Osea 11:3 Commento

In this chapter we have, I. The great goodness of God towards his people Israel, and the great things he had done for them (Hos 11:1, Hos 11:3, Hos 11:4). II. Their ungrateful conduct towards him, notwithstanding his favours towards them (Hos 11:2-4, Hos 11:7, Hos 11:12). III. Threatenings of wrath against them for their ingratitude and treachery (Hos 11:5, Hos 11:6). IV. Mercy remembered in the midst of wrath (Hos 11:8, Hos 11:9). V. Promises of what God would yet do for them (Hos 11:10, Hos 11:11). VI. An honourable character given of Judah (Hos 11:12).

INTRODUCTION TO HOSEA 11 This chapter gives an account of the free and ancient love of God to Israel, and of the benefits and blessings of goodness he bestowed upon them; and of their ingratitude in not owning them, nor hearkening to his prophets, but sacrificing and burning incense to idols, Hos 11:1; wherefore they are threatened with disappointment of relief from Egypt, with captivity into Assyria, and with the ravages of the sword in all places, being a people bent to backsliding, and incorrigible, Hos 11:5; and yet, notwithstanding all this, the bowels of the Lord yearn after them, and promises of mercy are made to them; that they shall not utterly be destroyed, but a remnant shall be spared; which in the latter day shall be called and follow after the Lord, the King Messiah, and be returned from their captivity, and be resettled in their own land, and replaced in their own houses, Hos 11:8; the chapter is concluded with an honourable character of Judah, Hos 11:12.

I taught Ephraim also to go,.... All the tribes of Israel and Ephraim, or the ten tribes with the rest; these the Lord instructed in the way of his commandments, and taught them to walk therein; he his angel before them, to conduct them through the wilderness; yea, he himself went before them in the pillar of cloud by day, and in the pillar of fire by night, to which history this seems to refer. So the Targum, "I, by an angel sent by me, led Israel in the right way.'' The allusion seems to be to a mother or nurse accommodating herself to her child, beginning to go; she stoops down, sets it on its feet, and one foot before another, forms its steps, teaches it how to go, and walks its pace with it. And in like manner the Lord deals with his spiritual Israel, his regenerated ones, who become like little children, and are used as such; as in regeneration they are quickened, and have some degree of spiritual strength given them, they are taught to go; they are taught what a Saviour Christ is, and their need of him; they are instructed to go to him by faith for everything they want, and to walk by faith on him, as they have received him; and having heard and learned of the Father, they go to Christ, Joh 6:45; and are taught also to go to the throne of grace for all supplies of grace; and to the house of God, to attend the word and ordinances, for the benefit of their souls; and to walk in the ways of the Lord, for his glory, and their good; taking them by their arms; or "on his own arms" (x); bearing and carrying them in his arms, as a father his son; see Deu 1:31 Num 11:12; so the Lord deals with his spiritual Israel, either holding them by their arms while walking, as nurses their children, to help and ease them in walking, and that they may not stumble and fall; so the Lord holds up the goings of his people in his ways, that their footsteps slip not, and upholds them with the right hand of his righteousness: or taking them up in his own arms when weary, he carries them in his bosom; or, when they are failing or fallen, lays hold on them, and takes them up again; and so they are not utterly cast down, whether the fall is into sin, or into some calamity and affliction; when he puts underneath his everlasting arms, and bears them and keeps them from sinking, as well as from a final and total falling away. Abarbinel, and others after him, interpret this of Ephraim taking up and carrying in his arms Baalim, the graven images and golden calves; which is mentioned as an instance of ingratitude; but very wrongly; but they knew not that I healed them; of the diseases of Egypt, or preserved them from them: this includes the whole of their salvation and deliverance from Egypt, and all the benefits and favours accompanying it, which they imputed to their idols, and not to the Lord; see Exo 15:26. "Healing", in a spiritual sense, generally signifies the forgiveness of sin, which the Lord's people may have, and not know it; and, through want of better light and knowledge, may also ascribe it to their repentance, humiliation, and tears, when it is alone owing to the grace of God, and blood of Christ. (x) "super brachiis suis", Montanus; "super brachia sua", Piscator; "in brachis sua", Cocceius.

"And I, as a foster father to Ephraim, carried them in my arms, and they did not know that I healed them. I drew them with cords of Adam, with the bonds of love. And I will be to them like one who lifts the yoke from their cheeks, and I inclined to him so he could eat." LXX: "And I gathered" ((or "placed")) Ephraim, I took him up on my arm; and they did not know that I healed them in the corruption of humans. I drew them with the cords of my love. And I will be to them like one who gives slaps on his cheeks, and I will look at him being strong." The Hebrew and the edition of the interpreters differ much from one another. Therefore, let us try to recount the history according to the Hebrews; to write a comprehensive account according to the Septuagint. The one who said above: "I loved the son of Israel, and called him out of Egypt," and later brought to light the crime he had committed, "they were sacrificing to the Baals and to the idols," now tells how Israel was beloved through as per Deuteronomy: "The Lord your God has carried you, as a man carries his little son, in all the ways that you have gone," "until you came to this place" (Deut. I, 31). And in another place: "He spread his wings and took him, and carried him on his shoulders" (Ibid. XXXII, 11). I, he said, who was a father, became a nurse, and I carried my little one in my arms, so that he would not be harmed in the wilderness, and so that he would not be frightened by either heat or darkness. In the day I was a cloud, in the night a pillar of fire (Exod. XIII): so that those who I had protected, I might enlighten and heal them with my light. And when they had sinned and had made themselves a calf's head, I gave them a place for repentance, and they did not know that I cured them, and for the space of forty years, I covered the wound of idolatry and restored them to their former health. But I cared for them because of the cords and bands of charity, with which I bound them as if with Abraham, Isaac, and Jacob. Indeed, Aquilae, Symmachus, Septuagint, and Theodotio translated "Adam" as "men": so they would say, "I will draw them in the cords of men, in the bands of charity." And what follows: "I will be to them as one lifting up the yoke," for which Symmachus interpreted: "and they thought that I would put a yoke on their jaw," is understood in two ways: either I took away from them the yoke of all the nations round about, or they thought that my Law was like the heaviest weight of a yoke. And I gave them manna to eat in the desert (Exodus 16), that they might eat, for this is what he says, "I have turned to him to be fed:" for which Symmachus interpreted, "and I have turned to him with food." Not that God turned to him, but that he made the food of manna turn to him. Otherwise: I loved them so much and was such a merciful shepherd, that I myself carried the sick sheep on my shoulders (Luke 15): but they themselves did not know that I cared for them with my passion; and as I am a lover of all people, I drew them to believe in the bonds of love, according to what is written in the Gospel: "No one comes to me unless the Father who sent me draws him" (John 6:44). And they thought my yoke light, to be very heavy: and I turned to them forsaking the kingdom of heaven, to eat with them, assuming the form of a man, or gave them food of my body: both the food and the guest. Let us go to spiritual understanding, according to the Septuagint only interpreters: lest if we want to explain both according to history and according to interpretation, we tend to the size of the book. When they sacrifice Baalim, things they have made from their own hearts, and when they flee from my face at my call (for thus it is contained in the Septuagint), I, the most merciful Lord, bound the feet of Ephraim so that they would not flee further from me: this is what συνεπόδισα means. But I bound (them) by the testimonies of the Scriptures, and by the discussion of the teachers of the Church, so that by patience it would hold bound with its arms those who did not understand that God's patience was an opportunity for their salvation. Hence, in the corruption of men, namely, of teachers, who had deceived them bound by the coldness of their treachery, I extended the warmth of faith and, as it were, binding those who resisted, I bound them with the bonds of my love. And because they did not run according to their own will, but were dragged by ropes, I slightly struck their cheeks with slaps, not punishing them, but correcting and improving. "The judge tears flesh, twists with ropes, and tortures with whips and fire. But a father, he who is, strikes the wanton son with the palm of his hand. And he did not say beautifully, 'I will beat them with slaps,' but striking the cheeks with his hand like a man. But God strikes errant sons with the threat of punishments, with the reading of the Gospel, and with the testimony of the prophets. And when he strikes thus on the cheek, that he may drive out from the foul mouth of heretics their bread and doctrine: then he looks at him, his son having been beaten, saying to him, 'Look at me, and have mercy on me.'" (Psalm LXXXV,16) And again: "Look upon me and hear me, O Lord my God" (Psalm XII, 4). And when he has looked upon him, he shall prevail, or be helpful to them, that is, he shall overcome his adversaries, and shall make slaves flee. And he shall give them true and sweet food, who before devoured the lies and most bitter food of heretics.

“Because I am kind and good, I bound the feet of Ephraim,” that is, the whole Israel … although he was awkward. God himself declares why this is so: “I will take them in my arms.” This image is from child raising. Those who take infants in their arms are those who bind their feet, bringing their feet together. For it is necessary, I think, that the thighs and knees of anyone who sits down should be drawn together. And in fact this is so. “I bound the feet” as, for instance, it was written about Abraham, who bound his son Isaac when he thought to bring him as a sacrifice to God. One must note that the Hebrew version and other versions do not have “I bound the feet” but rather “I became as one who nourishes Ephraim.”

This chapter gives a very pathetic representation of God's tender and affectionate regard for Israel, by metaphors chiefly borrowed from the conduct of mothers toward their tender offspring. From this, occasion is taken to reflect on their ungrateful return to the Divine goodness, and to denounce against them the judgments of the Almighty, Hos 11:1-7. But suddenly and unexpectedly the prospect changes. Beams of mercy break frown the clouds just now fraught with vengeance. God, to speak in the language of men, feels the relentings of a tender parent; his bowels yearn; his mercy triumphs; his rebellious child shall yet be pardoned. As the lion of the tribe of Judah, he will employ his power to save his people, he will call his children from the land of their captivity; and, as doves, they will fly to him, a faithful and a holy people, Hos 11:8-12.

I taught Ephraim also to go - An allusion to a mother or nurse teaching a child to walk, directing it how to lift and lay its feet, and supporting it in the meantime by the arms, that it may use its feet with the greater ease. This is a passage truly pathetic.

(Hos 11:5 shows this prophecy was uttered after the league made with Egypt (Kg2 17:4)) Israel . . . called my son out of Egypt--BENGEL translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So Hos 12:9 and Hos 13:4 use "from . . . Egypt," for "from the time that thou didst sojourn in Egypt." Exo 4:22 also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn (Isa 43:1). God is always said to have led or brought forth, not to have "called," Israel from Egypt. Mat 2:15, therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. Isa 49:3 calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare Gen. 42:1-43:34; Gen 45:18; Gen 46:3-4; Eze 16:4-6; Jer 31:20) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.

taught . . . to go--literally "to use his feet." Compare a similar image, Deu 1:31; Deu 8:2, Deu 8:5, Deu 8:15; Deu 32:10-11; Neh 9:21; Isa 63:9; Amo 2:10. God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth. Act 13:18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble. knew not that I healed them--that is, that My design was to restore them spiritually and temporally (Exo 15:26).

The prophet goes back a third time (cf. Hos 10:1; Hos 9:10) to the early times of Israel, and shows how the people had repaid the Lord, for all the proofs of His love, with nothing but ingratitude and unfaithfulness; so that it would have merited utter destruction from off the earth, if God should not restrain His wrath for the sake of His unchangeable faithfulness, in order that, after severely chastening, He might gather together once more those that were rescued from among the heathen. Hos 11:1. "When Israel was young, then I loved him, and I called my son out of Egypt. Hos 11:2. Men called to them; so they went away from their countenance: they offer sacrifice to the Baals, and burn incense to the idols." Hos 11:1 rests upon Exo 4:22-23, where the Lord directs Moses to say to Pharaoh, "Israel is my first-born son; let my son go, that he may serve me." Israel was the son of Jehovah, by virtue of its election to be Jehovah's peculiar people (see at Exo 4:22). In this election lay the ground for the love which God showed to Israel, by bringing it out of Egypt, to give it the land of Canaan, promised to the fathers for its inheritance. The adoption of Israel as the son of Jehovah, which began with its deliverance out of the bondage of Egypt, and was completed in the conclusion of the covenant at Sinai, forms the first stage in the carrying out of the divine work of salvation, which was completed in the incarnation of the Son of God for the redemption of mankind from death and ruin. The development and guidance of Israel as the people of God all pointed to Christ; not, however, in any such sense as that the nation of Israel was to bring forth the son of God from within itself, but in this sense, that the relation which the Lord of heaven and earth established and sustained with that nation, was a preparation for the union of God with humanity, and paved the way for the incarnation of His Son, by the fact that Israel was trained to be a vessel of divine grace. All essential factors in the history of Israel point to this as their end, and thereby become types and material prophecies of the life of Him in whom the reconciliation of man to God was to be realized, and the union of God with the human race to be developed into a personal unity. It is in this sense that the second half of our verse is quoted in Mat 2:15 as a prophecy of Christ, not because the words of the prophet refer directly and immediately to Christ, but because the sojourn in Egypt, and return out of that land, had the same significance in relation to the development of the life of Jesus Christ, as it had to the nation of Israel. Just as Israel grew into a nation in Egypt, where it was out of the reach of Canaanitish ways, so was the child Jesus hidden in Egypt from the hostility of Herod. But Hos 11:2 is attached thus as an antithesis: this love of its God was repaid by Israel with base apostasy. קראוּ, they, viz., the prophets (cf. Hos 11:7; Kg2 17:13; Jer 7:25; Jer 25:4; Zac 1:4), called to them, called the Israelites to the Lord and to obedience to Him; but they (the Israelites) went away from their countenance, would not hearken to the prophets, or come to the Lord (Jer 2:31). The thought is strengthened by כּן, with the כּאשׁר of the protasis omitted (Ewald, 360, a): as the prophets called, so the Israelites drew back from them, and served idols. בּעלים as in Hos 2:15, and פּסלים as in Kg2 17:41 and Deu 7:5, Deu 7:25 (see at Exo 20:4).

Nevertheless the Lord continued to show love to them. Hos 11:3, Hos 11:4. "And I, I have taught Ephraim to walk: He took them in His arms, and they did not know that I healed them. I drew them with bands of a man, with cords of love, and became to them like a lifter up of the yoke upon their jaws, and gently towards him did I give (him) food." תּרגּלתּי, a hiphil, formed after the Aramaean fashion (cf. Ges. 55, 5), by hardening the ה into ת, and construed with ל, as the hiphil frequently is (e.g., Hos 10:1; Amo 8:9), a denom. of רגל, to teach to walk, to guide in leading-strings, like a child that is being trained to walk. It is a figurative representation of paternal care foz a child's prosperity. קחם, per aphaeresin, for לקחם, like קח for לקח in Eze 17:5. The sudden change from the first person to the third seems very strange to our ears; but it is not uncommon in Hebrew, and is to be accounted for here from the fact, that the prophet could very easily pass from speaking in the name of God to speaking of God Himself. קח cannot be either an infinitive or a participle, on account of the following word זרועתיו, his arms. The two clauses refer chiefly to the care and help afforded by the Lord to His people in the Arabian desert; and the prophet had Deu 1:31 floating before his mind: "in the wilderness the Lord thy God bare thee, as a man doth bear his son." The last clause also refers to this, רפאתים pointing back to Exo 15:26, where the Lord showed Himself as the physician of Israel, by making the bitter water at Marah drinkable, and at the same time as their helper out of every trouble. In Hos 11:4, again, there is a still further reference to the manifestation of the love of God to Israel on the journey through the wilderness. חבלי אדם, cords with which men are led, more especially children that are weak upon their feet, in contrast with ropes, with which men control wild, unmanageable beasts (Psa 32:9), are a figurative representation of the paternal, human guidance of Israel, as explained in the next figure, "cords of love." This figure leads on to the kindred figure of the yoke laid upon beasts, to harness them for work. As merciful masters lift up the yoke upon the cheeks of their oxen, i.e., push it so far back that the animals can eat their food in comfort, so has the Lord made the yoke of the law, which has been laid upon His people, both soft and light. As הרים על על does not mean to take the yoke away from (מעל) the cheeks, but to lift it above the cheeks, i.e., to make it easier, by pushing it back, we cannot refer the words to the liberation of Israel from the bondage of Egypt, but can only think of what the Lord did, to make it easy for the people to observe the commandments imposed upon them, when they were received into His covenant (Exo 24:3, Exo 24:7), including not only the many manifestations of mercy which might and ought to have allured them to reciprocate His love, and yield a willing obedience to His commandments, but also the means of grace provided in their worship, partly in the institution of sacrifice, by which a way of approach was opened to divine grace to obtain forgiveness of sin, and partly in the institution of feasts, at which they could rejoice in the gracious gifts of their God. ואט is not the first pers. imperf. hiphil of נטה ("I inclined myself to him;" Symm., Syr., and others), in which case we should expect ואט, but an adverb, softly, comfortably; and אליו belongs to it, after the analogy of Sa2 18:5. אוכיל is an anomalous formation for אאכיל, like אוביד for אאביד in Jer 46:8 (cf. Ewald, 192, d; Ges. 68, 2, Anm. 1). Jerome has given the meaning quite correctly: "and I gave them manna for food in the desert, which they enjoyed."