BOOK OF HOSEA.
The twelve remaining prophecies have long been considered as one book. It is thought, that St. Stephen refer referred to this arrangement, when quoting a passage from Amos, he says, "As it is written in the book of the prophets:" ( A ( Acts 7:42.) and it is certain, that in the first ages of Christianity, both Jews and Christians numbered up the books of the Old Testament, accord ing to it. This may help to shew what those books were, to which Christ and his apostle: referred, as The Scriptures , and The oracles of God .
The writers of this part of scripture are generally called THE MINOR PROPHETS; not that their writings were inferior, in excellency or authority, to the larger works of the other prophets: but merely on account of their brevity. -They are not placed exactly after the order, in which the prophets delivered them. Nine of them prophesied before the captivity; three (Haggai, Zechariah, and Malachi,) prophesied after the Jews were returned from Babylon; and soine of the forner were as early, or more so, than the prophet Isaiah; especially Jonah, who evidently preceded all the others.
As to the rest, the various schemes formed, and the different opinions held, by very learned men, and the slender grounds on which in some cases they rest their opinions, shew that it is a subject of more difficulty than use. A general reference to the prefaces to each prophecy; and to the dates affixed to it, or the different parts of it, must here suffice.
It may be supposed that these prophets who wrote little, and many who wrote nothing, were eminent and useful preachers of righteousness, to their own generations; and perhaps some of them did more service in their own time, than those who have left more behind them for the benefit of posterity: at least the Lord generally dispenses his gifts and services in this
manuer.
Hosea, whose prophecy we now enter upon, exercised his sacred office for a great many years: he predicted the captivity of the ten Tribes long before it arrived, yet he probably lived to witness its near app approach. He is supposed to have been of the kingdom of Israel, Israel, though his prophecies frequently relate to Judah also. His style is remarkably concise, sententious, and unconnected, though some parts are peculiariy pathetic, animated, d, and sublime.
His general scope was to convince his pe people of their exceeding siufulness, and to warn them by the terror, and lead them by the goodness of God to repentance.
His predictions of events, which soon took place, are numerous: but those relating to the state of Israel and Judah for many ages, the conversion of the gentiles, and the future restoration of Israel, are peculiarly distinct and striking; they coincide with those of the other propliets; and the extraordinary fulfilment of several of them, in past and present times, both proves the divine inspiration of the writer, and gives assurance that the rest will in due time be accomplished.-Considering the brevity of this prophecy, few parts of the Old Testament are more fully attested by guotations, or clear references, in the New. (Comp. 1:10,11. 2:23. with Rom . 9:25,26. 1 Pet . 2:10. -6:6. with Matt . 9:13.-10:8. with Luke 23:30.
Rev. 6:16.-11:1. with Matt . 2:15.-13:14. with 1 Cor . 15:54,55.) -Very strong language has been used, by some learned men, on the corrupt state, in which the original text of the minor prophets in general, and of Hosea in particular, has been sent down to us; and abundant corrections, some on very slender authority, others purely conjectural, some where they might seem to render the sense more clear, others where, to me at least, they appear to render it more obscure, have been proposed.-But this method, if freely encouraged, is a desperate remedy: it tends to add to, and take from, the word of God, and to substitute the conjectures of men, in the place of his infallible oracles.
In a few instances, with great caution and sobriety, on the united authority of manuscripts and versions, a slight alteration may be admissible: but in general, it is probable, that the humble, diligent, and pious student of scripture will find, that the text, as it now stands, contains in every part an important and instructive meaning.
Industry, (with earnest prayer,) in endeavoring to understand the sacred oracles, in their present state, would perhaps do more to render the meaning of them intelligible, explicit, and impressive; than all the labor which is taken to correct and improve the text: and if at last, a few passages remained obscure or ambiguous; this would by no means be of such bad consequence, as conjectural alterations, or alterations on dubious authority.
The translation of this prophecy, likewise, has been much complained of: and perhaps some passages are less exactly and clearly rendered, than usual. But it is no easy matter to give an unexceptionable version of so concise an ancient book, which is on many accounts peculiarly difficult: and it is very doubtful, whether, all things considered, a better translation could at present be made, than that which we already possess: at least such attempts, in this and other instances, do not appear to have been very successful.
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the days of dUzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whore
d 2 Kings 14:16-29. 15:1,2,32. f 3:1. See on Is. 20:2,3. Jer. 13: 16:18: 2 Chr. 26:32: 1-11. Ez. 4: 5:
e Mark 1:1.
Judah, who succeeded each other during Hosea's ministry, are mentioned: but Jeroboam king of Israel alone, under whose reign he began to prophesy; for after Jeroboam's death the affairs of Israel fell into the utmost confusion. ( Marg . Ref . c, d. -Notes , 2 Kings 14:21 -28. 15:8-30. 2 Chr . 26:-29:) If we suppose, that the prophet exercised his ministry for a doms and & children of whoredoms: for ||1 and I will * avenge the blood of Jezreel
the land hath committed great whoredom, departing from the Lord.
3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.
4 And the Lord said unto him, his name Jezreel; for yet a little
g 2:4. 2 Pet. 2:14. marg . E h Ex. 34:15,16. Deut. 31:16. 2 Chr. 21:13. Ps. 73:27. 106: 39. Jer. 3:1-4,9. Ez. 6:9. 16: 23: Rev. 17:1,2,5.
i Is. 8:1-3.
Call while ,
k 6,9. Is. 7:14. 9:6. Matt. 1: 21. Luke 1:13,31,63. John 1: 42.
few of the last years of Jeroboam, and of the first of Hezekiah, we shall find that he labored in the work nearly seventy years, and must have lived to a very great age. No information is given of the time in which he delivered any one of his predictions. (Note, Is . 1:1 . )
V. 2, 3. The prophet was called to enter on his prophetical office, in a very remarkable manner. When he was, as it seems, a very young man, he was commanded by the Lord, to marry "a wife of whoredoms;" one notorious for that vice, and whose children would be considered as "children of whoredoms." This was intended to be an emblem of the Lord's dealings with the idolatrous Israelites, whom he had espoused to himself.
And accordingly Hosea married Gomer the daughter of Diblaim. -It has been much disputed, whether this were done in reality or in vision; or whether it were any thing more than a parable, which he was commanded to speak to the people. But it seems to be taking an unauthorized liberty with scripture, to explain narrative into vision or parable , without absolute necessity, or the least intimation of it in the text. ( Note , Jer . 13: 1-7.)-Even if we consider it as a reality, many difficulties remain to be obviated.
It is argued, that it would have been inconsistent with the prophet's character, to marry a notoriously bad woman: and therefore some have conjectured, that she was previously reformed, as Rahab the harlot had been, been, before she was married to Salmon. Others im imagine, that she bore a good character when the prophet married her, but afterwards became "a wife of whoredoms," and her children were brought under the suspicion of being "children of whoredoms:" and this is more plausible than the former, which by no means accords to the thing signified. ( Marg .
Ref . f-h.- Note , 3:13.) But perhaps it may be shewn, that it was
upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.
tually command an immoral action; though he might command what, without such a command, would be wrong for a man to do, as he enjoined the extirpation of the Midianites and the Canaanites, men, women, and children. ( Notes , Num . 31:2,14-18.
Josh. 7:24.) So that it might not only be lawful for the prophet thus to marry, but be his bounden duty; and to bear the heavy cross that it would lay on him. -The Israelites were idolatrous in Egypt, before their national espousals to the Lord at mount Sinai, as well as afterwards; so that they were, through their successive generations, unto him, as "a wife of whoredoms, and children of whoredoms:" ( Note , Ez . 20:7-9.) it would therefore form a more affecting picture of God's unmerited goodness and unwearied patience, and of their perverseness and ingratitude, by which they grieved him, wearied him out, and dishonored him, if we take it literally, than if we adopt any other interpretation of it.
A man, who had a wife, who both before and after marriage was guilty of incontinence, would be ready to look upon her children with suspicion, and to consider them as "children of whoredoms;" and others would be apt to think the same: this was the case of the Lord respecting the people of Israel; and it will perhaps afterwards appear, that the conduct of the prophet exactly pictured that of God to Israel, with respect to his past, present, and predicted future dealings, with that favored but ungrateful ul nation. ( Notes , Ez . 16: 23:) V. 4, 5.
Gomer, Gomer, the name of Hosea's wife, may signify consumption . This might in general denote the speedy ruin of the kingdom of Israel for their idolatries. The names, also, which God commanded the prophet to give his sons by Gomer, referred to the different gradations, by which that ruin would come upon them.-Jezreel was the city, where Jehu
not unlawful, or immoral, for the prophet tosmote the family of Ahab: the name signifies,
marry a licentious woman, on such an occasion. Some restrictions were laid upon the priests in these respects; but Hosea, not being a priest, was not concerned in them. ( Notes , Lev . 21 : 7,10-15 . Ez . 44:22.) Gomer was an Israelite, and so not included in the prohibitions of intermarrying with Gentiles.
The rule in the New Testament, of believers marrying "only in the Lord," was doubtless always obligatory, as to the spirit of it, in ordinary cases; because most important consequences depend on it: but, (like the laws against the marriages of near relations,) though generally and highly expedient, it cannot be deemed of immutable and indispensable obligation; for cases may be imagined in which it must be violated, or other moral laws of God be broken. ( Notes , Lev . 18: 6-17. 1 Cor. 7:39,40. 2 Cor. 6:14-18.) The express command of God would suffice to authorize any deviations from ordinary rules, which were not of immutable and moral obligation: and it is impossible, that he should ac
the seed of God, or scattered by God , as seed is when sown: Jehu had executed judgment on Ahab's family, and was recompensed for that service, by the continuance of the kingdom in his family to the fourth generation. But his subsequent conduct evinced, that he was actuated by selfish motives in all that he did; the ambition, cruelty, and hypocrisy, of which he was then guilty, were to be avenged on his house, after their subsequent idolatry and iniquity had ripened them for this destruction; and then the kingdom would speedily cease from the house of Israel. ( Marg . and Marg .
Ref . k, 1.- Notes , 2 Kings 9:25,26. 10:29-31.) This was predicted towards the close of the reign of Jeroboam, the grandson of Jehu, whose son Zachariah was soon murdered by Shallum who usurped the throne: and from that time the history of the kingdom of Israel contains little else than conspiracies, murders, and usurpations; till it was subverted by the Assyrians, and the people were scattered of a daughter. And God said unto him, Call || her name * Lo-ruhamah: Pfor I will + no more have mercy upon the house of Israel; but I will utterly take them away.
7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
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.
11 Then shall the children of Judah, and the children of Israel be gathered to
8 Now when she had weaned Lo-gether, and appoint themselves one head, ruhamah, she conceived and bare a son.
God , through the various provinces of the Assyrian empire. ( Notes , 2 Kings 14:23-28. 15: 8-31. 17:18:9-12. 1 Chr . 5:25,26.) -Perhaps some fatal battle was afterwards fought in the valley of Jezreel, in which the Assyrians brake the bow, or bow, or destroyed the military force, of the kingdom of Israel.
V. 6, 7. The daughter, which Gomer next bare, has been considered as an emblem of the enfeebled state of Israel, after the fall of Jehu's family: her name signifies "Not having obtained mercy," ( Marg . and Ref . ) and implied that God would finally cast off the kingdom of Israel, as a separate people, and no more shew them the special mercy, which he bears to his chosen inheritance. ( Marg . and Marg . Ref . p , q.- Note , 9:15-17.) But at the same time he, promised that he would "have mercy on Judah, and save them by the LORD their God," and not by the weapons of war. ( Marg .
Ref.r t.- Notes , 2 Kings 19:30-35. Ezra 1:1-4.) Some explain this of the deliverance of Judah from the Assyrian invasion, by the miraculous destruction of Sennacherib's army, and not by any human means: others of their return from captivity, by the Lord's powerfully inclining the heart of Cyrus to release them. We should not however lose sight of the great salvation "by the LORD their God," when he was "manifested in the flesh" to effect even that spiritual redemption, of which all the temporal deliver ances of his people were no more than types and shadows.
Of this salvation all the prophets wrote; the Jewish nation was continued in possession of their privileges, till "this Horn of salvation was raised" up among them. (Notes, Is . 40:9-11. 45:20-25. Jer. 23:5,6. Zech. 2:6-13. 4:4-7.9:9,10. Matt . 1:20-23.
Tit . 3:4-7.) His victories were obtained, not by bow or sword, but by his precious blood and powerful grace: and he will at last save the Jews, and recover them from their present dispersions; for which purpose, they are evidently reserved from age to age a separate people; whilst the Israelites have either been incorporated among them, or among the gentiles. ( Notes , Num . 23:9. Jer . 30:10,11.)
V. 8-10. "Lo-ammi" signifies, Not my peo ple ; ( marg .) as Israel had not sought or "obtained mercy." God would no longer own them as his people; they would be left entirely to renounce his worship, and he would utterly cast them out of his special protection. Yet he would not break his promise made to their VOL. IV.
and they shall come up out of the land: for great shall be the day of Jezreel.
fathers: the numbers of the Israelites would still be "as the sand of the sea." Multitudes of their tribes would be joined to the Jews, or converted along with them to Christ: and the innumerable millions of the Gentiles, who should become the children of God God by by faith in Jesus Christ, would be indeed the true Israel and "the seed of Abraham," ," as united to that one Seed to whom the promises were made. So that, in the places, where it had heretofore been said, that the inhabitants were not God's people, there would many be addressed as the children of the living God. ( Marg . and Marg . Ref . - Notes , Rom . 4:9-12. 9:24-29. Gal 3:15 -18, v . 16,26--29. 1 Pet . 2:9,10.)
I will not be your God. (9) Or, "I will not be unto you," that is a Husband, or Father, or God. ( Note , 2:2-5.) I will no more own you 'for my people, nor continue my protection 'over you. ( Lev . 26:12. Ez . 11:20. 14:11.)' Lowth .
V. 11.
This may refer to the union of the Israelites with the Jews, who came up under Zerubbabel after the captivity: they were not divided as before, but "appointed themselves one head," or captain and ruler over them all. ( Note , Ezra 1:7--11.) Or it may relate to the conversion of the Israelites as well as the Jews to Christ, in the primitive times: or rather to that future period when the Jews, and all the Israelites who are or shall be incorporated with them, or wherever dispersed, shall gather together, and submit to Christ, as their Head of authority, direction, protection, and influence; and so come up out of the land of their captivity: for, as the scattering of the people by the Lord has been great and long; so the day of their being gathered from their dispersion shall be very glorious in itself, and in its consequences; which seems to be intended by "the day of Jezreel." ( Marg .
Ref .--Notes, 4,5.3:4,5. Jer . 3:16--18. Ez . 34:23--31.37:20-22. Mic . 2:12,13. Rom . 11:11--15.)
PRACTICAL OBSERVATIONS.
V. 1-5.
It would seldom be expedient, and some times it would not be lawful, for us to exercise all that tenderness, compassion, and liberal kindness to those, who grossly violate their relative and social engagements, which the Lord shews to us, after all our ingratitude, unfaithfulness, and misbehavior to him: but he has provided a method, in which to display [705
her as a wilderness, and set her like a dry land, and slay her with thirst.
4 And I will not have mercy upon her children; for they be the children of whoredoms.
5 For their mother hath played the harlot: she that conceived them hath done shamefully: for she said, I will go after my lovers, that P gave me my bread and my water, my wool and my flax, mine oil and my + drink. [Practical Observations.]
g Is. 32:13,14. 33:9. 64:10. Jer. | m 2. 3:1. 4:5,12-15. Is. 1:21. 2:31. 4:26. 12:10. 22:6. Ez. 50:1. Jer. 2:20,25. 3:1,6-9. Ez. 16:15,16,23. 23:5-11. Rev. 2:20-23. 17:1-5.
19:13. 20:35,36.
h Jer. 2:6. 17:6. 51:43. i Ex. 17:3. Judg. 15:18. 8:11-13.
Am.
k 1:6. Is. 27:11. Jer. 13:14. 16: 5. Ez. 8:18. 9:10. Zech. 1: 12. Rom. 9:18. 11:22. Jam. 2:13.
11:2. 2 Kings 9:22. Is. 57:3. John 8:41.
n 9:10. Ezra 9:6,7. Jer. 2:26, 27. 11:13. Dan. 9:5-8.
ο 13. 8:9. Is. 57:7,8. Jer. 3:1
3. Ez. 23:16,17,40-44. p 8,12. Judg. 16:23. Jer. 44: 17,18.
Heb. drinks.
ed people have been cast off, and he would no more be their God; yet the number of his true Israel can never be known.
Blessed be bis name, that in our land, of which it might once have been said, "Ye are not my people;" it may now be said of numbers, "Ye are the children of the living God." May it be truly said of the writer, and every reader of these Observations!--Let us then join ourselves to his worshippers, and enlist under the banner of our appointed Head; that with one accord we may leave the land of our captivity, and march forward to the Canaan above; celebrating as we proceed the glory of our Redeemer, the greatness of our deliverance, our invaluable privileges, and our joyful prospect.--And let us pray for that glorious day, when the scattered Jews shall gather gather themselves to Christ, and be again numbered amongst his seed, seed, his his true Israel; and when there shall be "one LORD and his name One," through all the nations of the earth. ( Notes , Zech . 14:6-9, v. 9.
Matt . 6:9.)
the honor of his justice and holiness, whilst his grace abounds to the chief of sinners.--We should be ready to bear any trial or cross in our persons, or in domestic and relative life, which the Lord pleases to appoint for us.
He has a right to our implicit submission; our sharpest affli afflictions are far less than our deservings; and he can make up all losses to us, and comfort us in the most disquieting circumstances.--That situation may become safe and easy to us, when the Lord appoints it for us, which would have been intolerable and perilous, if we had thrust ourselves into it: and when we are obedient to God's command, we may trust our characters with him, and venture all consequences; even though we act contrary to the general sentiments of mankind in crdinary cases.--We should be broken and wearied out, with a very little part of that perverseness from others, with which we try the patience and grieve the Spirit of our God: nor can any event in life sufficiently illustrate his long-suffering and mercy to his people, and their base and ungrateful conduct to him.-But, while the upright soul, who loathes and mourns over his sins, may still hope in that mercy, which he is conscious of having abused; let the proud, hypocritical, and hardened rebel beware.
His specious and hollow services will have their reward; but his pride and hypocrisy will meet with their merited punish- dispersed Israelites into the church; ( Note ,
ment: and though avarice, ambition, and iniquity may for a time advance a man's family, or even promote the prosperity of a nation; yet they will at length bring down a load of vengeance, which will scatter or sink them in infamy and ruin.
V. 6-11.
NOTES.