Hosea 1:10
Verse
Context
Hosea’s Wife and Children
9And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God. 10Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or counted. And it will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’11Then the people of Judah and of Israel will be gathered together, and they will appoint for themselves one leader, and will go up out of the land. For great will be the day of Jezreel.
Sermons
Chuck Missler
Michael FlowersSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Gen 32:12; Rom 9:25, Rom 9:26. 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 Pe1 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(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 (בּלמקום אשׁר 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 Lō'-‛ammı̄, 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 הארץ 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 'echâd, 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 יזרעאל, 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.
Jamieson-Fausset-Brown Bible Commentary
Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Gen 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Rom 9:25-26; Pe1 2:10; Jo1 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Rom 11:26). the living God--opposed to their dead idols.
John Gill Bible Commentary
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, Rom 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, Rom 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.''
Tyndale Open Study Notes
1:10-11 These verses mark an abrupt shift in Hosea’s prophecy from judgment to hope. In the next three verses, Hosea transforms the names of Gomer’s three children from names of divine punishment on Israel into names of blessing and hope. This dramatically demonstrates God’s sovereign power of reversal from darkness to light, judgment to hope, and even death to life. 1:10 sands of the seashore: This promise of future population growth for God’s people echoes the promise given to the patriarchs Abraham and Jacob (Gen 22:17; 32:12). • You are children of the living God: This expression is found nowhere else in the Old Testament, but Paul quoted this verse (Rom 9:26) to establish that God had also called the Gentiles to salvation.
Hosea 1:10
Hosea’s Wife and Children
9And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God. 10Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or counted. And it will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’11Then the people of Judah and of Israel will be gathered together, and they will appoint for themselves one leader, and will go up out of the land. For great will be the day of Jezreel.
- Scripture
- Sermons
- Commentary
Hosea #1 Ch. 1 Introduction
By Chuck Missler4.6K1:06:16HoseaDEU 28:1HOS 1:10MAT 21:33ROM 9:24In this sermon, the preacher discusses various themes found in the book of Isaiah and draws parallels to the current state of the country. The sermon touches on topics such as violent crime, religious hypocrisy, political rebellion, and selfish arrogance. The preacher emphasizes the need to recognize and address these issues that offend God. Additionally, the sermon mentions a parallel story in Matthew 21, where a vineyard owner sends servants to collect the fruits of his vineyard but they are mistreated and killed by the tenant farmers. The preacher uses this story to highlight the consequences that await those who offend God.
Holy God, Holy People
By Michael Flowers19226:34HolinessHOS 1:10MAT 22:141PE 1:131PE 2:9In this sermon, the preacher focuses on the theme of holiness as mentioned in 1 Peter. He emphasizes the importance of setting our hope fully on the grace that will be brought to us at the revelation of Jesus Christ. The preacher explains that holiness is not something we achieve on our own, but rather it is a result of God's work in us through the Holy Spirit. He highlights the significance of confession and the cleansing power of the Word of God and baptism in maintaining our holiness. The sermon concludes by emphasizing that our holiness is a continuous process of conversion, transformation, and devotion to Jesus.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Gen 32:12; Rom 9:25, Rom 9:26. 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 Pe1 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(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 (בּלמקום אשׁר 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 Lō'-‛ammı̄, 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 הארץ 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 'echâd, 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 יזרעאל, 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.
Jamieson-Fausset-Brown Bible Commentary
Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Gen 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Rom 9:25-26; Pe1 2:10; Jo1 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Rom 11:26). the living God--opposed to their dead idols.
John Gill Bible Commentary
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, Rom 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, Rom 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.''
Tyndale Open Study Notes
1:10-11 These verses mark an abrupt shift in Hosea’s prophecy from judgment to hope. In the next three verses, Hosea transforms the names of Gomer’s three children from names of divine punishment on Israel into names of blessing and hope. This dramatically demonstrates God’s sovereign power of reversal from darkness to light, judgment to hope, and even death to life. 1:10 sands of the seashore: This promise of future population growth for God’s people echoes the promise given to the patriarchs Abraham and Jacob (Gen 22:17; 32:12). • You are children of the living God: This expression is found nowhere else in the Old Testament, but Paul quoted this verse (Rom 9:26) to establish that God had also called the Gentiles to salvation.