(4) Jezreel means "God shall sow." The prophet had already discovered the faithlessness of his spouse, and that his married life was symbolic of his nation's history. Observe the resemblance in sound between Jezreel and Israel, and the historic associations of the former. It was the name of a very fertile plain in the tribe of Issachar, which was many times the scene of terrible struggles (Judges 4:13; Judges 6:33; Judges 7:1; 1Samuel 29:1). It was also the name of a town associated with the guilt of Ahab and Jezebel in bringing about the murder of Naboth (1 Kings 21), and with the final extinction of Ahab's house by Jehu (2Kings 9:21; 2Kings 10:11).

Verse 4. - And the Lord said unto him, Call his name Jezreel. The name which the people inherited from a distinguished ancestor was one of honor and dignity - Israel or Yisrael, "prince with God;" the name imposed by their sins was one of reproach and disaster - Izreel, or Yizreel, "scattered by God." The Hebrews had a peculiar fondness for a paronomasia of this kind; thus Bethel, "house of God," becomes Bethaven, "house of vanity." Keil regrets the appellative sense in this passage, and refers to the historical importance of the place. The latter view seems favored by the succeeding explanation of the name. For yet a little while, and I will avenge (visit) the blood of Jezreel upon the house of Jehu. The verb here rendered "avenge" is literally to "visit," and is used sometimes in a good sense, implying a benevolent purpose, as in Ruth 1:6, "For she had heard in the country of Moab how that the Lord had visited his people in giving them bread;" sometimes it expresses a hostile intention, as in Exodus 20:5, "I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children." In the present passage, as elsewhere in this book (see Hosea 2:13; Hosea 4:9), it is taken in the sense assigned it in the Authorized Version, with which the Septuagint and Syriac are in accord. But what are we to understand by the blood of Jezreel, which brought down this vengeance on the house of Jehu? Some suppose that the expression denotes the bloody deeds of Ahab's house, including, not only the murder of Naboth, but also their bloody persecution of the servants and prophets of Jehovah, as we read in 1 Kings 18:4, that "Jezebel cut off the prophets of the Lord;" and in 2 Kings 9:7, "Thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel." These and like deeds of blood brought down retribution on the house of Ahab; Jehu, the instrument of this retribution, was himself guilty of such enormities that the cry of blood for vengeance was repeated, and the criminality of the preceding dynasty continuing, the ate of Jehu's was redoubled. This view appears to us both clumsy and far-fetched. The plain meaning is that which refers the blood of Jezreel to the bloody massacres of Jehn himself, when in a single day he put an end to the dynasty of Omri and the wicked house of Ahab. On that memorable occasion he slew the queen-mother Jezebel, the seventy sons of Ahab, and forty-two relatives of King Ahaziah, also all the prophets of Baal, all his servants and all his priests. The royal house of Israel he exterminated, for he "slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolk, and his priests, until he left him none remaining;" the royal house or' Judah he brought at the same time to the very verge of extinction. The slaughter of Ahab's sons, of Jezebel and Joram, and that whole royal line, was, it is true, in compliance with God's express command; and, for the measure of his obedience to that command, Jehu was rewarded by the promise of his family occupying the throne of Israel to the fourth generation. But what was the motive that prompted this performance of the Divine will? Was it really zeal for God, as he pretended, and consequent diligence in obeying the Divine direction? Or did human passion predominate and political advantage hurry him on? We trow not. Certain it is that his subsequent career rendered the purity of his zeal more than doubtful. He exterminated the idolatry of Baal, but he clave to the calves of Jeroboam at Bethel and Dan - the fundamental sin of the kings of Israel. In what he did, therefore, the act itself was right, for God commanded it; but the motive was wrong, for it was selfish ambition that prompted it. Thus it was with Baasha; he executed vengeance by command of God on the wicked house of Jeroboam I., and for so doing was exalted to be prince over God's people Israel; but the word of the Lord came against him, as we read, "For all the evil that he did in the sight of the Lord... in being like the house of Jeroboam; and because he killed him." The Chaldee regards the blood shed by Jehu in Jezreel, though shed in a righteous cause and for the rooting out of the Baal idolatry, as innocent blood, because Jehu himself and his house turned aside to the idolatry of the calves. Jerome takes a similar view of the matter. Kimchi adopts the same; his words, literally translated, are the following: "And why does he call it the blood of Jezreel? Because it was shod in Jezreel. And though in this matter he did that which was right in the eyes of Jehovah, yet, since he did not observe to walk in the Law of Jehovah, and did not turn aside from all the sins of Jeroboam the son of Nebat, the blood which he shed was reckoned to him as innocent blood." He then adduces as a parallel the case of Baasha already mentioned. And will cause to cease the kingdom of the house of Israel. Jeroboam II., the third of Jehu's family, was now reigning; a fourth member of the same was to occupy the throne. That fourth sovereign was Zechariah, whose short inglorious reign lasted only six months, at the expiration of which he fell a victim in the conspiracy by Shallum. Thus ended the dynasty of Jehu; while its overthrow paralyzed the strength of the northern kingdom. Anti, though the day of its complete destruction was deferred for half a century, yet the disorders, dethronements, anarchy at times, and repeated assassination of the sovereigns, to which Menahem was the only exception, prepared the way for the final catastrophe. The overthrow of the house of Jehu has been aptly termed by Hengstenberg "the beginning of the end, the commencement of the process of decomposition."

1:1-7 Israel was prosperous, yet then Hosea boldly tells them of their sins, and foretells their destruction. Men are not to be flattered in sinful ways because they prosper in the world; nor will it last long if they go on still in their trespasses. The prophet must show Israel their sin; show it to be exceedingly hateful. Their idolatry is the sin they are here charged with. Giving that glory to any creature which is due to God alone, is an injury and affront to God; such as for a wife to take a stranger, is to her husband. The Lord, doubtless, had good reasons for giving such a command to the prophet; it would form an affecting picture of the Lord's unmerited goodness and unwearied patience, and of the perverseness and ingratitude of Israel. We should be broken and wearied with half that perverseness from others, with which we try the patience and grieve the Spirit of our God. Let us also be ready to bear any cross the Lord appoints. The prophet must show the ruin of the people, in the names given to his children. He foretells the fall of the royal family in the name of his first child: call his name Jezreel, which signifies dispersion. He foretells God's abandoning the nation in the name of the second child; Lo-ruhamah, not beloved, or not having obtained mercy. God showed great mercy, but Israel abused his favours. Sin turns away the mercy of God, even from Israel, his own professing people. If pardoning mercy is denied, no other mercy can be expected. Though some, through unbelief, are broken off, yet God will have a church in this world till the end of time. Our salvation is owing to God's mercy, not to any merit of our own. That salvation is sure, of which he is the Author; and if he will work, none shall hinder.And the Lord said unto him call his name Jezreel,.... Which some interpret the "seed of God", as Jerom; or "arm of God", as others; and Kimchi applies it to Jeroboam the son of Joash, who was strong, and prospered in his kingdom; but it rather signifies "God will sow", or "scatter" (n); denoting either their dissension among themselves; or their dispersion among the nations, which afterwards came to pass; and so the Targum, "call their name scattered"; and alluding also to the city of Jezreel, where some of the idolatrous kings of Israel lived, and where much blood had been shed, which should be avenged, as follows:

for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu; not the blood of Naboth the Jezreelite, that was shed by Ahab; but the blood of Joram the son of Ahab, and seventy other sons of his, and all his great men, kinsfolks and priests, shed by Jehu in this place; and though this was done according to the will of God, and for which he received the kingdom, and it was continued in his family to the fourth generation; yet, inasmuch as this was not done by him from a pure and hearty zeal for the Lord and his worship, and with a sincere view to his glory, but in order to gain the kingdom, increase his power, and satiate his tyranny and lust; and because, though he destroyed one species of idolatry, the worship of Baal, yet he continued another, the worshipping of the calves at Dan and Bethel, and regarded not the law of the Lord, and so his successors after him; and were the means of causing many to sin, and so consequently of the ruin of many souls, whose blood would be required of them, which some take to be the meaning here; this is threatened; see 2 Kings 9:24. It may be observed, that God sometimes punishes the instruments he makes use of in doing his work; they either over doing it, exercising too much cruelty; and not doing it upon right principles, and with right views, as the kings of Assyria and Babylon, Isaiah 10:5. It is here said to be but a little while ere this vengeance would be taken, it being at the latter end of Jeroboam's reign when this prophecy was delivered out; and his son Zachariah, in whom the kingdom as in his family ceased, reigned but six months, being conspired against and slain by Shallum, who reigned in his stead, 2 Kings 15:8. The Targum is,

"for yet a little while I will avenge the blood of those that worship idols which Jehu shed in Jezreel, whom he slew because they served Baal; but they turned to err after the calves which were in Bethel; therefore I will reckon that innocent blood upon the house of Jehu:''

and will cause to cease the kingdom of the house of Israel; that is, in the family of Jehu; Zachariah the son of the then reigning prince being the last, and his reign only the short reign of six months; unless this has reference to the utter cessation of this kingdom as such in the times of Hoshea by Shalmaneser king of Assyria, 2 Kings 17:6.

(n) A rad. "seminavit, disseminavit", Schmidt.