Now when she had weaned ... - Eastern women very commonly nursed their children two, or even three (2 Macc. 7:27) years. The weaning then of the child portrays a certain interval of time between these two degrees of chastisement; but after this reprieve, the last and final judgment pictured here was to set in irreversibly.

Now when she had weaned Loruhamah,.... That is, when Gomer had weaned her daughter of this name, Hosea 1:6. This some interpret of the people of Israel being deprived of the word and ordinances, compared to milk and breasts, having a famine of them; and so were like children weaned from the milk, and drawn from the breasts; though others think this is expressive of the patience of God in bearing with this people, after he had before threatened them with the subversion of their kingdom and state; and even after the prophecy had took place in part, in causing the kingdom to cease in the house of Jehu, he bore with them about forty years before they were entirely carried captive; suckling and weaning, before the conception and birth of another child, denoting some stop and stay; but rather this intends the taking away some part of the land of Israel, as a child when weaning is taken away from its mother; and may respect the carrying captive many of the Israelites in divers parts, particularly out of Gilead, Galilee, and Naphtali, by Tiglathpileser king of Assyria, 2 Kings 15:29. This cannot be understood of the captivity of the Jews in Babylon, as Cocceius; for this is a resumption and continuation of the prophecy concerning the ten tribes, after inserting a promise of the salvation of Judah, in the preceding verse:

she conceived and bare a son: according to Kimchi, as the weaning of Loruhamah points at the times of weakness, from Zachariah the son of Jeroboam to the times of Pekahiah, when the reigns were short and troublesome; so this son conceived and born represents the state of the nation in the times of Pekah; who reigned twenty years, and was too powerful for the kingdom of Judah, slew multitudes of them, and carried others captive, and assisted Rezin king of Syria against Ahaz king of Judah: but, according to the series of the prophecy, it seems best to agree with the times of Hoshea king of Israel, who was not so bad as some of his predecessors; was a man of spirit and courage; cast off the Assyrian yoke, and neglected to give presents to the king of Assyria; and Samaria in his time held out a three years' siege against that king, 2 Kings 17:1. The Targum is,

"and the generation of them who are carried captive among the nations are found not to have obtained mercy by their works, but they added and did evil works.''

"And she weaned Unfavoured, and conceived, and bare a son. And He said, Call his name Not-my-people; for ye are not my people, and I will not be yours." If weaning is mentioned not merely for the sake of varying the expression, but with a deliberate meaning, it certainly cannot indicate the continued patience of God with the rebellious nation, as Calvin supposes, but rather implies the uninterrupted succession of the calamities set forth by the names of the children. As soon as the Lord ceases to compassionate the rebellious tribes, the state of rejection ensues, so that they are no longer "my people," and Jehovah belongs to them no more. In the last clause, the words pass with emphasis into the second person, or direct address, "I will not be to you," i.e., will no more belong to you (cf. Psalm 118:6; Exodus 19:5; Ezekiel 16:8). We need not supply 'Elohim here, and we may not weaken לא אהיה לכם into "no more help you, or come to your aid." For the fulfilment, see 2 Kings 17:18.

Now when she had weaned Loruhamah, she conceived, and bare a son.

8. weaned-said to complete the symbolical picture, not having any special signification as to Israel [Henderson]. Israel was bereft of all the privileges which were as needful to them as milk is to infants (compare Ps 131:2; 1Pe 2:2) [Vatablus]. Israel was not suddenly, but gradually cast off; God bore with them with long-suffering, until they were incurable [Calvin]. But as it is not God, but Gomer who weans Lo-ruhamah, the weaning may imply the lust of Gomer, who was hardly weaned when she is again pregnant [Manger].

1:8-11 The rejection of Israel for a time, is signified by the name of another child: call him Lo-ammi, not my people. The Lord disowns all relation to them. We love him, because he first loved us; but our being cast out of covenant, is owing to ourselves and our folly. Mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final. The same hand that wounded, is stretched forth to heal. Very precious promises are here given concerning the Israel of God, and they may be of use to us now. Some think that these promises will not have accomplishment in full, till the general conversion of the Jews in the latter days. Also this promise is applied to the gospel, and the bringing in both the Jews and Gentiles to it, by St. Paul, Ro 9:25,26, and by St. Peter, 1Pe 2:10. To believe in Christ, is to have him for our Head, and willingly to commit ourselves to his guidance and government. And let us pray for the coming of the glorious day, when there shall be one Lord through all the earth.