Book of Hosea Chapter 1 Vs. 6

 Hosea's Wife and Children

And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. Hos. 1:6

And she conceived... The 2nd prophecy in Hosea (Hos. 1:6-7, fulfilled). Next, Hos. 1:9.

Five Predictions—Fulfilled:

1. I will have mercy on the house of Israel no more (Hos. 1:6).

2. I will utterly take them away (Hos. 1:6; 2Ki. 17:1-41).

3. I will have mercy on the house of Judah (Hos. 1:7).

4. I will save the house of Judah.

5. I will not save them by carnal means.

הָרָה

hārāh

A verb indicating to conceive, to become pregnant. Literally, it means for a woman to become pregnant (Gen. 16:4-5; 19:36; 25:21; 38:18). It is often followed by the verb to bear, give birth, wattahar wattēleḏ, she became pregnant and gave birth (Gen. 4:1, 4:17; 21:2; Exo. 2:2). It has several figurative or metaphorical uses: of Moses's conceiving Israel (Num. 11:12); of Israel's failed pregnancy (Isa. 26:18); of Assyria's conception of chaff (Isa. 33:11); of the godless who become pregnant with trouble and evil (Job 15:35; Psm. 7:14,15; Isa. 59:4).

Call her name... Lo-ruhamah, I will have mercy no more, or I will not have compassion (Hos. 1:6; cp. Rom. 9:25; 1Pet. 2:10).

call...

קָרָא

q̣ārā’

A verb meaning to call, to declare, to summon, to invite, to read, to be called, to be invoked, to be named. The verb means to call or to summon, but its context and surrounding grammatical setting determine the various shades of meaning given to the word. Abraham called on the name of the Lord (Gen. 4:26; 12:8); the Lord called to Adam (Gen. 3:9; Exo. 3:4). With the Hebrew preposition meaning to, the verb means to name. Adam named all the animals and birds (Gen. 2:20; 3:20); and God named the light day (Gen. 1:5). The word may introduce a long message, as in Exo. 34:6, that gives the moral and ethical definition of God. It can also mean to summon, such as when God summoned Bezalel to build the Tabernacle (Exo. 31:2).

In certain contexts, the verb has the sense of proclaiming or announcing. Jezebel urged Ahab to proclaim a holy day of fasting so Naboth could be killed (1Kgs. 21:9); the Servant of Isaiah proclaimed freedom for the captives and prisoners (Isa. 61:1). The word may mean simply to call out or cry out, as Potiphar's wife said she did (Gen. 39:15; 1Kgs. 18:27-28).

The word means to read aloud from a scroll or a book: the king of Israel was to read aloud from a copy of the Law (Deu. 17:19); just as Moses read the Book of the Covenant to all Israel at Sinai (Exo. 24:7). Baruch read the scroll of Jeremiah to the people (Jer. 36:6, 36:8).

In the passive stem, the word means to be called or summoned: Esther was called by name (Est. 2:14); in the book of Esther, the secretaries who were to carry out the king's orders were summoned (Est. 3:12; Isa. 31:4). News that was delivered was called out or reported (Jer. 4:20). In Nehemiah's reform, the Book of Moses was read aloud in the audience of the people (Neh. 13:1). Also, Eve was called, that is, named, woman (Gen. 2:23). The word takes on the nuance of to be reckoned or called. Gen. 21:12 describes how Abraham's seed would be reckoned by the Lord through Isaac.

her name...

שֵׁם

šēm

A masculine noun meaning a name, fame. It is what specifically identifies a person or anything: God's name, "I am who I am" (Exo. 3:15); or the name Yahweh, LORD, which is in small capital letters in English (Psm. 5:11,12); a person's name (Gen. 3:20); names of animals (Gen. 2:19). To make a name for oneself means to attain a renowned reputation (Gen. 11:4; 2Sam. 8:13); as when God made Abraham's name great (Gen. 12:2). To become famous is to have one's name spread through the land (Ezk. 16:14). To have a good name is to have a good character, a good reputation (Ecc. 7:1). The expression the name haššem refers to the Lord, Yahweh. The Lord's name means to be blessed, praised (Job 1:21). A name may serve as a memorial or monument (Isa. 55:13). The phrase yaḏ wašem means a remembrance, a memorial (Isa. 56:5) and serves today in modern Israel as the name of a museum built to remember the victims of the Holocaust or Shoah. The names of other gods were forbidden in Israel, i.e., the recognition of them (Exo. 23:13; Jos. 23:7). Israel's God was to be called on to act according to His revealed name (Isa. 48:9; Jer. 14:7, 14:21; Ezk. 20:9, 20:14). To continue the name of a man, a family line gave him a kind of ongoing life in his sons (Deu. 25:7; 2Sam. 8:13).

Lo-ruhamah... Literally “not pitied,” this daughter is named to symbolize God bringing judgment on Israel, no longer extending His favor towards them.

The "she", in the verse above, is speaking of Hosea's wife. Perhaps the reason this child is a female, is to show that not only the males in Israel are guilty of spiritual adultery and deserve to be punished, but the females as well. The name "Lo-ruhamah" means not pitied. This name tells us that God will not pity these evil people, (Israel). He will let them go into captivity to punish them for their spiritual adultery (worship of false gods).

לֹא רֻחָמָה

lō’ ruḥāmāh

A proper noun designating Lo-Ruhamah (Hos. 1:6, 1:8; 2:23,25).

no more have... This was literally fulfilled. The ten-tribe kingdom was never restored and never will be, as such, again. God did utterly take them away and only those who clung to Judah and all the kingdom of David were restored with them as a nation; the rest were completely destroyed. God did have mercy on the house of Judah and they were restored (Hos. 1:7).

no...

לֹא

lō’, לוֹא

lô’, לֹה

lōh

An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

more...

עוֹד

‛ôḏ

An adverb meaning again, still, more, longer, also, yet. It indicates repetition and/or continuance of something. It expresses the fact that something continues to happen (Gen. 18:22; 29:7; 46:29; 1Kgs. 22:43). It can mean not yet used with lô’ (2Chr. 20:33; Jer. 40:5). It is used often in the phrase, still ‛ôḏ speaking (Gen. 29:9; 1Kgs. 1:22, 1:42; 2Kgs. 6:33; Est. 6:14). It indicates repetition or repeated action (Gen. 7:4; 8:10, 8:12; 2Kgs. 6:33). The construction of lô’ . . . ‛ôḏ means no more (Gen. 17:5; Exo. 2:3; Jos. 5:1, 5:12). It indicates doing something once more, again (Gen. 4:25; 9:11; 18:29). It takes on the sense of still or more in some contexts (Gen. 19:12; Jos. 14:11; Psm. 139:18; Amos 6:10). It takes prefixes: b^e, in the continuance of what is going on (Gen. 25:6; Deu. 31:27). It indicates time within which something will happen (Gen. 40:13, 40:19; Jos. 1:11; Isa. 7:8).

have mercy upon...

רָחַם

rāḥam, רֻחָמָה

ruḥāmāh

A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).

Lo-Ruhamah: “Not loved”

The second child received the name Lo-Ruhamah, which means “she is not loved.” Her name indicated that the Lord’s love for Israel would be cut off for a time. “Ruhamah,” from the verb rāḥam, describes tender feelings of compassion, such as those expressed by a parent for a child (cf. 1Kgs. 3:26; Psm. 103:13; Isa. 49:15) or by a man for his younger brother (cf. Gen. 43:30). At Sinai the Lord described Himself (Exo. 34:6) as “the compassionate… God” (’ēl raḥûm) who is willing to forgive iniquity (Exo. 34:6). However, despite His gracious character, times come when He will no longer “leave the guilty unpunished” (Exo. 34:7). Such a time had come for the Northern Kingdom.

the house...

בַּיִת

bayiṯ

A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).

of Israel...

יִשְׂרָאֵל

yiśrā’ēl

A proper noun designating Israel:

A. The name given to Jacob after he successfully wrestled with the messenger of God (Gen. 32:28). The name means "he (who) struggles with God." It was used of the descendants of Jacob who went to Egypt (70 in all) but was applied to the nation that developed from those descendants (Exo. 1:1, 1:7). This name is explained again in Gen. 35:10. The name Jacob had been interpreted in context as well (Gen. 25:26), "he deceives."

B. The persons descended from Jacob who was renamed Israel (Gen. 35:10; see A above). His descendants became known as Israel (Exo. 1:1, 1:7). They were known as the "twelve tribes of Israel [Jacob]" (Gen. 49:7, 49:16, 49:28). The Lord became "the Rock of Israel (Gen. 49:24).

The land of Israel was ideally the territory first described to Abraham. It stretched from the river of Egypt El-Arish to the great Euphrates River and encompassed the territory of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites, and Jebusites (Gen. 15:17-21; cf. also Gen. 10:15-18). The full expanse of this territory was occupied during the reign of David and Solomon and approached during the time of Israel-Judah under the respective contemporary reigns of Jeroboam II in Israel and Azariah (Uzziah) in Judah. Most often, however, the land of Israel in the Old Testament is designated as the territory from Dan (north) to Beersheba (south). After Israel divided into two kingdoms in 930 B.C., the name refers still to all of Israel but most often to northern Israel. After the return from exile in 538 B.C., the term is used of the whole restored community again regularly.

will utterly destroy them...

נָשָׂא

nāśā’

A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen. 7:17; 29:1; Ezk. 10:16) and figurative statements: to lift the hand in taking an oath (Deu. 32:40); in combat (2Sam. 18:28); as a sign (Isa. 49:22); in retribution (Psm. 10:12). Other figurative statements include the lifting of: the head (Gen. 40:13); the face (2Sam. 2:22); the eyes (Gen. 13:10); the voice (1Sam. 30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo. 28:43; Lev. 19:17; 22:9; Num. 18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen. 4:13; Lev. 5:1). This flows easily then into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev. 10:17; 16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen. 27:3); to take a wife or to get married (Ruth 1:4); to take away guilt or to forgive (Gen. 50:17); to take away or to destroy (Job 32:22).

Is Jesus the Only Begotten

 

Is Jesus the “Only Begotten” Son?

As the most famous verse in the New Testament goes, “For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life” (John 3:16). The Greek term for “only begotten” is μονογενής (monogenés), a compound word that the above translation assumes is made up ofμόνος only and γίνομαι to become. Two issues arise with the rendering of μονογενής as “only begotten.”

First, according to the prologue of John’s Gospel, God does not beget the Son; rather, the divine being who would become incarnate in Jesus is coexistent with the Father: “In the beginning was the Word, and the Word was with God and the Word was God. He was in the beginning with God” (John 1:1-2). Second, Israel’s Scriptures describe God having more than one son, so Jesus being the only Son runs counter to previous biblical witness. Instead of translating μονογενής as only begotten, it is more theologically accurate to understand Jesus as the one-of-a-kind or unique Son of God.

The first half of μονογενής from monos can mean only, but it can also mean one —as in monotheism, the belief in the existence of one God. Based on the assumption that μονογενής derives from the verb γίνομαι to become, traditional English translations speak of Jesus as the only begotten of God. However, the latter part of monogenés comes from the Greek word γένος génos —hence the Latin, biological term genus—which means a kind or species. Therefore, a more literal rendering of μονογενής is one of a kind.

God’s Many Sons

The notion that Jesus is the one-of-a-kind Son, rather than the only begotten, makes much better sense of the biblical data. According to Israel’s Scriptures, God has many sons. For instance, the heavenly sons of God בני האלהים; benei ha’elohim notice the daughters of humanity (בנות האדם; benot ha’adam) and produce the Nephilim in the days of Noah (Genesis 6:2-4). Moses declares that God divided national borders based on the number of the sons of God available to govern the non-Israelite nations (Deuteronomy 32:8). These same sons of God appear before the Lord in the divine council according to Job’s prologue (Job 1:6; 2:1) and exist in the heavens prior to earthly creation (Job 38:7). The psalmist asks, “For who in the clouds can be compared to the Lord? Who is like the Lord among the sons of God בני אלים; benei elim, a God greatly to be feared in the council of the holy ones, and awesome above all who are around him?” (Psalm 89:6-7). The psalm clarifies that while no one is like God in terms of greatness and exaltation—which is why the Lord is called the Most High God אל אליון; el elyon throughout Scripture—other sons of God exist in the heavenly realm.

Insight from Genesis

The New Testament alludes to the fact that μονογενής means one of a kind, rather than only begotten. The letter to the Hebrews states, “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his monogenés” (Heb 11:17). Though most English translations say that the patriarch nearly sacrificed his only son, his one and only, or his only begotten son (cf. CEB, ESV, KJV, NASB, NIV, NRSV), every Bible reader knows that Isaac was not Abraham’s only son. However, Isaac was his father’s one-of-a-kind son insofar as Sarah’s offspring was the conduit of God’s continual covenant with the people of Israel (Genesis 17:19; cf. Romans 9:7-9). As the Word made flesh, Jesus is God’s unique Son—one who is both with God and is God. All the other heavenly children of God are subordinate to the Most High, whereas the Monogenés of the Lord is coexistent and coterminous with God. As celebrations of Jesus’ birth approach, Advent anticipates the arrival of the one-of-a-kind Son from the Father who is set apart in glory above all other sons of God.

The Reason for the Season

 

The Reason for the Season

Mic 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

But thou, Bethlehem... Bethlehem was to be the birthplace of the Messiah; this was literally fulfilled (Mat. 2:1).

out of thee... The Messiah was to come from Judah (Gen. 49:10); this was also literally fulfilled (Mat. 1:1-18; Luke 3:23-38; Heb. 7:14; Rev. 5:5).

ruler in Israel... Christ will be the eternal Ruler of Israel and all other nations (Isa. 9:6-7; Ezk. 43:7; Dan. 7:13-14; Zec. 14:1-5, 14:9, 14:16-21; Luke 1:32-33; Rev. 11:15; 20:1-10; 22:4-5). Already there has been a period of nearly 2,000 years between His coming from Judah as man, and His coming from heaven to be the Ruler of Israel and others. There are many scriptures that plainly teach the two comings of the Messiah—once to be born and to die for the redemption of men, and again as the King to rule (Isa. 9:6-7; 52:13-15; 61:1-2; Zec. 9:9-10).

whose goings forth... The person who was to be born in Bethlehem of the tribe of Judah of the nation of Israel was to be God—an eternal Being "whose goings forth have been from of old, from everlasting" (Mic. 5:2; Isa. 9:6-7; John 1:1-3, 1:14; Heb. 1:8; Rev. 1:8; 2:8; 22:13). As man He had a beginning, was begotten, and was brought into being; but as God He had no beginning, was not begotten, and did not come into being (see, Acts 13:33).

Isa 7:13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?

Is it a... Question 10. Next, Isa. 8:19.

THE SIGN OF IMMANUEL

A new cycle of prophecy begins here, covering the reign of Ahaz. The complete history which illustrates these chapters is given in 2Chr. 28:5. The invasion of Judah by Syria and Samaria was permitted because a severe warning was needed to enforce Isaiah’s remonstrances and appeals. See 2Kgs. 15:37. The Holy City, as Isaiah predicted, was not to be trodden by the invader, though it would pass through severe suffering and anxiety. This immunity, which neither Ahaz nor his people deserved, was secured by Isaiah’s faith and prayer, pleading as he did, God’s ancient covenant.

This great prophecy of the coming Immanuel must have greatly encouraged that generation, as it has all succeeding ones. It inspired Psm. 46:1-11. What greater comfort have we than that Jesus is the companion of our pilgrimage? See Mat. 1:21-23. Though the corn-lands were desolate, the cattle on the mountain-pastures would yield butter and the wild bees honey; and this would supply the nation’s needs till the invader had withdrawn. Though God chastens us, He will not forget our daily bread.

Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

a virgin shall...

Virgin Birth

Hebrew: ha-‛almah, the virgin—the only one who ever was, or ever will, be a mother in this way. ‛Almah is translated "virgin" for Rebekah, meaning a pure, unmarried, young woman (Gen. 24:43), and for un-wedded, young women (Song 1:3; 6:8); maid of the young, unmarried virgin sister of Moses who was about 14 (Exo. 2:8), and of one who goes with man for the first time (Pro. 30:19); damsels as used of young ladies playing timbrels (Psm. 68:25-26). Here it refers to the virgin mother who would have no sexual relations until after she had given birth to the Messiah (Isa. 7:14; Mat. 1:18-25; see, Luke 8:19). The argument that ‛almah could mean a young married woman is not supported in any scripture. In view of the plain record of Mary being a pure virgin who conceived by the Holy Spirit, it only shows unbelief and rebellion against God’s Word and the perfect plan of redemption through a virgin-born Man—God manifest in the flesh—if we accept anything but what is plainly declared in Isa. 7:14; 9:6-7; Mat. 1:18-25; Luke 1:30-38; John 1:1-14; Rom. 8:3; Gal. 4:4; 1Tim. 3:16; Heb. 1:5-7; and Heb. 2:6-18.

The Hebrew: bethuwlah, is translated virgin 38 times (Gen. 24:16; Exo. 22:17; Lev. 21:3, 21:14; Deu. 22:19, 22:23, 22:28; 32:25; Jdg. 21:12; 2Sam. 13:2, 13:18; 1Kgs. 1:2; 2Kgs. 19:21; Est. 2:2-3, 2:17, 2:19; Psm. 45:14; Isa. 23:4, 23:12; 37:22; 47:1; 62:5; Jer. 14:17; 18:13; 31:4, 31:13, 31:21; 46:11; Lam. 1:4, 1:15, 1:18; 2:10, 2:13, 2:21; Joel 1:8; Amos 5:2; 8:13); maid 7 times (Exo. 22:16; Job 31:1; Jer. 2:32; 51:22; Lam. 5:11; Ezk. 9:6; Zec. 9:17); and maiden 5 times (Jdg. 19:24; 2Chr. 36:17; Psm. 78:63; 148:12; Ezk. 44:22). ‛Almah denotes an unmarried girl of marriageable age and therefore a true virgin. Bethuwlah refers to an unmarried girl and expresses virginity of a bride or one betrothed (Isa. 62:5; Joel 1:8).

The Greek, parthenos, in Mat. 1:23 and Luke 1:27 means a maiden; an unmarried daughter; a virgin. Translated "virgin" 14 times and, in every case, it means an unmarried maiden (Mat. 1:23; 25:1, 25:7, 25:11; Luke 1:27; Acts 21:9; 1Cor. 7:25-37; 2Cor. 11:2; Rev. 14:4). This is the root word of parthenia, meaning "virginity" (Luke 2:36).

None of these original words are used in connection with a married woman. Some contend that they simply mean any young woman, but this is not true; they mean only one who is a pure and undefiled virgin—any maid who has never known a man.

Immanuel

Immanuel

Immanuel, "God with us" (Isa. 7:14; 8:8). Emmanuel in Mat. 1:23. This verse is the only part of the prophecy that is a direct prediction of the virgin birth and the coming Messiah. The other two verses refer to Isaiah’s son whom the Lord said he should take with him to meet Ahaz (Isa. 7:3). It seems that on the way, Isaiah began prophesying of the coming Messiah and the virgin birth, then pointed to his own son, saying that he would eat butter and honey up to the time of knowing how to choose between right and wrong and that before this the kings of Syria and Ephraim would be destroyed (Isa. 7:15-16). This happened about three years later when Assyria invaded Syria (2Kgs. 16:9), and Pekah, king of Ephraim, was killed by Hoshea (2Kgs. 15:30), thus fulfilling the prophecy of Isa. 7:15-16. Isaiah’s son was evidently still a baby when he went to meet Ahaz; if one reads the prophecy with this in mind, it should be clear.

Seven Facts That Are Clear:

1. That Isa. 7:14 has nothing to do with an immediate fulfillment of some virgin having a child before Rezin and Pekah would be destroyed. Nothing in the verse speaks of a double fulfillment—a virgin in Isaiah’s day and another one later; so this theory need not be considered.

2. That Isa. 7:14 refers exclusively to only one virgin and one virgin-born child; and this is the way it was fulfilled (Isa. 7:14 with Mat. 1:18-25; Luke 1:34-35; John 1:14; 1Tim. 3:16; Heb. 1:5-7; 2:9-18).

3. The above facts do not do away with the required immediate sign to Ahaz regarding the protection of the house of David by the two kings being killed as in Isa. 7:15-16, for Isaiah’s son (a mere infant) was present and served, no doubt, as the immediate sign. The virgin-born child who was yet to come was to be a sign to the house of David regarding eternal protection from all enemies.

4. Isaiah’s sons are definitely stated to be for signs and wonders in Israel (Isa. 8:18). The first son was a sign in connection with the predictions of Isa. 7:15-16, whereas the second was a sign in connection with Isa. 8:14.

5. We have in Isa. 9:6-7 another definite instance of the projection of the coming Messiah child into these prophecies, it being suddenly inserted into the picture of prophecy, foreign to the idea of the virgin birth as in Isa. 7:14. There can be no misunderstanding in either case about the coming virgin-born Son of God being referred to. So if we allow Isa. 9:6-7 to refer to the Messiah without forcing the idea of two virgins and two children, then the same can be true of Isa. 7:14, which cannot be applied to Isaiah’s sons any more than Isa. 9:6-7. Both are Messianic and rise or fall on their own merits. Both refer to one virgin and one virgin-born child.

6. The purpose in Isa. 7:14 is to give Ahaz assurance of future and eternal protection to the house of David before showing him that God would also give immediate protection to the house of David as signified by Isaiah’s son. The assurance that the Messiah would come would be a double blessing of assurance and the greatest of all to the house of David.

7. It is definite that Isa. 7:14 applies to the virgin-born Messiah who was yet to come (Mat. 1:18-25; Luke 1:34-35); and since Isa. 7:15-16 refer to Isaiah’s son as a sign to Ahaz regarding both kings being destroyed in a short time, it is only proper that we make the two prophecies of distinct coming events—one immediate and the other remote. This is a clear example of the law of prophetic perspective—seeing more than one event at the same time, like one standing on a high mountain would see many peaks in the distance without seeing the valleys between them. If one will recognize this when reading many prophetic passages a more clear understanding of them will be the result.

Isa 9:6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

For unto us... Unto us—Israel—not just to Judah, but to both houses of Israel (Isa. 8:14). Christ was to come from Abraham, Isaac, and Jacob (Gen. 12:1-3; 17:19; 28:14); Judah (Gen. 49:10; Heb. 7:14; Rev. 5:5); Jesse (Isa. 11:1); David (2Sam. 7:1-29; Psm. 89:3-4, 89:35-37; Mat. 1:1-16; Luke 3:23-38; Rom. 1:3); and from Israel as a nation (Rom. 9:4-13).

child is born... A coming child (Hebrew: yeled, a child; boy; son; young man). The prophet saw in the darkness of Israel the boy being born to them (both houses, for the darkness of Isaiah 8:21-9:5 was in Zebulun, Naphtali, beyond Jordan, Galilee of the nations, and Judah) and He would be a great light to the people (Isa. 9:2, 9:6-7; 11:1-2).

born—quoted in Luke 2:11, and is the fulfillment of Isa. 7:14; 11:1; Gen. 3:15.

us a son... Son, not daughter. Man was given the responsibility of headship of the race, so it took a man to redeem the race. Both man and woman played a part in redemption, for the Redeemer had to be a man born of a woman to fulfill prophecy and meet God’s demands (Isa. 9:6; 7:14; Gen. 3:15; 4:4).

is given, and... There is an unmentioned period between this word given and the next prediction—the whole period of grace not seen in particular by the prophets in name, but required to fulfill many of their prophecies.

the government shall... Hebrew: misrah, empire; government. Found only here (Isa. 9:6-7). It means the authority to rule; the right to be the Sovereign of all the earth.

upon his shoulder... The responsibility of rule and judgment and justice is upon Him (Isa. 11:1-5; Dan. 7:13-14; Luke 1:32-33; 1Cor. 15:24-28; Rev. 11:15; 20:4-10).

his name shall...

Five Names of the Messiah

1. Wonderful. Hebrew: pele’, a miracle; a marvelous thing; wonderful. Translated wonder (Isa. 29:14; Exo. 15:11; Psm. 77:11-15; 88:10-12; 89:5; Dan. 12:6); wonderful (Isa. 9:6; 25:1; Psm. 119:129); wonderfully (Lam. 1:9); and marvelous things (Psm. 78:12).

2. Counsellor. Hebrew: ya‛ats, advise; consult; to deliberate; guide. Translated "counsellor" 22 times. This name expresses the idea that He is the Supreme Counselor—the one who is qualified to give counsel and advice to all created beings.

3. The mighty God. Hebrew: gibbowr, powerful; mighty; strong; champion; chief, and ’El, Almighty; the Strong One. It literally means the Mighty Almighty, or the conquering God. One of many places where the Messiah is called "God" (Isa. 9:6; John 1:1; 20:28; Rom. 9:5; 1Tim. 3:16; Heb. 1:8; 1Jn. 5:20).

4. The everlasting Father—the Father of eternity; the Planner of the ages; and Father of all time (Heb. 1:2). It does not mean that Jesus the Messiah is the one known as God, the Father, the first person of the Trinity, for He is another person.

5. The Prince of Peace—the Peaceful Prince. He shall promote and increase His government and peace without wars (Isa. 9:6; 2:2-4).

What titles are these for our Lord! They befit no human babe! Let us place the government of our lives on His shoulders; and as it extends so shall our peace. Ask God’s zeal to do this for thee! In the power of His grace, put the government of all on the wonderful Son of God.

Luke 2:13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

multitude of the... In all this narrative we find the supernatural interwoven and imbedded in every fact and incident. It cannot be eliminated without destroying the harmony and consistency of the whole history, without making it incredible and impossible.

While the shepherds were "watching the watches of the night over their flock," as the Evangelist expresses it, referring to the pastoral custom of dividing the night into watches, and keeping watch by turns, suddenly "an angel of the Lord stood by them, and the glory of the Lord shone round about them." When the angel appeared to Zacharias, and when Gabriel brought to Mary her evangel, we do not read of any supernatural portent, any celestial glory, attending them. Possibly because their appearances were in the broad daylight, when the glory would be masked, invisible; but now, in the dead of night, the angelic form is bright and luminous, throwing all around them a sort of heavenly halo, in which even the lustrous Syrian stars grow dim. Dazzled by the sudden burst of glory, the shepherds were awed by the vision, and stricken with a great fear, until the angel, borrowing the tones and accents of their own speech, addressed to them his message, the message he had been commissioned to bring: "Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Savior, which is Christ the Lord." And then he gave them a sign by which they might recognize the Savior Lord: "Ye shall find a babe wrapped in swaddling clothes, and lying in a manger."

From the indefinite wording of the narrative we should infer that the angel who brought the message to the shepherds was not Gabriel, who had before brought the good tidings to Mary. But whether or not the messenger was the same, the two messages are almost identical in structure and in thought, the only difference being the personal element of the equation, and the shifting of the time from the future to the present tense. Both strike the same key-note, the "Fear not" with which they seek to still the vibrations of the heart, that the Virgin and the shepherds may not have their vision blurred and tremulous through the agitation of the mind. Both make mention of the name of David, which name was the key-word which unlocked all Messianic hopes. Both speak of the Child as a Savior-though Gabriel wraps up the title within the name, "Thou shalt call His name Jesus"; for, as St. Matthew explains it, "it is He that shall save His people from their sins." Both, too, speak of Him as the Messiah; for when the angel now calls Him the "Christ" it was the same "Anointed" one who, as Gabriel had said, "should reign over the house of Jacob for ever"; while in the last august title now given by the angel, "Lord," we may recognize the higher Divinity-that He is, in some unique, and to us incomprehensible sense, "the Son of the Most High". (Mat. 1:1-25) Such, then, is the triple crown the angel now bears to the cradle of the Holy Child. What He will be to the world is still but a prophecy; but as He, the Firstborn, is now brought into the world, God commands all the angels to worship Him; (Heb. 1:6) and with united voice-though the antiphon rings back over a nine months’ silence-they salute the Child of Bethlehem as Savior, Messiah, Lord. The one title sets up His throne facing the lower world, commanding the powers of darkness, and looking at the moral conditions of men; the second throws the shadow of His throne over the political relations of men, making it dominate all thrones; while the third title sets up His throne facing the heavens themselves, vesting Him with a supreme, a Divine authority.

Luke 2:14 Glory to God in the highest, and on earth peace, good will toward men.

on earth peace... Men killed "the Prince of Peace" (Isa. 9:6) and yet they vainly talk of peace; but there will be none until Christ comes (Rev. 19:20).

good will toward... Never has God willed otherwise. He seeks to convince men that He desires only their good (Psm. 84:11; 1Tim. 2:4; 1Pet. 3:9).

The shepherds appear no more in the Gospel story. We see them returning to their task "glorifying and praising God for all the things that they had heard and seen," and then the mantle of a deep silence falls upon them. As a lark, rising heavenward, loses itself from our sight, becoming a sweet song in the sky, so these anonymous shepherds, these first disciples of the Lord, having laid their tribute at His feet-in the name of humanity saluting the Christ who was to be-now pass out of our sight, leaving for us the example of their heavenward look and their simple faith, and leaving, too, their "Glorias," which in multiplied reverberations fill all lands and all times, the earthly prelude of the New, the eternal Song.

Book of Hosea Chapter 6 Vs. 1

 

Israel and Judah Are Unrepentant

Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. Hos. 6:1

Come and let... The 8th prophecy in Hosea (Hos. 6:1-3, unfulfilled). Next, Hos. 7:12.

Seven Predictions—Unfulfilled:

1. He will heal us (Hos. 6:1).

2. He will bind us up.

3. After two days will He revive us (Hos. 6:2).

4. In the third day He will raise us up.

5. We will live in His sight.

6. Then shall we know, if we follow on to know the Lord (Hos. 6:3).

Come...

הָלַךּ

hālaḵ

A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).

us return unto... These are to be the words of Israel in the last days, as already symbolized by Gomer (Hos. 3:2-3) and foretold in Hos. 3:5 (cp. Zec. 12:10-13:1; Rom. 11:25-29). We shall live in his sight, the prophet vicariously leads his people in a prayer of repentance and a plea for restoration that can ultimately take place only in the day when Israel as a nation will be converted (Jer. 31:31-34), and God will set up His kingdom over His people and reign for a thousand years.

This is speaking as if their captivity has already taken place. It is the same God that tore them, who will forgive them and cause them to begin again. God chastises His people as a loving parent. He is also full of grace and love for the very same people. God is our Judge, but He is also our Redeemer.

LET US RETURN UNTO THE LORD

How full Scripture is of tender invitations, Come, and let us return! This opening verse is closely connected with Hos. 5:15. The hand that smote was the Father’s who waited to welcome the prodigal nation with healing and up-binding.

Their shallow hearts need deepening. Have they not been deepened enough? Wherefore I have hewn them by the prophets, I have slain them by the words of My mouth, and My judgment goeth forth like the lightning. For real love have I desired, and not sacrifice; and the knowledge of God more than burnt-offerings.

and let us return...

שׁוּב

šûḇ

A verb meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The verb is used over one thousand times and has various shades of meaning in its four stems. In the simple stem, it is used to describe divine and human reactions, attitudes, and feelings. The verb describes the possibility that Israel might change (turn) their minds and return to Egypt (Exo. 13:17). Josiah the king turned back to the Lord with all his heart, soul, and strength (2Kgs. 23:25; Jer. 34:15). Nevertheless, the Lord did not turn from the anger He held toward Judah (2Kgs. 23:26; Jer. 4:28). Job pleaded with his miserable comforters to relent (i.e., turn away) from him (Job 6:29). God's people will return (repent) and seek Him in the last days (Deu. 30:2; Isa. 59:20; Hos. 3:5) instead of turning away from Him as they are now; to return to Egypt (Isa. 6:10; Hos. 11:5). God's call was persistently for His people to return to Him (1Kgs. 8:33; Jer. 4:1). Any nation can repent and turn to God for forgiveness (Jer. 18:8).

The word is used metaphorically to describe things returning: God's Word will not be revoked (returned) once it has been uttered (Isa. 45:23; 55:11); Jacob stayed with Laban until Esau's anger cooled off (turned back) (Gen. 27:44-45); blood guilt could return on one's own head (1Kgs. 2:33; Psm. 7:16,17). This word also describes the sword of Saul that did not return without success from the battlefield (2Sam. 1:22).

The verb also indicates to returning to or to change into. For example, human beings return to the dust of the earth (Gen. 3:19; Ecc. 12:7); but a person cannot naturally return to life (2Sam. 12:23); unless God's Spirit brings it about (1Kgs. 13:6). A land of great natural fertility can be reduced (turned into) to a farmer's cropland (Isa. 29:17).

In its simplest sense, the word means to return, to restore, to go back. Abraham's descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Gen. 8:9; 18:10). It is also used to describe turning chariots about when needed (1Kgs. 22:33; Mic. 2:8).

This verb is used with other verbs of motion, all in their infinitive or participial forms, to describe a back and forth motion; the ravens Noah sent out went back and forth (Gen. 8:7). Used with another verb in general, šûḇis either not translated or means to do again whatever action is indicated by the other verb, such as when Isaac dug again the wells his father had previously dug (Gen. 26:18). A similar meaning is to take back or recapture when this verb is used with the Hebrew verb lāqaḥ, meaning to take or to receive (2Kgs. 13:25; Mic. 7:19). Finally, if this verb is used with a following infinitive of another verb, it means to do over and over or more and more; Israel angered the Lord more and more than they had already angered Him by performing pagan rituals (Ezk. 8:17).

unto...

אֵל

’ēl, אֶל

’el

A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos 5:14; Jdg. 6:37).

the Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18,19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

for...

כִּי

kiy

A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job. 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

he...

הִיא

hiy’, הוּא

hû’

A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’^anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’^elîyhû(’), He is my God.

hath torn...

טָרַף

ṭārap̱

A verb indicating to tear in pieces. It is used especially of things torn in pieces by wild animals (Gen. 37:33; Exo. 22:13,12; Jer. 5:6). In Pro. 30:8, it takes a much milder sense of God's providing persons with their food. It is used figuratively often: to describe Benjamin and Gad as animals that tear their prey (Gen. 49:27; Deu. 33:20); and of Jacob's remnant in Judah (Mic. 5:8,7). It is used of the king of Nineveh (Nam. 2:12.13) who is depicted as a lion tearing his prey. Evil oppressors are often described as animals that tear their intended victims (Psm. 17:12). It is used of God's supposed wrath attacking and tearing Job (Job 16:9); and of the Lord's judgment on the wicked (Hos. 5:14).

and he will heal...

רָפָא

rāp̱a‛

A verb meaning to heal, to make fresh. It describes the process of healing, being restored to health, made healthy, usable, fertile: of Abimilech's household being restored to fertility (Gen. 20:17); of physical and spiritual healing (Isa. 53:5); of wounds being restored (Lev. 13:18; Jer. 15:18); of water being restored to a healthy state, drinkable, wholesome (2Kgs. 2:21-22); of the repair, restoration of an altar (1Kgs. 18:30); of many diseases being healed (Deu. 28:27, 28:35). In its participial forms, it refers to a person who acts as a physician, a healer: God, the Lord, as Israel's healer (Gen. 20:17; Exo. 15:26; Job 13:4). It describes the restoring of a person's soul, life (Psm. 41:4,5). In an emphatic construction, it indicates having a person healed, cared for (Exo. 21:19). It is used in its reflexive infinitive to note a purpose, in order to be (get) healed, from (min) wounds inflicted in battle (2Kgs. 8:29; 9:15). God alone was able to heal the wounds of His broken people (Hos. 5:13; 6:1; 7:1). A true leader in Israel was to heal, care for the people of Israel (Zec. 11:16).

us; he has smitten,...

נָכָה

nāḵāh

A verb meaning to beat, to strike, to wound. There are many instances of striking physically (Exo. 21:15, 21:19; Job 16:10; Psm. 3:7,8; Song 5:7). This word is also used in a different sense, as when the men of Sodom and Gomorrah were stricken blind by the two angels (Gen. 19:11); when a priest stuck a fork into the kettle (1Sam. 2:14); when people clapped their hands (2Kgs. 11:12); or when people verbally abused Jeremiah (Jer. 18:18). God struck the Egyptians with plagues (Exo. 3:20); and struck people down in judgment (Isa. 5:25).

and he will bind us up...

חָבַשׁ

ḥāḇaš

A verb meaning to bind. This word is used primarily to describe a binding or wrapping of one object with another. It is frequently used of saddling a donkey (Gen. 22:3; Jdg. 19:10; 1Kgs. 2:40) but can be used to describe the binding of caps on the priests' heads (Exo. 29:9; Lev. 8:13); the tying of garments and carpets in a roll (Ezk. 27:24); the wrapping of weeds around Jonah's head (Jon. 2:5,6); God stopping the floods (Job 28:11). This word is often used to describe binding wounds (both physical and spiritual) with the result that healing occurs (Isa. 61:1; Ezk. 30:21; Hos. 6:1). In a few cases, this binding may refer to one's ability to control (or rule) another (Job 34:17; 40:13).

These verses record the words the penitent generation of the future will declare as they seek the Lord. The message is constructed in two cycles, each containing an exhortation (Hos. 6:1, 6:3) and a motivating promise (Hos. 6:1-2, 6:3).

In contrast with her past folly (cf. Hos. 5:13), Israel will turn to the Lord as her source of healing and life (cf. Deut. 32:39). Assyria was not able to cure Israel (Hos. 5:13), but the Lord is able, even though like a lion (Hos. 5:14) He had torn them to pieces.