The quotations taken from Hosea are worthy of all consideration, both in themselves and in the comparison of the references here and in 1 Peter 2:10. Some feel the difficulty; others, who do not seem to see anything particularly to be noted, prove how little they enter into the deep wisdom of God here displayed.
The call from among Gentiles is not the question with Peter, who accordingly does not cite Hos. 1:10. He contents himself with using Hos. 2:23, which he does not hesitate to apply even then to such of the Jews as came to the one foundation stone and became thus themselves living stones. Writing to the strangers of the dispersion throughout a part of Asia Minor, he had only the believing Jews directly before him. Hence there is remarkable force in telling them that they were a chosen generation and a royal priesthood. This their fathers attempted to make their own at Sinai on condition of their own obedience; and, as we know, broke down immediately as well as unceasingly ever afterward, till the final sentence was pronounced and God by Hosea pronounced the Jew Lo-ammi (not my people). The apostle now, addressing those who had received the rejected Messiah, not only predicates unconditionally of them under the gospel what was only offered to their fathers under a condition which utterly failed, but shows that they do not need to wait for the glorious kingdom of the Messiah to be revealed before they can be assured of the gracious reversal of the old sentence: “which in time past (says he) were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy.” The shining of grace from Christ risen on those that are His assures even now, not yet indeed of the setting aside of the power of evil in the world, but of the bringing the believing Israelites addressed into distinct, present, and known relationship with God. If the many still persevered in their unbelief and its bitter consequences, this did not hinder God from cheering the godly remnant by the apostle's employment of the prophet.
Our apostle cites the same scripture as Peter uses, and more fully too; but he also cites Hos. 1:10 almost precisely as it stands in the Alexandrian copy of the LXX. Is it then certain that he quotes these two passages from Hosea as applicable to the Gentiles being called to be the people of God? This is generally assumed as manifest from the words themselves, and from the transition to Israel in verse 27, though many who say so confess that in the prophecy they are spoken of Israel, which, after being rejected and put away, was to be again received into favor by God.
But it is always well for the believer to search narrowly an assumption of the kind, more especially when an apparent discrepancy is thereby insinuated between the Old Testament and the New. It is wise to try our own hypothesis over and over again, for we may rest assured that the One divine author cannot slight a word He has written. “Scripture cannot be broken.” Is the assumption itself well grounded? We need not then dwell on the answers which are attempted to the difficulty which appears to me made by those who seek to answer it—answers with which those who give them scent themselves by no means satisfied, and no wonder. The question is as to the precise aim of the Spirit. For myself I cannot doubt that He contemplated the Jews and the Gentiles in the two citations from Hosea; for if He meant only the Gentiles in both, why quote them in so peculiar an order? Why place the fragment of chapter 1:10 after that of 2:23? If on the other hand He means to illustrate the call of grace under the gospel first to the Jews, spite of their having lost their distinctive name of relationship, nothing can be more natural and appropriate than his use of chapter 2:23 before 1:10 is quoted; and thus the apostles Paul and Peter are seen to be not only in perfect harmony with each other, but in their application exact to the evident bearing of the prophet. The common error sets all three in opposition. The very order too agrees precisely with the verse before (24) in Rom. 9 which is followed up by the citations.
But if this be so with the employment of Hos. 2:23 by the two apostles, if they both expressly apply to converted Jews that which the prophet expressly wrote of them and of them only, what of chapter 1:10? This, it is freely granted, may not be so obvious, but in my judgment it is on mature consideration no less sure. Yet why should the latter part of the verse refer to the sons of Israel because the former does? Let it be observed that there is a striking break or at least offshoot in the middle of the verse, which might most naturally prepare the way for another disclosure of God's purposes of grace. I allow that it is somewhat veiled; but this was proper and intended. The turning aside to call in Gentiles was intentionally concealed till the time came; but when it did come, enough was found, expressed hundreds of years before by the prophets, to prove that all was ordered and left room for and justified in passages here and there, which could scarcely have prepared any beforehand for so momentous a change but fell in with it expressly when it was a fact. So there is to my mind a similarly rapid transition in Isa. 65:1, 2, of which the apostle makes use somewhat later in this very argument, and gives us divine certainty that, as verse 1 applies to the call of Gentiles, so verse 2 goes even farther than the early half of Hos. 1:10, for it intimates the rejection of Israel. The apostle guided by the Spirit was tender to his brethren after the flesh and would not yet set before them so unpalatable a truth. All he is proving here from Hosea is that, as the ruin of Israel does not preclude but rather gives occasion for the call of grace in the gospel to the Jews spite of their dreadful estate, so the same prophet very remarkably leaves room for Gentiles to come in on, a ground which shall yet bless Israel beyond measure and number. “And it shall come to pass in the place where it was said unto them, Not my people, there it shall be said unto them, The sons of the living God:” I see no more reason to doubt that Gentiles were not by accommodation but directly and primarily meant in this striking portion than in the first verse of Isa. 65. The same apostle who warrants the application of two verses of Isaiah in Rom. 10 warrants the application of two verses of Hosea in Rom. 9. The call of Jews and Gentiles he attests in the latter; the coming in of Gentiles and the rebellion of Israel he proves from the former.
Thus there is no ground whatever for the idea that the inspired Paul does violence to the prophet by applying to Gentiles what was written about Jews; or that the principle on which he quotes is merely that of analogy, instead of direct divine authority. Still less is it true that God makes so light of the ground on which He set Israel as to allow the theory that the nations had ever been in any similar position before the call of Israel, or that Israel has lost it irrevocably to let the Gentiles in, and thus merge all for the future on one common level. Not so: the Gentiles have not stood by faith, but become high-minded and will surely, because of unbelief, be broken off the olive-tree, whereon they are now grafted; and as surely the Jews, not continuing in unbelief but truly repentant and blessing Him who is coming in the name of Jehovah, will be once more in sovereign mercy grafted into their own olive-free. This will not be under the gospel. For as concerning the gospel they are enemies for our sakes, jealous that we should meanwhile receive the truth and hating the grace which saves the vilest through Him whom they cast out. “But as touching the election, they are beloved for the fathers' sakes,” as will be demonstrated in that day, when it will be no longer the call of indiscriminate goodness as now, which ignores all earthly distinctions and unites to Christ in heaven, but the fulfillment of the magnificent purposes of God for the world, according to which the Israel of that day, converted and restored to their land, will be the most intimate and honored and important instrument here below for the universal blessedness of the race and the earth. As the election of Israel was before the gospel was sent out, so it will be after the gospel shall have finished its heavenly work. Then the purposes of God for Israel, which came to naught under the first covenant, will be made effectual and stand forever under Messiah and the new covenant.
Meanwhile, if any from Israel are blessed, it is on the principle of God's having called them, spite of the people being Lo-ammi, and giving them to obtain mercy anticipatively now, as the remnant will another day at the end of this age. But mercy now, as we of all men should know best, is not confined to them, but has called from among Gentiles also. Thus the two citations of Hosea were each equally required; and only the latter of the two used by Paul as the apostle of Gentiles, and in fact writing to saints at Rome, who were even more numerously Gentile than Jewish. Hence the reason and beautiful propriety of our finding the latter part of Hos. 1:10 not in Peter's Epistle but in Paul's.
But there is another feature, not palpable to the careless eye, but most real and in the highest degree confirmatory of a Gentile reference as originally intended of God in the close of Hos. 1:10. Thus the Holy Spirit does not say merely (as Dean Alford for instance like others ancient or modern) “as a general assertion, that in every place where they were called ‘not His people,' there they shall be called ‘His people'.” If Gentiles were not His people, like the Jews now for a time, those who receive the gospel are called, not “His people” merely as the Jews shall be, but “sons of the living God.” It is the special well-known title which grace now confers on all who hear the rejected One who speaks from heaven; and the emphasis is brought out the more powerfully, because it is said so expressly of Gentiles who never enjoyed the title of the people of God, if scripture is to rule our thoughts. There is thus a propriety in the new title which suits the actual state of things, rather than the millennial day and the relationship of restored Israel; and this too pre-eminently fitting in with the call of Gentiles, who, if by the Holy Spirit made willing to take the place of dogs, find “the crumbs” richer fare than those ever tasted who once were free of the Master's table.