11<\/strong>. And Ephraim<\/em>, &c.] Rather, Ephraim indeed is a heifer broken in and loving to thresh, and I have spared the beauty of her neck; (but now) will I make Ephraim to draw.<\/strong> Israel’s punishment is enhanced by contrast with her former prosperity, which, as a mark of the Divine goodness, is compared to the consideration with which a young heifer is treated by its master. The work of treading out the corn was pleasant and easy; the heifer could eat freely as it walked without a muzzle round and round the threshing-floor (Deu 25:4<\/span>). But this heifer, that is, Israel, has abused the kindness of its Lord (comp. Deu 32:15<\/span>), and henceforth shall be put to the heavy labour of the field a figure for the depressing conditions of life under a foreign master. The rendering ‘spared’ (literally, ‘passed by’) is justified by Mic 7:18<\/span>; Pro 19:11<\/span>; it adds a beautiful distinctness to the figure, for the heavy yokes used in the East not only gall the necks of the animals, but often produce deep wounds. The meaning is that Jehovah has hitherto preserved his people from the yoke of captivity; compare the different applications of the same figure in Hos 11:4<\/span>. ‘Make to draw’; lit. ‘make to ride’, but rkab<\/em>, as the usage of the cognate word in Arabic shows, can have various secondary meanings. [Space forbids a record of all the explanations of this passage; none is so simple as that of Buhl given above. The objection that to ‘pass by’ is elsewhere used with reference to transgression is not conclusive; the idiom is just as applicable in the present case. There is good authority, however, for the rendering or paraphrase, ‘I mounted upon her fair neck’, though why the ‘beauty’ of the neck should be mentioned, is not clear.]<\/p>\n Judah shall plow<\/em> ] Judah, then, is also a ‘stubborn heifer’, and cannot be exempted from her sister’s punishment.<\/p>\n Ephraim is an heifer that is taught and that loveth to tread out the corn – <\/B>The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed and trained His people to do, how they took as much pains in evil, as He willed them to do for good. One thing only they did which He willed, but not because He willed it – what pleased themselves. Corn was threshed in the East chiefly by means of oxen, who were either driven round and round, so as to trample it out with their feet, or drew a cylinder armed with iron, or harrow-shaped planks, set with sharp stones which at the same time cut up the straw for provender. The treading out the grain was an easy and luxurious service, since God had forbidden to muzzle the ox Deu 25:4<\/span>, while doing it. It pictures then the sweet gentle ways by which God wins us to His service. Israel would serve thus far, for she liked the service, she was accustomed to it, and she loved it, but she would do no more. She waxed fat and kicked Deu 32:15<\/span>.<\/P> : The heifer when accustomed to the labor of treading out the corn, mostly, even unconstrained, returns to the same labor. So the mind of the ungodly, devoted to the slaveries of this world, and accustomed to the fatigues of temporal things, even if it may have leisure for itself, hastens to subject itself to earthly toils, and, inured to its miserable conversation, seeks the renewal of toil, and will not, though it may, cease from the yoke of this worlds slavery. This yoke our Lord would remove from the necks of His disciples, saying, Take heed, lest at any time your hearts be overcharged with cares of this life, and that day come upon you unawares Luk 21:34<\/span>. And again, Come unto Me, all ye who labor and are heavy laden, and I will refresh you. Take My yoke upon you. : Some, in order to appear somewhat in this world, overload themselves with earthly toils, and although, amid their labors, they feel their strength fail, yet, overcome by love of earthly things, they delight in their fatigue. To these it is said by the prophet, Ephraim is a heifer taught and loving to tread out the corn. They ask that they may be oppressed; in rest, they deem that they have lighted unto a great peril.<\/P> And I passed over her fair neck – <\/B>handling her gently and tenderly, as men put the yoke gently on a young untamed animal, and inure it softly to take the yoke upon it. Yet to pass over , especially when it is said of God, always signifies inflictions and troubles. To pass over sins, is to remit them; to pass over the sinner, is to punish him. I will make Ephraim to ride or I will make it, i. e., the yoke, to ride on Ephraims neck, as the same word is used for place the hand on the bow; or, perhaps better, I will set a rider on Ephraim, who should tame and subdue him. Since he would not submit himself freely to the easy yoke of God, God would set a ruler upon him, who should be his master. Thus, the Psalmist complains, Thou hast made men to ride on our head Psa 66:12<\/span>, directing us at their pleasure.<\/P> : The beauty of the neck designates those who sin and take pleasure in their sins. That passing over or ascending, said both in the past and the future, I passed, I will make to ride, signifies that what He purposes is most certain. It expresses that same vengeance as, Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and cosume thee Exo 33:5<\/span>. The beauty of the neck here is the same as the ornament there, when the Lord says, therefore now put off thy ornaments from thee, that I may know what to do unto thee. As long as the sinner goes adorned, i. e., is proud in his sins, as long as he stiffens his fair neck, self-complacent, taking pleasure in the ills which he has done, God, in a measure, knows not what to do to him; mercy knows not how, apart from the severity of judgment, to approach him; and so after the sentence of the judge, thou art a stiffnecked people, etc. He gives the counsel put off thine ornaments etc. i. e., humble thyself in penitence, that I may have mercy upon thee.<\/P> Judah shall plow, Jacob shall break his clods – <\/B>In the will of God, Judah and Israel were to unite in His service, Judah first, Jacob, after him, breaking the clods, which would hinder the seed from shooting up. Judah being mentioned in the same incidental way, as elsewhere by Hosea, it may be, that he would speak of what should follow on Ephraims chastisement. : When they shall see this, the two tribes shall no longer employ themselves in treading out the grain, but shall plow. To tread out the corn is to act in hope of present gain; to plow, is to labor in that, which has no instant fruit, but promiseth it hereafter, i. e., the fulfillment of Gods commands. Jacob will then be the remnant of the ten tribes, who, at Hezekiahs invitation, out of Ephraim, Manasseh, Issachar, Asher, and Zebulun, joined in celebrating the passover at Jerusalem, and subsequently in destroying idolatry 2 Chr. 30<\/span>; 31<\/span>. Hosea had already foretold that Judah and Israel shall be gathered together, under one Head Hos 1:11<\/span>. Here, again, he unites them in one, preparing His way first in themselves, then, in others. Judah is placed first, for to him was the promise in his forefather, the patriarch, and then in David. Ephraim was to be partaker of his blessings, by being united to him. The image of the heifer has been dropped. He had spoken of them as farmers; as such he addresses them.<\/P><\/p>\n Hos 10:11<\/span><\/p>\n Render thus,–Ephraim indeed is a heifer, broken in and loving to thresh, and I have spared the beauty of her neck; but now will I make Ephraim to draw.<\/em><\/p>\n<\/p>\n Changes for Ephraim<\/strong><\/p>\n Israels punishment is enhanced by contrast with her former prosperity, which, as a mark of the Divine goodness, is compared to the consideration with which a young heifer is treated by its master. The work of treading out the corn was pleasant and easy; the heifer could eat freely as it walked without a muzzle round and round the threshing-floor. But this <\/em>heifer, that is Israel, has abused the kindness of its Lord, and henceforth shall be put to the heavy labour of the field–a figure for the depressing conditions of life under a foreign master. The rendering spared (lit. passed by) is justified by Mic 7:18<\/span>; Pro 19:2<\/span>; it adds a beautiful distinctness to the figure, for the heavy yokes used in the East not only gall the necks of the animals, but often produce deep wounds. The meaning is that Jehovah has hitherto pre served His people from the yoke of captivity. (T. K. Cheyne, D. D.<\/em>)<\/p>\n<\/p>\n Ephraims two yokes<\/strong><\/p>\n Albeit Ephraim bred themselves delicately, and could not endure trouble, or Gods yoke, yet God would put a yoke upon them, and to endure bondage and captivity. The yoke of treading out the corn, which was easy work, is contrasted with the hard yoke of the plough and the harrow. Whence learn–<\/p>\n 1. <\/strong>It is a fault incident to our nature to be much addicted to our own ease, and that which brings present content and comfort, and to abhor any lot or way of Gods service which proves contrary to that.<\/p>\n 2. <\/strong>It is a great snare to men, making them to dote on an easy way, when they have been accustomed in Gods providence to such a lot, and, by taking too well with it, become effeminate: for Ephraim is taught, and loveth to tread out the corn, that is, hath been tenderly dealt with, and hath accustomed his own heart to that way.<\/p>\n 3. <\/strong>God hath an indignation at such as are too delicate, and take too well with ease, and is provoked to put them to trouble. For I passed over upon her fair neck, that is, I brought her under the yoke, who kept herself so dainty: as if a man put a yoke upon the fat and sound neck of an undaunted heifer.<\/p>\n 4. <\/strong>Let wicked men tamper as they will, yet they will not get trouble always shifted, but God will bring captivity and bondage, or other trouble upon them. Ephraim shall be tossed into captivity, as a man makes his horse carry him in far journeys.<\/p>\n 5. <\/strong>The Lords sentence is universal against all secure and delicate sinners, that He will send toil and trouble upon them, be they less or more corrupt. Therefore doth Judah, though more pure in many things than Israel, come in in the sentence, Judah shall plough, which is a hard labour.<\/p>\n 6. <\/strong>The hard lots of sinners may yet, through Gods blessing, prove useful and profitable to them, however they may be ill-satisfied with them. (George Hutcheson.<\/em>)<\/p>\n Verse 11<\/span>. Ephraim<\/B><\/I> is as <\/B>a heifer<\/B><\/I> that is <\/B>taught<\/B><\/I>] One thoroughly broken in to the yoke.<\/P> <\/P> And loveth to tread out<\/B><\/I>] Goes peaceably in the yoke; and is pleased because, not being nuzzled<\/I>, she eats of the corn.<\/P> <\/P> I passed over upon her fair neck<\/B><\/I>] I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim<\/I> shall tread out the<\/I> corn<\/I>, that there may be seed<\/I> for the fields.<\/P> <\/P> Judah shall plough<\/B><\/I>] That the furrows<\/I> may receive it.<\/P> <\/P> Jacob shall break his clods.<\/B><\/I>] Harrow – that the seed may be covered with the mould.<\/P> <\/P> Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn<\/I>, and not plough<\/I>, it is therefore added that he should be made to plough<\/I>, be put under the<\/I> yoke<\/I>, namely, that of the Assyrians. What is added, “Judah and Jacob shall plough for themselves,” means, that Judah should not now plough for Israel, but for himself<\/I>; as Israel shall no more make depredations upon him.-Dodd<\/I>.<\/P> <\/p>\n As an heifer; <\/B>a young and wanton heifer, unaccustomed to the yoke, not used to hard labour. <\/P> Taught; <\/B>used to, and so skilled in or acquainted with. <\/P> Loveth to tread out the corn:<\/B> what we do by thrashing, the Jews did by these heifers or oxen, tread out the corn, and in doing this the law provided that the ox should not be muzzled, but should eat what it would: so it was with Ephraim, he loved that work that was so pleasant, which so well fed him. And God doth let Ephraim know that he had been very much indulged herein: God had given them all abundance and prosperity, and with little labour or care; and he expected thankfulness for it; but no such thing was done by Ephraim, he grew more insolent, untractable, and perfidious. When I found it so, <\/P> I passed over upon her fair neck, <\/B>laid some lighter yoke upon her, brought some gentler afflictions upon that people, to tame them, and make them serviceable; but this hath not prevailed. <\/P> I will make Ephraim to ride; <\/B>I will now deal more rigorously, I will try another course, and as horses are brought to work by one that can bring them to bear and carry the rider, so I will deal with Ephraim; I will ride on Ephraim, and tame him, i.e. by the Assyrians, who should subdue and enslave them. <\/P> Judah shall plough; <\/B>Judah, though less sinful, hath been used to harder labour, and more rugged treatment, hath ploughed when Ephraim hath reaped, yet I have spared Ephraim more. <\/P> Jacob shall break his clods; <\/B>the same in other proverbial speech repeated; their work is at present harder, but there is a harvest follows; though Judah plough, and Jacob break his clods, labour hard, and for their sins suffer, yet they sow in tears when harassed by Ephraim or going into Babylon, and shall reap in joy at the return. But Ephraim, who abused all my bounty and kindness, who worked only for his own profit, shall be more severely punished, and when he goeth forth shall return no more. <\/P> <\/p>\n 11. taught<\/B>that is,accustomed. <\/P> loveth to tread out . . .corn<\/B>a far easier and more self-indulgent work than ploughing.In treading corn, cattle were not bound together under a yoke, buteither trod it singly with their feet, or drew a threshing sledgeover it (Isa 28:27<\/span>; Isa 28:28<\/span>):they were free to eat some of the corn from time to time, as the lawrequired they should be unmuzzled (De25:4<\/span>), so that they grew fat in this work. An image of Israel’sfreedom, prosperity, and self-indulgence heretofore. But now God willput the Assyrian yoke upon her, instead of freedom, putting her toservile work. <\/P> I passed over upon<\/B>Iput the yoke upon. <\/P> make . . . to ride<\/B>asin Job 30:22<\/span>; that is, hurry<\/I>Ephraim away<\/I> to a distant region [CALVIN].LYRA translates, “Iwill make (the Assyrian) to ride upon Ephraim.” MAURER,”I will make Ephraim to carry,” namely, a charioteer. <\/P> his clods<\/B>“theclods before him.”<\/P><\/p>\n And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]<\/strong>,…. Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it; chooses to tread out the corn where it can feed upon it, its mouth not being then muzzled, according to the law; oxen or heifers were used both in ploughing and treading out corn, to which the allusion is. The sense is, that Ephraim or the ten tribes were taught to bear the yoke of the law, and yield obedience to it, and perform good works; but did not like such a course of life; had no further regard for religion than as they found their own worldly profit and advantage in it: or they did not care to labour much in it; they liked the fruit and advantage arising from working, rather than the work itself; and thus, like a heifer, doing little, and living well, they grew fat, increased in power, wealth, and riches; and so became proud and haughty, and kicked against the house of David, and rent themselves from it; and set up a kingdom of their own, and lived and reigned according to their own will and pleasure, like a heifer without yoke and muzzle:<\/p>\n but I passed over upon her fair neck<\/strong>; or, “the goodness of her neck” c; which is expressive of the flourishing and opulent state and condition of the ten tribes, especially in the times of Jeroboam the second, which made them proud and haughty: but the Lord was determined to humble them, and first in a more light and gentle manner; or caused the rod of correction to pass over them more lightly; or put upon them a more easy yoke of affliction, by causing Pul king of Assyria to come against them; and to get rid of whom a present was given him, exacted of the people; and afterwards Tiglathpileser, another king of Assyria, who carried captive part of their land; and this not having its proper effect, the Lord was determined to proceed against them in a heavier manner:<\/p>\n I will make Ephraim to ride<\/strong>; some, taking the future for the past, render it, “I have made Ephraim to ride” d; that is, to rule and govern, having royal dignity and power given them, and that greater than that of Judah; and ride over the tribes of Judah and Benjamin, who were sometimes very much afflicted by them; and this is thought to be the sense of the following phrases,<\/p>\n Judah shall plough, [and] Jacob shall break his clods<\/strong>; or, “break the clods for him” e; for Ephraim while he rides, and uses them very hard; as in the days of Joash and Pekah, kings of Israel, when many of the tribes of Judah were slain by them, 2Ki 14:12<\/span>; but rather the meaning is, “I will cause to ride on Ephraim” f; that is, the Assyrians shall ride upon them, get the dominion over them, carry them captive, and use them to hard service and bondage, as a heifer rid upon by a severe rider while ploughing; and the other tribes shall not escape, though they shall not be so hardly dealt with: “Judah shall plough, and Jacob shall break his clods”; these shall be carried captive into Babylon, and employed in hard and servile work, but more tolerable; as ploughing and breaking clods are easier than to ride upon; and as they had hope of deliverance at the end of seventy years; whereas no promise of return was made to the ten tribes, which is the sense some give; but Pocock and others think that these words regard the tender and gentle methods God took with these people to bring them to obedience to his law. Ephraim being teachable like a heifer, he took hold of her fair neck, and stroked it to encourage her, and accustom her to the hand, and to the yoke; and then put the yoke of his law upon them, add trained them up in his institutions, and used also gentle methods to keep them in obedience; and also set Judah to “plough”, and Jacob to “break the clods”, prescribed for them; and employed them in good works, in the duties of religion, from whence answerable fruit might have been expected; saying to them, by his prophets, as follows:<\/p>\n c “super bonitatem cervicis ejus”, Montanus; “super bonitatem colli ipsius”, Schmidt; “super praestantiam”, Junius Tremellius, Piscator. d “equitare feci”, Munster, Rivet. e “occabit ei”, De Dieu “occabit illi?” Schmidt. f “Equitare faciam in Ephraim”, Lyra, Tarnovius; “equitare faciam super Ephraim”, so some in Calvin.<\/p>\n In the next verse the punishment is still further defined, and also extended to Judah. Hos 10:11<\/span>. “And Ephraim is an instructed cow, which loves to thresh; and I, I have come over the beauty of her neck: I yoke Ephraim; Judah will plough, Jacob harrow itself.” M e lummadah <\/em>, instructed, trained to work, received its more precise definition from the words “loving to thresh” ( ‘ohabht <\/em>, a participle with the connecting Yod<\/em> in the constructive: see Ewald, 211, b<\/em>), not as being easier work in comparison with the hard task of driving, ploughing, and harrowing, but because in threshing the ox was allowed to eat at pleasure (Deu 25:4<\/span>), from which Israel became fat and strong (Deu 32:15<\/span>). Threshing, therefore, is a figurative representation not of the conquest of other nations (as in Mic 4:13<\/span>; Isa 41:15<\/span>), but of pleasant, productive, profitable labour. Israel had accustomed itself to this, from the fact that God had bestowed His blessing upon it (Hos 13:6<\/span>). But it would be different now. , a prophetic perfect: I come over the neck, used in a hostile sense, and answering to our “rushing in upon a person.” The actual idea is that of putting a heavy yoke upon the neck, not of putting a rider upon it. not to mount or ride, but to drive, or use for drawing and driving, i.e., to harness, and that, as the following clauses show, to the plough and harrow, for the performance of hard field-labour, which figuratively represents subjugation and bondage. Judah is also mentioned here again, as in Hos 8:14<\/span>; Hos 6:11<\/span>, etc. Jacob<\/em>, in connection with Judah, is not a name for the whole nation (or the twelve tribes), but is synonymous with Ephraim, i.e., Israel of the ten tribes. This is required by the correspondence between the last two clauses, which are simply a further development of the expression , with an extension of the punishment threatened against Ephraim to Judah also.<\/p>\n Some read the two words, “taught,” and “loveth,” separately, מלמדה, melamde, and אהבתי, aebti; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. “Ephraim then is like a trained heifer.” But this meaning seems too far fetched: I therefore connect the whole together in one context, and follow what has been more approved, Ephraim is a heifer trained to love, or, that she may love, threshing; that is, Ephraim has been accustomed to love threshing. <\/p>\n There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, — that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, — Ephraim is like a heifer, which will not submit her neck to the yoke, but will only, for recreation’s sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough. <\/p>\n Since it was so, I have passed over, he says, upon her beautiful neck God shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. ‘I have passed over upon the goodness of her neck;’ that is, “When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued.” Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, — that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. “Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions. I have therefore passed over upon the goodness, or the beauty, of the neck of Ephraim.” <\/p>\n But as God effected nothing in mildly chastising Israel, he now subjoins, — I will make him to ride Some render it, “I will ride:” but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, “I will ride,” saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will have על, ol, on, to be understood, “I will make to ride on Ephraim,” and they put in another word, “I will make the nations to ride on Ephraim.” But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, — “Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way: I will make him,” he says, “to ride:” that is, “I will take him away, as it were, through the clouds.” The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, (Jer 31:18<\/span>.) What does God declare? ‘I will make them to ride;’ that is, I will deal with this people according to their disposition. There is a similar passage in Job; (70) where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. ‘God,’ he says, ‘made me to ride,’ (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here, — “Israel is delicate, and, at the same time, I see so much voluptuousness in his nature, that he cannot take the yoke; nothing then remains for him but to ride on the clouds. But what sort of riding will this be? Such as that, when the people shall be carried away into exile; since they cannot rest quietly in the land of Canaan, since they cannot enjoy the blessings of God, they shall ride, that is, they shall quickly be taken away into a far country.” We now then see how God dealt with Israel, when he saw what his disposition required; for he could not be constrained to obedience in his own land; it was then necessary to remove him elsewhere, as it was done. <\/p>\n He afterwards subjoins, Judah shall plough, Jacob shall harrow for himself; that is, the remaining portion of the people shall remain in their afflictions. These punishments were indeed grievous, when considered in themselves; but it was far easier and more tolerable for Judah to plough and to harrow among his people, than if he had to ride. Judah then suffered grievous losses, and the Lord chastised him also with afflictions; but this punishment, as I have said, was much less than the other. It was the same as when an ox, drawn out of the stall, is led into the field, and is forced to endure his daily labour; his toil is indeed heavy and grievous; but the ox at least lives after his work, and refreshes himself by his rest during the night. He also undergoes some toil by harrowing, and grows weary; but he returns to the stall; and then his master is not so cruel, but that he grants his ox some indulgence. We hence see the purport of this comparison, that Judah shall plough, and that Jacob, that is, the remaining part of the people, shall harrow; which means, that the rest of the people shall break the clods, — for to harrow among the Latins is to break the clods — but that the Lord will make Ephraim to ride. This, I doubt not, is the genuine sense of the passage; but I leave to others their own free judgement. It now follows — <\/p>\n (70) Job 30:22<\/span>. — fj. <\/p>\n CRITICAL NOTES.<\/strong><\/p>\n Hos. 10:11<\/span><\/strong>. Taught<\/strong>] Trained, accustomed to work. Threshing easier than ploughing; an image of freedom and enjoyment (Deu. 25:4<\/span>; Deu. 32:15<\/span>), of productive labour and prosperity. Now put under the yoke, and employed in servile work. Ride<\/strong>] Not mounted, but drive in harness. <\/p>\n HOMILETICS<\/em><\/p>\n SEEKING TO ENJOY THE COMFORTS AND REFUSING THE DUTIES OF RELIGION.Hos. 10:11<\/span><\/em><\/p>\n The metaphors in this and the next verse are taken from husbandry. Israel, like an ox, was trained to tread out corn, and loved this easy luxuriant service. God had forbidden to muzzle the ox (Deu. 25:4<\/span>). It enjoyed freedom and partook of the results of its labour. Israel served in ease, waxed fat and kicked in prosperity, but refused in adversity. This is typical of many who serve God for selfish ends, who seek to enjoy the pleasures of religion, but refuse its duties. Now this conduct does not commend itself.<\/p>\n I. It is unreasonable<\/strong>. We do not expect wages without work, nor can we reap without sowing. Besides, the joy is in the labour itself. We work with delight when the heart is willing. In all labour performed in a spirit of love there is profit. The service of God is a reasonable, a most delightful service. He is not a taskmaster, for his yoke is easy and his burden light. <\/p>\n II. It is ungrateful<\/strong>. <\/p>\n 1. It is not returning according to benefits received<\/em>. If God has blessed us with gifts and graces, health and strength, should we refuse to thank him? Are we not under deep obligation to make some return? <\/p>\n 2. It is manifesting the disobedience of a child<\/em>. Children are indebted to parents, should be dutiful and obedient. But if after all the care and special training of the child, he is rebellious and selfish, how unkind, how unreasonable! Yet God prospers and blesses men, trains them up in ease and comfort, but they forget and forsake him. <\/p>\n 3. It indicates the stubbornness of a beast<\/em>. A pampered horse kicks and refuses to draw. The wild ass loves to roam in freedom and shuns the yoke. So many love the privileges and cherish not the spirit of the gospel; seek their own ease in Zion, and labour not for the good of others. <\/p>\n III. It is selfish<\/strong>. Religion is not a rapture, but a habit; not a sentiment, but a life. Many nurse their feelings and forget their duties. Like Peter, they would always dwell on the mount, and forsake the market-place and the shop. Instead of living on earth, amid the dangers and trials of service, they seek to rise into ecstasy, and soar into the third heavens. There is nothing honourable or honest in this. It is selfish and crafty to shun our daily duty. We must deny ourselves, count our master worthy of all honour and homage, that the name of God be not blasphemed. <\/p>\n IV. It is impossible<\/strong>. <\/p>\n 1. It violates the order of nature<\/em>. Everywhere action and enjoyment go together. The lark sings when it soars aloft on its wings. The child laughs merrily when it plays. The beauty and vigour of the body result from exercise. So the happiness of religion springs from a consciousness of duty done. The sphere of activity is higher than that of passivity. It is more blessed to give than receive, and the highest blessedness consists in the legitimate exercise of the highest powers. This is the law of our being, and makes us like God, who is blessed for evermore. <\/p>\n 2. It contradicts the will of God<\/em>. Gods law is the rule of our life and obedience the source of our happiness. God is only pleased with those who love and obey him. Ye are my friends, if ye do<\/em> whatsoever I command you. We must not seek our own will, but follow him who pleased not himself. We cannot possess the comforts unless we live the life of the righteous. We cannot eat unless we work. The pleasures of religion must not be separated from the duties of religion. If ye know these things happy are ye if ye do them.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Spiritual husbandry<\/em>. <\/p>\n 1. Some tread out corn<\/em>, to provide seed<\/em> for the fields of labour. <\/p>\n 2. Some plough<\/em>, to prepare the ground to receive it. <\/p>\n 3. Others harrow<\/em>, break the clods to cover the seed when sown. Men are often united, as well as separated, in the work of God. Each a work of his own, yet all cooperate for the general good.<\/p>\n Methods of training men for Gods<\/em> service<\/em>. <\/p>\n 1. By gentle work, attractive enjoyments, an easy yoke. The gods are just, and all our pleasant vices ILLUSTRATIONS TO CHAPTER 10<\/p>\n Hos. 10:11<\/span>. Duty and delight<\/em>. Those who give to God only the shadow of duty can never expect from him a real reward [Flavel<\/em>]. Employment is the salt of life. As salt gives relish<\/em> to food, so employment prevents insipid and unwholesome feelings, and gives pleasure to life. Life is a delight just in the degree that it is consecrated to action.<\/p>\n Life is duty<\/em>noblest therefore<\/p>\n He who best that course selects;<\/p>\n Never waiting, asking wherefore?<\/p>\n Acting as his heart directs.<\/p>\n (11) Heifer<\/strong>.Translate, Ephraim is a trained heifer, which loves to thresh.<\/em> Here the idea may be that Ephraim loves the easy and free work of treading out the corn, and so becomes fat and sleek; or the act of treading and threshing may point to the rough treatment which Ephraim has in her pride dealt out to her neighbours and enemies. But the former interpretation is more probable. The verse should continue to read thus:And I passed by the fairness of her neck<\/em> (to arrest her self-indulgence). I will harness Ephraim for riding<\/em>i.e.,<\/em> I will cause a rider, Assyria, to take possession of her, and she shall be bound in unwelcome toil to do the bidding of another.<\/p>\n ‘And Ephraim is a heifer which is trained,<\/p>\n Which loves to tread out the grain.<\/p>\n But I have passed over (a harness) on her fair neck,<\/p>\n I will set a rider (or ‘a yoke’) on Ephraim,<\/p>\n Judah will plough,<\/p>\n Jacob will break his clods.’<\/p>\n Ephraim had no excuse for their behaviour. Like a well trained heifer they too had been trained by YHWH to be His chosen servants. And just as the heifer loves to tread the grain (thereby threshing it) because it can eat the grain while doing it (‘you shall not muzzle the ox that treads the grain’ – Deu 25:4<\/span>), so Israel had enjoyed walking with YHWH and receiving the benefits that He provided.<\/p>\n But because they had rejected their training and were revelling in sin, YHWH had now put a harness on their ‘fair neck’, and would set a yoke on them (or put a rider on them) so as to put them to the plough. Along with Judah they were sentenced to hard labour, ploughing the ground and breaking up the soil. But there is deliberately no mention of their benefiting by it. They will plough but not reap. The reaping will be for others. The introduction of Judah parallels similar examples elsewhere . Hosea was constantly faced with men from Judah who had come to the idolatrous feasts at Bethel and Gilgal to partake in the adulterous worship and brought home to him the danger that Judah was in.<\/p>\n The oxen would pull a heavy wooden plough strengthened with metal at the cutting edge, and would often have a rider on them to guide and spur them on. The Hebrew word actually usually means ‘rider’, but there are some grounds for translating as ‘set a yoke’, and the latter is a good parallel to ‘passed over’ i.e. a harness. It makes little difference. The point was that YHWH was now driving on both Judah and Israel. Jacob, in parallel with Judah, probably indicates the ten tribes.<\/p>\n The unique (for Hosea) use of ‘Jacob’ for Israel prepares for his later use of Jacob as an example in chapter 12. ‘Jacob’ are not behaving like Jacob.<\/p>\n Hos 10:11<\/span><\/em><\/strong>. <\/strong>And Ephraim, <\/em><\/strong>&c.<\/strong> Houbigant renders the verse thus, Ephraim is a heifer, accustomed to tread out the corn, which she loves; but I will<\/em> submit her neck to the yoke: I will tame Ephraim. Judah shall plough for himself; Jacob for himself shall break up the ground; <\/em>as much as to say, “Ephraim loves treading out the corn, as opposed to ploughing;” that is to say, loves the booty not gained by his own labour; or to tread out, and freely eat of the corn, which is not its own; because the mouth of the ox which treadeth out the corn was not bound up. Israel very frequently made great depredations upon Judah: and as this heifer loved to tread out the corn, and not to plough, it is therefore added, that he should be made to plough;put under the yoke; <\/em>namely, that of the Assyrians. What is added, Judah and Jacob shall plough for themselves, <\/em>means that Judah shall not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. <\/p>\n Hos 10:11 And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.<\/p>\n Ver. 11. And Ephraim is as a heifer that is taught<\/strong> ] sc.<\/em> With the ox goad, which hath its name from teaching (Malmad), Jdg 3:31<\/span> , because therewith oxen are taught to plough, saith R. David. Ephraim was a bullock unaccustomed to the yoke, Jer 31:18<\/span> , but God brought her to it and taught her, though at first a backsliding heifer, Hos 4:16<\/span> , See Trapp on “<\/em> Hos 4:16 “<\/em> taught her, as Gideon taught the men of Succoth, with briers and thorns of the wilderness, so that they paid dear for their learning, Jdg 8:16<\/span> . But Ephraim, though taught it, loveth not ploughing work, because hard and hungry. She loveth rather <\/p>\n <\/p>\n to tread out the corn<\/strong> ] where she may dance and frisk in the soft straw without either yoke or muzzle, Deu 25:4<\/span> . As we thresh, so it was their manner to tread out their hard grain with the feet of beasts, or by them to draw wagons over it and so get it out of the husk. Now this was fair and free work, and Ephraim delighted in it; the rather, because she might feed all the while at pleasure; whereas those heifers that ploughed wrought hard all day, and in all weathers, without any refreshment. It is an ill sign, when men must pick and choose their work; this they will do for God, but not that. A dispensatory conscience is a naughty conscience; neither doth he God’s will, but his own, that doth no more, or no other, than himself will. Such holy day servants, such retainers, God careth not for. Every one can swim in a warm bath; and every bird will sing in a summer’s day. Judas will bear the cross, so he may bear the bag. And those carnal Capernaites follow Christ while he feeds them; as children will say their prayers so they may have their breakfast. But Abraham will forsake all to follow God, though he knew not whither; yea, though God seemed to go cross ways; as when he promised him a land flowing with milk and honey, and yet as soon as he came there he found famine. Gen 12:1<\/span> ; Gen 12:10<\/span> ; so when he promised him seed as the stars, yet kept him without child for twenty years after; and after that he must kill him too, Gen 22:2<\/span> . So Job will trust in a killing God; Jonah calls upon him out of the deep; David keeps his statutes, when God had in some degree forsaken him, Psa 119:8<\/span> , and “behaved himself wisely in a perfect way,” though God was not yet come unto him, Psa 101:2<\/span> . This is the trial of a Christian, to do difficult duties upon little or no encouragement; to wrestle, as Jacob did, in the night, and alone, and when God was leaving him, and upon one leg. This is workman-like. The staff rings were to continue upon the ark; the Kohathite’s shoulders felt wherefore; and so long God “helped them to carry it,” 1Ch 15:26<\/span> ; but when they once fell to carting it for their own ease, as the Philistines had done, 1Sa 6:7-8<\/span> , God made a dismal breach upon them, 2Sa 6:6-8<\/span> , and David was very sensible of it, when he came up the second time to fetch the ark, 1Ch 15:12<\/span> ; 1Ch 15:18<\/span> . <\/p>\n <\/p>\n But I passed over upon her fair neck<\/strong> ] God will make her both bear and draw, though she were grown delicate and tender, with long prosperity; her good and fair and fat neck, not galled or brawned with the yoke, which now she made dainty of; yet he would bring her to it; though he were by her untractableness forced to sit upon her neck, and make her more towardly to the yoke, as the manner of ploughmen was in that case. <\/p>\n <\/p>\n I will make Ephraim to ride<\/strong> ] Or, as the Vulgate hath it, I will ride him and rule him, though he kick and lay about him never so much; though he champ upon the bridle and stamp with his feet, &c. I will master him, and make him more serviceable, or, at least, less insolent. See this fulfilled, Jer 31:18-19<\/span> , where Ephraim is brought in, seeing his need of mercy in the sense of misery. <\/p>\n <\/p>\n Judah shall plow, and Jacob shall break his clods<\/strong> ] Judah doth the worst of the work, and suffers more hardship in the ways of my worship, and is held under by Israel, as appeareth in 2Ki 10:16-21<\/span> . Jacob, that is, the ten tribes, did only break the clods, or harrow, which is the lighter work; and should therefore have been done with more delight; but they love to take their ease, and only follow after their pleasure and profit; and though taught to plough, yet like it not, because laborious; no, though they have Judah for an example of better.<\/p>\n NASB (UPDATED) TEXT: Hos 10:11-15<\/p>\n 11Ephraim is a trained heifer that loves to thresh,<\/p>\n But I will come over her fair neck with a yoke;<\/p>\n I will harness Ephraim,<\/p>\n Judah will plow, Jacob will harrow for himself.<\/p>\n 12Sow with a view to righteousness,<\/p>\n Reap in accordance with kindness;<\/p>\n Break up your fallow ground,<\/p>\n For it is time to seek the LORD<\/p>\n Until He comes to rain righteousness on you.<\/p>\n 13You have plowed wickedness, you have reaped injustice,<\/p>\n You have eaten the fruit of lies.<\/p>\n Because you have trusted in your way, in your numerous warriors,<\/p>\n 14Therefore a tumult will arise among your people,<\/p>\n And all your fortresses will be destroyed,<\/p>\n As Shalman destroyed Beth-arbel on the day of battle,<\/p>\n When mothers were dashed in pieces with their children.<\/p>\n 15Thus it will be done to you at Bethel because of your great wickedness.<\/p>\n At dawn the king of Israel will be completely cut off.<\/p>\n Hos 10:11 Ephraim is a trained heifer that loves to thresh This poetic line refers to the easier task of threshing out the grain. The following lines prophesy that she will be made to do the difficult work of plowing (i.e., yoke on her neck).<\/p>\n Judah will plow This refers to a future series of Babylonian exiles (i.e., 605, 597, 586, 582 B.C.).<\/p>\n Jacob will harrow for himself The VERB (BDB 961, KB 1306, Piel IMPERFECT) is parallel to plow. It is also used in Job 39:10 and Isa 28:24. Jacob may refer to:<\/p>\n 1. another name for Israel<\/p>\n 2. a way to refer to all the tribes (i.e., Israel and Judah).<\/p>\n Hos 10:12 Sow with a view to righteousness,<\/p>\n Reap in accordance with kindness What a surprising verse in this judgment context. There are three Qal IMPERATIVES (sow, reap, till [break]). This VERB seems to be an appeal by the prophet (or God Himself) for the people to return to God (cf. Pro 11:18). These first three poetic lines state a universal truth, whatsoever we sow, that shall we reap (cf. Hos 8:7; Hos 12:2; Job 4:8; Psa 126:6; Pro 11:18; Pro 22:8; Jer 4:3; 2Co 9:6 Gal 6:7).<\/p>\n The term kindness (BDB 338) is the Hebrew term hesed, which means covenant loyalty, both toward God and one’s covenant partners (cf. Hos 4:1; Hos 6:4-6; Hos 12:7; Mic 6:8). See Special Topic: Lovingkindness (hesed) .<\/p>\n Break up your fallow ground This is a metaphor of repentance (cf. Jer 4:3).<\/p>\n For it is time to seek the LORD The VERB (BDB 205, KB 233) is a Qal INFINITIVE CONSTRUCT. It has a covenant connotation (e.g., Deu 4:29). YHWH can be found if people truly seek Him (e.g., Jer 29:13). Seeking YHWH is sinful Israel’s only hope of avoiding destruction (cf. Hos 10:12; Isa 55:6-7; Amo 5:4; Amo 5:6). The proper time to seek the Lord is now!<\/p>\n Until He comes to rain righteousness on you This is a surprising agricultural metaphor (i.e., annual and regular rainfall) for spiritual reality (i.e., righteousness). This is a recurrent theme in the prophets (e.g., Hos 2:19-20; Hos 6:3; Hos 14:5; Psa 72:6-7; Isa 44:3-4; Isa 45:8; Joe 2:23; Joe 3:18).<\/p>\n Hos 10:13 You have plowed wickedness, you have reaped injustice God’s desire for a righteous and loyal people (Hos 10:12), using an agricultural metaphor (break up fallow ground), has unfortunately resulted in exactly the opposite fruitwickedness and injustice.<\/p>\n They have trusted (BDB 105, KB 120, Qal PERFECT) in their own power instead of YHWH’s. the result (Hos 10:14-15) is violent destruction!<\/p>\n Because you have trusted in your way, in your numerous warriors The historical setting was a time of great prosperity and military victory (see Introduction). Israel (like Judah, Hos 8:14) was trusting in her military power (cf. Jer 9:23-24).<\/p>\n The phrase your way (BDB 202) is translated chariots (cf. Hos 14:3) in the Septuagint, which makes for good parallelism, but requires an emendation. It may be possible to read the consonants from a Ugaritic root as power.<\/p>\n Hos 10:14 As Shalman destroyed Beth-arbel This is possibly a reference to Shalmaneser III who reigned from 858-824 B.C. He is referred to in the Bible in 2Ki 17:3; 2Ki 18:9. It could also refer to Salamanu, King of Moab, who was a contemporary with Tiglath-pileser III. Beth-arbel is an unknown site and the exact historical reference is uncertain.<\/p>\n mothers were dashed in pieces with their children This was a gruesome aspect of Assyrian exile. The army killed all of the very old and very young who could not travel into exile. This, of course, included pregnant women. This was done to shock and traumatize the population (cf. Hos 13:16).<\/p>\n DISCUSSION QUESTIONS FOR CHAPTERS 9 AND 10<\/p>\n This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.<\/p>\n 1. List the references to fertility worship in Hosea 9, 10.<\/p>\n 2. List the cities that are referred to in Hos 9:9 to Hos 10:15.<\/p>\n 3. Will Israel be exiled to Egypt or Assyria? Explain Hos 11:5 compared to Hos 7:10; Hos 8:13; Hos 9:3.<\/p>\n 4. Explain the Hebrew’s use of shame.<\/p>\n And Ephraim = i.e. the land of Ephraim. Here is the contrast. See note on “watchman”, Hos 9:8. <\/p>\n an heifer. Compare Jer 50:11. Mic 4:13. <\/p>\n passed over upon = put a yoke upon. <\/p>\n Jacob. Put here by Figure of speech Metonymy (of Adjunct), App-6, for Ephraim. <\/p>\n an heifer: Hos 4:16, Jer 50:11 <\/p>\n and loveth: Hos 2:5, Hos 3:1, Hos 9:1, Deu 25:4, Rom 16:18 <\/p>\n but: Hos 11:4 <\/p>\n her fair neck: Heb. the beauty of her neck <\/p>\n Judah: 2Ch 28:5-8, Isa 28:24 <\/p>\n Reciprocal: Job 39:10 – General Jer 31:18 – as a Jer 46:20 – a very<\/p>\n Hos 10:11. Cattle were used for two purposes in Biblical times; to tread out corn and to pull the plow. The former was much easier and any heifer would prefer that work. Ephraim (Israel) is likened to a heifer that desired to be left at that work because she was taught or accustomed to it. But her owner was going to make her get into the yoke and help pull the plow. This is the meaning of passed over upon her fair (arched or proud) neck. Hide means to go forward into the work of pulling the plow. Of course this is all figurative and means that Israel had been blessed with the comparatively easy task of serving God In their home land (likened to the treading out of the grain), but now she is going to be forced into exile (likened to the heavier task of pulling the plow). And while in the figure, a few words are used to include Judah (the 2-tribe kingdom) in the prediction, since that kingdom also was destined to go into captivity as a punishment for its idolatry.<\/p>\n Hos 10:11. Ephraim is a heifer that is taught Or, that is teachable; and loveth to tread out the corn In opposition to ploughing; that is, loves the booty not gained by its own labour; or to tread out, and freely eat of the corn which is not its own. The mouth of the ox which trod out the corn was not muzzled. But I passed over Or caused a yoke to pass over; her fair neck Laid a light yoke upon her. Ephraim being here compared to a heifer, every thing that is said about him is therefore expressed in the same way as if a heifer were really spoken of. The meaning, laying aside the figurative expression, is, that God imposed a law upon Ephraim, or the Israelites, to direct and govern them. Will make Ephraim to ride It seems this should rather be rendered, I will ride upon Ephraim, that is, I will be his ruler or director: those who had the management of oxen or heifers in those countries, used often to ride upon them. Thus Bishop Horsley: This and the following clause give the image of a husbandman mounting his bullock to direct it over the corn. Judah shall plough, and Jacob shall break his clods By Jacob here is meant Israel, or the ten tribes, as separated from the two tribes of Judah and Benjamin; and the clause seems to signify that the kingdom of Judah should be superior to that of Israel. Or, the general sense of the verse may be, that the descendants of Jacob should be employed in servile offices by their enemies. Bishop Horsley interprets this difficult passage differently, thus: The first three clauses of this verse express what had been done for the instruction of Ephraim by the Mosaic institution. The last two predict the final conversion of the Ephraimites, with the rest of the people, and their restoration to a condition of national splendour and prosperity. As if he had said, Notwithstanding the judgments that are to fall upon Ephraim, he was long under the training of my holy law; and the effect of that early discipline shall not be ultimately lost. I will, in the end, bring Ephraim to obedience. Judah shall be diligent in the works I prepare for him; and the whole race of Jacob shall take part in the same labours of the spiritual field, with profit and advantage to themselves.<\/p>\n 10:11 And Ephraim [is as] an heifer [that is] taught, [and] loveth to {p} tread out [the corn]; but I passed over upon her {q} fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.<\/p>\n (p) In which is pleasure, whereas in plowing there is labour and pain.<\/p>\n (q) I will lay my yoke upon her fat neck.<\/p>\n A confirming announcement of war 10:11-15<\/span><\/p>\n Hosea compared Ephraim to a heifer that enjoyed threshing.<\/p>\n "Threshing was a comparatively light task, made pleasant by the fact that the creature was unmuzzled and free to eat . . . as it pulled the threshing sledge over the gathered corn." [Note: Kidner, pp. 97-98.] <\/span><\/p>\n Ephraim had abandoned this comparatively light service in preference for becoming yoked to sin (Hos 10:10). As punishment Yahweh would yoke the people of both Northern and Southern Kingdoms to an enemy who would greatly restrict their movements and force them to do hard work. "Judah" refers to the Southern Kingdom and "Jacob" to the Northern, using the name of the patriarch that stresses this ancestor’s rebelliousness. Or possibly "Jacob" refers to all 12 tribes. [Note: Wood, "Hosea," p. 211.] <\/span><\/p>\n And Ephraim [is as] a heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods. 11. And Ephraim, &c.] Rather, Ephraim indeed is a heifer broken in and loving to thresh, … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 10:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22247","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22247","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22247"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22247\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22247"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22247"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22247"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
2. By harder bondage, if easy labour will not win. When mild measures fail, God often tries harsh measures. Men have to plough, break up clods, if they love the ease and shun the toils of religion.
3. Yet even then God displays mercy, handles them gently, as we put the yoke tenderly on a young untamed animal to inure it to labour. In judgment God remembers mercy. But if the mercy be despised and the work refused, the judgment will be the heavier. God would set a rider in Ephraim to tame and subdue them. Thou hast caused men to ride over our heads.<\/p>\n
Make instruments to scourge us.<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"