Hosea 1:11 Commentaries: And the sons of Judah and the sons of Israel will be gathered together, And they will appoint for themselves one leader, And they will go up from the land, For great will be the day of Jezreel.

◄ 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: for great shall be the day of Jezreel.

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EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(11) Shall come up out of the land.—Better, shall go up out of, &c., a phrase frequently occurring in Scripture, to denote the marching forth to war. Israel shall then be united. The envy of Israel and Judah shall cease. (Isaiah 11:12-13; Ezekiel 34:24; Ezekiel 37:24). A world-wide dominion shall be established under the restored theocracy. Under the word “land,” no reference is made by the prophet to exile, either in Babylon, Assyria, or Egypt, but Palestine is evidently meant. Then the true Israel, having chosen their true king, shall demonstrate the greatness of the day of Jezreel. The brothers and sisters will then drop the curse involved in their names, and recognise the Divine proprietorship of Jehovah and the abundance of His pity.

Benson Commentary

Hosea 1:11. Then shall the children of Judah and the children of Israel be gathered together — When the fulness of the Gentiles is come in, this will be a means of converting the Jews, and bringing them into the church. And when converts of the house of Judah shall have obtained a resettlement in the holy land, then a general conversion shall take place of the race of Judah, and the race of the ten tribes. They shall unite in one confession, and in one polity; and appoint themselves one head — The Lord Christ, called David their king, (Hosea 3:5,) shall become the chief and head of his church, composed of Judah and Israel, of Jews and Gentiles. This head is indeed appointed and set up over the church by God, Psalm 2:6; Ephesians 1:22. But the saints are said to appoint Christ their head, when they choose him and embrace him for their sovereign; when, with the highest estimation, most vigorous affections, and utmost endeavours of unfeigned obedience, they set him up in their hearts, and serve him in their lives, giving him the pre-eminence in all things. And they shall come up out of the land, &c. — That is, from all parts of the earth, to Jerusalem, there to join in the same way of worship (as once the twelve tribes did, before the schism under Jeroboam) with the Christian Church, and so proceed on the way to the kingdom of heaven. Jerusalem being situated upon an eminence, and in the heart of a mountainous region, which rose greatly above the general level of the country to a great distance on all sides, the sacred writers always speak of persons going to Jerusalem, as going up. For great shall be the day of Jezreel — That is, of the seed of God: see note on Hosea 1:4. “Great and happy shall be the day, when the holy seed of both branches of the natural Israel shall be publicly acknowledged of their God, united under one head, their King Messiah, and restored to the possession of the promised land, and to a situation of high pre-eminence among the kingdoms of the earth.” It must be observed here, that although this is an express prophecy of the final conversion and restoration of the Jews, it contains also a manifest allusion to the call of the Gentiles. For, “the word Jezreel, though applied in this passage to the devout part of the natural Israel, by its etymology is capable of a larger meaning, comprehending all, of every race and nation, who, by the preaching of the gospel, are made members of Christ, and the children of God. All these are a seed of God, begotten of him by the Spirit to a holy life, and to the inheritance of immortality. The words Ammi and Ruhamah, (my people and beloved,) and their opposites, Lo-ammi and Lo- ruhamah, (not my people and not beloved,) are capable of the same extension; the two former to comprehend the converted, the two latter the unconverted, Gentiles. In this extent they seem to be used chap. Hosea 2:23, which appears to be a prophecy of the call of the Gentiles, with manifest allusion to the restoration of the Jews.” Accordingly we find these prophecies of Hosea cited by St. Paul, to prove the indiscriminate call to salvation both of Gentiles and Jews. He affirms, that God has called us [that is, Christians] vessels of mercy afore prepared unto glory, ου μονον

εξ Ιουδαιων αλλα και εξ εθνων, not of the Jews only, but moreover of the Gentiles too, Romans 9:24.” “The allusion which is made to these prophecies by St. Peter, in his first epistle, (1 Peter 2:10,) is not properly a citation of any part of them, but merely an accommodation of the expressions, not my people, my people, not having obtained mercy, having obtained mercy, to the case of the Hebrews of the Asiatic dispersion, before and after their conversion.” Bishop Horsley, who adds, “it is surprising that the return of Judah from the Babylonian captivity should ever have been considered, by any Christian divine, as the principal object of this prophecy, and an event in which it has received its full accomplishment. The fact is, that this prophecy has no relation to the return from Babylon in a single circumstance. What was the number of the returned captives, that it should be compared to that of the sands upon the sea-shore? The number of the returned, in comparison of the whole captivity, was nothing. And how was Zorobabel (under whom the Jews returned from Babylon) one head of the rest of Israel, as well as of Judah? To interpret the prophecy in this manner is to make it little better than a paltry quibble; more worthy of the Delphic tripod, than of the Scripture of truth.” Very judicious, upon this subject, are the remarks of the learned Houbigant, “The prophet, in the tenth verse, passes from threatenings to promises, which is the manner of the prophets, that the Jews might not think that, after the accomplishment of the threatenings, God would concern himself no more about their nation. Those promises seem to respect the final condition of the Jews, when they should collect under one head, the Messiah; that it might properly be said of them, Ye are children of the living God. It is difficult to accommodate the words of this passage to the return from the Babylonian captivity. Those Jews, who returned from Babylon, were not so much as one-hundredth part of the whole Jewish race; so little were they to be compared with the sands of the sea: nor did they appoint themselves one head. Zorobabel was indeed their leader, but not their single leader; and their form of government henceforward was not monarchical, but an aristocracy. Nor had they kings till the very last, when they were become unworthy to be called children of the living God.”

Matthew Henry's Concise Commentary

1:8-11 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, Ro 9:25,26, and by St. Peter, 1Pe 2:10. To believe in Christ, is to have him for our Head, and willingly to commit ourselves to his guidance and government. And let us pray for the coming of the glorious day, when there shall be one Lord through all the earth.

Barnes' Notes on the Bible

Then shall the children of Judah and the children of Israel be gathered together - A little image of this union was seen after the captivity in Babylon, when some of the children of Israel, i. e., of the ten tribes, were united to Judah on his return, and the great schism of the two kingdoms came to an end. More fully, both literal Judah and Israel were gathered into one in the one Church of Christ, and all the spiritual Judah and Israel; i. e., as many of the Gentiles as, by following the faith, became the sons of faithful Abraham, and heirs of the promise to him.

And shall make themselves one Head - The act of God is named first, "they shall be gathered;" for without God we can do nothing. Then follows the act of their own consent, "they shall make themselves one Head;" for without us God doth nothing in us. God gathereth, by the call of His grace; they make to themselves one Head, by obeying His call, and submitting themselves to Christ, the one Head of the mystical body, the Church, who are His members. In like way, Ezekiel foretells of Christ, of the seed of David, under the name of David; "I will set up one Shepherd over them, and He shall feed them, even My servant David; and I the Lord will be their God, and My servant David a Prince among them" Ezekiel 34:23-24; and again; "I will make them one nation in the land, upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all" Ezekiel 37:22. But this was not wholly fulfilled, until Christ came, for after the captivity they were under Zorobabel as chief, and Joshua as high priest.

And shall come up out of the land - To "come up" or "go up" is a title of dignity; from where, in our time, people are said to go up to the metropolis, or the University; and in Holy Scripture, to "come up," or "go up," out of Egypt (Genesis 13:1; Genesis 45:25, etc.), or Assyria 2 Kings 17:3; 2 Kings 18:9, 2 Kings 18:13; Isaiah 36:1, Isaiah 36:10, or Babylon 2 Kings 24:1; Ezra 2:1; Ezra 7:6; Nehemiah 7:6; Nehemiah 12:1, to the land of promise, or from the rest of the land to the place which God chose Exodus 34:24 to place His name there, Shiloh, 1 Samuel 1:22, or, afterward, Jerusalem; (2 Samuel 19:34; 1 Kings 12:27-28; Psalm 122:4, etc.) and it is foretold that "the mountain of the Lord's house shall be exalted above the hills; and many nations shall come and say, Come, and let us go up to the mountain of the Lord" Isaiah 2:2-3; Micah 4:1-2. The land from which they should go up is, primarily and in image, Babylon, from where God restored the two tribes; but, in truth and fully, it is the whole aggregate of lands, the earth, the great "city of confusion," which Babel designates. Out of which they shall go up, "not with their feet but with their affections," to the "city set upon a hill" Matthew 5:14, "the heavenly Jerusalem" Hebrews 12:22, and heaven itself, where we are "made to sit together with Christ" Ephesians 2:6, and where "our conversation is" Philippians 3:20, that where He is, there may we "His servants be" John 12:26. They ascend in mind above the earth and the things of earth, and the lowness of carnal desires, that so they may, in the end, come up out of the earth, "to meet the Lord in the air, and forever be with the Lord" 1 Thessalonians 4:17.

For great is the day of Jezreel - God had denounced woe on Israel, under the names of the three children of the prophet, Jezreel, Lo-Ammi, Lo-Ruhamah; and now, under those three names, He promises the reversal of that sentence, in Christ. He begins with the name, under which he had begun to pronounce the woe, the first son, Jezreel. "Jezreel" means "God shall sow," either for increase, or to scatter. When God threatened, "Jezreel" necessarily meant, "God shall scatter;" here, when God reverses His threatening, it means, "God shall sow." But the issue of the seed is either single, as in human birth, or manifold, as in the seed-corn. Hence, it is used either of Him who was eminently, "the Seed of Abraham, the Seed of the woman," or the manifold harvest, which He, the seed-corn John 12:24, should bring forth, when sown in the earth, by His vicarious Death. It means, then, Christ or His Church. Christ, the Only-Begotten Son of God before all worlds, was, in time, also "conceived by the Holy Spirit, of the Virgin Mary," the Son of God Alone, in a way in which no other man was born of God. Great then should be the day, when "God should sow," or give the increase in mercy, as before He scattered them, in His displeasure.

The Great Day wherein "God should sow, was, first, the day which the Lord hath made" Psalm 118:24, the Incarnation, in which God the Son became Man, "the seed of the woman;" then, it was the Passion, in which, like a seed-corn, He was sown in the earth; then, the Resurrection, when He rose, "the Firstborn among many brethren;" then, all the days in which "He bare much fruit." It is the one day of salvation, in which, generation after generation, a new seed hath been or "shall be born" unto Him, and "shall serve Him" Psalm 22:30-31. Even unto the end, every time of any special growth of the Church every conversion of Pagan tribe or people, is "a day of Jezereel," a day in which "the Lord soweth." Great, wonderful, glorious, thrice-blessed is the day of Christ, for in it He hath done great things for us, gathering together under Himself, the Head, those scattered abroad, "without hope and without God in the world;" making "not My people" into "My people" and those not beloved into His "beloved," the objects of His tender, yearning compassion, full of His grace and mercy. For so it follows,

Jamieson-Fausset-Brown Bible Commentary

11. Judah … Israel … together—(Isa 11:12, 13; Jer 3:18; Eze 34:23; 37:16-24).

one head—Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (Eph 1:22; 5:23), and of the hereafter united kingdom of Judah and Israel (Jer 34:5, 6; Eze 34:23). Though "appointed" by the Father (Ps 2:6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such.

out of the land—of the Gentiles among whom they sojourn.

the day of Jezreel—"The day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here "Jezreel" is in a different sense from that in Ho 1:4, "God will sow," not "God will scatter"; they shall be the seed of God, planted by God again in their own land (Jer 24:6; 31:28; 32:41; Am 9:15).

Matthew Poole's Commentary

This verse without doubt hath in it both an historical sense and a mystical or spiritual sense; it looketh somewhat to the return out of the Babylonish captivity, and to their settling in Canaan; but it looketh further to a more glorious deliverance from a more miserable captivity.

Then; in the type and history, when the Babylonish captivity is dissolved, and the captives are loosed.

The children of Judah; the children of the two tribes, who adhered to the house of David, who were carried captives, but under promise of a redemption from it.

The children of Israel; some of the ten tribes who either went over to and did incorporate with the kingdom of Judah, and so were carried captives with them; or some of the ten tribes which the children of Judah found in the kingdom of Babylon, which having swallowed up the Assyrian monarchy, now the ten tribes were captives to their conquering sword. Thus in type, but it is spiritually and mystically to be understood of the whole Israel of God, Jew and Gentile, redeemed by and converted to Christ, in the day of his power.

Be gathered together, by the power of God, by the decree Of Cyrus, by each other, heartening one another to return; so the type: in the antitype, shall be gathered together by the Spirit of God, the preaching of the gospel, and mutual instruction, exhortation, and encouragements of each other

Appoint themselves one head; Zerubbabel in type, who was appointed by Cyrus, yet with full approbation of the people, putting themselves under his conduct, to carry them up to Jerusalem. But in the antitype Christ, appointed by the Father Head of his church, whom believers, heartily accepting, may in large sense be said to appoint to themselves.

Out of the land; literally, out of Babylon; spiritually, out of captivity of sill and Satan.

For great, good, joyous, and comfortable,

shall be the day of Jezreel; of the seed or people of God, the sons of God once dispersed, but now gathered by the gospel.

Gill's Exposition of the Entire Bible

Then shall the children of Judah and the children of Israel be gathered together,.... Not at the return from the Babylonish captivity; for, though some of the ten tribes might be mixed with the Jews when they went into captivity, and came out with them, and others might join them from the various nations where they had been dispersed; yet they did not gather together with them in a body, only the tribes of Judah and Benjamin, those were the chief; of the children of Israel, but few, Ezra 1:5. Some refer this to the first times of the Gospel, when the Galileans were gathered to Christ by his ministry, who inhabited the countries where some of the tribes of Israel dwelt; and who might, at least some of them, descend from them: and when those in Jerusalem and in Judea, who also believed in Christ, united with them in their profession of him, and in affection to one another; or to the time of Christ's death, by which the whole Israel of God, who were scattered abroad, were gathered together in one; and even Jews and Gentiles were made one body, and one new man in Christ, the partition wall being broken down: or to the times of the apostles, who were successful in the conversion and gathering of many of the Jewish nation, and also of the Samaritans; and of forming churches in Judea and Samaria under one head, in whom they agreed; and likewise of many others, both Jews and Israelites, in the various parts of the world, where they carried the Gospel; and who coalesced with the believing Gentiles in one church state, under Christ their head: though it seems best to interpret this of the latter day, when the children of Israel and Judah shall join together in seeking the Lord their God, and the true Messiah, and shall be turned, and gathered to him; when they shall be no more two kingdoms or two nations, but be one under the Messiah, who shall he their King and Prince; when all their animosities shall be laid aside, and they shall no more envy or vex one another; but shall meet together in the same church state, and worship the Lord with one shoulder and consent, being of one mind and sentiment in religious things, and when all Israel shall be saved, Jeremiah 1:4 Isaiah 11:13

and appoint themselves one head; not Sennacherib, as Aben Ezra, very absurdly; nor Hezekiah, nor Josiah, as others; nor Elijah the prophet, as some in Kimchi; nor Zerubbabel, to which the Targum seems to incline, paraphrasing it,

"one head of the house of David;''

but better, as Jarchi, David their King; that is, the Messiah, as Kimchi and Ben Melech expressly interpret it; and so Abarbinel (b), though he understands it of the Messiah the son of Joseph; and undoubtedly the same is meant by the one head, as David their King and Prince, Hosea 3:5 even Christ, who is the Head of angels, yea, the Head of every man, but in a special and peculiar sense the head of the body, the church; he is the federal and representative Head of his people, both in eternity and in time; and in such sense a Head to them, as a king is head of his subjects, a husband of his wife, a father of his family, and a master of his servants; and also as a natural head is to its body, of the same nature with it; in union to it; lives the same life; is above it, and more excellent than it: a perfect Head Christ is, there being nothing wanting in him as such; he has his eyes set upon his people; his ears are open to their cries; he smells a sweet saviour of rest in their persons and services; he tastes and eats their pleasant fruits, and feels all their infirmities, troubles and afflictions; and has a tongue to speak a word in season for them: there are no vicious humours in this Head to affect the body; no deformity in it, and all fulness therein to supply its wants; he is an everliving and everlasting Head, and the one, and only one; there is no other, neither the pope of Rome, nor any other; nor will true Israelites acknowledge any other: and though this Head is of God the Father's appointing, who has given him to be the Head; set him as King over Sion; raised him up to be a Prince and a Saviour; yet he is also of the saints' choosing and appointing; they approve of him as such, embrace him, own him, and submit to him, as the Jews will at the last day, though their forefathers have rejected him:

and they shall come up out of the land; not of Israel, as Schmidt, who interprets this of the apostles going out from thence, and spreading the Gospel in the world; but out of each of the lands and countries where Israel and Judah have been dispersed, and return to their own land; see Jeremiah 3:18. So the Targum,

"and they shall come up out of the land of their captivity:''

or it may be understood, figuratively and spiritually, of their coming up out of their captivity to sin, Satan, the law, and the world, as well as out of their present temporal captivity:

and out of the earth (c), as it were, as it may be rendered; out of their earthly state, from the graves of sin, leaving their earthly affections, and becoming spiritual and heavenly minded; willing to quit all that is dear unto them, even the country in which they were born and long lived, to follow Christ their Head and King:

for great shall be the day of Jezreel; or, though great has been or is the day of Jezreel (d); though it has been a great and long day of trouble and affliction to them, signified by Jezreel; see Hosea 1:4, yet all these good things promised shall surely be accomplished: indeed the day of Jezreel may be taken in a good sense, not for a time of dispersion and distress, but of great comfort, joy, and happiness; the word signifying, according to some, the seed of God, or the arm of God: and Jerom applies it to Christ, the seed of God; and the whole Gospel dispensation may be called his day, the day of salvation, the joyful day the Lord has made: or rather by Jezreel, the seed of God, are meant his spiritual offspring, the children of Judah and Israel; who shall now be gathered, by the arm of God, his powerful and efficacious grace, and that in large numbers, so that great will be their day; so the Targum paraphrases it,

"for great will be the day of their gathering.''

It respects the latter day glory, when will be the conversion of the Jews, and the bringing in of the fulness of the Gentiles; when there will be great peace and prosperity; great love and unity; great holiness and purity; great light and knowledge; great enjoyment of God, and of the presence of the Redeemer great glory upon the churches, and upon that a defence: in short, all the great and glorious things spoken of will now be completed; perfect deliverance from all afflictions and troubles; an entire destruction of all enemies; and a full enjoyment of the word and ordinances, in the purity of them, and large conversions everywhere.

(b) Mashmiah Jeshuah, fol. 53. 3.((c) "e terra". (d) "quamvis"; so some in Drusius, Rivet.

Geneva Study Bible

Then shall the children of Judah and the children of Israel be {n} gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

(n) That is, after the captivity of Babylon, when the Jews were restored: but chiefly this refers to the time of Christ, who would be the head both of the Jews and Gentiles.

(o) The calamity and destruction of Israel will be so great, that to restore them will be a miracle.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

11. Then shall the children of Judah and the children of Israel be gathered together] Thus the schism of north and south shall be healed (comp. Isaiah 11:13, Ezekiel 37:22)—a schism to which by implication Hosea denies the Divine sanction, on the ground (we may suppose) that Jehovah being one, His people must also be one. See on Hosea 3:4, and comp. Hosea 3:3, Hosea 8:4, Hosea 13:10-11. In the last passage, however, Jehovah is represented as in a certain sense sanctioning the usurping dynasties of Israel (‘in His anger’), and in the idealizing description which follows (chap. 14) Judah seems to find no place

appoint themselves one head] The ‘one head’ is doubtless the Davidic king (Hosea 3:5).

come up out of the land] The recruited people, too numerous for ‘the land to bear them’, shall seek to enlarge their territory (comp. Amos 9:12, Isaiah 11:14, Micah 2:12-13). The ‘land’ spoken of can only be Palestine, since there is nothing in the context to suggest that either the land of captivity (as Kimchi, following the Targum) or the earth in general is intended. ‘Come up’ should rather be go up, i.e. march to battle, as Nahum 2:2, Joel 1:6, and often.

for great shall be the day of Jezreel] The result of the warlike enterprise of Judah and Israel is not expressly mentioned, but the addition of these words permits no doubt of its success. Hosea means by the phrase, not the day on which Jehu’s guilty dynasty shall be cut short; for the name Jezreel has now been freed from all gloomy associations, and become a title of the regenerate people of Israel. Besides, in phrases like ‘the day of Jezreel’, the name is always either that of a person, or of a place, or a city personified.

Pulpit Commentary

Verse 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.

(1) If the place mentioned in the previous verse be, the place or lands of their dispersion, on the change indicated taking place, namely, their conversion to Christ as King, then their coming up out of the laud under the sole headship of the Son of David, the true Shepherd of Israel, may denote their restoration out of all the countries of their dispersion to their ancient territory, again become their own land, and their own in perpetual possession. Thus the Targum understands it of the land of the Jews' captivity; likewise Kimchi: "They shall go up out of the land of their captivity to their own land; for the laud of Israel is higher than all lands, and he that goeth thither goeth up, and he that goeth out of it goeth down." The initial and typical fulfillment was the return of Judah, joined by many Israelites, out of Babylon under Zerubbabel. The final fulfillment may be the restoration of the Jews, converted and believing in Messiah, under Divine guidance, to their own land.

(2) If, on the other hand, the place of the preceding verse be Palestine, the land of their rejection and subsequent recognition as the sons of God, the going up may refer to the going up of the inhabitants of both kingdoms to Jerusalem, the dwelling-place of their common king of David's line; not in the sense of going up, as Ewald and others understand it, to do battle in order to widen the boundaries of their native hind and make room for the returning exiles.

(3) But whether the place be the country of Palestine or the lands of their dispersion, the going up may be understood spiritually of their coming up to join themselves to the Church, or rather to the Church's Head, as under the old economy the tribes of Israel went up out of all parts of the land to worship at Jerusalem. It will thus apply properly enough to their spiritual journey onward and upward to the heavenly Canaan. For great shall be the day of Jezreel. The names of the prophet's children were names of ill omen - God's sowing in the sense of God's scattering, Not-my-people, Not-pitied; now the evil is eliminated, the meaning of the second and third is reversed, and the first is read in a new signification, so that Not-my-people becomes My people, Unpitied becomes Pitied, God's sowing is no longer God's scattering but God's growing. The curse is thus changed into a blessing; great, then, shall be the day so signalized by Divine goodness, so glorious in Divine grace, and so conspicuous for the wondrous works of the covenant-keeping God. Most of the older interpreters take Jezreel here, as in vers. 4 and 5, equivalent to "scattered of God." Aben Ezra says, "But the iniquity of the house of Israel is punished. And behold, it is all said by way of reproach, not praise." 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).

Hosea 1:11

Keil and Delitzsch Biblical Commentary on the Old Testament

The restoration of Israel will be followed by its return to the Lord. Hosea 1:11. "And the sons of Judah and the sons of Israel gather together, and appoint themselves one head, and come up out of the land; for great is the day of Jezreel." The gathering together, i.e., the union of Judah and Israel, presupposes that Judah will find itself in the same situation as Israel; that is to say, that it will also be rejected by the Lord. The object of the union is to appoint themselves one head, and go up out of the land. The words of the two clauses recal to mind the departure of the twelve tribes of Israel out of Egypt. The expression, to appoint themselves a head, which resembles Numbers 14:4, where the rebellious congregation is about to appoint itself a head to return to Egypt, points back to Moses; and the phrase, "going up out of the land," is borrowed from Exodus 1:10, which also serves to explain הארץ with the definite article. The correctness of this view is placed beyond all doubt by Exodus 2:14-15, where the restoration of rejected Israel is compared to leading it through the desert to Canaan; and a parallel is drawn between it and the leading up out of Egypt in the olden time. It is true that the banishment of the sons of Israel out of Canaan is not predicted disertis verbis in what precedes; but it followed as clearly as possible from the banishment into the land of their enemies, with which even Moses had threatened the people in the case of continued apostasy (Leviticus 26 and Deuteronomy 28). Moses had, in fact, already described the banishment of rebellious Israel among the heathen in so many words, as carrying them back into Egypt (Deuteronomy 28:68), and had thereby intimated that Egypt was the type of the heathen world, in the midst of which Israel was to be scattered abroad. On the basis of these threatenings of the law, Hosea also threatens ungodly Ephraim with a return to Egypt in Hosea 8:13 and Hosea 9:3. And just as in these passages Egypt is a type of the heathen lands, into which Israel is to be driven away on account of its apostasy from the Lord; so, in the passage before us, Canaan, to which Israel is to be led up out of Egypt, is a type of the land of the Lord, and the guidance of them to Canaan a figurative representation of the reunion of Israel with its God, and of its reinstatement in the full enjoyment of the blessings of salvation, which are shadowed forth in the fruits and productions of Canaan. (For further remarks, see Hosea 2:14, Hosea 2:15.) Another point to be noticed is the use of the word 'echâd, one (single) head, i.e., one prince or king. The division of the nation into two kingdoms is to cease; and the house of Israel is to turn again to Jehovah, and to its king David (Hosea 3:5). The reason assigned for this promise, in the words "for great is (will be) the day of Jezreel," causes not little difficulty; and this cannot be removed by giving a different meaning to the name Jezreel, on the ground of vv. 24, 25, from that which it has in Hosea 1:4-5. The day of Jezreel can only be the day on which the might of Israel was broken in the valley of Jezreel, and the kingdom of the house of Israel was brought to an end (Hosea 1:4). This day is called great, i.e., important, glorious, because of its effects and consequences in relation to Israel. The destruction of the might of the ten tribes, the cessation of their kingdom, and their expulsion into exile, form the turning-point, through which the conversion of the rebellious to the Lord, and their reunion with Judah, are rendered possible. The appellative meaning of יזרעאל, to which there was no allusion at all in Hosea 1:4-5, is still kept in the background to a great extent even here, and only so far slightly hinted at, that in the results which follow to the nation, from the judgment poured out upon Israel in Jezreel, the valley of Jezreel becomes a place in which God sows seed for the renovation of Israel.

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