Hosea 1:9

Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(9) Closes the chapter in the Hebrew text. The episode above described is, in some particulars, the model for Ezekiel 16. Gomer’s child Lo ‘Ammi (not my people), is type of utter and final repudiation.

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

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 of Assyria, from without. The sex of the daughter, "Lo Ruhamah, Unpitied," corresponds with this increasing weakness, and breaking of the spirit. When she was weaned, i. e., when the people were deprived of all consolation and all the spiritual food whereby they had here to been supported, prophecy, teaching, promises, sacrifices, grace, favor, consolation, it became wholly "Lo-ammi, not My people." As a distinct part of God's people, it was cast off forever; and yet it became outwardly strong, as the Jews became powerful, and often were the persecutors of the Christians. The same is seen in individuals. God often first chastens them lightly, then more heavily, and brings them down in their iniquities; but if they still harden themselves, He withdraws both His chastisements and His grace, so that the sinner even prospers in this world, but, remaining finally impenitent, is cast off forever.

I will not be your God - Literally "I will not be to you," or, "for you;" "for you," by providence; "to you," by love. The words say the more through their silence. They do not say what God will not be to those who had been His people. They do not say that He will not be their Defender, Nourisher, Saviour, Deliverer, Father, Hope, Refuge; and so they say that He will be none of these, which are all included in the English, "I will not be your God." For, as God, He is these, and all things, to us. "I will not be to you." God, by His love, vouchsafes to give all and to take all. He gives Himself wholly to His own, in order to make them wholly His. He makes an exchange with them. As God the Son, by His Incarnation, took the Manhood into God, so, by His Spirit dwelling in them, He makes men gods, "partakers of the Divine Nature" 2 Peter 1:4. They, by His adoption, belong to Him; He, by His promise and gift, belongs to them.

He makes them His; He becomes their's. This mutual exchange is so often expressed in Holy Scripture, to show how God loveth to give Himself to us, and to make us His; and that where the one is, there is the other; nor can the one be without the other. This was the original covenant with Israel: "I will be your God, and you shall be My people" Leviticus 26:12; Exodus 6:7; and as such, it is often repeated in Jeremiah Jer 11:4-5; Jeremiah 24:7; Jeremiah 30:22; Jeremiah 31:1, Jeremiah 31:33; Jeremiah 32:38 and Ezekiel EZechariah 11:20; Ezekiel 14:11; Ezekiel 36:28; Ezekiel 37:23, Ezekiel 37:27. Afterward, this is expressed still more affectionately. "I will be a Father unto you, and ye shall be My sons and daughters" 2 Corinthians 6:18. And in Christ the Son, God saith, "I will be his Father, and he shall be My son" 2 Samuel 7:14. God, who saith not this to any out of Christ, nor even to the holy Angels, (as it is written, "Unto which of the Angels said He at any time, I will be to him a Father, and he shall be to Me a son?" Hebrews 1:5), saith it to us in Christ. And so, in turn, the Church and each single soul which is His, saith, or rather He saith it in them Sol 2:16, "My beloved is mine, and I am His," and more boldly yet, I am my Beloved's, and my Beloved is mine" Sol 6:3. Whence also at the holy communion we say, "then we dwell in Christ and Christ in us; we are one with Christ, and Christ with us;" and we pray that "we may evermore dwell in Him, and He in us."

Jamieson-Fausset-Brown Bible Commentary

9. Lo-Ammi—once "My people," but henceforth not so (Eze 16:8). 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 Naboth's blood shed in the same Jezreel (1Ki 16:1; 2Ki 9:21, 30). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel [Jerome]. The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah ("not pitied"), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, when Israel was at once abject and impious. Lo-Ammi ("not my people"), the third child, a son, represents the vigorous dynasty (2Ki 14:25) of Jeroboam II; but, as prosperity did not bring with it revived piety, they were still not God's people.

Matthew Poole's Commentary

Then said God to the prophet, as before, Hosea 1:4,6.

Call his name; the name of his new-born son, the sign or type of the ten tribes, who had rejected God, and would not be reclaimed.

Lo-ammi, Not my people; though once you were a peculiar people, you are so no more in my account, you are cast off as you deserved.

For ye; the whole house of apostate Israel, who first cast off the house of David and my temple, and at last rejected me, that I should not be your God.

Are not my people; though circumcised, . yet have you cast off my covenant, you neither worship me, nor come up to my temple, nor keep my law; Baal, the calves, and the idols of your neighbours are your gods; ye are their people: ye are neither mine as to the civil constitution, you made you kings, and I knew it not, Hosea 8:4, without my leave or liking; nor as to church constitution are ye mine, for your whole worship is the politic contrivance of Jeroboam the son of Nebat. You have forgotten your Maker, and build temples, Hosea 8:14: ye count the great things of my law strange things to you; I must count you strangers to me.

I will not be your God, to protect you against dangers and enemies, or to replenish you with blessings, the fruits of my wonted goodness, or to pity you when you do either want or smart, or to counsel you in difficulties, or to hear your cries, or pardon your sins, or accept an offering at your hand; as you have long and lang refused me, and I have tried all ways to prevent your final self-undoing obstinacy, so now I do for ever reject you, O house of Israel, and will be a God to you no more than to any of the heathen nations. This God executed when he gave them up into the hands of Shalmaneser, who sent them where none now can find them; they are lost to men, they know not where they are; they are lost to God, he loves not nor careth for them.

Gill's Exposition of the Entire Bible

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, patron, and defender, but give you up into the hands of your enemies. This respects the captivity of the ten tribes by Shalmaneser, 2 Kings 17:6. The Targum is,

"for ye are not my people; because ye do not confirm the words of my law, my word shall not be your help.''

(a) "non ero vester", Pagninus; "nec ego sum futurus vester", Junius & Tremellius, Piscator.

Geneva Study Bible

Then said God, Call his name {l} Loammi: for ye are not my people, and I will not be your God.

(l) That is, not my people.

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 9. - Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God. Here we have the climax of Israel's fate. The prophet's children, whether actual, visionary, or allegorical, symbolized step by step the sad gradation in Israel's fast-coming calamity. The name Jezreel, whether taken to mean their being scattered by God or their suffering the sorrowful consequences of their multiplied delinquencies, m either ease denotes the first blow dealt to them by Divine providence. Bat from that it was possible by repentance to recover; and, though dispersed, they were not beyond the reach of the Divine compassion, nor beyond the power of the Divine arm to collect and bring together again. But Lo-ruhammah, Unpitied, or Uncompassionated, imports another and a still heavier blow; and, though dispersed far and near, and though left in the places of their dispersion without pity and without compassion, still there might be a good time coming in the near or in the distant future, when a favorable change in their circumstances would be brought about so that they would be both collected together, or comforted and compassionated. The name Lo-ammi, however, puts an end to hope, implying as it does a total rejection and an entire renunciation of the people of Israel on the part of the Almighty. The national covenant is annulled; God has cast off his people, who are thus left hopeless as helpless, because of their sinful and ungrateful departure from the Source of all mercy and the Fountain of all blessing. The expression of this is very touching: "Ye" says God, now addressing them directly and personally, "are not - are no longer, my people; and I will not be yours." Such is the literal rendering of this now sad but once tender expression - tender, unspeakably tender, as long as applicable; sad, inexpressibly sad, now that its enjoyment is forever gone. Hosea 1:9

Keil and Delitzsch Biblical Commentary on the Old Testament

"And she weaned Unfavoured, and conceived, and bare a son. And He said, Call his name Not-my-people; for ye are not my people, and I will not be yours." If weaning is mentioned not merely for the sake of varying the expression, but with a deliberate meaning, it certainly cannot indicate the continued patience of God with the rebellious nation, as Calvin supposes, but rather implies the uninterrupted succession of the calamities set forth by the names of the children. As soon as the Lord ceases to compassionate the rebellious tribes, the state of rejection ensues, so that they are no longer "my people," and Jehovah belongs to them no more. In the last clause, the words pass with emphasis into the second person, or direct address, "I will not be to you," i.e., will no more belong to you (cf. Psalm 118:6; Exodus 19:5; Ezekiel 16:8). We need not supply 'Elohim here, and we may not weaken לא אהיה לכם into "no more help you, or come to your aid." For the fulfilment, see 2 Kings 17:18.