And to all who truly believe in Jesus Christ this privilege of being ‘the sons of the living God’ is given (compare 2Co 6:16-18; Rom 9:24-26), for we are engrafted into believing Israel and are thus the Israel of God (Gal 6:16), the true Vine (Joh 15:1-6), the elect race, the holy people (1Pe 2:9), made one with believing Israel and built on the foundation of the Apostles and Prophets, with Jesus Christ being the chief corner-stone (Eph 2:11-22).
Note the reference to ‘the living God’. That was the difference between YHWH and Baal. Baal was but a part of nature, a nature god. He might theoretically help the crops to grow through being an essential part of the round of nature, but he offered nothing of true spiritual life and deliverance. He was not truly ‘alive’. When he ‘rose’ and came to life (something demonstrated by the fact that everything began to blossom again in Spring) he rose only to die again.
Fuente: Commentary Series on the Bible by Peter Pett
The Acceptance of the True Israel
v. 10. Yet the number of the children of Israel, v. 11. Then shall the children of Judah and the children of Israel,
Fuente: The Popular Commentary on the Bible by Kretzmann
Hos 1:10. Yet the number, &c. Though God casts off the ten tribes, yet he will in due time supply their loss by bringing in great numbers of true Israelites into the church, not only of the Jews, but also of the Gentiles; and making them who before were strangers to the covenant of promise fellow-heirs with the Jews. The prophet plainly refers to the final restoration and admission of the Jews into the church of Christ. For these expressions are too magnificent to be understood of any thing but the final rescue of the Jews from the power of Antichrist in the latter ages, by the incarnate God destroying the enemy with the brightness of his coming; of which the destruction of Sennacherib’s army in the days of Hezekiah might be a type, but it was nothing more. It may seem, perhaps, that the prophesy points at some deliverance peculiar to the house of Judah, in which the ten tribes will have no share; such as the overthrow of Sennacherib actually was; whereas the destruction of Antichrist will be an universal blessing. But, in the different treatment of the house of Judah and the house of Israel, we see the prophesy hitherto remarkably verified. After the excision of the kingdom of the ten tribes, Judah, though occasionally visited with severe judgments, continued, however, to be cherished with God’s love, till they rejected our Lord. Then Judah became Lo-ammi, but still continues to be visibly an object of God’s peculiar providence, preserved as a distinct race for gracious purposes of mercy. Perhaps in the last ages the converts of the house of Judah will be the principal objects of Antichrist’s malice. Their deliverance may be first wrought, and through them the blessing may be extended to their brethren of the ten tribes, and ultimately to the whole world. This order of things the subsequent prophesy seems to point out.
And it shall come to pass, that in the place, &c. That is, at Jerusalem, or at least in Judaea, where this prophesy was delivered, and where the execution of the sentence took place. There, in that very place, they, to whom it was said, Ye are no people of mine, shall be called children of the living God. This must relate to the natural Israel of the house of Judah; for to them it was said, “Ye are no people of mine.” And since they are to be acknowledged again as the children of the living God, in the same place where this sentence was pronounced and executed, the prophesy clearly promises their restoration to their own land.
Fuente: Commentary on the Holy Bible by Thomas Coke
Hos 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] 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.
Ver. 10. Yet the number of the children of Israel ] i.e. of the Israel of God, those Jews inwardly, the circumcision indeed, which “worship God in the spirit, and rejoice in Christ Jesus, putting no confidence in the flesh,” Phi 3:3 , but saying each for himself, as the good Father Bernard did, Horreo quicquid de meo est, ut sim meus; All my care is “to be found in Christ” ( sc. when sought for by the justice of God), “not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith,” Phi 3:9 . Lo, to such Israelites indeed, and of such, it is here promised (the Lord in judgment remembering mercy) that they shall be “the sand of the sea which cannot be measured nor numbered.” This was first promised to Abraham; and afterwards confirmed with an oath, Gen 22:16 . It began to be fulfilled, when, by the preaching of the apostles, so many of both Jews and Gentiles came in and were converted to the faith of the true Messiah, as St Paul expoundeth this text, Rom 9:24-25 , and he had “the mind of Christ.” It shall have its full accomplishment when the fulness of the Gentiles shall come in, and all Israel shall be saved, Rom 11:26 . Then the Church shall be as the stone that smote the image, it shall become a great mountain, and fill the whole earth. Though the beginning of it be small, yet the latter end of it shall greatly increase, Job 8:7 , for all the earth shall be filled with the glory of Christ: “he shall have dominion from sea to sea, and from the river to the ends of the earth,” Psa 72:8 ; Psa 72:11 ; Psa 72:17 . Great is the paucity of God’s people for present: but let us, by the help of this promise, get above that stumbling block. Cosmographers tell us that if we divide all the known world into thirty parts, the heathens’ part is as nineteen of this thirty; the Mahometans as six, the Christians as five only: and of those five more than the one-half is held by idolatrous Papists. But let not this discourage us; it will be otherwise one day, for the “Scripture cannot be broken.” And although God may seem utterly to have abandoned his ancient people the Jews (the ten tribes especially), yet they, as well as the rest, shall be vouchsafed this honour to be called to the participation of Christ, Eze 37:16 ; Eze 37:19 Jer 3:12-13 Isa 11:12-13 Oba 1:20 Zec 10:6 Rom 11:26 . If God after so dreadful a threatening come in with his non obstante (as he doth likewise, Psa 106:8 , and elsewhere) and say, Yet the number of the children of Israel shall be, &c., who shall gainsay him? Their interpretation is too narrow that understand this text of the increase of this people in all their dispersions, until the time of their conversion. And that of Rabbi Ezra is pretty, though not proper; that as the sand keeps the waves of the sea from breaking in and drowning the world, so doth Israel preserve mankind from perishing by the waves of God’s wrath. It should have been considered by him and the rest of those refractory Rabbis, that at that general conversion of the Jews (here plainly foretold) there shall be some stubborn spirits that will not even then stoop to Christ; but will be filled with envy, as those cankered Pharisees their forefathers were Act 13:44-45 to see almost the whole city come together to hear Christ; yea, they will be ready to say, as Joh 12:19 , “Perceive ye how ye prevail nothing? behold, the whole world follows him.” Now against these spiritual spirits, the wrath of God shall be revealed from heaven, Rev 21:8 Dan 12:2 Isa 65:11-17 .
And it shall come to pass, that in the place where it was said unto them
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Hos 1:10-11
10Yet the number of the sons of Israel
Will be like the sand of the sea,
Which cannot be measured or numbered;
And in the place
Where it is said to them,
You are not My people,
It will be said to them,
You are the sons of the living God.
11And the sons of Judah and the sons of Israel will be gathered together,
And they will appoint for themselves one leader,
And they will go up from the land,
For great will be the day of Jezreel.
Hos 1:10-11 After God’s strong rejection of Israel (cf. Hos 1:1-9; Hos 2:1-13; Hos 3:1-4), He offers acceptance (cf. Hos 1:10-11; Hos 2:14-23; Hos 3:5). This swing in emphasis is characteristic of the prophet’s presentation of God.
Hos 1:10 Israel will be like the sand of the sea In the Hebrew text chapter 2 begins with verse Hos 1:10.
This refers to God’s promise to Abraham (cf. Gen 15:5; Gen 22:17; Gen 26:4). This verse shows that there still is hope even in light of Hos 1:9 (cf. Jer 31:33; Amo 9:8-15).
Paul quotes this verse in Rom 9:26 to express that God’s mercy extends to the Gentiles. He also quotes Hos 2:23 in Rom 9:25. The innumerable people of God includes all of Adam’s children!
You are the sons of the living God This reflects the OT background for YHWH as Father. This fatherhood of God is not based on Genesis 1-2, but on His choice of Abraham and his descendants.
It is a covenant relationship. It is seen in two ways:
1. the title father or its analogy used, Deu 32:6; Psa 103:13; Isa 63:16; Isa 64:8; Jer 3:4; Jer 3:19; Jer 31:9; Mal 1:6; Mal 2:10; Mal 3:17
2. the use of son or child, Exo 4:22; Deu 14:1; Deu 32:5; Deu 32:19; Isa 1:2; Jer 3:22; Jer 31:20; Hos 1:10; Hos 11:1
The phrase the living God, is the root meaning of the name YHWH. YHWH is alive; idols are not! This verse is quoted in the NT as a promise to the Gentiles being included in the covenant people (cf. Rom 9:24-26 and 1Pe 2:10). A good article about who is the Israel of God? is found in Hard Sayings of the Bible, pp. 633-636. Because inspired NT authors quote OT texts and apply OT titles to believers, the people of God have more to do with faith in Christ than, who is your mother (i.e., race)! See Special Topic: Fatherhood of God .
Hos 1:11 the sons of Judah and the sons of Israel will be gathered together The VERB (BDB 867, KB 1062, Niphal PERFECT) is used of God’s eschatological gathering of His people (e.g., Deu 30:1-10; Isa 54:7; Isa 56:8; Jer 31:10-14; Mic 2:12; Mic 4:6). This verse speaks of a restoration of the united monarchy under a Davidic king (Hos 3:5; Eze 34:23; Eze 37:15-28; Amo 9:11), which makes it Messianic. Many have seen this phrase as a promise reversal of Hos 1:4. The term Jezreel has the connotation fruitful in this verse!
they will appoint for themselves one leader Notice the divine aspect in Hos 1:10-11 a, yet also the human response in Hos 1:11 b. These two covenantal aspects must be held together in revelatory tension (e.g., Deu 17:14 vs Deu 17:15). Both are true, but how this can be so is a mystery! It is this two-sided interpersonal tension which makes marriage the ideal human metaphor for biblical covenant.
The one leader is a sharp contrast to the historical reality of Israeli leadership after the death of Jeroboam II. There was a succession of brief reigns and political turmoil!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
In the Hebrew text, Hos 2commences here.
the number, &c. Reference to Pentateuch (Gen 22:17; Gen 32:12).
children = sons. Not fulfilled in any other People, now, but will yet be, in the future, of Israel.
as the sand, &c. Figure of speech Paroemia. App-6. See note on Hos 13:16.
cannot be measured, &c. Reference to Pentateuch (Num 23:10).
it shall come to pass, &c. Hos 1:10 is not “in glaring contradiction” to Hos 1:9, but it marks the contrast between the latter (and yet future state), and the past. See the Structure, p. 1209.
ye are not My People = No People of Mine are ye. Hebrew. Lo-‘ammi ‘attem. Quoted in Rom 9:25, not of the Gentiles, but as an illustration of what may be true in their case as it will he in Israel’s. In 1Pe 2:10 the address is to the Diaspora: i.e. the “scattered strangers” of Israel, who are now afar off”. Compare Dan 9:7. Act 2:32.
the living GOD. Always used in contrast with false gods, which have no life. Compare 1Th 1:9, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Hos 1:10-11
GOMERS INGRATITUDE- SPIRIT OF HARLOTRY
TEXT: Hos 1:10-11
Immediately upon the announcement of the complete judgment and rejection of the northern kingdom of Israel follows an announcement of deliverance and covenant fulfillment to spiritual Israel.
Hos 1:10 Yet the numberH4557 of the childrenH1121 of IsraelH3478 shall beH1961 as the sandH2344 of the sea,H3220 whichH834 cannotH3808 be measuredH4058 norH3808 numbered;H5608 and it shall come to pass,H1961 that in the placeH4725 whereH834 it was saidH559 unto them, YeH859 are notH3808 my people,H5971 there it shall be saidH559 unto them, Ye are the sonsH1121 of the livingH2416 God.H410
Hos 1:10 . . . ISRAEL SHALL BE AS THE SAND OF THE SEA . . . AND . . . IT SHALL BE SAID UNTO THEM, YE ARE THE SONS OF THE LIVING GOD. It is very interesting to note here that the opening phrase of this verse is almost verbatim the words of the covenant promise made to Abraham in Gen 22:17; Gen 32:13. This confirms our Introductory principle of interpretation called Covenant Background. All the events of history, as interpreted by the Prophets, take place on a covenant background. Even the future restoration of the Jews to Palestine after the Babylonian captivity in the days of Cyrus, king of Persia, and, the future kingdom of God under the Messiah, the New Testament Church, is portrayed as the fulfillment of Gods covenant with Abraham.
Zerr: Hos 1:10. This verse continues the thought that was introduced in the preceding one. Israel is used spiritually. and refers to the Gentiles who were to become God’s people in the future after the kingdom of Christ was established. Apparently the Gentiles had no prospect of being a people of God at all, much less becoming a numerous one. But after the middle wall of partition between the Jews and Gentile was broken down, the latter showed more readiness of mind to accept the Gospel than the former, and conse-quently they produced more Christians than the Jews. And there was also a numerical fact that helped to account for the difference. The Gentiles constitute by far a larger per cent of the earth’s population than the Jews. Hence, when the door was opened to them, it brought in a greater number of converts to Christ, and that would have been true even had the comparative willingness of the two been the same.
Hosea announces the complete rejection of Israel, the northern kingdom, from being Gods people. Some of the faithful remnant might then conclude that God had forgotten His immutable covenant with Abraham. So Hosea is directed by God to write that Jehovah will eventually fulfill His covenant with Abraham (to make of Israel an innumerable people), even though the physical nation of Israel would be forever overthrown.
Perhaps this received its initial fulfillment in the restoration under Zerubbabel when a few of the Ten Tribes returned to Palestine in company with the nation of Judah, But its primary fulfillment is to be found in the founding of New Israel, the Christian Church, under the Messiahship of Jesus Christ. This cannot be misunderstood! It has the sanction of apostolic pronouncement (cf. 1Pe 2:10; Rom 9:25). The restoration of the Jews in 536 B.C. was only typical of the New Israel to be instituted on the Day of Pentecost.
Lange says, As to the main application of these verses, it is probably best to regard its promise as partially and but to a very small degree fulfilled in the case of those out of the Ten Tribes who returned to Jerusalem after the Exile, and to be constantly undergoing its fulfillment in the increase of the true Israel until the great multitude which no man could number of all nations (the 144,000, the mystical number of those sealed of the twelve tribes of Israel), shall be completed. That the Messianic application is almost exclusively the true one is evident both from the grand comprehensiveness of the promise, and from paucity of evidence as to subsequent reunion to any extent of the representatives of the two kingdoms.
Pusey says, Both St. Peter and St. Paul tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who wear the true Israel, or of the Gentiles to whom the promise was made . . .
Peter applies the prophecy to the exiles of the Dispersion in his day while Paul specifically applies it to the Gentiles in Rom 9:25. The Gentiles, formerly called not My people, would henceforth, by believing in the Seed of Abraham, be called My people.
Hos 1:11 Then shall the childrenH1121 of JudahH3063 and the childrenH1121 of IsraelH3478 be gathered together,H6908 H3162 and appointH7760 themselves oneH259 head,H7218 and they shall come upH5927 out ofH4480 the land:H776 forH3588 greatH1419 shall be the dayH3117 of Jezreel.H3157
Hos 1:11 . . . JUDAH . . . AND . . . ISRAEL SHALL BE GATHERED TOGETHER . . . ONE HEAD . . . UP FROM THE LAND . . . GREAT . . . THE DAY OF JEZREEL. Pusey says, A little image of this union was seen after the captivity in Babylon when some of the children of Israel, i.e. of the ten tribes, were united to Judah on his return, and the great schism of the two kingdoms came to an end. More fully, both literal Judah and Israel were gathered into one in the one Church of Christ, and all the spiritual Judah and Israel; i.e. as many of the Gentiles, as by following the faith, became the sons of faithful Abraham, and heirs of the promise to him.
Zerr: Hos 1:11. The prediction of this verse was fulfilled literally and spiritually. The former was fulfilled by the return of all the Jews from the Babylonian captivity. Israel, the 10-tribe kingdom, went into exile under the Assyrian Empire, and Judah, the 2- tribe kingdom, went into exile under the Babylonian Empire. The two events were a century apart, in the course of which time the Babylonians had taken over the Assyrian Empire with all its “holdings, and that virtually threw all of the Jews together. When the Persians overthrew the Babylonians, they released all of the Jew’s which permitted them to return to Palestine as one nation. The prediction was fulfilled spiritually when the distinction between Jew and Gentile was removed, and both were brought together under one head. Jesus is that head and His fold or kingdom is the place where God’s people are together as under one shepherd (Joh 10:16).
Ezekiel symbolizes the union of all Gods people under the leadership of one shepherd, David (the Messiah) in Eze 34:1-24. Ezekiel symbolizes the same Messianic union by the two staffs in Eze 37:15-28, (cf. also Jer 3:15-18; Isa 11:12-13). This, of course, finds its fulfillment in such N.T. scriptures as Eph 2:11-22; Eph 3:4-11; etc.
The name Jezreel loses its stigma. Henceforth it will be great. Jezreel means, as we have pointed out before, sowing. There, in Hos 1:4 it meant God would disperse them in judgment. Here in Hos 1:11 it is used in an exactly opposite way to mean that God will, out of the wreckage of former Israel, make a new sowing or planting and raise up a New Israel.
Questions
1. How do these two verses fit into our principle of interpretation called Covenant Background.
2. Where in the New Testament do we have an inspired interpretation of the fulfillment of these two verses?
3. How can the Gentiles be included in the fulfillment of these verses?
4. What other O.T. scriptures refer to the union of Israel and Judah in a Messianic sense?
5. What does the name Jezreel signify used in this context as compared to Hos 1:4?
Fuente: Old and New Testaments Restoration Commentary
Israel
“Israel” in Hosea means the ten tribes forming the northern kingdom as distinguished from “Judah” (the tribes of Judah and Benjamin) forming the southern kingdom which adhered to the Davidic family. (See) 1Ki 12:1-21. The promise of Hos 1:10 awaits fulfilment. See “Israel”; Gen 12:2; Gen 12:3; Rom 11:26.
Fuente: Scofield Reference Bible Notes
the number: Gen 13:16, Gen 32:12, Isa 48:19, Rom 9:27, Rom 9:28, Heb 11:12
and it: Rom 9:25, Rom 9:26
in the: or, instead of that
it was said: Hos 2:23, Isa 43:6, Isa 49:17-22, Isa 54:1-3, Isa 60:4-22, Isa 66:20, 1Pe 2:9, 1Pe 2:10
Ye are the sons: Joh 1:12, Rom 8:14-17, Rom 9:26, 2Co 6:18, Gal 4:6, Gal 4:7, 1Jo 3:1, 1Jo 3:2
Reciprocal: Exo 6:7 – will take Deu 14:1 – the children Deu 32:21 – I will Jos 3:10 – living 2Sa 7:24 – art become Psa 18:43 – a people Psa 68:22 – the depths Psa 115:14 – Lord Isa 10:22 – though thy Isa 29:17 – Lebanon Isa 32:15 – wilderness Isa 35:7 – in the Isa 45:11 – concerning my sons Isa 49:19 – thy waste Isa 49:20 – children Isa 55:5 – nation Isa 60:5 – thou shalt see Isa 62:4 – shalt no Isa 65:1 – unto Jer 3:16 – when Jer 33:22 – the host Jer 51:5 – Israel Eze 11:17 – General Eze 36:28 – be people Eze 37:23 – they be Dan 6:26 – for Oba 1:20 – the captivity of this Mic 4:7 – I will Mic 4:10 – shalt thou Hab 1:9 – they shall gather Zec 8:20 – there Zec 10:8 – and they Zec 11:3 – for their Mal 2:15 – godly seed Luk 1:13 – thou Joh 10:16 – other Joh 11:52 – the children Act 13:47 – that thou Rom 3:29 – General Gal 6:16 – the Israel Eph 1:5 – unto Eph 5:1 – as 1Th 1:9 – the living 1Ti 3:15 – the living Heb 8:10 – I will be Heb 12:22 – of the Rev 7:9 – no man
Fuente: The Treasury of Scripture Knowledge
Hos 1:10. This verse continues the thought that was introduced in the preceding one. Israel is used spiritually. and refers to the Gentiles who were to become God’s people in the future after the kingdom of Christ was established. Apparently the Gentiles had no prospect of being a people of God at all, much less becoming a nu-merous one. But after the middle wall of partition between the Jews and Gentile was broken down, the latter showed more readiness of mind to accept the Gospel than the former, and conse-quently they produced more Christians than the Jews. And there was also a numerical fact that helped to account for the difference. The Gentiles constitute by far a larger per cent of the earth’s population than the Jews. Hence, when the door was opened to them, it brought in a greater number of converts to Christ, and that would have been true even had the compara-tive willingness of the two been the same.
Fuente: Combined Bible Commentary
Hos 1:10. Yet the number of the children of Israel shall be as the sand of the sea Though God casts off the ten tribes, yet he will, in due time, supply their loss, by bringing in great numbers of true Israelites into the church, not only of the Jews, but also of the Gentiles, and making them, who before were strangers to the covenants of promise, fellow-heirs with the Jews, Rom 9:25-26; 1Pe 2:10. I think, says Bishop Horsley, this is to be understood of the mystical Israel; their numbers, consisting of myriads of converts, both of the natural Israel, and their adopted brethren of the Gentiles, shall be immeasurably great. And in the place where it was said, Ye are not my people, &c. That is, at Jerusalem, or at least in Judea, where this prophecy was delivered, and where the execution of the sentence took place: there, in that very place, they, to whom it was said, Ye are no people of mine, shall be called, the sons of the living God. This must relate, at least principally, to the natural Israel of the house of Judah; for to them it was said, Ye are no people of mine. And since they are to be acknowledged again as the children of the living God, in the same place where this sentence was pronounced and executed, the prophecy clearly promises their restoration to their own land.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Hos 1:10-11. Hos 1:1 (=Heb 2:1-3). A Promise of Restoration.The children of Israel are destined to be increased in numbers indefinitely, and instead of being called (Hos 1:10 mg.) Ye are not my people they shall be called children of the living God. Judans and Israelites shall assemble, and under one head go up victoriously from the land (see below), and on the same battlefield (Jezreel), which has witnessed the utter defeat of present-day Israel, shall enjoy a glorious triumph. Then the ominous names, Lo-ammi (not my people) and Lo-ruhamah (uncompassionated) shall be reversed.
Hos 1:10. Cf. Gen 22:17, 1Ki 4:20, Isa 48:19.
Hos 1:11. What is meant by go up from the land? Either (a) from the holy land to conquer foreign lands; or (b) from different parts of the holy land to Jezreel for battlethen the meaning would be shall gain the mastery of the land (cf. Exo 1:10); or (c) from the land of exile to Palestine (cf. Jer 3:18, Eze 37:21). The day of Jezreel, as the name Jezreel suggests, means the day when Yahweh once more sows His people in their land.
Fuente: Peake’s Commentary on the Bible
1:10 Yet the number of the {m} children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] 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.
(m) Because they thought that God could not have been true in his promise unless he had preserved them, he declares that though they were destroyed, yet the true Israelites who are the sons of the promise, would be without number, who consist both of the Jews and the Gentiles; Rom 9:26 .
Fuente: Geneva Bible Notes
This verse begins chapter 2 in the Hebrew Bible. Despite the judgment promised, Yahweh revealed that the number of the Israelites would be as the sand of the sea (i.e., innumerable, cf. Gen 22:17; Gen 32:12). He also said that in the same place where they heard His word of rejection (Hos 1:9) they would hear His word of acceptance, namely, in the land of Israel. They would again be sons of the living God. This family terminology points to the restoration of intimate covenant relationship and privilege. The "living God" title recalls Jos 3:10, where Joshua told the Israelites that they would know that the living God was among them when they saw Him defeat their enemies in the Promised Land. In this future day the Israelites would again see that Yahweh was the only living God (true God) when He defeated their enemies and led them in victory.
"Hosea’s words here are crucial to an understanding of his theology of hope. His prophetic oracles appear to presage absolute judgment, but that was so only for his unbelieving generation. The nation’s unfaithfulness to God and their trust in Assyria would be their downfall, but God would preserve a people, and out of them would spring an innumerable multitude." [Note: McComiskey, p. 29.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
B. A promise of restoration 1:10-2:1
A wonderful promise of future restoration immediately follows this gloomy revelation of judgment. It provided encouragement to Hosea’s audience by assuring a glorious and secure future for Israel eventually.