Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Hosea 1:10 - King James

Verse	Translation	Text
Ho 1:10	King James	Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Gen 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Rom 9:25-26; Pe1 2:10; Jo1 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Rom 11:26). the living God--opposed to their dead idols.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Literally fulfilled in part at the return from Babylon, in which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous "as the sand" (Gen 32:12); the Gentiles, once not God's people, becoming His "sons" (Joh 1:12; Rom 9:25-26; Pe1 2:10; Jo1 3:1). To be fulfilled in its literal fulness hereafter in Israel's restoration (Rom 11:26).

the living God--opposed to their dead idols.

Notes on the Bible, by Albert Barnes, [1834]
Yet - (literally, and) the number of the children of Israel ... Light springeth out of darkness; joy out of sorrow; mercy out of chastisement; life out of death. And so Holy Scripture commonly, upon the threat of punishment, promises blessings to the penitent "Very nigh to the severest displeasure is the dispersion of sorrows and the promised close of darkness." What God takes away, He replaces with usury; things of time by things eternal; outward goods and gifts and privileges by inward; an earthly kingdom by heaven. Both Peter Pe1 2:10 and Paul Rom 9:25-26 tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who were the true Israel, or of the Gentiles, to whom the promise was made Gen 22:18, "In thy Seed shall all the nations be blessed," and who, whether Jews or Gentiles, believed in Him. The Gentiles were adopted into the Church, which, at the Day of Pentecost, was formed of the Jews, and in which Jews and Gentiles became one in Christ Gal 3:28. Yet of the Jews alone, not only did "many tens of thousands in Jerusalem believe" Act 21:20, but Peter and James both write "to the dispersed of the ten tribes" Jam 1:1; Pe1 1:1; and the Apostles themselves were Jews. Although, then, those Jews who believed in Christ were few in comparison of those who rejected Him, yet they were, in themselves, many, and, through those who, in Christ Jesus, were "begotten by them through the Gospel" Co1 4:15, they were numberless. Yet this prophecy, although accomplished in part, will, according to Paul Rom 11:25-26, be yet more completely fulfilled in the end. In the place where it was said - (or where it shall be said, i. e., at the first) unto them, ye are not My people, there it shall, in after-time, be said unto them, ye are the sons of the living God Both the times here spoken of by the prophet were yet future, for Israel, although they had apostatised from God, had not yet been disowned by God, who was still sending to them prophets, to reclaim them. They ceased to be owned as God's people, when, being dispersed abroad, they had no share in the sacrifices, no temple-worship, no prophets, no typical reconciliation for sin. God took no more notice of them than the pagan. The prophet then speaks of two futures; one, when it shall be said to them, "ye are not My people;" and a yet further future, in which it should he said, "ye are the sons of the living God." The place of both was to be the same. The place of their rejection, the dispersion, was to be the place of their restoration. And so Peter says that this Scripture was fulfilled in them, while still "scattered abroad through Pontus, Galatia, Cappadocia, Asia, and Bithynia." The place, then, where they shall be called the "sons of the living God," is, wheresoever they should believe in Christ. Although separated in body, they were united by faith. And so it shall be unto the end. "Nothing now constraineth to go up to Jerusalem, and still to seek for the temple of stones, for neither will they worship God, as aforetime, by sacrifices of sheep or oxen; but their worship will be faith in Christ and in His commandments, and the sanctification in the Spirit, and the regeneration through Holy Baptism, making the glory of sonship their's, who are worthy thereof and are called thereto by the Lord" . It shall be said, ye are the sons of the living God - It was the special sin of Israel, the source of all his other sins, that he had left the "living God," to serve dead idols. In the times of the Gospel, not only should he own God as his God, but he should have the greatest of all gifts, that the living God, the fountain of all life, of the life of nature, of grace, of glory, should be his Father, and as being his Father, should communicate to him that life, which he has and is. For He who is life, imparts life. God doth not only pour into the souls of His elect, grace and faith, hope and love, or all the manifold gifts of His Spirit, but He, the living God, maketh them to he His living sons, by His Spirit dwelling in them, by whom He adopteth them as His sons, through whom He giveth them grace. For by His Spirit He adopteth them as sons. "We have received the spirit of adoption of sows, whereby we cry, Abba, Father. And if sons, then heirs; heirs of God and joint-heirs of Christ" Rom 8:15. God not only giveth us grace, but adopteth us as sons. He not only accounteth us, but He maketh us sons; He maketh us sons, not outwardly, but inwardly; not by inward grace only, but by His Spirit: not only by the birth from the Spirit, but in the Only-Begotten Son; sons of God, because members of Christ, the Son of God; sons of God, by adoption, as Christ is by Nature; but actual sons of God, as Christ is actually and eternally the Son of God. God is our Father, not by nature, but by grace; yet He is really our Father, since we are born of Him, "sons of the living God," born of the Spirit. He giveth us of His Substance, His Nature, although not by nature; not united with us, (as it is, personally, with His Son,) but dwelling in us, and making us "partakers of the Divine Nature." "Sons of the living God" must be living by Him and to Him, by His life, yea, through Himself living in them, as our Saviour saith, "If any man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him" Joh 14:23.

Notes on the Bible, by Albert Barnes, [1834]

Yet - (literally, and) the number of the children of Israel ... Light springeth out of darkness; joy out of sorrow; mercy out of chastisement; life out of death. And so Holy Scripture commonly, upon the threat of punishment, promises blessings to the penitent "Very nigh to the severest displeasure is the dispersion of sorrows and the promised close of darkness." What God takes away, He replaces with usury; things of time by things eternal; outward goods and gifts and privileges by inward; an earthly kingdom by heaven. Both Peter Pe1 2:10 and Paul Rom 9:25-26 tell us that this prophecy is already, in Christ, fulfilled in those of Israel, who were the true Israel, or of the Gentiles, to whom the promise was made Gen 22:18, "In thy Seed shall all the nations be blessed," and who, whether Jews or Gentiles, believed in Him. The Gentiles were adopted into the Church, which, at the Day of Pentecost, was formed of the Jews, and in which Jews and Gentiles became one in Christ Gal 3:28. Yet of the Jews alone, not only did "many tens of thousands in Jerusalem believe" Act 21:20, but Peter and James both write "to the dispersed of the ten tribes" Jam 1:1; Pe1 1:1; and the Apostles themselves were Jews. Although, then, those Jews who believed in Christ were few in comparison of those who rejected Him, yet they were, in themselves, many, and, through those who, in Christ Jesus, were "begotten by them through the Gospel" Co1 4:15, they were numberless. Yet this prophecy, although accomplished in part, will, according to Paul Rom 11:25-26, be yet more completely fulfilled in the end.

In the place where it was said - (or where it shall be said, i. e., at the first) unto them, ye are not My people, there it shall, in after-time, be said unto them, ye are the sons of the living God Both the times here spoken of by the prophet were yet future, for Israel, although they had apostatised from God, had not yet been disowned by God, who was still sending to them prophets, to reclaim them. They ceased to be owned as God's people, when, being dispersed abroad, they had no share in the sacrifices, no temple-worship, no prophets, no typical reconciliation for sin. God took no more notice of them than the pagan. The prophet then speaks of two futures; one, when it shall be said to them, "ye are not My people;" and a yet further future, in which it should he said, "ye are the sons of the living God." The place of both was to be the same. The place of their rejection, the dispersion, was to be the place of their restoration. And so Peter says that this Scripture was fulfilled in them, while still "scattered abroad through Pontus, Galatia, Cappadocia, Asia, and Bithynia." The place, then, where they shall be called the "sons of the living God," is, wheresoever they should believe in Christ. Although separated in body, they were united by faith. And so it shall be unto the end. "Nothing now constraineth to go up to Jerusalem, and still to seek for the temple of stones, for neither will they worship God, as aforetime, by sacrifices of sheep or oxen; but their worship will be faith in Christ and in His commandments, and the sanctification in the Spirit, and the regeneration through Holy Baptism, making the glory of sonship their's, who are worthy thereof and are called thereto by the Lord" .

It shall be said, ye are the sons of the living God - It was the special sin of Israel, the source of all his other sins, that he had left the "living God," to serve dead idols. In the times of the Gospel, not only should he own God as his God, but he should have the greatest of all gifts, that the living God, the fountain of all life, of the life of nature, of grace, of glory, should be his Father, and as being his Father, should communicate to him that life, which he has and is. For He who is life, imparts life. God doth not only pour into the souls of His elect, grace and faith, hope and love, or all the manifold gifts of His Spirit, but He, the living God, maketh them to he His living sons, by His Spirit dwelling in them, by whom He adopteth them as His sons, through whom He giveth them grace. For by His Spirit He adopteth them as sons. "We have received the spirit of adoption of sows, whereby we cry, Abba, Father. And if sons, then heirs; heirs of God and joint-heirs of Christ" Rom 8:15.

God not only giveth us grace, but adopteth us as sons. He not only accounteth us, but He maketh us sons; He maketh us sons, not outwardly, but inwardly; not by inward grace only, but by His Spirit: not only by the birth from the Spirit, but in the Only-Begotten Son; sons of God, because members of Christ, the Son of God; sons of God, by adoption, as Christ is by Nature; but actual sons of God, as Christ is actually and eternally the Son of God. God is our Father, not by nature, but by grace; yet He is really our Father, since we are born of Him, "sons of the living God," born of the Spirit. He giveth us of His Substance, His Nature, although not by nature; not united with us, (as it is, personally, with His Son,) but dwelling in us, and making us "partakers of the Divine Nature." "Sons of the living God" must be living by Him and to Him, by His life, yea, through Himself living in them, as our Saviour saith, "If any man love Me, he will keep My words, and My Father will love him, and We will come unto him, and make Our abode with him" Joh 14:23.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Israel "Israel" in Hosea means the ten tribes forming the northern kingdom as distinguished from "Judah" (the tribes of Judah and Benjamin) forming the southern kingdom which adhered to the Davidic family. (See (Kg1 12:1-21). The promise of verse 10 (Hos 1:10) awaits fulfilment. See "Israel"; (Gen 12:2); (Gen 12:3); (Rom 11:26).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb. Bib. Hos 2:1-3). To the symbolical action, which depicts the judgment that falls blow after blow upon the ten tribes, issuing in the destruction of the kingdom, and the banishment of its inhabitants, there is now appended, quite abruptly, the saving announcement of the final restoration of those who turn to the Lord. (Note: The division adopted in the Hebrew text, where these verses are separated from the preceding ones, and joined to the next verse, is opposed to the general arrangement of the prophetic proclamations, which always begin with reproving the sins, then describe the punishment or judgment, and close with the announcement of salvation. The division adopted by the lxx and Vulg., and followed by Luther (and Eng. ver.: Tr.), in which these two verses form part of the first chapter, and the new chapter is made to commence with Hos 1:3 (of the Hebrew), on account of its similarity to Hos 1:4, is still more unsuitable, since this severs the close connection between the subject-matter of Hos 1:2 and that of Hos 1:3 in the most unnatural way.) Hos 1:10 (Heb. Bib. Hos 2:1). "And the number of the sons of Israel will be as the sand of the sea, which is not measured and not counted; and it will come to pass at the place where men say to them, Ye are not my people, it will be said to them, Sons of the living God." It might appear as though the promise made to the patriarchs, of the innumerable increase of Israel, were abolished by the rejection of the ten tribes of Israel predicted here. But this appearance, which might confirm the ungodly in their false security, is met by the proclamation of salvation, which we must connect by means of a "nevertheless" with the preceding announcement of punishment. The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. But if we notice the second clause, according to which those who are called "not-my-people" will then be called "sons of the living God;" and still more, if we observe the distinction drawn between the sons of Israel and the sons of Judah in Gen 32:11, this idea is proved to be quite untenable, since the "sons of Israel" can only be the ten tribes. We must assume, therefore, that the prophet had in his mind only one portion of the entire nation, namely, the one with which alone he was here concerned, and that he proclaims that, even with regard to this, the promise in question will one day be fulfilled. In what way, is stated in the second clause. At the place where (בּלמקום אשׁר does not mean "instead of" or "in the place of," as the Latin loco does; cf. Lev 4:24, Lev 4:33; Jer 22:12; Ezekiel 21:35; Neh 4:14) men called them Lō'-‛ammı̄, they shall be called sons of the living God. This place must be either Palestine, where their rejection was declared by means of this name, or the land of exile, where this name became an actual truth. The correctness of the latter view, which is the one given in the Chaldee, is proved by Gen 32:11, where their coming up out of the land of exile is spoken of, from which it is evident that the change is to take place in exile. Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22). Hos 1:11 The restoration of Israel will be followed by its return to the Lord. Hos 1:11. "And the sons of Judah and the sons of Israel gather together, and appoint themselves one head, and come up out of the land; for great is the day of Jezreel." The gathering together, i.e., the union of Judah and Israel, presupposes that Judah will find itself in the same situation as Israel; that is to say, that it will also be rejected by the Lord. The object of the union is to appoint themselves one head, and go up out of the land. The words of the two clauses recal to mind the departure of the twelve tribes of Israel out of Egypt. The expression, to appoint themselves a head, which resembles Num 14:4, where the rebellious congregation is about to appoint itself a head to return to Egypt, points back to Moses; and the phrase, "going up out of the land," is borrowed from Exo 1:10, which also serves to explain הארץ with the definite article. The correctness of this view is placed beyond all doubt by Exo 2:14-15, where the restoration of rejected Israel is compared to leading it through the desert to Canaan; and a parallel is drawn between it and the leading up out of Egypt in the olden time. It is true that the banishment of the sons of Israel out of Canaan is not predicted disertis verbis in what precedes; but it followed as clearly as possible from the banishment into the land of their enemies, with which even Moses had threatened the people in the case of continued apostasy (Leviticus 26 and Deuteronomy 28). Moses had, in fact, already described the banishment of rebellious Israel among the heathen in so many words, as carrying them back into Egypt (Deu 28:68), and had thereby intimated that Egypt was the type of the heathen world, in the midst of which Israel was to be scattered abroad. On the basis of these threatenings of the law, Hosea also threatens ungodly Ephraim with a return to Egypt in Hos 8:13 and Hos 9:3. And just as in these passages Egypt is a type of the heathen lands, into which Israel is to be driven away on account of its apostasy from the Lord; so, in the passage before us, Canaan, to which Israel is to be led up out of Egypt, is a type of the land of the Lord, and the guidance of them to Canaan a figurative representation of the reunion of Israel with its God, and of its reinstatement in the full enjoyment of the blessings of salvation, which are shadowed forth in the fruits and productions of Canaan. (For further remarks, see Hos 2:14, Hos 2:15.) Another point to be noticed is the use of the word 'echâd, one (single) head, i.e., one prince or king. The division of the nation into two kingdoms is to cease; and the house of Israel is to turn again to Jehovah, and to its king David (Hos 3:5). The reason assigned for this promise, in the words "for great is (will be) the day of Jezreel," causes not little difficulty; and this cannot be removed by giving a different meaning to the name Jezreel, on the ground of vv. 24, 25, from that which it has in Hos 1:4-5. The day of Jezreel can only be the day on which the might of Israel was broken in the valley of Jezreel, and the kingdom of the house of Israel was brought to an end (Hos 1:4). This day is called great, i.e., important, glorious, because of its effects and consequences in relation to Israel. The destruction of the might of the ten tribes, the cessation of their kingdom, and their expulsion into exile, form the turning-point, through which the conversion of the rebellious to the Lord, and their reunion with Judah, are rendered possible. The appellative meaning of יזרעאל, to which there was no allusion at all in Hos 1:4-5, is still kept in the background to a great extent even here, and only so far slightly hinted at, that in the results which follow to the nation, from the judgment poured out upon Israel in Jezreel, the valley of Jezreel becomes a place in which God sows seed for the renovation of Israel.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb. Bib. Hos 2:1-3). To the symbolical action, which depicts the judgment that falls blow after blow upon the ten tribes, issuing in the destruction of the kingdom, and the banishment of its inhabitants, there is now appended, quite abruptly, the saving announcement of the final restoration of those who turn to the Lord.

(Note: The division adopted in the Hebrew text, where these verses are separated from the preceding ones, and joined to the next verse, is opposed to the general arrangement of the prophetic proclamations, which always begin with reproving the sins, then describe the punishment or judgment, and close with the announcement of salvation. The division adopted by the lxx and Vulg., and followed by Luther (and Eng. ver.: Tr.), in which these two verses form part of the first chapter, and the new chapter is made to commence with Hos 1:3 (of the Hebrew), on account of its similarity to Hos 1:4, is still more unsuitable, since this severs the close connection between the subject-matter of Hos 1:2 and that of Hos 1:3 in the most unnatural way.)

Hos 1:10

(Heb. Bib. Hos 2:1). "And the number of the sons of Israel will be as the sand of the sea, which is not measured and not counted; and it will come to pass at the place where men say to them, Ye are not my people, it will be said to them, Sons of the living God." It might appear as though the promise made to the patriarchs, of the innumerable increase of Israel, were abolished by the rejection of the ten tribes of Israel predicted here. But this appearance, which might confirm the ungodly in their false security, is met by the proclamation of salvation, which we must connect by means of a "nevertheless" with the preceding announcement of punishment. The almost verbal agreement between this announcement of salvation and the patriarchal promises, more especially in Gen 22:17 and Gen 32:13, does indeed naturally suggest the idea, that by the "sons of Israel," whose innumerable increase is here predicted, we are to understand all the descendants of Jacob or of Israel as a whole. But if we notice the second clause, according to which those who are called "not-my-people" will then be called "sons of the living God;" and still more, if we observe the distinction drawn between the sons of Israel and the sons of Judah in Gen 32:11, this idea is proved to be quite untenable, since the "sons of Israel" can only be the ten tribes. We must assume, therefore, that the prophet had in his mind only one portion of the entire nation, namely, the one with which alone he was here concerned, and that he proclaims that, even with regard to this, the promise in question will one day be fulfilled. In what way, is stated in the second clause. At the place where (בּלמקום אשׁר does not mean "instead of" or "in the place of," as the Latin loco does; cf. Lev 4:24, Lev 4:33; Jer 22:12; Ezekiel 21:35; Neh 4:14) men called them Lō'-‛ammı̄, they shall be called sons of the living God. This place must be either Palestine, where their rejection was declared by means of this name, or the land of exile, where this name became an actual truth. The correctness of the latter view, which is the one given in the Chaldee, is proved by Gen 32:11, where their coming up out of the land of exile is spoken of, from which it is evident that the change is to take place in exile. Jehovah is called El chai, the living God, in opposition to the idols which idolatrous Israel had made for itself; and "sons of the living God" expresses the thought, that Israel would come again into the right relation to the true God, and reach the goal of its divine calling. For the whole nation was called and elevated into the position of sons of Jehovah, through its reception into the covenant with the Lord (compare Deu 14:1; Deu 32:19, with Exo 4:22).

Hos 1:11

The restoration of Israel will be followed by its return to the Lord. Hos 1:11. "And the sons of Judah and the sons of Israel gather together, and appoint themselves one head, and come up out of the land; for great is the day of Jezreel." The gathering together, i.e., the union of Judah and Israel, presupposes that Judah will find itself in the same situation as Israel; that is to say, that it will also be rejected by the Lord. The object of the union is to appoint themselves one head, and go up out of the land. The words of the two clauses recal to mind the departure of the twelve tribes of Israel out of Egypt. The expression, to appoint themselves a head, which resembles Num 14:4, where the rebellious congregation is about to appoint itself a head to return to Egypt, points back to Moses; and the phrase, "going up out of the land," is borrowed from Exo 1:10, which also serves to explain הארץ with the definite article. The correctness of this view is placed beyond all doubt by Exo 2:14-15, where the restoration of rejected Israel is compared to leading it through the desert to Canaan; and a parallel is drawn between it and the leading up out of Egypt in the olden time. It is true that the banishment of the sons of Israel out of Canaan is not predicted disertis verbis in what precedes; but it followed as clearly as possible from the banishment into the land of their enemies, with which even Moses had threatened the people in the case of continued apostasy (Leviticus 26 and Deuteronomy 28). Moses had, in fact, already described the banishment of rebellious Israel among the heathen in so many words, as carrying them back into Egypt (Deu 28:68), and had thereby intimated that Egypt was the type of the heathen world, in the midst of which Israel was to be scattered abroad. On the basis of these threatenings of the law, Hosea also threatens ungodly Ephraim with a return to Egypt in Hos 8:13 and Hos 9:3. And just as in these passages Egypt is a type of the heathen lands, into which Israel is to be driven away on account of its apostasy from the Lord; so, in the passage before us, Canaan, to which Israel is to be led up out of Egypt, is a type of the land of the Lord, and the guidance of them to Canaan a figurative representation of the reunion of Israel with its God, and of its reinstatement in the full enjoyment of the blessings of salvation, which are shadowed forth in the fruits and productions of Canaan. (For further remarks, see Hos 2:14, Hos 2:15.) Another point to be noticed is the use of the word 'echâd, one (single) head, i.e., one prince or king. The division of the nation into two kingdoms is to cease; and the house of Israel is to turn again to Jehovah, and to its king David (Hos 3:5). The reason assigned for this promise, in the words "for great is (will be) the day of Jezreel," causes not little difficulty; and this cannot be removed by giving a different meaning to the name Jezreel, on the ground of vv. 24, 25, from that which it has in Hos 1:4-5. The day of Jezreel can only be the day on which the might of Israel was broken in the valley of Jezreel, and the kingdom of the house of Israel was brought to an end (Hos 1:4). This day is called great, i.e., important, glorious, because of its effects and consequences in relation to Israel. The destruction of the might of the ten tribes, the cessation of their kingdom, and their expulsion into exile, form the turning-point, through which the conversion of the rebellious to the Lord, and their reunion with Judah, are rendered possible. The appellative meaning of יזרעאל, to which there was no allusion at all in Hos 1:4-5, is still kept in the background to a great extent even here, and only so far slightly hinted at, that in the results which follow to the nation, from the judgment poured out upon Israel in Jezreel, the valley of Jezreel becomes a place in which God sows seed for the renovation of Israel.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The children of Israel - Not Israel after the flesh, not those very families that are carried captive. In the place - In those places, were a people dwelt who were not his people, there shall be a people of God. The living God - Who is the fountain of life to all his children, and who enables them to offer living sacrifices to the living God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Yet the number of the children of Israel - God had promised that the children of Israel should be as the sand of the sea. See Gen 32:12; Rom 9:25, Rom 9:26. And though for their iniquities he had thinned and scattered them, yet the spirit and design of his promise and covenant shall be fulfilled. An Israel there shall be. In the place of the reprobated people, who were now no longer his people, there shall be found an Israel that shall be the children of the living God. See the above scriptures, and Pe1 2:10. This must mean either the Israelites after their conversion to Christianity, or even the Gentiles themselves converted to God, and now become the true Israel.

Top

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

¹ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

¹⁰ Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

²⁵ As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
²⁶ And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

¹² But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

¹² And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

²³ Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

¹⁵ For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

²⁵ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

¹⁵ For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.

¹ Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

¹ James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

²⁰ And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

²⁸ There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

¹⁸ And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

¹⁰ Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

³ And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

² And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

¹⁰ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

¹ And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.
² And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)
³ That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying,
⁴ Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.
⁵ And he said unto them, Depart yet for three days, then come again to me. And the people departed.
⁶ And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?
⁷ And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.
⁸ But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him:
⁹ And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?
¹⁰ And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins.
¹¹ And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.
¹² So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.
¹³ And the king answered the people roughly, and forsook the old men's counsel that they gave him;
¹⁴ And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions.
¹⁵ Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.
¹⁶ So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
¹⁷ But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.
¹⁸ Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
¹⁹ So Israel rebelled against the house of David unto this day.
²⁰ And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
²¹ And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.

⁴ And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.
⁵ And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.

⁵ Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

¹⁵ And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

¹⁴ Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

³ They shall not dwell in the LORD'S land; but Ephraim shall return to Egypt, and they shall eat unclean things in Assyria.

¹³ They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.

⁶⁸ And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

¹⁴ And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
¹⁵ Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

¹⁰ Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.

⁴ And they said one to another, Let us make a captain, and let us return into Egypt.

¹¹ Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

²² And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:

¹⁹ And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.

¹ Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

¹¹ Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

¹⁴ And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.

¹² But he shall die in the place whither they have led him captive, and shall see this land no more.

³³ And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

²⁴ And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering.

¹¹ Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

¹³ And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

¹⁷ That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

¹ Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

³ So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

² The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD.

³ So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.

¹ Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.
² Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;
³ Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

¹⁰ Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

²⁶ And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

²⁵ As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

¹² And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.