Chapter 2 introduces some
new elements of exceeding interest; and, at the same
time, a magnificent revelation of the dealings of God in
grace, towards Israel. The opening words of the chapter
appear to me to recognise the principle of a remnant,
acknowledged by the heart of God as a people, and an
object of mercy, while the nation, as a body, is rejected
by the Lord. But the thought of Israel's restoration,
announced in the last verse of chapter 1, gives the
remnant its value and its place, according to the
counsels of God: "God has not cast off his people
whom he foreknew." Nevertheless, Jehovah says by the
Holy Ghost to the prophet, not "I have married thy
mother, and I will not put her away," but "Say
unto your brethren, Ammi (my people), and to your
sisters, Ruhamah (received in mercy)"; that is to
say, to those who, acted upon by the Spirit of God,
really enter in heart into the mind of the
prophet—those who possess the character which made
Jesus say, These are my brethren and my sisters. Such a
position, in the eyes of the prophet, have the people and
the beloved of God. It is thus that Peter applies chapter
2: 23 to the remnant, that Paul reasons in Romans 9, and
that the Lord Himself can take the name of "the true
vine."
Repentance:
Jehovah's grace
The prophet, then (he
alone could do it), was to acknowledge his brothers and
sisters as in relation with God, according to the whole
effect of the promise, although that effect was not yet
accomplished. But, in fact, with respect to God's
dealings, God had to plead with the mother—with
Israel, looked at as a whole. God could not own her as
married to Him: He would not be her husband. She must
repent, if she would not be punished and made bare before
the world. Neither would Jehovah have pity on her
children, for they were born while she was going after
false gods. Israel ascribed all the blessings that
Jehovah had poured upon her to the favour of false gods.
Therefore Jehovah had forcibly turned her back in her
path. And since she knew not that it was Jehovah who
filled her with this abundance, He would take it from
her, and leave her naked and destitute, and visit upon
her all the days of Baalim, during which Israel had
served them and had forgotten Jehovah. But having brought
this unfaithful woman into the wilderness, where she must
learn that these false gods could not enrich her, Jehovah
Himself, having allured her into it, would speak to her
heart in grace. There it should be, when she had
understood where her sin had brought her and was alone
with Jehovah in the wilderness to which He had allured
her, that He would comfort her, and give her entrance
through grace into the power of those blessings which He
alone could bestow.
Achor the door of
hope: blessing on the ground of God's grace and His
faithfulness
The circumstance by which
God expresses this return to grace is of touching
interest. The valley of Achor should be her door of hope.
There, where the judgment of God began to fall on the
unfaithful people after their entrance into the land,
when God acted according to the responsibility of the
people—there would He now shew that grace abounded
over all their sin. The joy of their first deliverance
and redemption should be restored to them. It should be a
recommencement of their history in grace, only it should
be an assured blessing. The principle of the relationship
of Israel with Jehovah should be changed. He would not be
as a Master (Baal) to whom she was responsible, but as a
Husband who had espoused her.. The Baalim should be
entirely forgotten. He would take every kind of enemy out
of their land, whether wild beast or wicked man, and He
would betroth her unto Him in righteousness and in
judgment, in lovingkindness, in mercies, and in
faithfulness. She should know that it was Jehovah. Israel
being thus betrothed in faithfulness to Jehovah, and such
being the assured principles of His relationship with
her, the chain of blessing between Jehovah and His people
on earth should be secured and uninterrupted. Jehovah
should be in connection with the heavens, the heavens
with the earth, the earth should yield her blessings, and
these should meet all the wants of Israel, the seed of
God. And He would sow Israel unto Himself in the earth,
and her name should be Ruhamah (that is, received in
mercy or grace), Ammi (that is, my people); and Israel
should say, "Thou art my God." In a word, there
should be an entire restoration of blessing, but on the
ground of grace and of the faithfulness of God.
Hosea 2 Bible Commentary
John Darby’s Synopsis
Chapter 2 introduces some new elements of exceeding interest; and, at the same time, a magnificent revelation of the dealings of God in grace, towards Israel. The opening words of the chapter appear to me to recognise the principle of a remnant, acknowledged by the heart of God as a people, and an object of mercy, while the nation, as a body, is rejected by the Lord. But the thought of Israel's restoration, announced in the last verse of chapter 1, gives the remnant its value and its place, according to the counsels of God: "God has not cast off his people whom he foreknew." Nevertheless, Jehovah says by the Holy Ghost to the prophet, not "I have married thy mother, and I will not put her away," but "Say unto your brethren, Ammi (my people), and to your sisters, Ruhamah (received in mercy)"; that is to say, to those who, acted upon by the Spirit of God, really enter in heart into the mind of the prophet—those who possess the character which made Jesus say, These are my brethren and my sisters. Such a position, in the eyes of the prophet, have the people and the beloved of God. It is thus that Peter applies chapter 2: 23 to the remnant, that Paul reasons in Romans 9, and that the Lord Himself can take the name of "the true vine."
Repentance: Jehovah's grace
The prophet, then (he alone could do it), was to acknowledge his brothers and sisters as in relation with God, according to the whole effect of the promise, although that effect was not yet accomplished. But, in fact, with respect to God's dealings, God had to plead with the mother—with Israel, looked at as a whole. God could not own her as married to Him: He would not be her husband. She must repent, if she would not be punished and made bare before the world. Neither would Jehovah have pity on her children, for they were born while she was going after false gods. Israel ascribed all the blessings that Jehovah had poured upon her to the favour of false gods. Therefore Jehovah had forcibly turned her back in her path. And since she knew not that it was Jehovah who filled her with this abundance, He would take it from her, and leave her naked and destitute, and visit upon her all the days of Baalim, during which Israel had served them and had forgotten Jehovah. But having brought this unfaithful woman into the wilderness, where she must learn that these false gods could not enrich her, Jehovah Himself, having allured her into it, would speak to her heart in grace. There it should be, when she had understood where her sin had brought her and was alone with Jehovah in the wilderness to which He had allured her, that He would comfort her, and give her entrance through grace into the power of those blessings which He alone could bestow.
Achor the door of hope: blessing on the ground of God's grace and His faithfulness
The circumstance by which God expresses this return to grace is of touching interest. The valley of Achor should be her door of hope. There, where the judgment of God began to fall on the unfaithful people after their entrance into the land, when God acted according to the responsibility of the people—there would He now shew that grace abounded over all their sin. The joy of their first deliverance and redemption should be restored to them. It should be a recommencement of their history in grace, only it should be an assured blessing. The principle of the relationship of Israel with Jehovah should be changed. He would not be as a Master (Baal) to whom she was responsible, but as a Husband who had espoused her.. The Baalim should be entirely forgotten. He would take every kind of enemy out of their land, whether wild beast or wicked man, and He would betroth her unto Him in righteousness and in judgment, in lovingkindness, in mercies, and in faithfulness. She should know that it was Jehovah. Israel being thus betrothed in faithfulness to Jehovah, and such being the assured principles of His relationship with her, the chain of blessing between Jehovah and His people on earth should be secured and uninterrupted. Jehovah should be in connection with the heavens, the heavens with the earth, the earth should yield her blessings, and these should meet all the wants of Israel, the seed of God. And He would sow Israel unto Himself in the earth, and her name should be Ruhamah (that is, received in mercy or grace), Ammi (that is, my people); and Israel should say, "Thou art my God." In a word, there should be an entire restoration of blessing, but on the ground of grace and of the faithfulness of God.