Hosea 1:9
And the LORD said, "Name him Lo-ammi, for you are not My people, and I am not your God.
And the LORD said
This phrase indicates divine communication, emphasizing the authority and direct involvement of God in the events described. Throughout the Old Testament, God often speaks directly to prophets, guiding them in their mission. This underscores the prophetic nature of Hosea's ministry, where he acts as a mouthpiece for God's messages to Israel.

Name him Lo-ammi
The name "Lo-ammi" means "not my people" in Hebrew. Naming in the Bible often carries significant meaning, reflecting God's message or judgment. This name serves as a symbolic act, representing God's disowning of Israel due to their unfaithfulness. It is a direct continuation of the symbolic actions seen in Hosea's family life, where his children's names convey God's message to Israel.

for you are not My people
This phrase reflects a covenantal breach. In the context of the Mosaic Covenant, Israel was chosen as God's people (Exodus 19:5-6). However, their persistent idolatry and disobedience led to a severing of this relationship. This statement is a stark declaration of the consequences of Israel's actions, highlighting the seriousness of their spiritual adultery.

and I am not your God
This is a reversal of the covenant formula found throughout the Old Testament, such as in Leviticus 26:12, where God promises, "I will walk among you and be your God, and you will be My people." The breaking of this relationship is profound, indicating a withdrawal of God's protection and blessing. It foreshadows the coming judgment and exile but also sets the stage for future restoration, as seen in later chapters of Hosea and other prophetic books.

Persons / Places / Events
1. Hosea
A prophet in the Northern Kingdom of Israel, called by God to deliver a message of judgment and hope.

2. Lo-ammi
The name given to Hosea's son, meaning "not my people" in Hebrew, symbolizing God's rejection of Israel due to their unfaithfulness.

3. Israel
The Northern Kingdom, which had turned away from God, engaging in idolatry and breaking the covenant.

4. The LORD (Yahweh)
The covenant God of Israel, who is declaring His judgment through the naming of Hosea's son.

5. Gomer
Hosea's wife, whose unfaithfulness serves as a metaphor for Israel's spiritual adultery.
Teaching Points
Understanding God's Judgment
Hosea 1:9 serves as a stark reminder of the consequences of turning away from God. It challenges us to examine our own faithfulness and relationship with God.

The Significance of Names
In biblical times, names carried deep meaning and often reflected God's message or purpose. "Lo-ammi" is a powerful symbol of broken relationship, urging us to consider the weight of our identity in Christ.

Covenant Faithfulness
The verse underscores the importance of remaining faithful to God's covenant. It calls us to live in obedience and devotion, recognizing the seriousness of spiritual adultery.

Hope in Restoration
While Hosea 1:9 speaks of judgment, the broader account of Hosea and the Bible assures us of God's desire to restore and redeem. This encourages us to trust in His mercy and seek reconciliation.

The Role of Prophets
Hosea's life and message illustrate the role of prophets in calling God's people back to Him. We are reminded of the importance of heeding God's word and the voices He uses to guide us.
Bible Study Questions
1. How does the naming of Hosea's son, Lo-ammi, reflect the spiritual state of Israel, and what can we learn about the consequences of unfaithfulness to God?

2. In what ways does the message of Hosea 1:9 challenge us to examine our own relationship with God and our identity as His people?

3. How do the themes of judgment and restoration in Hosea connect with the New Testament understanding of God's mercy and grace?

4. What role do names and symbols play in communicating God's message throughout the Bible, and how can we apply this understanding to our own lives?

5. How can we, as modern believers, ensure that we remain faithful to God's covenant and avoid the spiritual pitfalls that led to Israel's judgment?
Connections to Other Scriptures
Exodus 6:7
This verse highlights God's covenant promise to make Israel His people, contrasting with the judgment in Hosea 1:9.

1 Peter 2:10
This New Testament verse reflects on the restoration and mercy of God, where those who were "not a people" become "the people of God."

Romans 9:25-26
Paul references Hosea to illustrate God's sovereign choice and mercy, extending His grace beyond Israel to the Gentiles.

Deuteronomy 31:16-18
This passage warns of Israel's future unfaithfulness and God's resulting hiddenness, which is echoed in Hosea's message.

Jeremiah 31:31-34
The promise of a new covenant, offering hope and restoration beyond the judgment pronounced in Hosea.
Lo-AmmiHosea 1:9
Lo-Ammi: the Type of the Third ChildGeorge Hutcheson.Hosea 1:9
Children of WhoredomsJ. Orr Hosea 1:3-9
Hosea's ChildrenC. Jerdan Hosea 1:3-9
Rejection and RestorationJ.R. Thomson Hosea 1:9, 10
People
Ahaz, Beeri, Diblaim, Gomer, Hezekiah, Hosea, Israelites, Jehoash, Jehu, Jeroboam, Jezreel, Joash, Jotham, Loammi, Loruhamah, Uzziah
Places
Jezreel, Jezreel Valley
Topics
Loammi, Lo-ammi, Yours
Dictionary of Bible Themes
Hosea 1:2-11

     5044   names, giving of
     7775   prophets, lives

Hosea 1:8-10

     4360   sand

Library
Messianic Claims Met by Attempt to Stone Jesus.
(Jerusalem. October, a.d. 29.) ^D John VIII. 12-59. ^d 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life. [The metaphor of light was common, and signified knowledge and life; darkness is opposed to light, being the symbol of ignorance and death.] 13 The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not true. [They perhaps recalled the words of Jesus
J. W. McGarvey—The Four-Fold Gospel

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

The King's Herald.
"On Jordan's banks the Baptist's cry Announces that the Lord is nigh; Awake and hearken, for he brings Glad tidings of the King...." When the Saviour of the world was about to enter upon His public ministry, the Jewish nation was startled with the cry, "The Kingdom of Heaven is at hand" (S. Matt. iii. 2). Such was God's call to His people of old time, to prepare themselves to take part in the fulfilment of the promises, on which their faith and hopes were founded. The fulness of the times had come;
Edward Burbidge—The Kingdom of Heaven; What is it?

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord
Thomas Watson—The Ten Commandments

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

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