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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 6:1–3. His four-level outline is real structure in the source text, so it is rendered as structure.
These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,
I.What it is they engage to do:
"Come, and let us return to the Lord, Hos 6:1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.
II.What inducements and encouragements to do this they fasten upon, to stir up one another with.
1.The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa 9:12, Isa 9:13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.
2.The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances: -
(1.)They promise themselves that their deliverance out of their troubles should be to them as life from the dead (Hos 6:2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa 26:19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.
(2.)That then they shall improve in the knowledge of God (Hos 6:3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa 11:9. Knowledge shall be increased, Dan 12:4. All shall know God, Jer 31:34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer 24:7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here,
[1.]A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, Joh 17:3.
[2.]The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Pro 2:3, Pro 2:4), must seek and intermeddle with all wisdom (Pro 18:1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.
(3.)That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Psa 72:6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa 55:10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Pro 16:15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.
Historical interpretation
Eight Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The Holy Spirit set this forth of old, when he said in the Psalms, “O my king and my God. For to you will I pray; O Lord, in the morning you shall hear my voice. In the morning I will stand before you, and will see you.” And again through the prophet the Lord says, “At dawn they will be on watch for me, saying, ‘Let us go and return to the Lord our God.’ ” Likewise at the setting of the sun and at the end of the day necessarily there must again be prayer. For since Christ is the true sun and the true day, as the sun and the day of the world recede, when we pray and petition that the light come upon us again, we pray for the coming of Christ to provide us with the grace of eternal light.
"In their affliction they will rise early to me: come and let us return to the Lord, for he has taken us, and he will heal us; he will wound us and he will cure us; he will bring us to life after two days, and on the third day he will raise us up and we shall live in his sight: we shall know and we shall follow, that we may know the Lord." LXX: "In their affliction they will rise early to me, saying: let us go and return to the Lord our God: because he will strike and he will heal us: he will wound and he will cure us. He will heal us after two days: on the third day we shall rise again and live in his sight. We shall know, and we shall follow on, that we may know the Lord." Therefore God delivered Ephraim and Judah into captivity, and there is no one who can rescue them from his hand, and they will return to their place until they fail, and they will seek his face, so that they may seek the propitious and present one, whom they had not felt, but one who is angry and absent, and in their tribulation, with the light of penance rising for them, let them arise early to him, as we read in Isaiah: "In their tribulation they remembered the Lord" (Isaiah 26, LXX version). And in the first grade of the psalm: 'When I was in trouble, I cried out to the Lord,' 'and he heard me' (Ps. 119:1). And when they rise up in the morning to the Lord, what will they say? 'Come and let us return to the Lord.' They are not content with their own salvation, but they provoke one another to return to the Lord whom they left, whom they abandoned for their sins, from whom they were abandoned. 'For he has taken us, and he will heal us:' who had said earlier 'I will take myself' 'and I will go,' he will strike and heal us. For what we have said, 'will cure,' all have similarly translated, but properly they are called 'linteola' which are inserted or applied to wounds, so that they may eat away putrid flesh and extract pus: and the art of physicians is to heal large wounds in a long period of time and to restore health through pain. Therefore the Lord strikes and he heals us: for the Lord loves whom he corrects, and he chastises every son whom he receives (Heb. XII) ; and he not only heals, but he vivifies after two days and on the third day rising from the dead, he raises up with himself all human race. And when He shall have healed the stricken and given life to the healed, and raised up the living, then shall we live in His sight, we who lay dead in His absence. We shall live (being alive) in His sight, knowing Him, and with all zeal we shall strive to know the Lord, by whose rising again on the third day we also rose again. These words explain that which we have often warned, and both Israel and Judah, that is, the twelve tribes, shall then have one shepherd and king David, when they shall have believed in the risen Lord. And vainly the Jews of a thousand years promise themselves dreams of salvation, whereas the promised day of the resurrection of the Lord on the third day is the salvation of all. The Hebrews interpret the day secondly, in the coming of Christ, and the third day, in judgment, when they will be saved. Let us grant this, they reply, what is the first day, that is, the first coming of the Savior? And when they cannot respond, we infer that the first day is the same as they desire, in the humility of the Savior's coming, the second in glory, the third in the garb of the judge. And those who accept the second and third, testify that they have lost the first: because the second and third cannot be called without the first.
In the beginning he seized Adam’s human nature; for he at once declared it accursed, ascribing it to death and corruption. Thus the wrath has struck, but grace plugged the wound with lint. For Christ has brought the healing. He invited [us] to know the true divine revelation; he confirmed [us] through the Spirit to observe the commandments. He showed us again to be zealous followers by placing us beyond corruption and freeing us from the previous infirmities, namely, sin and passions.
For when God snatches away or strikes, no one can heal. Thus in the calamity they remembered God. These may refer to those among the Hebrews who afterward came to believe in Christ. In such a thirst and long captivity they will seek the face, namely, the Son. For he is the mark of the Father’s hypostasis (person). Those who turn to the Son are stripped of the veil which lies on their heart.
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Summary
Hosea 6:1 issues an urgent and hopeful call to the northern kingdom of Israel, urging them to abandon their spiritual apostasy and return to the LORD. This plea acknowledges that their present suffering—metaphorically described as being "torn" and "smitten" by God—is divine discipline for their unfaithfulness. Yet, it simultaneously expresses profound confidence in God's character, asserting that the very One who has inflicted their wounds is also the One who possesses the power and compassion to heal and restore them, demonstrating that divine judgment is ultimately redemptive and aimed at reconciliation.
Context
Literary Context
Hosea 6:1 stands at a pivotal point in the book of Hosea, following a series of pronouncements of judgment against Israel for their persistent idolatry, political instability, and moral decay. Chapters 4 and 5 detail the nation's spiritual prostitution and the inevitable consequences, including divine withdrawal and discipline. Chapter 6 opens with what appears to be either a genuine, if perhaps superficial, cry for repentance from the people, or a prophetic ideal of what their response should be. It immediately precedes a deeper indictment of their insincere piety, as seen in the following verses (Hosea 6:4-6), where God laments their fleeting love and lack of true knowledge of Him. Thus, this verse serves as a hopeful, yet fragile, bridge between God's judgment and His enduring desire for His people's restoration.
Historical & Cultural Context
Hosea prophesied to the northern kingdom of Israel (Ephraim) during the tumultuous 8th century BCE, a period marked by political assassinations, shifting alliances with foreign powers (Assyria and Egypt), and rampant syncretism, where the worship of Baal and other Canaanite deities flourished alongside, or even replaced, the worship of Yahweh. The "tearing" and "smitting" likely refer to the various national calamities, military defeats, and internal strife that Israel experienced as a consequence of their covenant unfaithfulness. The call to "return to the LORD" (Hebrew: shûwb) would have resonated deeply within a covenantal framework, reminding Israel of their foundational relationship with Yahweh established at Sinai, which they had repeatedly violated by seeking security and prosperity through foreign gods and human strength rather than divine faithfulness.
Key Themes
This verse encapsulates several major themes central to Hosea's prophecy. Primarily, it highlights the theme of Repentance and Return (Teshuvah), emphasizing that the path to healing begins with turning back to God from whom they have strayed, a concept echoed throughout the prophets (e.g., Isaiah 55:7). Secondly, it underscores Divine Discipline as Redemptive, portraying God's judgment not merely as punitive but as a corrective measure designed to bring His people to a place of humility and dependence, ultimately leading to restoration. The very hand that wounds is the hand that heals. Finally, it powerfully reveals God's Enduring Mercy and Faithfulness even in the face of Israel's persistent unfaithfulness. Despite their rebellion, God's character remains steadfast, always willing to heal and bind up those who genuinely seek Him, demonstrating His commitment to His covenant people (Jeremiah 30:17).
Exposition and Analysis
Key Word Analysis
This primitive root signifies a turning back, either literally or figuratively. In Hosea 6:1, it carries the profound theological meaning of repentance, a decisive turning away from sin and back to God. It implies a change of direction, a reorientation of one's life and allegiance towards Yahweh, the covenant God. It is not merely a superficial act but a fundamental shift in heart and action.
This root conveys a violent action, specifically to pluck off or pull to pieces, often used in the context of a wild beast tearing its prey. In this verse, it vividly describes the severity and destructive nature of God's judgment upon Israel, indicating a deep, painful wound inflicted by divine hand due to their covenant breaking. It emphasizes the profound distress and fragmentation experienced by the nation.
This primitive root means to mend, to cure, or to make whole. It speaks of comprehensive restoration and recovery from injury or illness. Juxtaposed with "torn" and "smitten," "heal" highlights God's power and compassionate intent to bring complete restoration and well-being to His people, not just physically but spiritually and nationally, after His disciplinary actions have achieved their purpose.
Verse Breakdown
"Come, and let us return unto the LORD"
This opening imperative and hortatory subjunctive expresses an urgent invitation and a collective resolve. "Come" (yâlak) is a call to action, while "let us return" (shûwb) is the essence of repentance—a turning back to Yahweh, the covenant God (Yᵉhôvâh), from whom they have strayed through idolatry and unfaithfulness. It implies acknowledging their sin and seeking reconciliation.
"for he hath torn, and he will heal us"
This clause provides the theological rationale for returning to the LORD. It acknowledges that God Himself is the agent of their suffering ("he hath torn," using the strong verb ṭâraph, implying violent rending), but immediately follows with the promise that He will also be their healer (râphâʼ, signifying complete restoration). This expresses a profound paradox: the one who wounds is the one who heals, indicating that God's discipline is redemptive, not merely punitive.
"he hath smitten, and he will bind us up"
This second parallel clause reinforces the paradox. "He hath smitten" (nâkâh, meaning to strike down or wound) reiterates the divine authorship of their affliction. The subsequent promise, "he will bind us up" (châbash, meaning to bandage or bind a wound), conveys tender care, mending, and restoration. It paints a picture of God as a compassionate physician who carefully tends to the wounds He has inflicted, leading to complete recovery and wholeness.
Literary Devices
Hosea 6:1 is rich in literary devices that amplify its message. The most prominent is Juxtaposition, where contrasting ideas are placed side-by-side to highlight their tension and ultimate resolution. The pairing of "torn" with "heal" and "smitten" with "bind us up" powerfully illustrates God's dual role as both disciplinarian and restorer. This creates a striking Paradox, where the same divine hand that inflicts wounds is also the one that brings healing. Furthermore, the language employs vivid Metaphor, describing Israel's suffering as being "torn" and "smitten," evoking images of a wild animal's attack or a severe blow, emphasizing the painful reality of God's judgment. Conversely, "heal" and "bind us up" are medical metaphors, portraying God as a compassionate physician who tends to His wounded people, offering tender care and complete restoration. The collective "us" in the call "let us return" also functions as Hortatory Language, inviting and urging the entire community towards a unified act of repentance and faith.
Theological and Thematic Connections
Hosea 6:1 profoundly articulates the biblical truth that God's discipline, though painful, is always purposeful and redemptive. It challenges the common human tendency to view suffering solely as punishment, instead revealing it as a means by which a loving God calls His wayward children back to Himself. This verse underscores the divine attribute of covenant faithfulness, demonstrating that even when His people break their covenant, God remains committed to their ultimate good and restoration. It is a powerful testament to God's enduring mercy, His desire for reconciliation, and His sovereign ability to bring healing and wholeness out of brokenness, provided there is a genuine turning of the heart towards Him.
Reflection and Application
Hosea 6:1 offers a timeless and deeply relevant message for individuals and communities grappling with the consequences of sin, whether personal or corporate. It calls us to a radical honesty about our spiritual condition, urging us to acknowledge when we have strayed from God's path. The verse provides immense comfort by reminding us that the pain we experience, whether from our own choices or external circumstances, can be a divine invitation to return. It assures us that God is not merely a judge, but also a compassionate healer, eager to restore what has been broken. Our response to suffering should not be despair or further rebellion, but a humble and hopeful turning back to the LORD, trusting that His discipline is ultimately aimed at our wholeness and a deeper, more authentic relationship with Him. This passage encourages us to embrace repentance not as a burden, but as the pathway to true healing and renewed life in God's presence.
Questions for Reflection
FAQ
Does Hosea 6:1 suggest that all suffering is a direct punishment from God?
While Hosea 6:1 clearly presents God as the agent of Israel's "tearing" and "smitting" due to their covenant unfaithfulness, it's important to understand this within the specific context of the Old Testament covenant and prophetic literature. In this context, God's actions were direct disciplinary measures against His people for specific acts of rebellion and idolatry. However, the Bible presents a broader view of suffering. Not all suffering is direct punishment for sin; some suffering is part of living in a fallen world (e.g., natural disasters, illness), some is for testing and refining faith (e.g., Job 1:12), and some is for the glory of God (e.g., John 9:3). Hosea 6:1 specifically addresses the redemptive nature of God's discipline for His covenant people who have strayed, emphasizing that even in judgment, His ultimate desire is restoration and healing.
Christ-Centered Fulfillment
Hosea 6:1 finds its ultimate and most profound fulfillment in Jesus Christ. The call to "return unto the LORD" is answered definitively in Christ, who is the very embodiment of God's gracious invitation to repentance and reconciliation. Humanity, "torn" and "smitten" by the consequences of sin and separation from God, finds its complete healing and binding up in the atoning work of Jesus. Just as God disciplined Israel to bring them back, so too in Christ, God takes the initiative to heal our deepest wounds. Jesus, the Great Physician (Matthew 9:12), willingly allowed Himself to be "torn" and "smitten" on the cross, bearing the full weight of humanity's sin and its consequences, so that through His wounds, we might be healed (Isaiah 53:5 and 1 Peter 2:24). He is the ultimate "binding up," restoring our broken relationship with God and bringing wholeness to our shattered lives, demonstrating God's unwavering love and commitment to redeem His people through the ultimate act of self-sacrifice (Romans 5:8).