Осія 1:1

Hos 1:1 contains the heading to the whole of the book of Hosea, the contents of which have already been discussed in the Introduction, and defended against the objections that have been raised, so that there is no tenable ground for refusing to admit its integrity and genuineness. The techillath dibber-Yehōvâh with which Hos 1:2 introduces the prophecy, necessarily presupposes a heading announcing the period of the prophet's ministry; and the "twisted, un-Hebrew expression," which Hitzig properly finds to be so objectionable in the translation, "in the days of Jeroboam, etc., was the commencement of Jehovah's speaking," etc., does not prove that the heading is spurious, but simply that Hitzig's construction is false, i.e., that techillath dibber-Yehōvâh is not in apposition to Hos 1:1, but the heading in Hos 1:1 contains an independent statement; whilst the notice as to time, with which Hos 1:2 opens, does not belong to the heading of the whole book, but simply to the prophecy which follows in Hosea 1-3.

1. Here is the prophet's name and surname; which he himself, as other prophets, prefixes to his prophecy, for the satisfaction of all that he is ready to attest what he writes to be of God; he sets his hand to it, as that which he will stand by. His name, Hosea, or Hoshea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. his surname was Ben-Beeri, or the son of Beeri. As with us now, so with them then, some had their surname from their place, as Micah the Morashite, Nahum the Elkoshite; others from their parents, as Joel the son of Bethuel, and here Hosea the son of Beeri. And perhaps they made use of that distinction when the eminence of their parents was such as would bring honour upon them; but it is a groundless conceit of the Jews that where a prophet's father is names he also was a prophet. Beeri signifies a well, which may put us in mind of the fountain of life and living waters from which prophets are drawn and must be continually drawing. 2. Here are his authority and commission: The word of the Lord came to him. It was to him; it came with power and efficacy to him; it was revealed to him as a real thing, and not a fancy or imagination of his own, in some such way as God then discovered himself to his servants the prophets. What he said and wrote was by divine inspiration; it was by the word of the Lord, as St. Paul speaks concerning that which he had purely by revelation, Th1 4:15. Therefore this book was always received among the canonical books of the Old Testament, which is confirmed by what is quoted out of it in the New Testament, Mat 2:15; Mat 9:13; Mat 12:7; Rom 9:25, Rom…

1:1 The Lord gave this message: The book of Hosea begins by declaring that these are not merely human words but a message from the only true God (cp. Joel 1:1; Mic 1:1; Zeph 1:1). • Hosea son of Beeri: Several other important people in the Old Testament are also named Hosea (or Hoshea; both are spelled the same in Hebrew; Num 13:8; 2 Kgs 17:1). Hosea means “the Lord saves,” an appropriate name for this prophet. • Jeroboam . . . king of Israel: Hosea prophesied to the northern kingdom of Israel during the reigns of its last seven kings, though only one of them, Jeroboam II, is listed here (see Hosea Book Introduction, “Setting”).