(7) Will save them . . .--We may consider this verse to have been literally fulfilled in the destruction of Sennacherib's army. The prophetic outlook anticipates the fact that when Judah is captive and exiled, her restoration by the divine hand would take the form of mercy and forgiveness. (Comp. Psalms 76, Isaiah 40:1-2.)
Verse 7. - But I will have mercy upon the house of Judah, and will save them by the Lord their God. Thus the contrast expressed in this verse increases the painful feelings with which the threatened abandonment and consequent destruction of Israel would be regarded. The promised mercy to the house of Judah is emphasized by the peculiar form of the expression. Instead of the pronoun, the proper name of Jehovah is employed; instead of saying, "I will save them by myself," he says in a specially emphatic manner, "I will save them by Jehovah," adding at the same time the important adjunct of "thy God," to remind them of that relationship to himself in virtue of which he interposes thus personally and powerfully on their behalf. An expression somewhat similar in form occurs in Genesis 19:24, "Then the Lord [Jehovah] rained upon Sodom and upon Gomorrah brimstone and fire from the Lord [Jehovah] out of heaven." And will not save them by bow, nor by sword, nor by battle (literally, war), by horses, nor by horsemen. This enumeration is quite in accordance with the prophet's style, as may be seen at a glance by comparing Hosea 2:5, 11, 22; Hosea 3:4; and Hosea 4:13. The manner of this deliverance is very peculiar and unusual; while prominence is given to the absence of those means of defense or deliverance on which the northern kingdom so much relied. The deliverance would be accomplished without the ordinary weapons of war - bow and sword, in the use of the former of which Israel was so celebrated; also without war, that is, without its appliances and material of whatever kind - skilful commanders, brave soldiers, and numerous troops; likewise without horses and horsemen, a great source of strength in those days (parashim, equivalent to "riders on horses," as distinguished from rokebhim, riders on camels). This deliverance, in fact, was to be entirely independent of all human resources. All this points plainly and positively to the deliverance of Judah from Sennacherib in the days of Hezekiah, when in one night the angel of the Lord smote a hundred and eighty-five thousand of the flower of the Assyrian host, and Jehovah thus by himself delivered Judah. Thus, too, Judah is saved from that power before which Israel had previously and entirely succumbed. (Compare, on this miraculous deliverance, 2 Kings 19. and Isaiah 37.)
1:1-7 Israel was prosperous, yet then Hosea boldly tells them of their sins, and foretells their destruction. Men are not to be flattered in sinful ways because they prosper in the world; nor will it last long if they go on still in their trespasses. The prophet must show Israel their sin; show it to be exceedingly hateful. Their idolatry is the sin they are here charged with. Giving that glory to any creature which is due to God alone, is an injury and affront to God; such as for a wife to take a stranger, is to her husband. The Lord, doubtless, had good reasons for giving such a command to the prophet; it would form an affecting picture of the Lord's unmerited goodness and unwearied patience, and of the perverseness and ingratitude of Israel. We should be broken and wearied with half that perverseness from others, with which we try the patience and grieve the Spirit of our God. Let us also be ready to bear any cross the Lord appoints. The prophet must show the ruin of the people, in the names given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifies dispersion. He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, not beloved, or not having obtained mercy. God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professing people. If pardoning mercy is denied, no other mercy can be expected. Though some, through unbelief, are broken off, yet God will have a church in this world till the end of time. Our salvation is owing to God's mercy, not to any merit of our own. That salvation is sure, of which he is the Author; and if he will work, none shall hinder.
But I will have mercy on the house of Judah,.... The two tribes of Judah and Benjamin, which retained the true worship of God among them; see Hosea 11:12 and though they often sinned against the Lord, he showed them mercy, and spared them longer than the ten tribes; and though he suffered them to be carried captive into Babylon, he returned them again after seventy years: this is mentioned as an aggravation of the punishment of Israel, that Judah was spared, when they were not; and to show that God will have a people to seek and serve him, and, when he rejects some, he will make a reserve of others:
and will save them by the Lord their God; by his own arm and power, and not theirs, or any creature's; nor by any warlike means or instruments whatever, as follows:
and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen: which may respect either the deliverance of the Jews from the invasion and siege of Sennacherib's army; which was done without shooting an arrow, or drawing the sword, or engaging in a pitched battle, or by a cavalry rushing into his camp, discomfiting his army, and pursuing them; but by an angel sent from heaven, which in one night destroyed a hundred and fourscore and five thousand, 2 Kings 19:35 or else refers to Cyrus being stirred up by the Lord to issue forth a proclamation, giving liberty to the Jewish captives to go free, without price or reward; and so was brought about, not by the might and power of man, but by the Spirit of the Lord; see Ezra 1:1 though a greater salvation is pointed at, or at least shadowed forth, by this, even the spiritual and eternal salvation of God's elect by Christ; which is the fruit of mercy, and not the effect of the merits of men; is obtained not by human power, or by man's righteousness; but by the Lord Jesus Christ, who is Jehovah our righteousness, the Lord God of his people; who stands in a relation to them prior to his being the Saviour of them; to which work and office he is equal, being the eternal Jehovah, and the true and living God. So the Targum,
"and I will save them by the Word of the Lord their God;''
the eternal Word, that was with God, is God, and became incarnate, God in our nature.
and will save them by the Lord their God; by his own arm and power, and not theirs, or any creature's; nor by any warlike means or instruments whatever, as follows:
and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen: which may respect either the deliverance of the Jews from the invasion and siege of Sennacherib's army; which was done without shooting an arrow, or drawing the sword, or engaging in a pitched battle, or by a cavalry rushing into his camp, discomfiting his army, and pursuing them; but by an angel sent from heaven, which in one night destroyed a hundred and fourscore and five thousand, 2 Kings 19:35 or else refers to Cyrus being stirred up by the Lord to issue forth a proclamation, giving liberty to the Jewish captives to go free, without price or reward; and so was brought about, not by the might and power of man, but by the Spirit of the Lord; see Ezra 1:1 though a greater salvation is pointed at, or at least shadowed forth, by this, even the spiritual and eternal salvation of God's elect by Christ; which is the fruit of mercy, and not the effect of the merits of men; is obtained not by human power, or by man's righteousness; but by the Lord Jesus Christ, who is Jehovah our righteousness, the Lord God of his people; who stands in a relation to them prior to his being the Saviour of them; to which work and office he is equal, being the eternal Jehovah, and the true and living God. So the Targum,
"and I will save them by the Word of the Lord their God;''
the eternal Word, that was with God, is God, and became incarnate, God in our nature.