Hosea · Chapter 7

V. 1. Of Ephraim-Of Ephraim the chief tribe of this revolting kingdom.

Verse 1. When I would have healed Israel] As soon as one wound was healed, another was discovered. Scarcely was one sin blotted out till another was committed.

The thief cometh in] Their own princes spoil them.

The troop of robbers spoileth without.] The Assyrians, under different leaders, waste and plunder the country.

Verse 1. When I would have healed Israel — When I would have reclaimed them from their sins, and in consequence thereof have averted their judgments. The Hebrew, yaprk, is, as I was healing: dum in eo essem ut sanarem. At the very time when I was about to heal them; or, as the Seventy render it, En tw iasaqai me ton Israhl, When I was in the very act of healing Israel. Then the iniquity of Ephraim was discovered — Literally, was uncovered, or made bare, that is, showed itself openly, or was avowed and undisguised. The people gave me fresh provocations, especially the inhabitants of Samaria, the principal seat of the kingdom. For they commit falsehood — Or, carry on delusion; literally, practise deceit, or a lie. “The thing meant here seems to be the carrying on of a premeditated plot, or scheme, for the subversion of the true religion, and the establishment of idolatry. And the lie, falsehood, or delusion which they wrought, was every thing that was seductive in the external rites of the false religions:” see Horsley, who, in a note on this passage, observes, “The particular time alluded to is, I think, the reign of the second Jeroboam, when the kingdom of Israel seemed to be recovering from the loss of strength and territory it had sustained in the preceding reigns, by the encroachments of the Syrians; for Jeroboam restored the coast of Israel from the entering of Hamath unto the sea of the plain, 2 Kings 14:25. The successes vouchsafed to this warlike prince against his enemies were signs of God’s gracious inclination to pardon the people, and restore the kingdom to its former prosperity. For the Lord saw the affliction of Israel that it was bitter, &c. See 2 Kings 14:26, 27. But these merciful purposes of God were put aside by the wickedness of the king and the people. For this same Jeroboam did that which was evil in the sight of the Lord, he departed not from the sins of Jeroboam the son of Nebat, &c.” And the thief cometh in, and the troop of robbers, &c. — They are guilty both of the secret methods of fraud, and the open violence of rapine and oppression.

Verse 1. When I would have healed Israel, by Jehu’s zeal for the Lord, then the idolatrous priests, like troops of robbers, gathered round him with lies in their mouth, and persuaded him to retain the golden calves which Jeroboam had set up in Bethel and in Dan.

1, 2. The mercy of Jehovah, manifesting itself in his willingness to “heal,” wrought no change for the better; it was interpreted as an indication of Jehovah’s weakness, and only increased the people’s recklessness. Iniquity… discovered [“uncovered”] — The reflexive force of the verb form may be expressed by rendering “displayed itself.” Iniquity broke out with ever-increasing force and prevented the carrying out of God’s gracious purpose. Samaria — The capital of the northern kingdom mentioned because it was the center of the corruption. Wherein consisted the iniquity? Commit falsehood — Practice fraud and deceit toward God and man. Thief cometh [“entereth”] in — Into the house. Theft and highway robbery were common (Joel 2:9). Spoileth [“ravageth”] — The highways were made unsafe by robbers in quest of plunder. Consider — Literally, they do not speak to their heart; their consciences have become seared. I remember — They have no thought that Jehovah will remember and punish, but they are mistaken; their sins are constantly before his face, where he can see them. Their own doings have beset them about — They are completely surrounded by their wrongs, so that escape has become impossible; even repentance seems to be out of the question. The verse closes with a re-affirmation that Jehovah is not deceived about their real condition (Psalm 90:8). In verses 3-7 the text is in places obscure, but concerning the general drift of the thought there can be no doubt. The prophet describes in vivid colors the corruption that pervades the whole nation, and shows that the existing anarchy is the inevitable result of the same: adultery, drunkenness, conspiracy, assassinations everywhere, not one redeeming feature. They make the king glad — The subject is the same as in verses 1, 2, the Israelites. As representatives of Jehovah king and princes should rejoice in righteousness and justice; their depravity is seen in the fact that they not only fail to punish crime, but actually delight in it. Princes — See on Hosea 3:4. The Hebrew gives good sense; the emendation first suggested by Wellhausen and since adopted by many scholars, “they anoint” instead of “they make glad,” is not necessary, though it would give equally good sense and would make this passage agree in meaning with 8:4. They are all adulterers — King, princes, and people are filled with unholy passions for revelry, licentiousness, etc. This is a new condemnation, and is not to be connected with the preceding as a circumstantial clause. The rest of the verse is doubtful. As an oven heated by the baker — R.V. supplies “they are,” which is an improvement. A different division of the consonantal text would give, “they are like a burning oven,” and with “the baker” the new sentence might be begun. This is preferable. In their madness the people resemble a burning oven. The heart is the oven, the unholy passions the fire. Modern commentators are inclined to regard this clause, as well as the rest of verse 4, a later addition, a gloss to verse 6. Whatever one may think of the rest of the verse, which seems to be dependent on verse 6, this clause certainly sounds like a part of the original denunciation; verse 5 would make a good continuation. The baker… ceaseth — As these words stand now they describe the apparent calm between one outbreak of violence and the next. “The baker ceases from stirring when the oven has reached a certain heat; and then he leaves the fire to smolder until the fermentation of the dough is complete and fresh heating is necessary. So after passion has been gratified it smolders for a time, but is afterward kindled to a greater heat than before, when some attractive object comes within range.” In verse 5 the prophet evidently refers to a recent event — Wellhausen thinks to a royal assassination — when passion found unrestrained expression. Day of our king — Perhaps the king’s birthday (Matthew 14:6), or the coronation day; at any rate, a day of joyful celebration. The princes have made him sick — R.V., “made themselves sick.” Either translation is possible, though usage favors A.V. — they made the king drunk and assassinated him (2 Samuel 13:28, 29). Royal assassinations are referred to in verse 7; in this verse, however, the thought implied in R.V. is more probable, though usage may favor A.V. — they gave themselves to such excesses that they became ill. Bottles of wine — Better, R.V., “heat of wine,” or “with fever from wine” (G.A. Smith). He stretched out his hand — The meaning is uncertain, but it is generally interpreted as meaning that the king entered into intimate relations with scoffers, that is, worthless, lawless fellows who are always devising mischief. Perhaps the words allude to “some lawless project decided upon in the intoxication of the revel.”

V. 2. Own doings-The guilt and punishment of the works they have done; their own doings, not their fathers, as the incorrigible are ready to complain. Beset them-As an enemy invests a town on every side. Before my face-All their ways were under mine eye.

Verse 2. They consider not in their hearts] They do not consider that my eye is upon all their ways; they do not think that I record all their wickedness; and they know not their own evil doings are as a host of enemies encompassing them about.

Verse 2. And they consider not in their hearts — They do not seriously reflect; that I remember all their wickedness — To call them to an account, and to punish them for it. Now their own doings — Their studied wickedness, their contrived iniquities: their own, not those of their fathers, as the incorrigible are ready to complain; have beset them about — Namely, as an enemy invests a town on every side. The meaning is, the guilt and punishment of their sins shall surround them on all sides, and seize upon them that they shall not escape. Some think that by this expression of besetting them about, the prophet alludes to the future siege of Samaria, wherein these sinners against their own souls were so straitly beset by the enemy, that they could not flee, nor escape the being either taken or destroyed.

1, 2. The mercy of Jehovah, manifesting itself in his willingness to “heal,” wrought no change for the better; it was interpreted as an indication of Jehovah’s weakness, and only increased the people’s recklessness. Iniquity… discovered [“uncovered”] — The reflexive force of the verb form may be expressed by rendering “displayed itself.” Iniquity broke out with ever-increasing force and prevented the carrying out of God’s gracious purpose. Samaria — The capital of the northern kingdom mentioned because it was the center of the corruption. Wherein consisted the iniquity? Commit falsehood — Practice fraud and deceit toward God and man. Thief cometh [“entereth”] in — Into the house. Theft and highway robbery were common (Joel 2:9). Spoileth [“ravageth”] — The highways were made unsafe by robbers in quest of plunder. Consider — Literally, they do not speak to their heart; their consciences have become seared. I remember — They have no thought that Jehovah will remember and punish, but they are mistaken; their sins are constantly before his face, where he can see them. Their own doings have beset them about — They are completely surrounded by their wrongs, so that escape has become impossible; even repentance seems to be out of the question. The verse closes with a re-affirmation that Jehovah is not deceived about their real condition (Psalm 90:8). In verses 3-7 the text is in places obscure, but concerning the general drift of the thought there can be no doubt. The prophet describes in vivid colors the corruption that pervades the whole nation, and shows that the existing anarchy is the inevitable result of the same: adultery, drunkenness, conspiracy, assassinations everywhere, not one redeeming feature. They make the king glad — The subject is the same as in verses 1, 2, the Israelites. As representatives of Jehovah king and princes should rejoice in righteousness and justice; their depravity is seen in the fact that they not only fail to punish crime, but actually delight in it. Princes — See on Hosea 3:4. The Hebrew gives good sense; the emendation first suggested by Wellhausen and since adopted by many scholars, “they anoint” instead of “they make glad,” is not necessary, though it would give equally good sense and would make this passage agree in meaning with 8:4. They are all adulterers — King, princes, and people are filled with unholy passions for revelry, licentiousness, etc. This is a new condemnation, and is not to be connected with the preceding as a circumstantial clause. The rest of the verse is doubtful. As an oven heated by the baker — R.V. supplies “they are,” which is an improvement. A different division of the consonantal text would give, “they are like a burning oven,” and with “the baker” the new sentence might be begun. This is preferable. In their madness the people resemble a burning oven. The heart is the oven, the unholy passions the fire. Modern commentators are inclined to regard this clause, as well as the rest of verse 4, a later addition, a gloss to verse 6. Whatever one may think of the rest of the verse, which seems to be dependent on verse 6, this clause certainly sounds like a part of the original denunciation; verse 5 would make a good continuation. The baker… ceaseth — As these words stand now they describe the apparent calm between one outbreak of violence and the next. “The baker ceases from stirring when the oven has reached a certain heat; and then he leaves the fire to smolder until the fermentation of the dough is complete and fresh heating is necessary. So after passion has been gratified it smolders for a time, but is afterward kindled to a greater heat than before, when some attractive object comes within range.” In verse 5 the prophet evidently refers to a recent event — Wellhausen thinks to a royal assassination — when passion found unrestrained expression. Day of our king — Perhaps the king’s birthday (Matthew 14:6), or the coronation day; at any rate, a day of joyful celebration. The princes have made him sick — R.V., “made themselves sick.” Either translation is possible, though usage favors A.V. — they made the king drunk and assassinated him (2 Samuel 13:28, 29). Royal assassinations are referred to in verse 7; in this verse, however, the thought implied in R.V. is more probable, though usage may favor A.V. — they gave themselves to such excesses that they became ill. Bottles of wine — Better, R.V., “heat of wine,” or “with fever from wine” (G.A. Smith). He stretched out his hand — The meaning is uncertain, but it is generally interpreted as meaning that the king entered into intimate relations with scoffers, that is, worthless, lawless fellows who are always devising mischief. Perhaps the words allude to “some lawless project decided upon in the intoxication of the revel.”

V. 3. They-The courtiers in particular make it their work to invent pleasing wickedness, and to acquaint the king with it. With their lies-With false accusations against the innocent.

Verse 3. They make the king glad] They pleased Jeroboam by coming readily into his measures, and heartily joining with him in his idolatry. And they professed to be perfectly happy in their change, and to be greatly advantaged by their new gods; and that the religion of the state now was better than that of Jehovah. Thus, they made all their rulers, “glad with their lies.”

Verse 3. They make the king glad with their wickedness — They study to please their kings and great men, by complying with the idolatry they have set up. The Seventy (with whom agree the Syriac and Arabic) read basileiv, kings, in the plural number, meaning the succession of the kings of Israel from Jeroboam. And the princes with their lies — Which they speak to please and flatter them. But the word lie sometimes signifies an idol, and the practice of idolatry, as being set up in direct opposition to the true God and his truth. Bishop Horsley renders the verse, By their evil doings they pleasure the king, and by their perfidies the rulers, namely, their perfidies toward God, in deserting his service for idolatry.

V. 4. As an oven-This vice is grown raging hot among them, as the fire in an oven, when the baker having called up those that make the bread, to prepare all things ready, doth by continued supply of fuel, heat the oven, ‘till the heat need be raised no higher.

Verse 4. As an oven heated by the baker] Calmet’s paraphrase on this and the following verses expresses pretty nearly the sense: Hosea makes a twofold comparison of the Israelites; to an oven, and to dough. Jeroboam set fire to his own oven-his kingdom-and put the leaven in his dough; and afterwards went to rest, that the fire might have time to heat his oven, and the leaven to raise his dough, that the false principles which he introduced might infect the whole population. This prince, purposing to make his subjects relinquish their ancient religion, put, in a certain sense, the fire to his own oven, and mixed his dough with leaven. At first he used no violence; but was satisfied with exhorting them, and proclaiming a feast. This fire spread very rapidly, and the dough was very soon impregnated by the leaven. All Israel was seen running to this feast, and partaking in these innovations. But what shall become of the oven—the kingdom; and the bread-the people? The oven shall be consumed by these flames; the king, the princes, and the people shall be enveloped in the burning, Hosea 7:7. Israel was put under the ashes, as a loaf well kneaded and leavened; but not being carefully turned, it was burnt on one side before those who prepared it could eat of it; and enemies and strangers came and carried off the loaf. See Hosea 7:8, 9. Their lasting captivity was the consequence of their wickedness and their apostasy from the religion of their fathers. On this explication Hosea 7:4-9, may be easily understood.

Verse 4. They are all adulterers — The expression may be here metaphorical, implying that they were apostates from God, to whose service they were engaged by the most solemn bond and covenant: compare Jeremiah 9:2; James 4:4. If the words be understood literally, the prophet compares the heat of their lust to the flame of an oven heated; or, as Bishop Horsley renders it, “Over-heated by the baker.” Who ceaseth from raising after he has kneaded the dough, until it be leavened — Vulgate, Donec fermentaretur totum, until the fermentation of it be complete. When an oven is sufficiently heated, the baker does not increase the fire, but thinks what he has made sufficient to keep the oven hot till the dough be fit to be put into it. “An oven in which the heat is so intense as to be too strong for the baker’s purpose, insomuch that it must be suffered to abate before the bread can be set in, is certainly a most apt and striking image of the heart of the sensualist inflamed with appetite by repeated and excessive indulgence, so that it rages by the mere lust of the corrupted imagination, even in the absence of the external objects of desire that might naturally excite it; and works itself up to an excess which is even contrary to the purpose for which the animal appetites are implanted.” — Horsley.

V. 5. In the day of our king-Probably the anniversary of his birth or coronation. Stretched out his hand-In these drunken feasts it seems the king forgat himself, and stretched out his hand, with those who deride religion, and with confusion to the professors of it.

Verses 5-7. In the day of our king — Probably the anniversary of his birth, or coronation; the princes have made him sick with bottles of wine — Or, when the princes began to be hot with wine, (so Newcome,) he stretched out his hand with scorners — Deriders of God and man. Some recent and notorious act of contempt to God, or to his prophets, or to public justice, is here alluded to. “Those,” says Bishop Horsley, “who in their cups made a jest of the true religion, and derided the denunciations of God’s prophets, the king distinguished with the most familiar marks of his royal favour; in this way carrying on the plot of delusion.” They — Those luxurious and drunken princes; have made ready their heart like an oven — Hot with concupiscence, ambition, revenge, and covetousness. While they lie in wait — Against the life or estate of some of their subjects. Their baker sleepeth, &c. — As a baker, having kindled a fire in his oven, goes to bed and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose; so these, when they have laid some wicked plot, though they may seem to sleep for a while, yet the fire is glowing within, and flames out as soon as ever there is opportunity for it. They are all hot as an oven — The whole people are inflamed with bad passions, and have followed the ill example of their princes and great men. Or, the flame of civil discord is spread among the people in general; and, as fire devours, so has this destroyed their judges and rulers by conspiracies and assassinations. All their kings are fallen — An anarchy continued for eleven years after the death of Jeroboam II., and the six following kings, the last who reigned in Israel, fell by conspirators, namely, Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea. There is none among them that calleth unto me — And yet these plain signs of my indignation have not brought either kings or people to a due humiliation and sorrow for their sins.

V. 6. They-Those luxurious and drinking princes. Like an oven-Hot with ambition, revenge, or covetousness. Lie in wait-Against the life or estate of some of their subjects. As the baker, having kindled a fire in his oven, goes to bed and sleeps all night, and in the morning finds his oven well heated and ready for his purpose; so these when they have laid some wicked plot, tho’ they may seem to sleep for a while, yet the fire is glowing within, and flames out as soon as ever there is opportunity for it.

Verses 5-7. In the day of our king — Probably the anniversary of his birth, or coronation; the princes have made him sick with bottles of wine — Or, when the princes began to be hot with wine, (so Newcome,) he stretched out his hand with scorners — Deriders of God and man. Some recent and notorious act of contempt to God, or to his prophets, or to public justice, is here alluded to. “Those,” says Bishop Horsley, “who in their cups made a jest of the true religion, and derided the denunciations of God’s prophets, the king distinguished with the most familiar marks of his royal favour; in this way carrying on the plot of delusion.” They — Those luxurious and drunken princes; have made ready their heart like an oven — Hot with concupiscence, ambition, revenge, and covetousness. While they lie in wait — Against the life or estate of some of their subjects. Their baker sleepeth, &c. — As a baker, having kindled a fire in his oven, goes to bed and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose; so these, when they have laid some wicked plot, though they may seem to sleep for a while, yet the fire is glowing within, and flames out as soon as ever there is opportunity for it. They are all hot as an oven — The whole people are inflamed with bad passions, and have followed the ill example of their princes and great men. Or, the flame of civil discord is spread among the people in general; and, as fire devours, so has this destroyed their judges and rulers by conspiracies and assassinations. All their kings are fallen — An anarchy continued for eleven years after the death of Jeroboam II., and the six following kings, the last who reigned in Israel, fell by conspirators, namely, Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea. There is none among them that calleth unto me — And yet these plain signs of my indignation have not brought either kings or people to a due humiliation and sorrow for their sins.

Verses 6, 7 do not connect with 4, giving the explanation and ground for the simile of the oven, so that verse 5 would be parenthetical (Keil); they contain a new assertion, co-ordinate with the statements in verses 3, 4, 5. The subject is the same as in the other verses, the Israelites. For — Here not a causal conjunction, but, as often, a particle of asseveration — “truly,” “indeed” (G.-K., 148d). Have made ready their heart like an oven, while they lie in wait — The Hebrew contains several peculiarities, hence the translation and interpretation are uncertain. Many attempts have been made to interpret the present Hebrew text and not a few emendations have been suggested. It seems necessary to alter the text. Following in part LXX., we get, by only slight alterations, an excellent thought: “Indeed, like an oven their hearts burn with their intriguing” (compare Hosea 4:1, “There is no truth in the land”; Hosea 4:2, “There is naught but swearing and breaking faith”). Their baker — Who is their baker? The subject of burneth is the same in Hebrew as that of sleepeth. Can it be said of the baker that he burns as a flaming fire? Two ancient versions, Targum and Peshitto, read “their anger” for “their baker”; this requires no change of the consonantal text in Hebrew and may be accepted as original: “Their anger sleepeth all the night.” The conspiracy is kept secret until it is matured, then it breaks forth. The darkness of the night is the time when the schemes are developed; in the morning, the time for action having arrived, the conspiracy blazes forth (compare Micah 2:1). Verse 7 describes the result of these intrigues. They are all hot as an oven, and have devoured [“and devour”] — Need not be rejected as an unnecessary repetition; it sums up in a few words the thought of verse 6. It would be better, however, to translate it as a circumstantial clause, “Being (thus) hot like an oven, they devour.” Judges — Not to be understood in the narrower sense of that term, but equivalent to rulers, that is, king and princes as the guardians of the law and administrators of justice (Isaiah 40:23; Psalm 2:10). Their kings are fallen — By assassination; parallel to the preceding clause. 2 Kings 15 furnishes a commentary. In all probability the prophecy comes from the reign of Menahem, which was preceded by two royal assassinations, that of Zechariah after a reign of six months and that of Shallum after one month. There is none among the people that calleth unto me — “A prophetic touch to the historical statement” which precedes. Notwithstanding the serious condition of affairs, no one appealed to Jehovah, who alone could bring relief. ISRAEL, BLIND IN HER FOLLY, RUSHES HEADLONG TO DESTRUCTION, Hosea 7:8-16a.

V. 7. Devoured-As a fire destroys, so have these conspirators, destroyed their rulers. Their kings-All that have been since Jeroboam the second’s reign, to the delivery of this prophecy, namely, Zechariah, Shallum, Pekahiah, Pekah, fell by the conspiracy of such hot princes. That telleth-Not one of all these either feared, trusted, or worshipped God.

Verse 7. All their kings are fallen] There was a pitiful slaughter among the idolatrous kings of Israel; four of them had fallen in the time of this prophet. Zechariah was slain by Shallum; Shallum, by Menahem; Pekahiah, by Pekah; and Pekah, by Hoshea, 2 Kings 15:8-30. All were idolaters, and all came to an untimely death.

Verses 5-7. In the day of our king — Probably the anniversary of his birth, or coronation; the princes have made him sick with bottles of wine — Or, when the princes began to be hot with wine, (so Newcome,) he stretched out his hand with scorners — Deriders of God and man. Some recent and notorious act of contempt to God, or to his prophets, or to public justice, is here alluded to. “Those,” says Bishop Horsley, “who in their cups made a jest of the true religion, and derided the denunciations of God’s prophets, the king distinguished with the most familiar marks of his royal favour; in this way carrying on the plot of delusion.” They — Those luxurious and drunken princes; have made ready their heart like an oven — Hot with concupiscence, ambition, revenge, and covetousness. While they lie in wait — Against the life or estate of some of their subjects. Their baker sleepeth, &c. — As a baker, having kindled a fire in his oven, goes to bed and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose; so these, when they have laid some wicked plot, though they may seem to sleep for a while, yet the fire is glowing within, and flames out as soon as ever there is opportunity for it. They are all hot as an oven — The whole people are inflamed with bad passions, and have followed the ill example of their princes and great men. Or, the flame of civil discord is spread among the people in general; and, as fire devours, so has this destroyed their judges and rulers by conspiracies and assassinations. All their kings are fallen — An anarchy continued for eleven years after the death of Jeroboam II., and the six following kings, the last who reigned in Israel, fell by conspirators, namely, Zechariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea. There is none among them that calleth unto me — And yet these plain signs of my indignation have not brought either kings or people to a due humiliation and sorrow for their sins.

Ver. 7. All their kings are fallen. Hosea saw in his own times four of their kings besieged, vanquished, and murdered. Zachariah was killed by Shallum, and Shallum by Manahem. Pekahiah was destroyed by Pekah, and Pekah by Hoshea. 2 Kings 15. How afflictive must the state of the nation have been, when military captains fight for the throne. This was the case with the old Roman empire when she fell.

Verses 6, 7 do not connect with 4, giving the explanation and ground for the simile of the oven, so that verse 5 would be parenthetical (Keil); they contain a new assertion, co-ordinate with the statements in verses 3, 4, 5. The subject is the same as in the other verses, the Israelites. For — Here not a causal conjunction, but, as often, a particle of asseveration — “truly,” “indeed” (G.-K., 148d). Have made ready their heart like an oven, while they lie in wait — The Hebrew contains several peculiarities, hence the translation and interpretation are uncertain. Many attempts have been made to interpret the present Hebrew text and not a few emendations have been suggested. It seems necessary to alter the text. Following in part LXX., we get, by only slight alterations, an excellent thought: “Indeed, like an oven their hearts burn with their intriguing” (compare Hosea 4:1, “There is no truth in the land”; Hosea 4:2, “There is naught but swearing and breaking faith”). Their baker — Who is their baker? The subject of burneth is the same in Hebrew as that of sleepeth. Can it be said of the baker that he burns as a flaming fire? Two ancient versions, Targum and Peshitto, read “their anger” for “their baker”; this requires no change of the consonantal text in Hebrew and may be accepted as original: “Their anger sleepeth all the night.” The conspiracy is kept secret until it is matured, then it breaks forth. The darkness of the night is the time when the schemes are developed; in the morning, the time for action having arrived, the conspiracy blazes forth (compare Micah 2:1). Verse 7 describes the result of these intrigues. They are all hot as an oven, and have devoured [“and devour”] — Need not be rejected as an unnecessary repetition; it sums up in a few words the thought of verse 6. It would be better, however, to translate it as a circumstantial clause, “Being (thus) hot like an oven, they devour.” Judges — Not to be understood in the narrower sense of that term, but equivalent to rulers, that is, king and princes as the guardians of the law and administrators of justice (Isaiah 40:23; Psalm 2:10). Their kings are fallen — By assassination; parallel to the preceding clause. 2 Kings 15 furnishes a commentary. In all probability the prophecy comes from the reign of Menahem, which was preceded by two royal assassinations, that of Zechariah after a reign of six months and that of Shallum after one month. There is none among the people that calleth unto me — “A prophetic touch to the historical statement” which precedes. Notwithstanding the serious condition of affairs, no one appealed to Jehovah, who alone could bring relief. ISRAEL, BLIND IN HER FOLLY, RUSHES HEADLONG TO DESTRUCTION, Hosea 7:8-16a.

V. 8. Ephraim-The kingdom of Israel. Mixed himself-With the Heathens by leagues and commerce and by imitation of their manners. Not turned-Burnt on one side, and dough on the other, and so good for nothing on either: always in one extreme or the other.

Verse 8. A cake not turned.] In the East having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. All travellers into Asiatic countries have noted this.

Verses 8-10. Ephraim, he hath mixed among the people — By his alliances with the heathen, and by imitation of their manners, he is himself become one of them. He has thrown off all the distinctions, and forfeited the privileges of the chosen race. “The Hebrew word here rendered people, µym[, is in the plural, and, when applied to bodies politic,” says Bishop Horsley, “always signifies the various nations of the earth, the unenlightened nations, in opposition to God’s peculiar people, the Israelites.” He therefore renders the word peoples here, “though,” as he observes, “not without some violation of the propriety of the English language, which disowns the word in the plural form.” Ephraim is a cake, or, like a cake, not turned — Burned on one side, and dough on the other, and so good for nothing on either; always in one extreme or the other. An apt image of a character that is all inconsistency. Such were the ten tribes of the prophet’s day; worshippers of Jehovah in profession, but adopting all the idolatries of the neighbouring nations, in addition to their own semi-idolatry of the calves. Strangers have devoured his strength, and he knoweth it not — His national strength is impaired and decaying, and he acts as if he were insensible of it. The Syrians, in the time of Jehoahaz, reduced them very low, 2 Kings 13:7. Afterward they became tributaries to Pul, king of Assyria; and at length were carried captives by Shalmaneser, (chap. 17.,) and yet the afflictions that befell them did not make them sensible of the ill state of their affairs, and that the hand of God was against them. Yea, gray hairs are here and there upon him — The symptoms of decay. He declines in strength and power, like a man worn out with age. Rome, in the midst of great calamities, is thus described by Claudian:

— — — Humeris vix sustinet ægris

Squalentem clypeum; laxata casside, prodit

Canitiem. — —

And the pride of Israel testifieth to his face — Or, witnesseth against him. Their insolent and obstinate behaviour, and continuance in sin, notwithstanding the warnings and admonitions they have had, sufficiently show how deserving they are of punishment; and they do not return, &c., nor seek him for all this — Notwithstanding such severe denunciations against them, and that they are forewarned of approaching calamities, yet they do not return to God in true repentance, nor make their supplication to him to avert his wrath.

Ver. 8. Ephraim is a cake not turned. The Cornish people sweep their hearth, and lay down the cakes on the hot stone. They then turn a pan, the pan in which they boil their meat, with the mouth downward upon it, scraping the hot embers and ashes round about it. Lastly, they burn rubbish on the top, and know by the clock precisely when it will be ready. This mode of baking is used by the poor throughout all western Asia. See Harmer’s Observations. Ephraim is here compared to a burnt cake, and consequently more displeasing to God than burnt bread is to the human taste. Ephraim is like a heated oven, burning with desire, and inflamed with wine.

8. Ephraim — As elsewhere, Israel. Hath mixed himself among the people — R.V., following the Hebrew, “peoples,” that is, the surrounding nations. Israel has given up its divinely appointed seclusion and has mingled with the surrounding nations by (1) adopting their customs and (2) appealing to them for help. The two forms of apostasy were closely connected, the first being the inevitable result of the second. The people who had lost their faith in Jehovah, which would prompt reliance upon him in political matters, could not endure (compare Isaiah 7); their apostasy must be followed by doom (Isaiah 7:9). A cake not turned — The cake alluded to here is round and flat, baked on a hot stone; if not turned it burns on the bottom while the top remains unbaked. A threefold interpretation of the figure is possible. It is either a picture of ruin — as a cake not turned is burned on the bottom, so Israel is already half ruined (verse 9 would furnish the explanation); or a picture of folly and inconsistency, like as the modern colloquial “half baked,” “an apt emblem of a character full of inconsistencies” (to this verse 11 would supply a commentary); or, in the third place, a picture of the internal condition of the people — “How better describe a half-fed people, a half-cultured society, a half-lived religion, a half-hearted policy, than by a half-baked scone?” Perhaps all three thoughts were in the mind of the prophet.

V. 9. Knoweth it not-He is not aware of the loss he hath sustained. Gray hairs-Of old age and declining strength are upon their kingdom.

Verse 9. Gray hairs are here and there upon him, yet he knoweth not.] The kingdom is grown old in iniquity; the time of their captivity is at hand, and they are apprehensive of no danger. They are in the state of a silly old man, who through age and infirmities is become nearly bald, and the few remaining hairs on his head are quite gray. But he does not consider his latter end; is making no provision for that eternity on the brink of which he is constantly standing; does not apply to the sovereign Physician to heal his spiritual diseases; but calls in the doctors to cure him of old age and death! This miserable state and preposterous conduct we witness every day. O how fast does the human being cling to his native earth! Reader, hear the voice of an old man:—

O my coevals! remnants of yourselves,

Shall our pale withered hands be still stretched out? Trembling at once with eagerness and age;

With avarice and ambition grasping-fast

Grasping at air! For what hath earth beside?

We want but little; nor THAT LITTLE long.

Verses 8-10. Ephraim, he hath mixed among the people — By his alliances with the heathen, and by imitation of their manners, he is himself become one of them. He has thrown off all the distinctions, and forfeited the privileges of the chosen race. “The Hebrew word here rendered people, µym[, is in the plural, and, when applied to bodies politic,” says Bishop Horsley, “always signifies the various nations of the earth, the unenlightened nations, in opposition to God’s peculiar people, the Israelites.” He therefore renders the word peoples here, “though,” as he observes, “not without some violation of the propriety of the English language, which disowns the word in the plural form.” Ephraim is a cake, or, like a cake, not turned — Burned on one side, and dough on the other, and so good for nothing on either; always in one extreme or the other. An apt image of a character that is all inconsistency. Such were the ten tribes of the prophet’s day; worshippers of Jehovah in profession, but adopting all the idolatries of the neighbouring nations, in addition to their own semi-idolatry of the calves. Strangers have devoured his strength, and he knoweth it not — His national strength is impaired and decaying, and he acts as if he were insensible of it. The Syrians, in the time of Jehoahaz, reduced them very low, 2 Kings 13:7. Afterward they became tributaries to Pul, king of Assyria; and at length were carried captives by Shalmaneser, (chap. 17.,) and yet the afflictions that befell them did not make them sensible of the ill state of their affairs, and that the hand of God was against them. Yea, gray hairs are here and there upon him — The symptoms of decay. He declines in strength and power, like a man worn out with age. Rome, in the midst of great calamities, is thus described by Claudian:

— — — Humeris vix sustinet ægris

Squalentem clypeum; laxata casside, prodit

Canitiem. — —

And the pride of Israel testifieth to his face — Or, witnesseth against him. Their insolent and obstinate behaviour, and continuance in sin, notwithstanding the warnings and admonitions they have had, sufficiently show how deserving they are of punishment; and they do not return, &c., nor seek him for all this — Notwithstanding such severe denunciations against them, and that they are forewarned of approaching calamities, yet they do not return to God in true repentance, nor make their supplication to him to avert his wrath.

Verse 9 calls attention to the blindness which prevented Israel from recognizing its helpless condition. He, Ephraim, knoweth it not — Not only, he does not understand the significance of the calamity, but he is blind and in absolute ignorance concerning it. Strangers have devoured his strength — The foreign nations, instead of helping and strengthening, have sapped his resources. If the above-given interpretation is correct the reference cannot be primarily to territory lost in war, though this may not be excluded entirely (2 Kings 8:12; 10:32, 33; 13:3, 7), but to the strength and resources lost by adopting foreign customs and entering into alliances with foreign nations. The introduction of foreign customs was accompanied by moral degradation. That immorality saps the strength of nations needs no proof. “Moral decay means political decay; sins… are the gangrene of nations.” That foreign alliances sapped the nation’s resources is definitely stated in 2 Kings 15:19, 20; compare 16:7, 8. Hosea may have had in mind the act of Menahem. Gray hairs are here and there upon him — Literally, are sprinkled upon him. The nation is personified as an individual passing through the various stages of life (compare Hosea 11:1; Isaiah 46:4). Gray hair is an indication of old age, of impending death and dissolution. To all this the nation is blind. The connection of verse 10 with the preceding verse is obscure; perhaps it is unfortunate that the verse division was made where it now is, for 10a closely connects with the preceding, while 10b gives expression to a new thought and logically connects more closely with verse 11. The pride of Israel testifieth — The proud and arrogant attitude toward Jehovah, manifesting itself in blindness (see on Hosea 5:5). For all this — Though apparently all resources are sapped, and the nation is rapidly approaching dissolution, they have not returned to Jehovah nor sought him who alone could heal and restore the lost strength (Amos 4:6ff.; compare Isaiah 9:12ff.). Instead — verse 11 — like a silly dove they sought help where not only no help could be found but where their hurt increased. Marti omits verse 10, but without sufficient reason. Silly dove without heart [“understanding”] — The dove is celebrated for its simplicity and unsuspicious nature (Matthew 10:16). An Arabic proverb says, “There is nothing more simple than a dove.” Egypt… Assyria — To the action of a silly dove is likened the policy of Israel past and present. The point of comparison is the absence of any settled plan or fixed purpose. Now they appeal to the one, now to the other, without regard for possible dangers. The additional thought brought out by many commentators, “As a dove fleeing from a hawk is snared in the fowler’s net, so Ephraim when afraid of Assyria calls in the help of Egypt, and when afraid of Egypt appeals to Assyria,” is not contained in the text. Israel is seeking to escape, not from Assyria or from Egypt, but from its own helpless condition (8, 9); in this attempt it does not seek help from Jehovah (10), but now from Egypt and now from Assyria (11), as the Egyptian or the Assyrian party may predominate. 2 Kings 15:19, illustrates the pro-Assyrian policy; of the pro-Egyptian policy we have no indication in the historical books as early as the date of this prophecy, but compare 2 Kings 17:4, which speaks of events about a dozen years later.

Verse 10. The pride of Israel] The same words as at Hosea 5:6, where see the note. See Clarke “Hosea 5:6”.

Verses 8-10. Ephraim, he hath mixed among the people — By his alliances with the heathen, and by imitation of their manners, he is himself become one of them. He has thrown off all the distinctions, and forfeited the privileges of the chosen race. “The Hebrew word here rendered people, µym[, is in the plural, and, when applied to bodies politic,” says Bishop Horsley, “always signifies the various nations of the earth, the unenlightened nations, in opposition to God’s peculiar people, the Israelites.” He therefore renders the word peoples here, “though,” as he observes, “not without some violation of the propriety of the English language, which disowns the word in the plural form.” Ephraim is a cake, or, like a cake, not turned — Burned on one side, and dough on the other, and so good for nothing on either; always in one extreme or the other. An apt image of a character that is all inconsistency. Such were the ten tribes of the prophet’s day; worshippers of Jehovah in profession, but adopting all the idolatries of the neighbouring nations, in addition to their own semi-idolatry of the calves. Strangers have devoured his strength, and he knoweth it not — His national strength is impaired and decaying, and he acts as if he were insensible of it. The Syrians, in the time of Jehoahaz, reduced them very low, 2 Kings 13:7. Afterward they became tributaries to Pul, king of Assyria; and at length were carried captives by Shalmaneser, (chap. 17.,) and yet the afflictions that befell them did not make them sensible of the ill state of their affairs, and that the hand of God was against them. Yea, gray hairs are here and there upon him — The symptoms of decay. He declines in strength and power, like a man worn out with age. Rome, in the midst of great calamities, is thus described by Claudian:

— — — Humeris vix sustinet ægris

Squalentem clypeum; laxata casside, prodit

Canitiem. — —

And the pride of Israel testifieth to his face — Or, witnesseth against him. Their insolent and obstinate behaviour, and continuance in sin, notwithstanding the warnings and admonitions they have had, sufficiently show how deserving they are of punishment; and they do not return, &c., nor seek him for all this — Notwithstanding such severe denunciations against them, and that they are forewarned of approaching calamities, yet they do not return to God in true repentance, nor make their supplication to him to avert his wrath.

Verses 8-16a connect very closely with the last clause of verse 7, but these verses differ so much from the preceding in matter and form that they may be treated as a separate section. Instead of turning to Je-hovah the people mingled with the foreign nations, there to learn wisdom and to find help; unaware that by this policy they were courting certain destruction. What a disappointment the chosen nation has proved!

V. 11. Like a silly dove-Ephraim is now become like the dove in weakness and fear, as well as in imprudence and liableness to be deceived. Without heart-Without either discretion or courage. To Assyria-Instead of going to God, who alone can help.

Verse 11. Ephraim also is like a silly dove without heart] A bird that has little understanding; that is easily snared and taken; that is careless about its own young, and seems to live without any kind of thought. It has been made, by those who, like itself, are without heart, the symbol of conjugal affection. Nothing worse could have been chosen, for the dove and its mate are continually quarrelling.

They call to Egypt, they go to Assyria.] They strive to make these their allies and friends; but in this they showed that they were without heart, had not a sound understanding; for these were rival nations, and Israel could not attach itself to the one without incurring the jealousy and displeasure of the other. Thus, like the silly dove, they were constantly falling into snares; sometimes of the Egyptians, at others of the Assyrians. By the former they were betrayed; by the latter, ruined.

Verses 11, 12. Ephraim is like a silly dove without heart — Which has neither courage to defend itself, nor cunning to prevent its falling into the snares that are laid for it. They call to Egypt, &c. — Sometimes they seek the alliance of one nation, and sometimes of another, all equally unserviceable to them; but are under no concern to seek the favour and protection of God, which alone can be of real and lasting benefit to them. When they shall go — When they shall do every thing their inclinations lead them to do, make the alliances they desire, and seek for safety in all the ways their imaginations can invent; I will spread my net upon them — I will entangle and disappoint them in their designs, execute my decrees upon them, and bring them to destruction, like as birds are taken in the snares of the fowler, although they have wings to fly out of danger. I will chastise them as their congregation hath heard — I will bring those calamities upon them which I have denounced in my laws against the whole people of Israel, whenever they should forsake me; and also have repeatedly denounced them by my prophets.

Ver. 11. Ephraim is like a silly dove without heart, without courage and understanding. Being unable to protect herself against the hawks, the Assyrian kings, she flies to Egypt praying for help, and exposes herself to derision and contempt, as in ver. 16. After harvest the doves leave home, and return few in number, the rest being caught in the fowlers’ nets.

Verses 8-16a connect very closely with the last clause of verse 7, but these verses differ so much from the preceding in matter and form that they may be treated as a separate section. Instead of turning to Je-hovah the people mingled with the foreign nations, there to learn wisdom and to find help; unaware that by this policy they were courting certain destruction. What a disappointment the chosen nation has proved!

V. 12. Go-To seek aid of Egypt or Assyria. Bring them down-Though they attempt to fly, yet as fowls in the net they shall certainly fall. Hath heard-From the prophets whom I have sent unto them.

Verse 12. When they shall go] To those nations for help—

I will spread my net upon them] I will cause them to be taken by those in whom they trusted.

I will bring them down] They shall no sooner set off to seek this foreign help, than my net shall bring them down to the earth. The allusion to the dove, and to the mode of taking the fowls of heaven, is still carried on. As their congregation hath heard.] As in their solemn assemblies they before have heard; in the reading of my law, and the denunciation of my wrath against idolaters.

Bishop Newcome translates: “I will chastise them when they hearken to their assembly.” That is, when they take the counsel of their elders to go down to Egypt for help, and trust in the arm of the Assyrians for succour.

Verses 11, 12. Ephraim is like a silly dove without heart — Which has neither courage to defend itself, nor cunning to prevent its falling into the snares that are laid for it. They call to Egypt, &c. — Sometimes they seek the alliance of one nation, and sometimes of another, all equally unserviceable to them; but are under no concern to seek the favour and protection of God, which alone can be of real and lasting benefit to them. When they shall go — When they shall do every thing their inclinations lead them to do, make the alliances they desire, and seek for safety in all the ways their imaginations can invent; I will spread my net upon them — I will entangle and disappoint them in their designs, execute my decrees upon them, and bring them to destruction, like as birds are taken in the snares of the fowler, although they have wings to fly out of danger. I will chastise them as their congregation hath heard — I will bring those calamities upon them which I have denounced in my laws against the whole people of Israel, whenever they should forsake me; and also have repeatedly denounced them by my prophets.

12. Such policy is contrary to the will of Jehovah, therefore he will make it of no effect; yea, he will severely punish them for it. As they go to Egypt or Assyria, thinking to find relief, Jehovah will bring upon them sudden ruin. Net — The figure of the dove is continued. The silly dove, Israel, will be entangled in the net of calamity and ruin. I will bring them down — A poetic parallel to the preceding. Just as the birds of the air are brought down and captured by the fowler, so Jehovah will bring down Israel from the air of freedom into the net of exile. The latter part of verse 12 is obscure. As their congregation hath heard — As has been publicly proclaimed by the prophets, for example, Amos and Hosea. The ancient versions reproduce a different text, and various emendations have been proposed: Marti, “on account of their sins,” Harper, “by the abundance of their afflictions.” The Hebrew is peculiar, but certainty as to the original is impossible. Harper’s transposition of “I will chastise” so that it follows verse 10 does not improve the text. That the words might be omitted from their present place is true; that they “furnish just the required completion for the thought of verse 10” is, to say the least, doubtful, since verse 11 furnishes a proper continuation of verse 10.

The announcement of judgment in verse 12 is continued in verse 13 in the form of a “Woe,” which is in turn explained by the exclamation, “destruction unto them!” There is, indeed, no escape; their rebellion has been too persistent. They have fled [“wandered”] from me — The special sin condemned is not spiritual or moral, but political, apostasy; instead of seeking help from Jehovah they have sought it from Assyria and Egypt. As the second exclamation is an explanation of the first, so the second causal clause is an expansion of the first. The wandering away involved rebellion against the rightful master. Transgressed — Better, rebelled, or, apostatized. The exact rendering and interpretation of 13b are uncertain. Though I have redeemed… they have spoken lies. Refers to actual past deliverances and expressions of ingratitude. R.V., “though I would redeem… they have spoken lies,” emphasizes the willingness or desire of Jehovah to redeem, which is met by defiance. Others take the sentence conditionally, “If I should redeem… they would only speak lies,” or as a question of astonishment, “And I, should I redeem them, and they spoke only lies,” or, “when they have spoken only lies!” A still different though similar rendering makes it an exclamation of astonishment, “And I redeem them when they have spoken only lies!” The Hebrew permits any one of these renderings; the context must determine the correct one. Verse 14 makes it probable that “they have spoken lies” refers to an act of the past. As to the preceding clause it would seem, in view of the apparently unconditional announcement of judgment, that one of the last two interpretations must be accepted. Between the two there is little to choose. The words are a reply to a possible objection on the part of the people that destruction would be unjust; they set forth the truth that divine displeasure is well deserved. Additional justification is offered in verse 14 — they have never sought Jehovah in sincerity. Spoken lies — In saying by word or deed that Jehovah was unwilling or unable to help (Isaiah 44:8); they surely did not know God (compare Hosea 4:6). Not cried unto me with their heart — The people had not ceased entirely to worship Jehovah, or to call upon him, but their petitions were insincere; they did not come from the heart (Isaiah 29:13). Howled upon their beds — In distress and despair they roll upon their beds unable to sleep. Since 14b refers to attempts to secure the favor and good will of Jehovah by acts of worship, the howling would better be connected with religious celebrations, perhaps the howling connected with sacrificial feasts (Amos 5:23); for “bed” we must then read “divans,” or “couches,” upon which they reclined during their meals. A simple emendation would give “beside their altars,” which is accepted by some commentators. Other emendations are less satisfactory. Assemble themselves — The derivation, and therefore also the meaning of the Hebrew verb form, is uncertain. The English translation suggests a gathering together in solemn assembly at the sanctuary for the purpose of imploring Jehovah for a rich harvest. Another possible rendering is, they excite themselves, that is, in connection with the worship. LXX. presents a different text; changing one consonant, r, into another, d, it reads, “they cut themselves” (compare 1 Kings 18:28; Deuteronomy 14:1; Jeremiah 16:6, etc.). In some way this self-mutilation, condemned by the religious leaders of Israel, was thought to secure the divine favor. Whatever the exact meaning of the word, the prophet evidently speaks of some selfish efforts connected with the heartless worship to secure material blessings from Jehovah. They rebel against me — Notwithstanding their religious zeal, they are rebels against Jehovah’s majesty.

V. 13. Spoken lies-They belied his corrections as if not deserved; they belied the good done, as if too little, or not done by God, but by their idol.

Verse 13. Wo unto them!] They shall have wo, because they have fled from me. They shall have destruction, because they have transgressed against me.

Though I have redeemed them] Out of Egypt; and given them the fullest proof of my love and power.

Yet they have spoken lies against me.] They have represented me as rigorous and cruel; and my service as painful and unprofitable.

Verses 13, 14. Wo unto them, &c. — These are words both of menace and lamentation. The prophet at once foretels and bewails their miseries. For they have fled from me — As if it had not been enough that they at first left my government, temple, and worship, they have gone still further from me by their sinful and idolatrous courses. Destruction unto them — The ruin of their country and commonwealth will be the consequence of their apostacy. Because they have transgressed against me — Rebelliously cast off my authority and laws. Though I have redeemed them, yet they have spoken lies, &c. — Though I delivered them from the Egyptians, and afforded them many other signal deliverances, yet they have not given me true glory, but have likened me to golden calves, and other images. Idolatry is frequently called in Scripture a lie, because it gives false representations of things; attributing power, &c., to things which, in their own nature, have no such power, or representing the Deity by forms which he is in no way like; therefore it was, properly speaking, changing the truth and glory of God into a lie, or, speaking lies against him. They also belied his corrections, as if not deserved; they belied the good which God had done them, as if it were too little, or not done by him, but by their idols. And they have not cried unto me, when they howled, &c. — When they bemoaned their calamities, as sick men bewail themselves upon their beds of sickness; yet they did not call upon me heartily and sincerely. They assemble, &c., for corn and wine, and they rebel, &c. — When they assemble themselves to deprecate a famine, they still retain the same disobedient temper toward me.

Verses 8-16a connect very closely with the last clause of verse 7, but these verses differ so much from the preceding in matter and form that they may be treated as a separate section. Instead of turning to Je-hovah the people mingled with the foreign nations, there to learn wisdom and to find help; unaware that by this policy they were courting certain destruction. What a disappointment the chosen nation has proved!

V. 14. They assembled-In the houses of their idols.

Verse 14. They have not cried unto me with their heart] They say they have sought me, but could not find me; that they have cried unto me, but I did not answer. I know they have cried, yea, howled; but could I hear them when all was forced and hypocritical, not one sigh coming from their heart?

They assemble themselves for corn and wine] In dearth and famine they call and howl: but they assemble themselves, not to seek ME, but to invoke their false gods for corn and wine.

Verses 13, 14. Wo unto them, &c. — These are words both of menace and lamentation. The prophet at once foretels and bewails their miseries. For they have fled from me — As if it had not been enough that they at first left my government, temple, and worship, they have gone still further from me by their sinful and idolatrous courses. Destruction unto them — The ruin of their country and commonwealth will be the consequence of their apostacy. Because they have transgressed against me — Rebelliously cast off my authority and laws. Though I have redeemed them, yet they have spoken lies, &c. — Though I delivered them from the Egyptians, and afforded them many other signal deliverances, yet they have not given me true glory, but have likened me to golden calves, and other images. Idolatry is frequently called in Scripture a lie, because it gives false representations of things; attributing power, &c., to things which, in their own nature, have no such power, or representing the Deity by forms which he is in no way like; therefore it was, properly speaking, changing the truth and glory of God into a lie, or, speaking lies against him. They also belied his corrections, as if not deserved; they belied the good which God had done them, as if it were too little, or not done by him, but by their idols. And they have not cried unto me, when they howled, &c. — When they bemoaned their calamities, as sick men bewail themselves upon their beds of sickness; yet they did not call upon me heartily and sincerely. They assemble, &c., for corn and wine, and they rebel, &c. — When they assemble themselves to deprecate a famine, they still retain the same disobedient temper toward me.

Verses 8-16a connect very closely with the last clause of verse 7, but these verses differ so much from the preceding in matter and form that they may be treated as a separate section. Instead of turning to Je-hovah the people mingled with the foreign nations, there to learn wisdom and to find help; unaware that by this policy they were courting certain destruction. What a disappointment the chosen nation has proved!

V. 15. Bound-As a surgeon binds up a weak member, or a broken one; so did God for Ephraim, when the Syrians and other enemies had broken their arms. Imagine mischief-They devise mischief against my prophets, and let loose the reins to all impieties.

Verse 15. Though I have bound and strengthened their arms] Whether I dealt with them in judgment or mercy, it was all one; in all circumstances they rebelled against me.

Verses 15, 16. Though I have bound, &c. — Though, after bringing them low, I have given them new strength and vigour; yet do they imagine mischief against me — Yet they are continually devising some new idolatrous inventions, whereby they may dishonour me. The word ytrsy, rendered I have bound them, more properly signifies, I have chastised them, and is so rendered by Archbishop Newcome, Bishop Horsley, and others. The general sense of the verse is, Whether I inflict punishment on them, or show them favour, they are still the same, and reject me for their idols. They return, but not to the Most High — Their conversion is only outward, not inward and sincere. When they left the worship of Baal, they turned to the worship of the calves; and now they rest in an external reformation, or some ceremonial observances, and do not come up to true repentance, spiritual worship, or holy obedience. This seems to be the meaning of the clause, according to our translation of it. But the Hebrew text, l[ al wbwvy, is very obscure, and variously rendered by interpreters. Grotius and the Vulgate read, Reversi sunt ut essent absque jugo, They have returned that they might be without yoke, that is, without the restraint of God’s law. Which is thus expounded by Grotius, “Denuo voluerunt esse absque jugo,” They would be again without yoke. The LXX. render it, Apestrafhsan eiv ouden, They have been turned away to nothing. Thus also the Syriac, or, as Bishop Horsley interprets it, They fall [have fallen] back into nothingness of condition. On which he remarks as follows: “The situation of the Israelites, as the chosen people of God, was a high degree; a rank of distinction and pre-eminence among the nations of the earth. By their voluntary defection to idolatry, they debased themselves from this exaltation, and returned to the ordinary level of the heathen, so far above which the mercy of God had raised them. As if a man, ennobled by the favour of his sovereign, should renounce his honours, and, of his own choice, mix himself with the lowest dregs of the people. Thus, voluntarily descending from their nobility of condition, the Israelites returned to not high; for so the Hebrew literally sounds.” The bishop observes elsewhere, that the Hebrew words will certainly bear the interpretation given by Grotius and the Vulgate; “and of all that have been proposed,” says he, “it seems the best sense, next after that which I have given in my translation, which is R. Tanchum’s, and in my judgment the best of all. Thus we say in common speech, of a man who by misconduct has lost all esteem and credit in the world, ‘He has brought himself to nothing.’” They are like a deceitful bow — Which seems bent for and aiming at the mark, yet is too weak to carry the shaft to it; or, is false, and instead of directing the arrow straight to the mark, shoots it on one side or the other. Their princes shall fall, &c., for the rage of their tongue — For the dishonour which they have done me by blasphemous speeches; or, shall fall by conspiracies, stirred up and fomented by murmurings and seditious expressions. This shall be their derision in the land of Egypt — Their frequent rebellions and conspiracies against their kings, shall make them the derision of Egypt. Houbigant renders it, For the wantonness of their tongues, they shall be a derision in the land of Egypt. It is probable that many of the ten tribes fled to Egypt when invaded by the Assyrians; and that their blasphemies, and other enormities committed there, brought them under deserved reproach.

15, 16. Neither judgment nor the divine mercy produced repentance or loyalty to Jehovah. Bound — Better, R.V., “taught” (Isaiah 28:26; Proverbs 31:1); margin, “chastened.” The object, their arms, in Hebrew goes with both verbs; chasten, therefore, gives no suitable sense, “taught” or “trained” is better; perhaps a reference to divine help in war (2 Kings 14:27; compare Psalm 18:34); or perhaps only a figurative expression for restoration of prosperity. By such help Jehovah expected to win the hearts of the people, but he failed. Symmachus, an early Greek translator, gives a different sense to the passage by reading after the first verb the pronoun, “I chastened them,” that is, by the judgment implied in verse 14; he understands only the second verb as calling attention to the giving of prosperity. Whether Jehovah sent calamity or prosperity the people persisted in rebellion. LXX. omits the first verb; it makes verse 14 refer, by implication, to one method of God’s dealings, chastisement; verse 15 to the other, lovingkindness. In any case the thought expressed remains the same, the complete failure of Jehovah to win the affections of the people. I — Emphatic in the original: “Though it was I that taught…” They imagine — R.V., “devise.” Mischief against me — Not an accurate reproduction of the original. “With regard to me they think,” or, even better, “they keep thinking evil.” Verse 13 implies that the people had false conceptions of Jehovah; here the same complaint finds expression. No matter what Jehovah does, the people fail to understand him, they continue to think evil of him. The strongest evidence of the truth of this accusation is their disregard for Jehovah while they appeal to Assyria and Egypt. They return — Better, turn. While not recognizing fully the hopelessness of their condition, they see enough to be persuaded that they need help; to secure it they turn hither and thither; where they finally decide to seek it is stated in verse 11. Not to the most High — R.V., “not to him that is on high,” that is, Jehovah (verse 10; compare Hosea 11:7). The Hebrew is obscure; a more literal rendering, upward, would express practically the same thought. LXX. and Peshitto apparently transpose two words and read “unto not” — that is, unto that which is not, namely, idols — which would be a good continuation of verse 15. Concerning Jehovah they think evil, therefore to the idols — the Baalim — they turn (compare especially chapter ii). Unto not, which is a peculiar expression, is thought by some to be an intentional substitution for “unto Baal” or “unto Baals” (see on 2:16), which is considered original. They are like a deceitful bow — A bow which is expected to shoot in one direction but disappoints by sending the arrow in another, and thus fails to accomplish its purpose (Psalm 78:57). Israel has proved a painful disappointment to Jehovah (compare Isaiah 5:1-7). 16b is more closely connected with Hosea 8:1-3. IMMINENCE OF THE JUDGMENT IN THE FORM OF AN INVASION, Hosea 7:16b-8:3.

Israel has proved a disappointment; defiantly it persists in rebellion, therefore judgment has become inevitable — indeed, it is rapidly approaching. Hosea 7:16b-8:3, deals with the crisis that is imminent. The deep emotion of the prophet is indicated by the rapidity with which he moves from one thought to another. Their princes shall fall — All the eighth century prophets insist that the ruling classes are largely to blame for the prevalent corruption, therefore the first blow will fall upon them. Rage of their tongue — The word translated rage has received various translations and interpretations: roughness, deception, boasting, mockery, skepticism, insolence, bitterness, etc. The most satisfactory is probably “insolence,” that is, toward Jehovah. “The root meaning is to make a grumbling sound, like an irritated camel.” They have taken an insolent attitude toward Jehovah, hence he must vindicate himself by their overthrow. This — The overthrow of the princes. Their derision in the land of Egypt — Their false friends in the land of Egypt will laugh at them in scorn. Why the reference to Egypt? The eighth century prophets saw in Assyria the divinely commissioned executioner of judgment; the sword, therefore, should probably be understood as the sword of Assyria. During the same period the policy of Egypt was to incite, by promises of support, rebellion against Assyria among the nations throughout Syria and Palestine. The scheme was to keep the Assyrian armies busy, and thus prevent their advance against Egypt. Trusting in Egyptian promises, the nations frequently rebelled, but in the hour of need Egypt usually failed her allies; she looked on, laughing, while the nations suffered for their folly. This the prophet declares will happen now. It is quite possible that just at this time the Egyptian party in Israel was becoming prominent, favoring an alliance with Egypt and the throwing off of the obligations assumed by Menahem. New foreign entanglements the prophet condemns; he announces the speedy advance of Assyria, describes the overthrow of the vacillating princes, and pictures the derision with which Egypt will watch the humiliation of Israel. There is not sufficient reason for regarding “this shall be their derision” as a gloss, and for connecting “in the land of Egypt” with the preceding, so as to read, “The insolence of their tongue in the land of Egypt” — that is, the insolence manifesting itself in the negotiations carried on with Egypt.

V. 16. Not to the most high-What shew soever of repentance was among them, yet they never throughly repented. A deceitful bow-Tho’ they seemed bent for, and aiming at the mark, yet like a weak bow they carried not the arrow home, and like a false bow they never carried it strait toward the mark. The rage of their tongue-Against God, his prophets and providence. Their derision-They shall be upbraided with this.

Verse 16. They return, but not to the Most High] They go to their idols. They are like a deceitful bow] Which, when it is reflexed, in order to be strung, suddenly springs back into its quiescent curve; for the eastern bows stand in their quiescent state in a curve, something like [curved figure “C”]; and in order to be strung must be bended back in the opposite direction. This bending of the bow requires both strength and skill; and if not properly done, it will fly back, and regain its former position; and in this recoil endanger the archer—may even break an arm. I have been in this danger myself in bending the Asiatic bow. For want of this knowledge not one commentator has hit the meaning of the passage.

Shall fall by the sword] Their tongue has been enraged against ME; the sword shall be enraged against them. They have mocked me, (Hosea 7:5,) and their fall is now a subject of derision in the land of Egypt. What they have sown, that do they now reap.

HOSEA

Verses 15, 16. Though I have bound, &c. — Though, after bringing them low, I have given them new strength and vigour; yet do they imagine mischief against me — Yet they are continually devising some new idolatrous inventions, whereby they may dishonour me. The word ytrsy, rendered I have bound them, more properly signifies, I have chastised them, and is so rendered by Archbishop Newcome, Bishop Horsley, and others. The general sense of the verse is, Whether I inflict punishment on them, or show them favour, they are still the same, and reject me for their idols. They return, but not to the Most High — Their conversion is only outward, not inward and sincere. When they left the worship of Baal, they turned to the worship of the calves; and now they rest in an external reformation, or some ceremonial observances, and do not come up to true repentance, spiritual worship, or holy obedience. This seems to be the meaning of the clause, according to our translation of it. But the Hebrew text, l[ al wbwvy, is very obscure, and variously rendered by interpreters. Grotius and the Vulgate read, Reversi sunt ut essent absque jugo, They have returned that they might be without yoke, that is, without the restraint of God’s law. Which is thus expounded by Grotius, “Denuo voluerunt esse absque jugo,” They would be again without yoke. The LXX. render it, Apestrafhsan eiv ouden, They have been turned away to nothing. Thus also the Syriac, or, as Bishop Horsley interprets it, They fall [have fallen] back into nothingness of condition. On which he remarks as follows: “The situation of the Israelites, as the chosen people of God, was a high degree; a rank of distinction and pre-eminence among the nations of the earth. By their voluntary defection to idolatry, they debased themselves from this exaltation, and returned to the ordinary level of the heathen, so far above which the mercy of God had raised them. As if a man, ennobled by the favour of his sovereign, should renounce his honours, and, of his own choice, mix himself with the lowest dregs of the people. Thus, voluntarily descending from their nobility of condition, the Israelites returned to not high; for so the Hebrew literally sounds.” The bishop observes elsewhere, that the Hebrew words will certainly bear the interpretation given by Grotius and the Vulgate; “and of all that have been proposed,” says he, “it seems the best sense, next after that which I have given in my translation, which is R. Tanchum’s, and in my judgment the best of all. Thus we say in common speech, of a man who by misconduct has lost all esteem and credit in the world, ‘He has brought himself to nothing.’” They are like a deceitful bow — Which seems bent for and aiming at the mark, yet is too weak to carry the shaft to it; or, is false, and instead of directing the arrow straight to the mark, shoots it on one side or the other. Their princes shall fall, &c., for the rage of their tongue — For the dishonour which they have done me by blasphemous speeches; or, shall fall by conspiracies, stirred up and fomented by murmurings and seditious expressions. This shall be their derision in the land of Egypt — Their frequent rebellions and conspiracies against their kings, shall make them the derision of Egypt. Houbigant renders it, For the wantonness of their tongues, they shall be a derision in the land of Egypt. It is probable that many of the ten tribes fled to Egypt when invaded by the Assyrians; and that their blasphemies, and other enormities committed there, brought them under deserved reproach.

15, 16. Neither judgment nor the divine mercy produced repentance or loyalty to Jehovah. Bound — Better, R.V., “taught” (Isaiah 28:26; Proverbs 31:1); margin, “chastened.” The object, their arms, in Hebrew goes with both verbs; chasten, therefore, gives no suitable sense, “taught” or “trained” is better; perhaps a reference to divine help in war (2 Kings 14:27; compare Psalm 18:34); or perhaps only a figurative expression for restoration of prosperity. By such help Jehovah expected to win the hearts of the people, but he failed. Symmachus, an early Greek translator, gives a different sense to the passage by reading after the first verb the pronoun, “I chastened them,” that is, by the judgment implied in verse 14; he understands only the second verb as calling attention to the giving of prosperity. Whether Jehovah sent calamity or prosperity the people persisted in rebellion. LXX. omits the first verb; it makes verse 14 refer, by implication, to one method of God’s dealings, chastisement; verse 15 to the other, lovingkindness. In any case the thought expressed remains the same, the complete failure of Jehovah to win the affections of the people. I — Emphatic in the original: “Though it was I that taught…” They imagine — R.V., “devise.” Mischief against me — Not an accurate reproduction of the original. “With regard to me they think,” or, even better, “they keep thinking evil.” Verse 13 implies that the people had false conceptions of Jehovah; here the same complaint finds expression. No matter what Jehovah does, the people fail to understand him, they continue to think evil of him. The strongest evidence of the truth of this accusation is their disregard for Jehovah while they appeal to Assyria and Egypt. They return — Better, turn. While not recognizing fully the hopelessness of their condition, they see enough to be persuaded that they need help; to secure it they turn hither and thither; where they finally decide to seek it is stated in verse 11. Not to the most High — R.V., “not to him that is on high,” that is, Jehovah (verse 10; compare Hosea 11:7). The Hebrew is obscure; a more literal rendering, upward, would express practically the same thought. LXX. and Peshitto apparently transpose two words and read “unto not” — that is, unto that which is not, namely, idols — which would be a good continuation of verse 15. Concerning Jehovah they think evil, therefore to the idols — the Baalim — they turn (compare especially chapter ii). Unto not, which is a peculiar expression, is thought by some to be an intentional substitution for “unto Baal” or “unto Baals” (see on 2:16), which is considered original. They are like a deceitful bow — A bow which is expected to shoot in one direction but disappoints by sending the arrow in another, and thus fails to accomplish its purpose (Psalm 78:57). Israel has proved a painful disappointment to Jehovah (compare Isaiah 5:1-7). 16b is more closely connected with Hosea 8:1-3. IMMINENCE OF THE JUDGMENT IN THE FORM OF AN INVASION, Hosea 7:16b-8:3.

Israel has proved a disappointment; defiantly it persists in rebellion, therefore judgment has become inevitable — indeed, it is rapidly approaching. Hosea 7:16b-8:3, deals with the crisis that is imminent. The deep emotion of the prophet is indicated by the rapidity with which he moves from one thought to another. Their princes shall fall — All the eighth century prophets insist that the ruling classes are largely to blame for the prevalent corruption, therefore the first blow will fall upon them. Rage of their tongue — The word translated rage has received various translations and interpretations: roughness, deception, boasting, mockery, skepticism, insolence, bitterness, etc. The most satisfactory is probably “insolence,” that is, toward Jehovah. “The root meaning is to make a grumbling sound, like an irritated camel.” They have taken an insolent attitude toward Jehovah, hence he must vindicate himself by their overthrow. This — The overthrow of the princes. Their derision in the land of Egypt — Their false friends in the land of Egypt will laugh at them in scorn. Why the reference to Egypt? The eighth century prophets saw in Assyria the divinely commissioned executioner of judgment; the sword, therefore, should probably be understood as the sword of Assyria. During the same period the policy of Egypt was to incite, by promises of support, rebellion against Assyria among the nations throughout Syria and Palestine. The scheme was to keep the Assyrian armies busy, and thus prevent their advance against Egypt. Trusting in Egyptian promises, the nations frequently rebelled, but in the hour of need Egypt usually failed her allies; she looked on, laughing, while the nations suffered for their folly. This the prophet declares will happen now. It is quite possible that just at this time the Egyptian party in Israel was becoming prominent, favoring an alliance with Egypt and the throwing off of the obligations assumed by Menahem. New foreign entanglements the prophet condemns; he announces the speedy advance of Assyria, describes the overthrow of the vacillating princes, and pictures the derision with which Egypt will watch the humiliation of Israel. There is not sufficient reason for regarding “this shall be their derision” as a gloss, and for connecting “in the land of Egypt” with the preceding, so as to read, “The insolence of their tongue in the land of Egypt” — that is, the insolence manifesting itself in the negotiations carried on with Egypt.