Book of Hosea Chapter 1 Vs. 7

 Hosea's Wife and Children

But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. Hos. 1:7

I will have... God chose to intervene on behalf of Hezekiah when Jerusalem was besieged at the hands of the Assyrians (in 701 B.C.; 2Kgs. Chapter 19; Isa. Chapter 37).

This is just saying that Judah will not be overrun by Assyria.

But I will 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).

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 Judah...

יְהוּדָה

y^ehûḏāh

A proper noun designating Judah:

A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives ("scepter," "rulership"); he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).

B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish (River of Egypt). Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.

The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).

Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomanical building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).

Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.

C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).

D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).

E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).

F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).

and will save...They will be spared from this, because they have not been as unfaithful to God as Israel (10 tribes), has been. They would be taken captive, but not by Assyria, and not until over 100 years later. They had a few godly leaders, and Israel did not. They will not be saved in battle; they will be saved from battle.

יָשַׁע

yāša‛

A verb meaning to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger. The word conveys the notion of deliverance from tribulation (Jdg. 10:13-14); deliverance from certain death (Psm. 22:21,22); rescue from one's enemies (Deu. 28:31; Jdg. 6:14); victory in time of war (1Sam. 14:6); the protective duty of a shepherd (Ezk. 34:22; cf. Jdg. 10:1); avenging wrongs (1Sam. 25:33); compassionate aid in a time of need (2Kgs. 6:26-27; Psm. 12:1,2); the salvation that only comes from God (Isa. 33:22; Zep. 3:17).

them by 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).

their God,...

אֱלֹהִים

’^elōhiym

A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deu. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deu. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9; 7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl.

and will not... Judah will not have to depend on weapons to save them. God will save them. Perhaps this refers to the battle where Sennacherib, king of Assyria, lost 185,000 men in one night (2Kgs. 19:35). The angel of the Lord killed them. God won the battle for Judah. This was during the reign of Hezekiah. This is the very same army that had overrun Israel (10 tribes), and defeated them.

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).

The light of God’s grace shines through the gloom of impending judgment. Judah, the Southern Kingdom, in contrast with Israel, would experience the Lord’s love in the form of deliverance from the Assyrians. This would not be accomplished through human military might (symbolized by the bow, sword, etc.), but by the Lord’s intervention. This promise was fulfilled in 701 b.c. when God supernaturally annihilated 185,000 soldiers in the powerful Assyrian army in one night thereby ending its campaign against Judah (2Kgs. 19:32-36).

save...

יָשַׁע

yāša‛

A verb meaning to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger. The word conveys the notion of deliverance from tribulation (Jdg. 10:13-14); deliverance from certain death (Psm. 22:21,22); rescue from one's enemies (Deu. 28:31; Jdg. 6:14); victory in time of war (1Sam. 14:6); the protective duty of a shepherd (Ezk. 34:22; cf. Jdg. 10:1); avenging wrongs (1Sam. 25:33); compassionate aid in a time of need (2Kgs. 6:26-27; Psm. 12:1,2); the salvation that only comes from God (Isa. 33:22; Zep. 3:17).

The light of God’s grace shines through the gloom of impending judgment. Judah, the Southern Kingdom, in contrast with Israel, would experience the Lord’s love in the form of deliverance from the Assyrians. This would not be accomplished through human military might (symbolized by the bow, sword, etc.), but by the Lord’s intervention. This promise was fulfilled in 701 b.c. when God supernaturally annihilated 185,000 soldiers in the powerful Assyrian army in one night thereby ending its campaign against Judah (2Kgs. 19:32-36).

them by bow...

קֶשֶׁת

qešeṯ

A feminine noun indicating a bow; a rainbow. It is used figuratively of God's bow, the rainbow set for all time in the heavens (Gen. 9:13-14, 9:16). Otherwise, it refers to one of the most common weapons of war in antiquity, a bow (Gen. 48:22; Jos. 24:12; Hos. 2:18,20). A bow shot was the distance covered by an arrow shot from a bow (Gen. 21:16). The bow and arrow was commonly used for hunting (Gen. 27:3). The phrase ben-qešeṯ, son of a bow referred to an arrow, a useless weapon against Leviathan (Job 41:28,20). Judah is described as the Lord's bow (Zec. 9:13). The phrase rišp̱ê-qāšet means the flaming of the bow, its arrows (Psm. 76:3,4). Hosea speaks of a bow of deception, one that misses its goal, when referring to his people Israel (Hos. 7:16). Job speaks of a bow (Job 20:24). Isa. 21:17 refers to bowmen, lit., the number of the bow. Men with the bow refers to archers, bowmen (1Sam. 31:3).

nor by sword...

חֶרֶב

ḥereḇ

A feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Psm. 76:3,4; Hos. 1:7). Warriors are referred to as those drawing the sword (Jdg. 20; 1Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev. 26:25; Lam. 1:20; Ezk. 14:17). The cutting action of a sword is likened to eating, and its edges are literally referred to as mouths. Similarly, the mouths of people are likened to swords (Psm. 59:7,8; Pro. 30:14; Isa. 49:2). The sword is also a symbol of judgment executed by God (Gen. 3:24; Deu. 32:41; Jer. 47:6); or His people (Psm. 149:6). The word can refer to a knife (Jos. 5:2-3); or a tool for cutting stones (Exo. 20:25).

nor by battle...

מִלְחָמָה

milḥāmāh

A feminine noun meaning war, battle. It indicates a formal military combat declared and engaged in by peoples and nations. The Lord was a "man of war" on behalf of His people (Exo. 15:3); a mighty one of battle (Psm. 24:8); the one in charge of the battle (1Sam. 17:47; Psm. 76:3,4); for they were His battles (1Sam. 18:17). It was a general term for battle, war, fighting (Gen. 14:8; Exo. 1:10; 1Sam. 17:1; 31:3; 1Kgs. 20:14). It refers to the place of war, a battlefield (1Sam. 14:20). A soldier would be a man of war, a warrior (1Sam. 16:18; Isa. 3:2). The host of the armies is indicated by the phrase ṣ^eḇā’ milḥāmāh (Num. 31:14; Isa. 13:4). Various verbs are used with the noun: ‛āraḵ, get ready for battle (Jdg. 20:22); qāraḇ, to join into battle (1Kgs. 20:29); ‛āśāh, to make war (Pro. 20:18; 24:6).

by horses...

סוּס

sûs, סֻס

sus

I. A masculine noun uniformly rendered as horse. It refers to any horse (Gen. 47:17; 49:17; Exo. 9:3). Horses were trained for special uses: chariotry and war (Exo. 14:9; 1Kgs. 20:1; Isa. 31:1; Ezk. 27:14). They were not to be multiplied by Israel's kings, but the kings were to trust the Lord for their might, not horses (Deu. 11:4; 17:16).

II. A masculine noun referring to a swallow, a crane, a swift. It is the name of a bird. It refers to a small, swift-flying type of bird, a swift or a swallow (Isa. 38:14; Jer. 8:7). Understanding the word to refer to a crane is difficult.

nor by horsemen...

פָּרָשׁ

pārāš

A masculine noun referring to horsemen; cavalry. It is usually used to refer to a rider, a horseman, serving in a military capacity (Gen. 50:9; Exo. 14:9, 14:17-18, 14:23, 14:26, 14:28). It is often listed along with chariotry (Exo. 15:9; Jos. 24:6). It is employed in a powerful metaphor in which Elijah is called "the chariots and horsemen of Israel," their true army and defense (2Kgs. 2:12); and of Elisha (2Kgs. 13:14). It sometimes stands for horses (Isa. 28:28; Ezk. 27:14; Joel 2:4).