1 The idolatry of the people.
6 God’s judgments against them.
14 His promises of reconciliation with them.
Hos 2:1 “Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’
Ammi. Literally, “my people.” Ruhamah. Literally, “pitied,” or “having received compassion.” These words set forth the climax of God’s love and sound a note of encouragement.
Hos 2:2 “Rebuke your mother, rebuke her, for she is not my wife, and I am not her husband. Let her remove the adulterous look from her face and the unfaithfulness from between her breasts.
The people of Israel are charged to contend, plead, with their mother, the nation of Israel, to repent and to return to God.
Not my wife. The prophet is believed to have used throughout ch. 2 the actual experiences of his unfaithful wife as a representation of unfaithful Israel. Since Israel had committed spiritual adultery with idols, she had naturally ceased to be the spouse of God. She was no longer united to Him by faith and love, and so God disowned her.
Hosea depicts in ch. 2 God’s deep sorrow because of Israel’s unfaithfulness.
Hos 2:3 Otherwise I will strip her naked and make her as bare as on the day she was born; I will make her like a desert, turn her into a parched land, and slay her with thirst.
Israel would be reduced to the condition she was in when God first chose her as His people, a downtrodden nation of slaves. Compare Eze. 16:39.
As on the day.
Israel would become helpless, weak, uncared for, as the Hebrews were when God called them out of Egypt. This same figure was enlarged upon by the prophet Ezekiel (see Eze. 16).
As a desert
The land once “flowing with milk and honey” (Ex. 3:8, 17) would then be turned into a desolate wilderness (see Jer. 9:12, 26; Jer. 22:6; etc.).
Slay her with thirst. Compare Eze. 19:13. The lamentable outward condition of the land reflects the inward spiritual state of the people, for the soul that has forsaken God, and in turn is forsaken by God, is solitary and desolate, troubled with a burning thirst (see on Jer. 2:13).
Hos 2:4 I will not show my love to her children, because they are the children of adultery.
Not show love.
The children are prone to go in the evil ways of their parents and thus become partakers of their punishments (see on Ex. 20:5).
Children of adultery. If this refers to the children mentioned in ch. 1, it indicates that they, or at least two of the three, were not actually the prophet’s own children (see on ch. 1:6, 8).
This passage calls attention to the persistent evil of Israel’s succeeding generations. The children proved themselves no better than the mother that bore them.
Hos 2:5 Their mother has been unfaithful and has conceived them in disgrace. She said, ‘I will go after my lovers, who give me my food and my water, my wool and my linen, my olive oil and my drink.’
Lovers.
The surrounding nations, the Assyrians and the Egyptians, upon which Israel relied to help her when in danger from her enemies, are elsewhere so designated (see on Jer. 3:1; 22:20; 30:14).
However, the reference here seems to be more particularly to the foreign gods whose worship the Israelites avidly accepted (see on v. 13).
My bread and my water.
Instead of being grateful to God for supplying them with their needs and comforts, as was David (see 1 Chron. 29:10–14), the apostate Israelites shamelessly credited their idols with giving them the necessities of life (see Jer. 44:17, 18).
This same lack of gratitude to God for furnishing the material benefits of life is all too current today.
Hos 2:6 Therefore I will block her path with thornbushes; I will wall her in so that she cannot find her way.
Block her path.
God now pronounces judgment upon Israel in His determination to thwart her course of sin and shame. He will obstruct her purpose.
How true is the statement of Thomas à Kempis in his Imitation of Christ that “man proposes, but God disposes.” It is the mercy of God that this is so, for He knows best what is for our ultimate good.
Martin Luther is said to have declared, “O unhappy men, when God leaves them to themselves and does not resist them in their lusts! You bless yourselves many times that in the way of sin you find no difficulty.
Bless thyself! Thou hast cause to howl and wring thy hands; thou hast the curse of God on thee. A dreadful curse to make pleasant the way of sin.” No; God does not let the sinner go unrestrained. Repeatedly this principle is affirmed in the Bible (see Job 19:8; Prov. 16:1, 9; 19:21; Jer. 10:23; Lam. 3:7, 9).
For their own spiritual benefit Israel would soon experience the “hedge” and the “wall” of the Assyrian captivity. The remnant of the exiles who held to the worship of God (see on 2 Kings 17:23) were forever rescued from the evils of idol worship.
Hos 2:7 She will chase after her lovers but not catch them; she will look for them but not find them. Then she will say, ‘I will go back to my husband as at first, for then I was better off than now.’
Israel’s efforts to find her lovers (see on v. 5) would be in vain. Neither the heathen nations around nor their deities would be able to assist Israel in her hour of need.
If this was indeed the actual experience of Gomer (see on v. 2), it indicates that her adulterous associates were not interested in giving her permanent support and avoided meeting her whenever possible.
My husband.
In the experience of Israel, the Lord was her “first husband.” If the exact parallel was true in the life of the prophet, this is an indication that Hosea was Gomer’s “first husband,” and, hence, that she did not become involved with other “husbands” until after her marriage to the prophet.
TBetter off than now. The same experience was true of the prodigal son in our Lord’s parable, “when he came to himself” (Luke 15:17) and realized that “then” in his father’s house it was “better with” him “than now” among the husks.
Hos 2:8 She has not acknowledged that I was the one who gave her the grain, the new wine and oil, who lavished on her the silver and gold— which they used for Baal.
This reveals the sinful ignorance of God’s people and their ingratitude toward the true Giver of “every good gift and every perfect gift” (James 1:17).
Multiplied her silver and gold.
The prosperity in trade and commerce with which Israel was favored, especially in the reign of Jeroboam II, resulted in this increase.
Instead of using this wealth for the glory of God, apostate Israel employed it in idolatrous practices in rebellion against the ways of God.
Tragically, “Jeshurun [Israel] waxed fat, and kicked” (see on Deut. 32:15).
In return for His mercies God justly expects that we give Him thanks and use His blessings for His praise.
In this materialistic age, when human knowledge and skill tempt us to be proud of our own self-sufficient productiveness, we must guard ourselves against the danger of being ungrateful to God for all His benefits (see Ps. 103:1, 2).
Prepared for Baal.
The final irony of the situation is that these God-given benefits were attributed to Baal and used in service for him.
Hos 2:9 “Therefore I will take away my grain when it ripens, and my new wine when it is ready. I will take back my wool and my linen, intended to cover her naked body.
Therefore I will take away.
God determines to turn away from mercy to merited judgment. He will inflict this punishment on Israel by depriving His people of the bounties they had so misused in idolatry and sin. The abuse of mercy will cause the removal of mercy (see on Gen. 6:3).
At times God may withhold His good things from us that we may know that they come from Him and that He desires our appreciative fellowship.
In v. 5 Gomer claims that the material benefits listed were gifts from her lovers; here Hosea denies Gomer’s implied charge of non-support and states that he had provided her with these things. Similarly, the blessings Israel enjoyed had come from God, but Israel had prostituted these blessings to the service of idols (see ch. 10:1).
Grain. The necessities of life—food and raiment—will be taken away by some disaster of nature, such as storm or drought, or by hostile invasion. When we refuse to keep God in mind (see Rom. 1:28), our blessings will be cursed (Mal. 2:2).
We will be brought to recognize that we are only the stewards of Heaven’s gifts and not the proprietors of them. If we will not know the Giver through abundance we may be led to know Him through want.
Hos 2:10 So now I will expose her lewdness before the eyes of her lovers; no one will take her out of my hands.
Lewdness. Licentiousness.
Continuing the figure of Hosea’s faithless wife, the Lord warns that disgrace will follow deprivation in the case of Israel. She who was once a delight is now held in contempt and disdain.
Her lovers. See on v. 5. None shall deliver. See on Lam. 1:2, 17.
Hos 2:11 I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days—all her appointed festivals.
The prophet here declares that all the various feasts and days of holy joy of the northern kingdom would cease, owing to the coming captivity of the nation. Not the abolition of the Sabbath, or of any religious service for that matter, is foretold by this text, but rather the abolition of a rebellious nation.
All Christians agree that God did not desire that the Passover, or any other annual feast that He had instituted, be abolished at that time which was several hundred years before the first advent of Christ.
Then consistency calls for us to believe that the Bible writer is not here even hinting that the weekly Sabbath of the Lord was to be abolished, either then, or at any future date. Solemn feasts. Literally, “the feasts of a set time.”
Hos 2:12 I will ruin her vines and her fig trees, which she said were her pay from her lovers; I will make them a thicket, and wild animals will devour them.
Ruin her vines.
God now threatens to take away the means of support, thus cutting off all future hope (see on Ps. 107:33, 34). The vines and fig trees are symbolic of prosperity and peace (see on 1 Kings 4:25; Jer. 5:17).
The land where these fruitful trees and vines grew will be turned into a region of uncultivated brushwood.
Hos 2:13 I will punish her for the days she burned incense to the Baals; she decked herself with rings and jewelry, and went after her lovers, but me she forgot,” declares the LORD.
The name Baal was used generally to designate any of various local gods (see on v. 17). The use of this term is an indication that the term “lovers” as used here is a reference to the false gods of the heathen nations rather than to the nations themselves.
Burned incense.
This indicates the manner of the worship that Israel transferred from the Lord’s feast days to those of Baal. Earrings and her jewels. Sinful Israel adorned herself with beautiful ornaments in devotion to her heathen “lovers.”
The Lord’s Mercy on Israel
Hos 2:14 “Therefore I am now going to allure her; I will lead her into the wilderness and speak tenderly to her.
Allure her.
This abrupt transition heightens the picture of the persistent, unfailing love of God toward His people in spite of all their waywardness. Note the striking contrast between Israel’s “forgo” in the previous verse and God’s “allure her” in this.
We may forget God, but He cannot forget us (Isa. 49:14–16).
Into the wilderness.
Since Egypt was Israel’s house of bondage, the exodus into the wilderness represented deliverance and redemptive freedom. The wilderness also was the preparatory school in which God trained Israel for Canaan and for national development, the place where God entered covenant relationship with His people while they were on their way to the Promised Land.
What God had attempted to accomplish for Israel at the time of the wilderness experience He would seek to accomplish for her in Hosea’s day.
Hos 2:15 There I will give her back her vineyards and will make the Valley of Achor a door of hope. There she will respond as in the days of her youth, as in the day she came up out of Egypt.
The wilderness would be transformed into a place of vineyards (see on Hosea 2:12; Isa. 35:1).
Valley of Achor. Literally, “valley of trouble,” doubtless a reference to the events that followed the sin of Achan (see on Joshua 6:18; 7:24). When Achan’s thievery was discovered and its curse removed from the camp, the defeat of Ai was changed into signal victory.
In the disconsolate camp of Israel, despair gave way to the sure hope that the Promised Land would soon be possessed. So, for Israel’s comfort now, Hosea assures the people that Israel’s affliction will open to them in the future the “door of hope,” the door of restoration from captivity.
Likewise, the troubles of life that come to us, if accepted and patiently endured in the right spirit of humility and abiding faith in God, are but the “doors of hope” opening to us larger possessions of soul power (2 Cor. 4:17; 7:9–11).
“Respond” carries the thought that Israel thankfully acknowledges God’s tokens of love and now intends to do God’s will.
Hos 2:16 “In that day,” declares the LORD, “you will call me ‘my husband’; you will no longer call me ‘my master.’ “My husband,” indicating God’s purpose, after the Captivity, to renew His covenant with all Israel, hence, in figure, to be remarried to her.
No longer call me my master. The Hebrew word ba’ali may also mean “my husband.” However, the term describes the husband from the point of view of being master or owner. Some commentators suggest that ba’ali is a term of stern authority and rule in contrast with “my husband,” a title of tender affection, and that since God is a God of love, He desires that we serve Him from love and not from fear (see 1 John 4:18, 19).
Others suggest that the name ba’ali was to be discontinued because of its idolatrous associations.
Hos 2:17 I will remove the names of the Baals from her lips; no longer will their names be invoked.
The popularity of the name Baal at various periods in Israel’s history may be demonstrated by the following list:
Baal-berith (Judges 8:33); Baal-gad (Joshua 11:17); Baal-hamon (S. of Sol. 8:11); Baal-hazor (2 Sam. 13:23); Baal-hermon (Judges 3:3); Baal-meon (Num. 32:38); Baal-peor (Num. 25:3); Baal-perazim (2 Sam. 5:20); Baal-shalisha (2 Kings 4:42); Baal-tamar (Judges 20:33); Baal-zebub (2 Kings 1:2); Baal zephon (Ex. 14:2).
Hos 2:18 In that day I will make a covenant for them with the beasts of the field, the birds in the sky and the creatures that move along the ground. Bow and sword and battle I will abolish from the land, so that all may lie down in safety.
In the coming restoration the nation would depend upon God for protection (see on ch. 1:7).
Hos 2:19 I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion.
The previous marriage had ended in disaster. Israel had “played the harlot” (v. 5) and God had disowned her (v. 2). But He was willing to take back His unfaithful spouse and restore her to her former estate.
It was hoped that the unsatisfying experience of her former waywardness would help to assure the permanence of the new contract. God was willing to do His part. As far as He was concerned the new union was to continue “for ever.” Whether the plan was to succeed or not depended on Israel
Hos 2:20 I will betroth you in faithfulness, and you will acknowledge the LORD.
Israel knew the mechanics of the Lord’s worship, the sacrifices, the feast days, and other ceremonies connected with that worship; but they did not know God. In fact, the very religious worship and service of God had become to them, as they may be to us, a deceptive displacement of God Himself.
The worship and service of God are vain unless we know the God whom we worship and serve (see Matt. 7:22, 23; John 17:3).
Hos 2:21 “In that day I will respond,” declares the LORD— “I will respond to the skies, and they will respond to the earth;
“I will respond.” The source of Israel’s prosperity is depicted in vs. 21, 22 by a graphic descending climax. God answers the heavens; the heavens answer the earth; and the earth answers the crops.
Thus the material prosperity of Israel is traced by the prophet to its proper source, the Giver of all (see on vs. 5, 8).
Hos 2:22 and the earth will respond to the grain, the new wine and the olive oil, and they will respond to Jezreel.
Jezreel. In ch. 1:4 Hosea employs this word to mean “scatter,” in an evil sense (see comments there). Here he uses the word to mean “scattering” in the good sense of sowing seed. Jezreel becomes a name that joins the recollection of God’s past punishment with the assurance of His future mercy.
Hos 2:23 I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’ I will say to those called ‘Not my people,’ ‘You are my people’; and they will say, ‘You are my God.'”
A promise that, after the Captivity, Israel would be replanted in the Promised Land. I will have mercy. See on ch. 1:10.
In v. 23 the metaphorical meaning of the names of Gomer’s three children is reversed and picturesquely used to represent the restored marital relationship. Formerly (see on ch. 1:4) Jezreel meant “God will scatter,” but here God says, “I will sow.”
Instead of Lo ruhamah, “not pitied” (ch. 1:6), God now promises to “have mercy.” Instead of Lo-ammi, “not my people” (ch. 1:9), God now says, “You are my people.”