Hosea 1:9

Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. CALL HIS NAME LO-AMMI - once "my people," but henceforth not so (, "I sware unto thee and entered into a covenant with thee, saith the Lord God, and thou becamest mine"). The intervals between the marriage and the successive births of the three children imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I and his successors, ending with Jehu's shedding the blood of Jeroboam's line in Jezreel: it was there that, Jezebel was slain, in vengeance for the Jezreelite Naboth's blood shed in the same Jezreel (; ;...

The reason is added _For ye are not my people, and I will not hereafter be your God. _This, as I have said, is the final disowning of them. They had been before called Jezreelites, and then by the name of the daughter God testified that he was alienated from them; but now the third name is still more grievous, _Ye are not my people; _for God here abolishes, in a manner, the covenant he made with the holy fathers, so that the people would cease to have any preeminence over other nations. So then the Israelites were reduced to a condition in which they differed nothing from the profane Gentiles; and thus God wholly disinherited them. The Prophet, doubtless, was not well received, when he denied them to be God’s people, who had yet descended from Abraham according to the flesh, who had ever been so accounted, and who continued proudly to boast of their election. But let us hence learn, that...

8-11 The rejection of Israel for a time, is signified by the name of another child: call him Lo-ammi, "not my people." The Lord disowns all relation to them. We love him, because he first loved us; but our being cast out of covenant, is owing to ourselves and our folly. Mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final. The same hand that wounded, is stretched forth to heal. Very precious promises are here given concerning the Israel of God, and they may be of use to us now. Some think that these promises will not have accomplishment in full, till the general conversion of the Jews in the latter days. Also this promise is applied to the gospel, and the bringing in both the Jews and Gentiles to it, by St. Paul, Romans 9:25; Romans 9:26, and by St. Peter,...

Verse Hosea 1:9. _CALL HIS NAME LO-AMMI_] לא עמי _Lo-ammi_, "Not my people;" for which the reason is immediately given: _YE_ ARE _NOT MY PEOPLE, AND I WILL NOT BE YOUR_ GOD.] The word GOD is not added here by any of the ancient versions or MSS.; and yet the construction absolutely requires it, as _Houbigant_ properly observes, who thinks the present reading לא אהיה לכם _lo eheyeh_ _lachem_, "I will not be to you," a corruption of the word אלחיכם _eloheychem_, "your God." It is strange that no various reading occurs on this verse in any MS. yet discovered. In _two_ of the oldest of mine there is a _blank_ of _half a line_ left after the last word; and so it is in the Masoretic Bibles, though the sense is not complete; for it is evidently continued in the following verse. Probably God refers to the wor

CALL HIS NAME LO-AMMI - that is, “not My people.” The name of this third child expresses the last final degree of chastisement. As the “scattering by God” did not involve the being wholly “unpitied;” so neither did the being wholly “unpitied” for the time involve the being wholly rejected, so as to be no more His people. There were corresponding degrees in the actual history of the kingdom of Israel. God withdrew his protection by degrees. Under Jeroboam, in whose reign was this beginning of Hosea’s prophecy, the people was yet outwardly strong. This strength has been thought to be expressed by the sex of the oldest child, that he was a son. On this, followed extreme weakness, full of mutual massacre and horrible cruelty, first, in a long anarchy, then under Zechariah, Shallurn, Menahem, Pekahiah, Pekah, Hosea, within, and through the invasions of Pul, Tiglathpileser, Shalmaneser, kings...

EXPOSITION HOSEA 1:1 THE WORD OF THE LORD THAT CAME UNTO HOSEA, THE SON OF BEERI. The prophets are divided into the former (_rishonim, _Zechariah 1:4) prophets and the later prophets. The writings of the former prophets comprise most of the historical hooks, for the Hebrew conception of a prophet was that of an individual inspired by God to instruct men for the present or inform them of the future, whether orally or by writing; the _later _were the prophets properly so called, while these, again, are subdivided into the _greater, _consisting of Isaiah, Jeremiah, and Ezekiel, and the _lesser, _or minor, including the remaining twelve. The designation "minor" does not imply any inferiority in importance of subject or value of contents

THEN SAID GOD, CALL HIS NAME LOAMMI,.... Which Aben Ezra interprets of the children of the ten tribes horn in captivity, who never returned; but it rather signifies the ten tribes themselves, who were carried captive and had this name given them for the reason following: FOR YE ARE NOT MY PEOPLE; though he had chosen them to be his people above all people, and had distinguished them from others by various blessings and privileges; yet they did not behave as such to him; they did not serve, obey, and worship him, but the calves at Dan and Bethel; and therefore did not deserve the name of his people: hence he says, AND I WILL NOT BE YOUR or "yours" a; that is, as we supply it, and so Aben Ezra, "your God"; will not behave toward you as such; will not take you under my care and protection, or continue you in your land, and in the enjoyment of the blessings of it; will not be your King, pa...

MY PEOPLE "My people" is an expression used in the Old Testament exclusively of Israel the nation. It is never used of the patriarchs, Abraham, Isaac, and Jacob. (Matthew 2:6)....

ANALYSIS AND ANNOTATIONS I. THE REJECTION OF ISRAEL AS THE ADULTEROUS WIFE AND HER FUTURE RECEPTION AND RESTORATION CHAPTER 1 Israel's Sin and Promise of Restoration _ 1. The introduction (Hosea 1:1) _ 2. The prophet's marriage and birth of Jezreel (Hosea 1:2) 3. The birth of Lo-Ruhamah (Hosea 1:6) 4. The birth of Lo-ammi (Hosea 1:8) 5. The future restoration (Hosea 1:10) Hosea 1:1. This superscription gives the period of Hosea's ministry.

HOSEA'S MARRIAGE: A PARABLE OF YAHWEH'S RELATIONS WITH ISRAEL. The prophet receives a Divine command to take (_i.e._ marry) a wife of whoredom and children of whoredom. The reason given for this startling procedure is that the land (_i.e._ the land of Israel) doth commit great whoredom departing from the LORD. Hosea obeys and takes as his wife _Gomer bath Diblaim_ (? daughter of fig-cakes), who bears three children to him. These are given symbolical names: the first, a son, is called Jezreel, a prophetic name pointing to the coming of vengeance on the house of Jehu [7] for the massacre at Jezreel of Ahab's house (2 Kings 10:11); the second a daughter and the third a son, bearing the names Lo-ruhamah (uncompassionated) and Lo-ammi (not my people), in token of Yahweh's rejection of Ephraim. [7] Jeroboam II. whose son Zechariah was the last of Jeh