Exegetical and Hermeneutical Commentary of Hosea 7:11
Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.
11. Ephraim also is like ] Rather, But Ephraim is become like a silly dove without understanding. This verse does not begin a fresh section, but is closely connected with the preceding. As a dove, fleeing from a hawk, is snared in the fowler’s net, so Ephraim, when afraid of Assyria, calls in the assistance of Egypt, and when afraid of Egypt, applies to Assyria (see Introduction). In his folly he does not observe the snare which the false friend, or rather ( Hos 7:12) Jehovah, prepares for him.
Fuente: The Cambridge Bible for Schools and Colleges
Ephraim is – (become) like a silly dove There is nothing more simple than a dove, says the Eastern proverb. Simplicity is good or bad, not in itself, but according to some other qualities of the soul, good or evil, with which it is united, to which it opens the mind, and which lead it to good or mislead it to evil. The word describes one, easily persuaded, open, and so, one who takes Gods word simply, obeys His will, without refinement or subtlety or explaining it away; in which way it is said, The Lord preserveth the simple; or, on the other hand, one who lets himself easily be led to evil, as the pagan said of youth, that they were like wax to be bent to evil Psa 116:6. In this way, it is said, How long, ye simple one, will ye love simplicity? Pro 1:22. Our Lord uses this likeness of the dove, for good, be wise as serpents, simple, or harmless as doves Mat 10:16. Hosea speaks of simplicity without wisdom, for he adds, a silly dove without understanding, (literally, without a heart,) whereby they should love Gods will, and so should understand it. Ephraim became, he says, like a silly dove. Neglecting Gods calls, unmoved by calamity or sufferings, and not seeking to God for all this which He has done to recall them, they grew in folly. Man is ever growing in wisdom or in folly, in grace or in gracelessness. This new stage of folly lay in their flying to Assyria, to help them, in fact, against God; as it follows,
They call to Egypt – Instead of calling to God who could and would help, they called to Egypt who could not, and went to Assyria who would not. So God complains by Isaiah, To Me, thou hast not called, O Jacob Isa 43:22. This was their folly; they called not to God, who had delivered them out of Egypt, but, alternately, to their two powerful neighbors, of whom Egypt was a delusive promiser, not failing only, but piercing, those who leant on it; Assyria was a powerful oppressor. Yet what else is almost the whole history of Christian states? The balance of power, which has been the pride of the later policy of Europe, which has been idolized as a god, to which statesmen have looked, as a deliverance out of all their troubles; as if it were a sort of divine providence, regulating the affairs of human beings, and dispensing with the interference of God; what is it but the self-same wisdom, which balanced Egypt against Assyria?
Fuente: Albert Barnes’ Notes on the Bible
Hos 7:11
Ephraim also is like a silly dove without heart.
A silly dove
The race of Ephraim is not extinct. Men are to this day very much like what they were in the days of the prophets.
I. A saintly similitude. Ephraim is like a dove. The dove is the figure constantly chosen to set forth the beauty of holiness, the believer, the Church, and the Holy Spirit. In all congregations there are those who are like doves, but not Christs doves. You cannot tell them from genuine believers. They are quite harmless. They do no mischief to others in their lives. They are amiable, admirable. They are like doves for loving good company. They have the same meekness, apparently, as distinguishes the dove. They are not sceptics: they frequent the house of God, behave in a seemly manner, and with meekness receive the Word. The dove is a cleanly feeder, and we have many who get as far as that. They have come to know the doctrines of the Gospel. But, while they have an orthodox head, they have a heterodox heart. As a dove is molested by all sorts of birds of prey, so these persons do, for a time, share the lot which befalls the people of God.
II. A secret distinction. A dove without heart. This implies a lack of understanding. The dove knows but little, and is easily snared. It does not seem to possess the wits and senses of stone others of the feathered tribe. So there are many who have no real knowledge of the truth. They rest in the letter, and think that is enough. They also lack a decided heart, and a bold heart, and a powerless heart.
III. A severe description. A silly dew; There may be some sort of dignity in being a fool, but to be silly–to attract no attention except ridicule–is so utterly bad, that I do not know how a more sarcastic name could be applied.
IV. A serious consideration. It is no rare thing to find the attendant of the sanctuary an unbeliever. Be not deceived; the Gospel will harden such people as now are. Some of the grossest men were once credulous and apparently meek-hearted hearers of the Word, but they sat under the preaching of the Gospel till they grew ripe enough to deny God and curse Him. (C. H. Spurgeon.)
Simplicity may be unworthy
The prophet blames Israel for foolish credulity, and compares them to a dove, for they had invited the Egyptians and sent to Assyria for help. Simplicity is indeed a commendable virtue when joined to prudence. But as everything reasonable and judicious in men is turned into wickedness, when there is no integrity; so when men are too credulous and void of all judgment and reason, it is then mere folly. And this folly is opposed to the knowledge which God had offered Israel in His law. It was not that they sinned through ignorance, but that they were destitute of all judgment. Men are not to be excused by the pretext of simplicity, for the prophet condemns this weakness in the Israelites. We ought to attend to the rule of Christ, to be innocent as doves, yet to be prudent as serpents. When we despise the Word and neglect the Spirit of God, and follow our vagrant imaginations, we despise and quench the light of the Word, and we also wilfully perish, when the Lord would save us. (John Calvin.)
The silliness of sin
When pursued by a bird of prey the dove trusts to the rapidity of its flight, instead of at once throwing itself into the nearest recess, where the interference of man, or the narrowness of the place might render it secure from molestation. So Ephraim, instead of trusting God, rested his hope of defence on negotiations with Assyria or Egypt. What do naturalists say about the dove?
I. It is too silly to defend its own. Most creatures will stand by their young and defend them to the last; but the dove allows them to be captured without resistance. Ephraim had sunk into this state: his most distinguished blessings were going from him, and he did not struggle to retain them. The sinner will not battle with the devil to defend his own–his force of thought–his sensibility of conscience–his freedom of will–his purity of love–he allows these precious things to be taken from him without a struggle.
II. It is too silly to feel its loss. The dove will lose its nest, and not feel it. Men under the influence of sin do not feel their loss. Whatever is taken from them, they still cling to earthly things.
III. It is too silly to escape danger (Pro 7:23). So sinners will not flee to the right place of safety. They are too silly to be calm under trial. The dove has not the courage to stay in the dove-house when frightened, it flutters and hovers round, and so exposes itself to new and greater dangers. So Ephraim hurried forth in quest of foreign help, and was the more exposed to calamities and ruin. And it is thus with souls under the influence of sin. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ephraim: see Hos 7:1,8.
Is like a silly dove; a deceived dove, seduced by false prophets and idolatrous priests, whose weak arguments are soon believed, and whose unseasonable advice is too soon followed: Ephraim is now become like the dove in weakness and fear, as well as in imprudence and liableness to be deceived.
Without heart: this explains the former, whether heart here be judgment and discretion, as sometimes it is, or be resolution and courage, as other while it is; this dove, this Ephraim, wants both.
They call; they should in their perplexity call on God, who can help, but they do not; they call indeed, but not to their God, or to a friend.
To Egypt: this Hoshea did, 2Ki 17:4; and I remember not any mention of other application to Egypt since Jehus time. It is probable Hosea aims at this embassy, and private confederacy, of which, as of a thing in hand, he speaketh. They do call to Egypt, whose king is called So, and judged to be Sabacon the Ethiopian, who had lately conquered Egypt: by this also may we guess at the time of this prophecy, about some four years before Samaria was taken.
They go to Assyria; so did Menahem when on the throne, so did Hoshea, as is evident, 2Ki 15:19,20, with 2Ki 17:3. Thus both betrayed the greatest imprudence, depending for help on professed, old inveterate enemies. So silly were they! See Hos 5:13; 14:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. like a silly dovea birdproverbial for simplicity: easily deceived.
without heartthat is,understanding.
call to EgyptIsraellying between the two great rival empires Egypt and Assyria, soughteach by turns to help her against the other. As this prophecy waswritten in the reign of Hoshea, the allusion is probably to thealliance with So or Sabacho II (of which a record has been found onthe clay cylindrical seals in Koyunjik), which ended in the overthrowof Hoshea and the deportation of Israel (2Ki17:3-6). As the dove betrays its foolishness by fleeing in alarmfrom its nest only to fall into the net of the fowler, so Israel,though warned that foreign alliances would be their ruin, rushed intothem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ephraim also is like a silly dove, without heart,…. Or understanding; which comes and picks up the corns of grain, which lie scattered about, and does not know that the net is spread for it; and when its young are taken away, it is unconcerned, and continues its nest in the same place still; and, when frightened, flees not to its dove house, where it would be safe, but flies about here and there, and so becomes a prey to others. Thus Ephraim, going to Egypt and Assyria for help, were ensnared by them, not having sense enough to perceive that this would be their ruin; and though they had heretofore suffered by them, yet still they continued to make their addresses to them; and instead of keeping close to the Lord, and to his worship and the place of it, and asking counsel and help of him they ran about and sought for it here and there:
they call to Egypt; that is, for help; as Hoshea king of Israel, when he sent messengers to So or Sabacon king of Egypt, for protection and assistance, 2Ki 17:4. Such a foolish part, like the silly doves, did they act; since the Egyptians had been their implacable enemies, and their fathers had been in cruel bondage under them:
they go to Assyria; send gifts and presents, and pay tribute to the kings thereof, to make them easy; as Menahem did to Pul, and Hoshea to Shalmaneser, 2Ki 15:19. Some understand this last clause, not of their sin in going to the Assyrian for help; but of their punishment in going or being carried captive thither; and so the Targum seems to interpret it,
“they go captive, or are carried captive, into Assyria.”
Fuente: John Gill’s Exposition of the Entire Bible
“And Ephraim has become like a simple dove without understanding; they have called Egypt, they are gone to Asshur. Hos 7:12. As they go, I spread my net over them; I bring them down like fowls of the heaven; I will chastise them, according to the tidings to their assembly.” The perfects in Hos 7:1 describe the conduct of Israel as an accomplished fact, and this is represented by as the necessary consequence of its obstinate impenitence. The point of comparison between Israel and the simple dove, is not that the dove misses its proper dwelling and resting-place, and therefore goes fluttering about (Ewald); nor that, in trying to escape from the hawk, it flies into the net of the bird-catcher (Hitzig); but that when flying about in search of food, it does not observe the net that is spread for it (Rosenmller). is to be taken as a predicate to Ephraim in spite of the accents, and not to yonah phothah (a simple dove), since phothah does not require either strengthening or explaining. Thus does Ephraim seek help from Egypt and Assyria. These words do not refer to the fact that there were two parties in the nation – an Assyrian and an Egyptian. Nor do they mean that the whole nation applied at one time to Egypt to get rid of Asshur, and at another time to Asshur to escape from Egypt. “The situation is rather this: the people being sorely pressed by Asshur, at one time seek help from Egypt against Asshur; whilst at another they try to secure the friendship of the latter” (Hengstenberg, Christology, i. p. 164 transl.). For what threatened Israel was the burden of the “king of princes” (Hos 8:10), i.e., the king of Asshur. And this they tried to avert partly by their coquettish arts (Hos 8:9), and partly by appealing to the help of Egypt; and while doing so, they did not observe that they had fallen into the net of destruction, viz., the power of Assyria. In this net will the Lord entangle them as a punishment. As they go thither, God will spread His net over them like a bird-catcher, and bring them down to the earth like flying birds, i.e., bring them down from the open air, that is to say, from freedom, into the net of captivity, or exile. , a rare hiphil formation with Yod mobile, as in Pro 4:25 (see Ewald, 131, c). “According to the tidings (announcement) to their assembly:” i.e., in accordance with the threatening already contained in the law (Lev 26:14.; Deu 28:15.), and repeatedly uttered to the congregation by the prophets, of the judgments that should fall upon the rebellious, which threatening would now be fulfilled upon Ephraim.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet here first blames Israel for foolish credulity, and compares them to a dove; for they had invited the Egyptians and sent to Assyria for help. Simplicity is indeed a commendable virtue, when joined to prudence. But as everything reasonable and judicious in men is turned into wickedness when there is no integrity; so when men are too credulous and void of all judgment and reason, it is then mere folly. But when he says that Israel is like a dove, he does not mean that the Israelites had sinned through mere ignorance, but that they were destitute of all judgment; and this folly is opposed to the knowledge which God had offered to them in his law: for God had never ceased to guide Israel by sound doctrine; he had ever exhibited before them the torch of his word; but when God thus gave them light, Israel was so credulous as to give heed to the delusions of Satan and of the world. We now then perceive the meaning of the Prophet.
Some render פותה, pute, by “turning aside:” and its root פתה, pite, no doubt, means “to turn aside;” and it means also sometimes “to persuade:” hence some give this rendering, “a persuasible,” or, “a credulous dove.” But the Prophet, I doubt not, means, that they were enticed by flatteries, or deceived by allurements, which is the same thing. Israel then was like a dove, deceived by various lures.
How so? Because they ran to the Assyrians, they invited the Egyptians If Israel had attended to the law of God, they might have felt assured that they were not in danger of going astray; for the Lord keeps us not in suspense or doubt, that we may fluctuate, but makes our minds fixed and tranquil by his word, as it is also said in another place, ‘This is rest.’ It was then determined by the Israelites not to fix their feet as it were on solid ground; and they preferred to fly here and there like doves; and their credulity led them to many errors. How? Because they chose rather to give themselves up to be deceived by the Egyptians as well as by the Assyrians, when yet God was willing to guide them by sound knowledge. We now understand the design of this accusation of the Prophet to be, that Israel wilfully refused the way of safety offered to them, which they might have followed with confidence, and with a tranquil and composed mind; but in the meantime they flew up and down, and became wilfully erratic; for they suffered themselves to be deceived by various lures.
Now this place teaches us that men are not to be excused by the pretext of simplicity; for the Prophet here condemns this very weakness in the Israelites. We ought then to attend to the rule of Christ, ‘To be innocent as doves, and yet to be prudent as serpents.’ (46) But if we inconsiderately abandon ourselves, the excuse of ignorance will be frivolous; for the Lord shines upon us by his word and shows us the right way; and he has also in his power the spirit of prudence and judgment, which he never denies to those who ask. But when we despise the word, and neglect the Spirit of God, and follow our own vagrant imaginations, our sin is twofold; for we thus despise and quench the light of the word, and we also wilfully perish, when the Lord would save us.
(46) Mat 10:16. — fj.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Hos. 7:11. Dove] A type of simplicity (Mat. 10:16). Silly] Simplicity. Without heart] Lit, without understanding, easily taken in the net (Eze. 12:13).
Hos. 7:12. Congregation] i.e. the threatenings of the law read to them by teachers in assemblies (Lev. 26:14; Deu. 28:15).
Hos. 7:13. Fled] As birds from their nests (Pro. 27:8; Isa. 16:2). Redeemed] from Egyp first, and constantly afterwards, habitual, oft-renewed deliverance. I and they both emphatic. I redeemed, they lied. Gods mercy overflowed mans ingratitude.
HOMILETICS
THE SILLINESS OF THE SINNER.Hos. 7:11-13
Ephraim was stricken and afflicted, stupefied and insensible, because without heart or understanding they revolted against their best interests. Like a silly dove, simple, and liable to be befooled (Job. 31:27); easily seduced, and trusting to its rapidity of flight instead of taking the nearest shelter. Israel negotiated with others, depended not upon God, and was caught in the net. Looking at sin generally
I. The sinner is silly in boasting of knowledge without wisdom. There is a great difference between knowledge and wisdom. The knowledge of this world and the wisdom from above are not always found together. The world may consider men wise and cunning, but a wicked man is not a wise man. Sin is folly, and folly denotes insipidity, which is opposed to wisdom derived from tasting or experience. There is no true knowledge without godliness. There may be intellect and useful learning, but men are brutish and foolish through sin. The ox knoweth his owner,we know not our owner,and the ass his masters crib; but we are insensible of our dependence upon God; do not know nor consider. We lack wisdom. Some are totally ignorant. Others, gifted with genius and erudition, think highly of themselves. All are liable to be duped by their own fancy or snared by their own understanding. A head full of vain and unprofitable notions, meeting with a heart full of pride and self-conceit, disposes a man directly to be an atheist, says Philip Henry. Men are silly for boasting of knowledge, and ensnared by leaning to their counsels. Behold, the fear of the Lord, that is wisdom: and to depart from evil is understanding (Job. 28:28).
II. The sinner is silly in depending upon human and forsaking Divine aid. They call to Egypt, they go to Assyria.
1. They called not upon God, who could help them as he had done in the past.
2. They called to Egypt, delusive in promising and disappointing in execution.
3. They go to Assyria, a powerful oppressor; sought each by turns to help against the other. Thus men, troubled and oppressed, seek relief from one thing and then another, only to display their folly and bring on their ruin. What else is almost the whole history of Christian states? asks a writer. The balance of power, which has been the pride of the later policy of Europe, which has been idolized as a god, to which statesmen have looked as a deliverance out of all their troubles; as if it were a sort of Divine Providence, regulating the affairs of men, and dispensing with the interference of God; what is it but the self-same wisdom which balanced Egypt against Assyria? Men flee like a bird from their nest and security (Hos. 7:13), only to be caught in the net of destruction.
III. The sinner is silly in not discovering his danger. The dove has neither courage to stay in its resting-place when frightened, nor sense to discern its peril when it flies away. Instead of remaining in protection it flies away and is caught in the net. So men in sin rush from God into risks, seek no place of safety, and have no sense of loss. As the ox goeth to the slaughter, unconscious of its fate, and dreaming of pasture; as a fool to the correction of the stocks, careless and unfeeling; as a bird hasteth to the snare, and knoweth not that it is for his life, so blindfolded and silly men go to their fall. They soar upward, as the fowls of heaven, in freedom, independence, and pride, but the net is spread upon them. They are humiliated and overwhelmed.
1. The danger may be seen. It is open and exposed. The net is spread out to surround them and hold them down. But man also knoweth not his time; as the fishes that are taken in an evil net, and as the birds that are caught in the snare. so are the sons of men snared in an evil time, when it falleth suddenly upon them.
2. The danger is not without warning. Their congregation hath heard. In the law and by the prophets, by judgment and mercy, God had forewarned Israel. So men now sin against light and truth, in the face of Gods word and Gods providence. If you add blows to reproofs, so incurable is the folly of some that they will not grow wiser and better. Yet will his foolishness not depart from him.
THE FOWLER OF RETRIBUTION.Hos. 7:12
As they go to Egypt and Asshur for help, God will spread his net over them like a bird-catcher, and bring them down to the earth like flying birds, i.e. bring them from the open airfreedominto the net of captivity or exile. Here the work of retribution is spoken of as the work of the fowler, and includes two thingsentrapment and abasement. I. Entrapment. The literal reference here is 2Ki. 17:4. The retributive providence of God employed Assyrians to ensnare Israel. This entrapment of providence was seen in the case of Josephs brethren and the crucifixion of Christ. Popery confined Luther in Wartburg Castle, where he translated the Bible, which shattered the whole system. Anglican bigots imprisoned Bunyan in Bedford jail; there he produced a book which has given him immortal fame. The net that entangles sinners is not made in heaven, but on earth, by themselves. Righteous providence permits them so to be ensnared as to render that enthralment painful and lasting. II. Abasement. I will bring them down, &c. However high they may tower, retribution has missiles to bring them down. Men in worldly prosperity, pride and ambition, soar like eagles above the rest. An ancient philosopher, when asked what Jupiter did in heaven, replied, He pulls down the haughty, and exalts the humble. Read the wordsThe pride of thine heart hath deceived thee, &c. (Oba. 1:3-4). Ponder well thy condition, sinner. Retributive justice is upon thee wherever thou art and whatever thou dost. If down grovelling in the earth, working out thy sordid soul, it has nets that will ensnare thee there. If high up in the heavens of worldly prosperity and haughty ambition, proudly exulting in superiority, it has shots that will reach thee and bring thee down to the dust [The Homilist].
MANS WEAL AND WOE.Hos. 7:13
There are but two conditions in which men are found, near to or distant from God. There can be no neutrality in religion. We must either be for or against God. If to depart from God be woe; to be intimate with him, to know and love him, must be mans weal, moral health, wholeness, and happiness. Hence
I. God is the chief good of men. Who will show us any good? is the cry of the many in disappointment or unbelief. Man wants good: hates evil as evil, because it brings woe, suffering, and death. He wishes to find that supreme good which he craves for, which alone will satisfy his heart. This is not found in the creature, in the pleasures of sense and sin. God alone can satisfy the soul. He is the chief, the only good of men. But the summum bonum, the well-being of man, is not mere happiness, it is right character, the perfection and harmony of being. Happiness and joy are secondary and incidental to this. The only blessedness is the blessedness of the godly. We have not found this until restored and reconciled to God. To seek the chief good of man without God, without conformity to his will, is to subvert supreme reason, break down the eternal laws of the universe, and seek the impossible. Fear God and keep his commandments; for this is the whole of mannot his duty merely (duty is interpolated), but his health and happinessthe sum of all that God requiresthe end and perfection of his being.
II. Departure from God brings misery upon men. Woe unto them, for they have fled from me.
1. Forsaking God involves misery. Woe unto them. Those who sin against God wrong their own soul (Pro. 8:32); rob it of happiness and vigour, and are tempted to soul-murder. They forsake their own mercy (Jon. 2:8); the God of my mercy (Psa. 59:17), the personal knowledge of whom is the condition of happiness. Estrangement from God involves misery and deep distress (Jer. 2:13; Jer. 17:13). Therefore the laws of God are (a) the expression of benevolent design, (b) in harmony with our moral constitution, and (c) should be constantly obeyed.
2. Forsaking God involves destruction. Destruction unto them, because they have transgressed against me. God is not only the happiness, but the protection of the soul. Salvation is of the Lord, and those who forget or forsake him bring present woe and future destruction upon themselves. God has connected our safety with the keeping of his law. Obey and we shall be saved; but disobedience to all laws, physical and moral, will result in pain and death. Sinners die because they will die: put from them that which will be their life, and love that which will be their death. They that hate me love death.
GODS WAYS AND MANS WAYS
I. Gods ways towards man. Gods ways to train the believer and save the sinner are manifold and wonderful. There are three specially indicated in the text.
1. We have love. The prophet speaks not mechanically. The mans soul is touched, and we see the sympathy of God in his pleadings and expostulations. With melting overtures he pours out the tenderest feelings of Divine love. How shall I give thee up, Ephraim? &c. It is not a love cold and indifferent to the sins and sorrows of men. Some men with a selfish stoical heart behold the misery around them without the slightest feeling. Some are annoyed, and others endeavour to shun it. But few are pained at the sight, try to bear or remove it. Gods love is wounded with the sins of his people, bursts forth into deep emotion. His soul was grieved for the misery of Israel. Like a fathers pity and a mothers tender care, this love is heard in the cry, O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity.
2. We have law. They have transgressed. Sin is the transgression of the law, for where no law is there can be no transgression. Law is found in all departments of the universe; is essential to order and good government. God has expressed his love in law, and entered into human history with authority and redeeming grace. Love is the natural, the parental feeling of God. But positive law is required to direct and control the actions of men. Thou shalt not is a necessary part of education; a boundary line between right and wrongan essential condition of a happy life. God has written the words on the shore of every sea, in the constitution of every moral being, and in the history of every nation. Passions must be curbed; order must be preserved, lest confusion and death should spread in Gods dominions.
3. We have providence. Love may exist in the heart and not be displayed in outward act. Providence is Gods love in action, written in facts. Divine agency is displayed in human history, delivering men from sin. God had redeemed Israel from captivity and bondage. He made known to them what he promised to be, and what he was by what he did. Thought and character are known best when expressed in deeds. A mothers love is not known simply by word; but when she cares for her child, walks with it, and delivers it in danger, then she gives life and meaning to her words. So God fulfils his promise, honours his law, and redeems his people. The name Redeemer should therefore be above every name, should quicken and inspire our hearts with love. In the death of Jesus we have love historical and supernatural; redemption and moral influence spreading themselves through all time and reaching to all people. Gods providence in Israel and Gods love in Christ have become history and action in the past, energy in the present, and promise for the future. He saved them for his names sake, that he might make his mighty power to be known.
II. Mans ways towards God. Such treatment from God ought to excite gratitude and service. The truths of the Bible and the blessings of providence should not be entertained as mere external verities, but should become living and abiding sources of thought and feeling; motives to action and praise. The mercies we receive should be specially acknowledged. Bless the Lord, O my soul, and forget not all his benefits. Israel were guilty of three glaring sins.
1. There was apostasy from God. For they have fled from me. God had made them a peculiar people, gave them a special covenant, and took them into intimate relationship with himself; but they forsook him, and were guilty of religious defection. It was not a partial, but a complete falling away. They turned from God in their hearts, and wandered from him in their ways. They fled in fear and anger, as if God was a cruel and inveterate enemy. God called unto them, but they refused to come: he sought to reclaim them, but they wandered further from him. The instinct of the bird teaches that its only place of safety and rest is the nest. Seldom does she return without injury or inconvenience to herself. So man, wandering from the precincts, remains not under the protection of God. To leave his place and duties in society exposes him to temptation. He has no true rest, and only changes imaginary for real troubles. The discontented man, the unsteady professor, departing from God, wanders from his proper place and position. Man is a fugitive, wandering from his home, broken away from the law of holy and blessed allegiance. Sin has separated him from God. Where art thou? was the significant question put to rouse our first parent to a sense of guilt. Like a kind father, God calls now to men, holds out his arms of love to embrace them in return. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
2. There was rebellion against God. It was no ordinary crime of which they were guilty. To apostasy they added open rebellion. They have transgressed. Once depart from God, the way is open for all sins and temptations. When Israel had fled from God, they sinned wilfully and presumptuously, with a high hand and a stiff neck. They broke the law and thwarted the design of Divine love. Many now have no determination, no decision for God: changeful as the waves and fickle as the winds. Their heart is not right, neither are they stedfast in his covenant. They detract from the authority of God, and continually break the bonds of law; they set up self and refuse to yield to God; and, like a refractory horse and untamed bullock, constantly reject the bridle and draw back. A stubborn and rebellious generation.
3. There was contradiction to God. They have spoken lies against me. Oft as he redeemed them so often did they traduce him. Their whole life was a contradiction to his will, character, and conduct. They spoke lies in their lips and profession, added insult to ingratitude. They belied his prophets, and set up false gods in opposition to the true. They denied the providence and power of God, robbed him of the glory of their deliverance, and ascribed all their blessings to idols. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. Thus Israel treated God for his kindness, and provoked him to anger by their sins. Well might God say, My thoughts are not your thoughts, neither are your ways my ways.
HOMILETIC HINTS AND OUTLINES
Spoken lies.
1. Men lie in thought. When they have hard or slight thoughts of Godwhen they think that prosperity is given by idols, is gained by their own skill.
2. Men lie in word. When they declare that God does not see them and will not punish their sin.
3. Men lie in worship. When they represent God in graven images, offer prayers which do not come from the heart, and defraud God of his due.
4. Men lie in conduct. When they profess one thing and are really anotherwhen they substitute error for truth, and deny the Holy One.
Sin is emphatically a lie. The sinner is antagonistic to God and his ways, a contradiction to God in his character and condition. In his whole conduct and career he has belied the Lord. Yet this lying to God is
1. A common sin.
2. A hateful sin.
3. A dangerous sin.
The visible Church doth lie against God, having been delivered of him, either when she denieth him in her practice (Tit. 1:16; Psa. 14:1); or when being delivered she doth belie her those professions and promises she made in trouble; or, when she cleaves still to false doctrine or corrupt religion, pretending it to be the truth, and constructs of Gods delivering her, as if it were a testimony that he favoured her way; or when in her prosperity she forgets God, ascribing all her deliverances to her idols, as all her afflictions to him, as chap. Hos. 2:5; Jer. 44:17-18 [Hutcheson].
ILLUSTRATIONS TO CHAPTER 7
Hos. 7:12. Retribution. As some eagle pierced with a shaft feathered from its own wing, so many a sufferer, even in this present time, sees and cannot deny that it was his own sin that fledged the arrow of Gods judgment, which has pierced him and brought him down [Trench].
Hos. 7:13. Woe. The iniquity of a bad man will itself be his ruin. Those wicked devices by which he designed and expected to secure himself becoming the instruments of his destruction. The essence of all wickedness is forsaking God.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(11) Silly dove.No creature is less able to defend itself than the dove, which flies from the bird of prey to the net of the fowler. In this powerful metaphor we have a political allusion. King Hoshea is called Ausih on the Assyrian monuments. Having usurped the throne after the murder of Pekah, he purchased his recognition as king of Israel by giving a large present to the Assyrian monarch (730 B.C.). (See Geo. Smith, AssyriaS.P.C.K.) But while Hoshea was sending tribute to Assyria he was secretly coquetting with Egypt. The alliance between Egypt and the king of Israel, mentioned in 2Ki. 17:4, took place later, after Tiglath-pilesers death, and led to Israels ruin. On the other hand, many commentators (Ewald, Nowack, &c.) refer the allusions of this verse to the reign of Menahem.
Without heart.Better, without understanding.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Ephraim is like a silly dove,
Without understanding,
They call to Egypt,
They go to Assyria.’
Ephraim is depicted as a hapless, fluttering bird, which, ignorant of what was best for it (genuinely and submissively calling on YHWH, and on Him alone), at one moment ‘called’ to Egypt (instead of to YHWH), and at the next went to Assyria. Thus they are simply a ‘silly dove’ compared with the great eagles, Egypt and Assyria (Hos 8:1; compare Eze 17:2-10 for the idea). This was a true picture of the situation. They ‘called on Egypt but went to Assyria’. For when Assyria was strong and had no distractions elsewhere they had no real option but to ‘go to Assyria’. But inevitably they were never happy with their enforced subjection so that they would almost certainly keep in touch with Egypt (who were wary of Assyria’s might), with the result that at times the promised support of Egypt (which never directly materialised – Isa 30:7) encouraged them to refuse tribute to Assyria. And the point behind YHWH’s words is that all this happened because they had not trusted in YHWH, and indeed that their very submission to the requirements of history was evidence of their rebellion against Him. Why else did they think that it had happened?
We can see all this from the very abbreviated history in Kings. It began when Menahem submitted to Tiglath Pileser III and paid tribute, which he obtained by taxing the rich men in the realm (2Ki 15:19-20). But when Menahem died and his son Pekahiah began to reign, Pekahiah was almost immediately assassinated by Pekah, who was probably already a petty king in Gilead and wanted to break free from the Assyrians, and now aimed for the full kingship of Israel. In consequence of supposed Assyrian weakness (they were being distracted by events elsewhere), Pekah ceased paying tribute to Assyria and united with Aram (Syria), and probably other nations, in an alliance aimed at resisting any Assyrian reprisals (Isa 7:1-2; 2Ch 28:5-21). There was probably an understanding with certain elements in Philistia, (suggested by what happened when Assyria did finally retaliate, and by 2Ch 28:18) which would almost certainly have included contact with Egypt (who would promise anything in order to cause trouble for Assyria).
Eventually, however, Shalmaneser V (Tiglath Pileser’s successor) was free to retaliate, and having defeated the Philistines, took over the northern part of northern Israel, turning it into an Assyrian province and exiling many of its inhabitants (2Ki 15:29). It was at this point that Hoshea seized his opportunity, and, probably with assurances from Assyria, assassinated Pekah and sued for peace. This resulted in his becoming a subject king paying tribute to Assyria, something which saved the southern part of northern Israel (Ephraim) from the fate suffered by their northern counterparts. But eventually Hoshea (no doubt pressed by his advisers and princes) tired of Assyrian rule (it was very expensive) and entered into secret negotiations with Egypt (2Ki 17:4). This resulted in his withholding tribute from Assyria, and in consequence in the final destruction of Samaria, with the cream of Israel taken into exile (according to Assyrian records over 27,000).
The corollary of all this was, of course, that if only they had been full-heartedly trusting in YHWH, and in YHWH alone, none of this would have happened, because YHWH would have delivered them from the might of the Assyrians.
Fuente: Commentary Series on the Bible by Peter Pett
Ephraim (Israel) Are Pictured As A Hapless Dove Fluttering Between Egypt And Assyria As They Endeavour To Avoid YHWH’s Net ( Hos 7:11-16 ).
Ephraim are now depicted as being willing to do anything rather than rely on YHWH. They are seen as so lacking in understanding that they are like a fluttering and helpless bird, one moment calling on Egypt, and the next going to Assyria. Meanwhile YHWH hovers over them with His net with the intention of bringing them down and chastising them. Thus in the process of history Menahem submitted to Assyria, only to be replaced by Pekah who, in alliance with Aram (Syria), promptly rejected Assyria as Israel’s overlord, and in the course of it probably made overtures to Egypt (with rebellion in view soundings would almost certainly have been made for at least general support). Hoshea then in turn assassinated Pekah and submitted to Assyria, before himself later turning to Egypt in a bid for freedom from Assyria. While historically we can understand some of these moves as a requirement of history due to the rampagings of a powerful Assyria, and the inevitable continual opposition within Israel to their forced subjection (very few really liked being subject to Assyria), Hosea’s point is precisely that, that really they were simply pawns, moved about by the two great nations, something which would have been unnecessary had they trusted in YHWH.
And all this occurred because they had rejected YHWH, and instead of looking to Him, had chosen to trust in the Baalim. There could only be one final consequence. Their princes would fall by the sword and they themselves would become the laughingstock of Egypt.
Analysis of Hos 7:11-16 .
a
b When they will go, I will spread my net on them, I will bring them down as the birds of the heavens, I will chastise them, in accordance with the announcements of their assembly (Hos 7:12).
c Woe to them! for they have wandered from me, Destruction to them! for they have trespassed against me. Though I would redeem them, yet they have spoken lies against me (Hos 7:13).
d And they have not cried to me with their heart, but they howl on their beds, they assemble themselves for grain and new wine, they rebel against me (Hos 7:14).
c Though I have taught and strengthened their arms, yet they devise mischief against me (Hos 7:15).
b They return, but not to him who is on high, they are like an unreliable bow (Hos 7:16 a).
a Their princes will fall by the sword for the rage of their tongue. This will be their derision in the land of Egypt (Hos 7:16 b).
Note that in ‘a’ they call to Egypt, and in the parallel they suffer derision in Egypt. In ‘b’ God acts from on high to trap them in His net, and brings them down like the birds from heaven, so that He might chastise them, and in the parallel they will not return to the One Who is on high, but prefer the use of an ineffective bow which will bring down nothing. In ‘c’ though He would redeem them they have spoken lies against Him, and in the parallel though He taught and strengthened their arms they devised mischief against Him. Central in ‘d’ is the fact that they have looked to the Baalim rather than to Him.
Fuente: Commentary Series on the Bible by Peter Pett
Hypocrisy Rebuked
v. 11. Ephraim also is like a silly dove without heart, v. 12. When they shall go, v. 13. Woe unto them! For they have fled from Me, v. 14. And they have not cried unto Me with their heart, v. 15. Though I have bound and strengthened their arms, v. 16. They return, but not to the Most High,
Fuente: The Popular Commentary on the Bible by Kretzmann
Hos 7:11. Ephraimis like a silly dove Or, one which the fowler easily intercepts by his snares. Ephraim was deceived by the foolish counsels of those men, who are just before said to have their heads besprinkled with grey hairs; who now advised to go to the Egyptians, and now to the Assyrians; in the following of whose counsels Ephraim could not avoid falling into snares; because these nations were at enmity together; so that he could not unite with one, without incurring the opposition of the other.
Fuente: Commentary on the Holy Bible by Thomas Coke
We have here a continuation of the same subject, namely, the Lord’s remonstrance with Israel. But I pray the Reader to observe, how many sweet and gracious expressions of our God are mingled with his complaints. The Lord points out indeed their unworthiness and rebellion; but he speaks of his punishments of the people as in mercy. Hence he calls these bringings down as chastisements. He saith, I have redeemed them, notwithstanding their lies. He bound and strengthened their arms, though they imagined mischief against the Lord. Surely there is a great deal of gospel in all this, and, evident proofs, that amidst all his people’s forgetfulness of the Lord, the Lord hath not forgot his covenant faithfulness, nor the promises of his grace, which he had made to a thousand generations. Psa 105:8 . Reader! what a mercy it is, that we have a covenant God and Father in Christ to look to, and to trust in, who though we deny him, yet he abideth faithful, he will not deny himself. 2Ti 2:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Hos 7:11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.
Ver. 11. Ephraim also is like a silly dove ] That may be drawn any way for want of wit (so the word signifieth), easily persuaded, enticed, deceived. The Septuagint render it , insensata, witless, or wanting a heart, as the next words explain it; the heart being put for the understanding, as Jer 5:21 , and often in the Proverbs, Pro 6:32 ; Pro 11:12 ; Pro 10:13 . Lo, such a thing is Ephraim; and yet he holds himself wondrous wise, in calling to Egypt, and going to Assyria for help. Which was as wisely done as if sheep should commit themselves to the wolf for safeguard. The Egyptians were their ancient oppressors; the Assyrians should be shortly their executioners. Between these two, as between two millstones, they had been, and were to be ground to powder, as it were; and yet to these they were ready to run for refuge. This was indeed to be like a silly dove, which flies from the claws of the hawk into the net of the fowler, who will soon make a breakfast of them; or that waits till the fowler be gone, that she may fall upon the bait, never fearing the snare that is laid for her. See 2Ki 17:4 . A serpent’s eye in a dove’s head is a singular ornament. “Be ye wise as serpents, innocent as doves,” Mat 10:16 . The serpent, when charmed, stoppeth his ears, by applying one to the earth, and covering the other with his tail. The dove is too credulous and persuasible, dulce canente fistula. She is also dull, and defends not her young ones, as other creatures do. She will sit quiet in her columbary, and see her nest destroyed, her young ones taken away and killed before her eyes, and never offer to rescue or revenge; which the hen and other fowls seem in some sort to do. Lo, such was Ephraim’s stupidity. The Philistines were upon him, the enemies spoiled and made a prey of him, yet he knew it not, as it is Hos 7:9 ; he was not affected with it, nor driven to God by it; but either sat still, as the spoiled dove doth in her nest, or upon her dove cot, delighted in the beauty of her feathers, priding herself in the clapping of her wings; or else ran a wrong way for refuge; flew to king Jareb, to human helps, to carnal confederates, which never were true to those that trusted them. See Hos 5:13 . See Trapp on “ Hos 5:13 “ where you shall see that from the Assyrian they had pro praesidio ludibrium as likewise those Christians had that called in the Turk or the like to help them. True it is that religion without policy is too simple to be safe; but it is no less true that policy without religion is too subtle to be good. As the dove without the serpent is easily caught; so the serpent without the dove stings deadly. Let that be held and remembered, that there is no wisdom, nor understanding, nor counsel against the Lord, Pro 21:30 , and that he takes it very ill when we decline him, and knock at the creature’s door for help, Jer 2:13 , shifting and sharking in every bycorner for comfort. This is the devil’s policy, to draw men from God, the Rock of ages (as Joshua did the men of Ai out of their city, Jos 8:5 , and as Bristow counselleth his fellows, the pope’s janissaries, to draw the Lutherans out of their stronghold of the Scriptures, into the open field of councils and fathers), that he may do what he will with them, and destroy them. For he knows, that be our hopes never so high, our helps from the creature never so likely, yet if God deny his concurrence and influence, the arm of flesh (as Jeroboam’s) shrinks up presently; and the strongest sinew of it cracks, and becomes useless.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
silly = harmless, innocent. Ang. -Sax., saelig, happy they call, &c. See 2Ki 15:19; 2Ki 17:4-6. Compare Hos 5:13; Hos 9:3; Hos 12:1.
Fuente: Companion Bible Notes, Appendices and Graphics
a silly: Hos 11:11
without: Hos 4:11, Pro 6:32, Pro 15:32, *marg. Pro 17:16
they call: Hos 5:13, Hos 8:8, Hos 8:9, Hos 9:3, Hos 12:1, Hos 14:3, 2Ki 15:19, 2Ki 17:3, 2Ki 17:4, Isa 30:1-6, Isa 31:1-3, Jer 2:18, Jer 2:36, Eze 23:4-8
Reciprocal: Job 5:2 – one Job 12:24 – He taketh Isa 30:4 – his princes Isa 57:9 – thou wentest to the king Jer 5:21 – understanding Lam 5:6 – to the Egyptians Eze 29:16 – the confidence
Fuente: The Treasury of Scripture Knowledge
Hos 7:11. Without heart means without a good mind or judgment. A silly dove would flit about from one place to another without any fixed purpose. The people of Israel looked to such unworthy sources as Egypt and Assyria for help instead of relying wholly upon the Lord who had always done them good.
Fuente: Combined Bible Commentary
Hos 7:11-12. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:11 Ephraim also is like a silly dove without {h} heart: they call to Egypt, they go to Assyria.
(h) That is, without all judgment, as those that cannot tell whether it is better to cleave only to God, or to seek the help of man.
Fuente: Geneva Bible Notes
Ephraim was behaving like a dove, a bird known for its silliness and naiveté (cf. Mat 10:16). Expediency and human wisdom marked by vacillation had guided Israel’s foreign policy for years rather than the will of God. This was "bird-brained" diplomacy. Emissaries had fluttered off to Egypt (2Ki 17:3-4) and Assyria (2Ki 15:29) seeking aid without realizing the danger that these nations posed (cf. Hos 11:11). Finally, because Israel turned from Assyria to Egypt for help against Assyria, Assyria snared and destroyed the Northern Kingdom.