vv.1-4 God’s Love and Tender Care for Israel from His Youth. Jehovah recalls His love and care for Israel from the very beginning of their national history: “When Israel was a child, then I loved him, and out of Egypt I called my son.” This refers to Israel’s past deliverance from Egypt, also refers to Christ (Matt. 2:15). The Lord Jesus took up Israel’s history in His own Person, becoming the basis for Israel’s future restoration. Calling Israel out of Egypt may also look forward to the regathering of the tribes in the future. However, here the primary thought is Jehovah reminiscing over His people, remembering His tender care over them. Yet Israel responded to Jehovah’s love by departing further from Him: “they sacrificed unto the Baals, and burned incense to graven images” (v.2). Jehovah had tenderly taught Ephraim to walk, like a parent with their toddler, taken them upon His arms, and healed them, but “they knew not that I healed them” (v.3). We see here how Hosea has been brought through circumstances (Gomer, etc.) to be in such communion with the Lord that he can finish the Lord’s thought. We see this in v.3, where the Lord speaks, then Hosea speaks, then the Lord speaks again. His dealings with them had been considerate and affectionate: “I drew them with bands of a man” treating them with humanity, and not driving them but drawing them “with cords of love” (v.4). Under the figure of liberating an animal from bondage, Jehovah’s care for Israel in bringing them out of Egypt is shown: “I was to them as they that take off the yoke on their jaws, and I gently caused them to eat.” Yet in spite of all His goodness they failed to recognize His loving care.

 

 

vv.5-7 Israel’s Persistent Backsliding Brings Judgment. Because Israel “refused to return” to Jehovah, the Assyrian would become their king (v.5). Assyria is where the bulk of them were taken captive. Some might desire Egypt as a refuge from Assyria, but would not be permitted to go. Judgment would come, the sword turning about and overcoming Israel’s defenses (v.6). The nation as a whole would be carried into Assyrian captivity. The sword would consume their cities “because of their own counsels” (v.6): the judgment was therefore a just and retributive consequence of their own course. Their condition is given in v.7: “my people are bent upon backsliding from me.” Even when called to the Most High, “none at all exalteth him.”

 

 

vv.8-9 God’s Compassion Restrains His Anger Against Israel. It brought pain and sorrow to Jehovah’s heart to have to judge His people. Judgment is His “strange work” (Isa. 28:21); He does not delight in it. In the midst of threatened judgment, His sorrow and compassion suddenly burst forth: “How shall I give thee over, Ephraim? how shall I deliver thee up, Israel?” Though Israel deserved judgment like Admah and Zeboim (cities destroyed with Sodom and Gomorrah), Jehovah’s affections were deeply moved: “My heart is turned within me, my repentings are kindled together” (v.8). His heart was, as it were, churning within Him at the thought of giving up His people. Therefore He declares, “I will not execute the fierceness of mine anger, I will not again destroy Ephraim” (v.9). The reason is found in His own character: “for I am GOD, and not man.” A mere man has difficulty executing judgment while remembering mercy; human revenge can easily become excessive. But God is love, and God’s holiness would not descend into anything less than holiness, and even in judgment He remembers mercy. Though compelled to strike Israel governmentally, He would not utterly destroy the people He had chosen. This introduces the remnant. God in mercy would preserve a remnant. God will work with that remnant, drawing them in love, and “the goodness of God” will lead His people to “repentance” (Rom. 2:4). 

 

 

vv.10-11 Israel’s Future Return to the Lord. Jehovah assures Israel of a future intervention in grace when they will finally respond to His call: “They shall walk after Jehovah” (v.10). His summons is pictured as the roar of a lion, and His scattered children will hasten in response. They will come “from the west” (v.10), “as a bird out of Egypt [south], and as a dove out of the land of Assyria” [both north and east] (v.11). Egypt and Assyria represent different directions from which the scattered Israelites will return. Their scattering would not be permanent. Jehovah promises, “I will cause them to dwell in their houses”, referring to their own land. The One who had been compelled to scatter them in judgment would ultimately intervene to restore them, and Israel would respond in submission.

 

 

v.12 Ephraim’s Deceit Contrasted with Judah’s Faithfulness. The chapter closes by returning from Israel’s future restoration to the present moral condition of the two houses. Ephraim was characterized by falsehood: “Ephraim encompasseth me about with lies, and the house of Israel with deceit.” Judah, however, was at this point in a better condition: “Judah yet walketh with GOD, and with the holy things of truth.” Judah still maintained a measure of faithfulness. Nevertheless, the present condition in Judah was still far from what God’s grace will ultimately accomplish when Israel is restored.