Hosea 1:11

Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land. The phraseology of the older Scriptures is here followed. Thus we read in Exodus 1:10 , in the words of Pharaoh, the children of Israel "getting them up out of the land" (comp. also Exodus 12:38 and Numbers 32:11 ); and again, on the report of the spies when the people murmured against Moses and Aaron, "they said one to another, Let us make a captain [head], and let us return into Egypt." In this way the scenes of former days were in some sense to be repeated: an exodus of some sort was again to take place; Egypt was to be abandoned and slavery left behind; they might have a wilderness to traverse, but here again the prospect of a land of promise was to cheer them on their journey and compensate them at its close; in fact, another or better Canaan was before them. Nay, more, the breach between Judah and Israel would be healed, and the disruption which had been so disastrous become a thing of the past. Judah and Israel would again unite and rally together under one head. But the important inquiry remains as to the how or when this prediction was to have fulfillment. Even if we admit the return from the captivity of Babylon to be a fulfillment, it would be but a very partial, though literal, fulfillment of such a grand prediction. That restoration was far too meager in its dimensions to come up to the requirements of, much less exhaust, such a splendid prophecy. Some of Israel—a mere fragment of the ten tribes—united with Judah in the relearn from Babylon: this poor miniature fulfillment, if we may so say, cannot be regarded, except perhaps typically or symbolically, as the fulfillment of the prophet's vivid picture. We must look to gospel times and gospel scenes for the realization of the glorious promise under consideration. Jewish interpreters themselves refer it to the times of Messiah. Thus Kimchi says, "This shall take place in the gathering together of the exiles in the days of the Messiah, for unto the second house there went up only Judah and Benjamin that had been exiles in Babylon; nor were the children of Judah and the children of Israel gathered together; and they shall make for themselves one head,—this is the King Messiah;" similarly, in the 'Betsudath David,' by Altschul, we read on this passage," They shall be gathered together : this will come to pass in the days of the Messiah. One head : this is the King Messiah. And they shall come up ; out of the lands of the captivity they shall go up unto their own land." We cannot possibly mistake the objects of this prophecy; they are expressly declared to be "the children of Judah and the children of Israel"—the two distinctive branches of the Hebrew race, the two constituent elements of the Jewish nationality, and comprehending the whole natural posterity of Israel. There can be just as little doubt about the primary and proper application of the prophecy to the conversion of the people of the Jews. For a time they were not to be the people of God; but the testimony of the prophet to their again becoming the sons of the living God is quite unmistakable. They shall appoint themselves one head. "The prophet," says Calvin, "has, by the expression, characterized the obedience of faith; for it is not enough that Christ should be given as a King, and set over men, unless they also embrace him as their King, and with reverence receive him. We now learn that, when we believe the gospel, we choose Christ for our King, as it were, by a voluntary consent." The words are adopted by both Peter and Paul: the former ( 1 Peter 2:10 ) employs them as an appropriate description, in Old Testament language, of the happy change of condition consequent on the knowledge of the truth; the latter ( Romans 9:25 ) quotes them more formally in an extension of their meaning beyond their primary import, and proper and literal application to the Jews, as an exemplification of the principle of once not my people, now my people . In this extension of their meaning they embrace, no doubt, the Gentiles, though not the objects originally and chiefly contemplated in the prophecy.

Hosea 2:1

Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. Divine mercy being now received, the recipients are urged to extend to each other the right hand of fellowship, exhorting one another, encouraging one smother, confirming each other in the faith, and mutually provoking each other to love and good works. "Because the comparison deals with a son and a daughter, the prophet therefore adds, 'your brothers and your sisters'" (Kimchi).

HOMILETICS