1 Ephraim feeds on wind, and chases the east wind. He continually multiplies lies and desolation. They make a covenant with Assyria, and oil is carried into Egypt.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet here inveighs against the vain hopes of the people, for they were inflated with such arrogance, that they despised all instruction and all admonitions. It was therefore necessary, in the first place, to correct this vice, and hence he says, Ephraim feeds on wind For when one gulps the wind, he seems indeed to fill his mouth, and his throat, and his chest, and his whole stomach; but there is nothing but air, no nourishment. So he says that Israel entertained indeed much confidence in their crafty ways, but it was to feed only on the wind. They dreamt that they were happy, when they secured confederacies, when they had both the Assyrians and the Egyptians as their associates. They are only blasts, says the Prophet; nay, he says, they are noxious blasts; for by the East he understands the east wind, which blows from the rising of the sun; and this, as they say, is in Judea a dry and often a stormy wind. Other winds either bring rain or some other advantage: but this wind brings nothing but drought and storms. It hence then appears that the Prophet meant that Israel, through this their vain confidence, procured for themselves many sorrows and ever remained void and empty. Ephraim then feeds on the wind, and further, he follows after the east wind Hosea explains afterwards his mind more clearly, He daily multiplies falsehood and desolation, he says. By falsehood he glances, I have no doubt, at the impostures by which the people deceived themselves, as hypocrites do, who, by sharpening their wits to deceive God, involve themselves in many fatal snares. So also is Israel said to have multiplied falsehood; for they made themselves so obstinate, as to become quite hardened against God's teaching; and this obstinacy is called falsehood for this reason, for unbelieving men, as we see, fabricate for themselves many excuses; and though they be impostures, they yet think themselves safe against all the threatening of God, provided they set up, I know not what, something which they think will be sufficiently available. Hence the Prophet repeats again, that there was nothing but falsehood in all their crafty decrees. He then presses the point still more, and says, that it was "desolation", that is, the cause of desolation. He then first derides the vain confidence of the people, because they thought that they could blind the eyes of God by their vain disguises; "This is falsehood," he says "this is imposture." Then he presses them more heavily and says "This is your perdition: you shall at last perceive, that you have gained nothing by your counsels but destruction." How so? Because they made a covenant. I take this latter clause as explanatory: for if the Prophet had only spoken generally, the impiety of the people would not have been sufficiently exposed; and the masks of secure men must be torn away, and their crimes, as it were, painted, that they may be ashamed; for except they are drawn forth as it were before the public, and their turpitude exposed to the view of all, they will ever hide themselves in their secret places. This then is the reason why the Prophet here specifically points out their frauds, which he had before mentioned. Behold, he says, they made a covenant with the Assyrian, and carry their oil into Egypt; that is, they hunt for the friendship of the Assyrian on one side, and on the other they conciliate with great importunity the Egyptians; nay, they spare not their own goods, for they carry presents in order to gain them. We now then understand how Israel had multiplied falsehood and desolation; for they implicated themselves in illicit compacts. But why it was unlawful for them to fly to the Assyrians and Egyptians, we have explained elsewhere, nor is it needful here to repeat at large what has been said: God wished the people to be under his protection; and when God promised to be the defender of their safety, they ought to have been satisfied with his protection alone: but when they retook themselves to Egypt and to Assyria, it was a clear evidence of unbelief; for it was the same as to deny the power of God to be sufficient for them. And we also know that the Israelites never went to Assyria or to Egypt, except when they meditated the destruction of their own brethren; for they often laboured to overturn the kingdom of Judah: they only sought associates to gratify their own cruelty. But this one reason, however, was abundantly sufficient to condemn them, that they fortified themselves by foreign aids, when God was willing to keep them as it were inclosed under his own wings. Whenever then we attempt to provide for ourselves by unlawful means, it is the same thing as if we denied God; for he calls and invites us to come under his protection: but when we run in our thoughts here and there, and seek some vain helps, we grievously dishonour God: it is, as it were, to fly into Egypt or into Assyria. And for this purpose ought the doctrine of this verse to be applied. It follows --
Ephraim feedeth on wind, and followeth after the east wind - The East wind in Palestine, coming from Arabia and the far East, over large tracts of sandy waste, is parching, scorching, destructive to vegetation, oppressive to man, violent and destructive on the sea Psalm 48:7, and, by land also, having the force of the whirlwind (Job 27:21; see Jeremiah 18:17). "The East wind carrieth him away and he departeth, and as a whirlwind hurleth him out of his place." In leaving God and following idols, Ephraim "fed on" what is unsatisfying, and chased after what is destructive. If a hungry man were to "feed on wind," it would be light food. If a man could overtake the East wind, it were his destruction. : Israel "fed on wind," when he sought by gifts to win one who could aid him no more than the wind; "he chased the East wind," when, in place of the gain which he sought, he received from the patron whom he had adopted, no slight loss." Israel sought for the scorching wind, when it could betake itself under the shadow of God. : "The scorching wind is the burning of calamities, and the consuming fire of affliction."
He increaseth lies and desolation - Unrepented sins and their punishment are, in God's govermnent, linked together; so that to multiply sin is, in fact, to multiply desolation. Sin and punishment are bound together, as cause and effect. Man overlooks what he does not see. Yet not the less does he "treasure up wrath against the day of wrath and revelation of the righteous Judgment of God" Romans 2:5. : "Lying" will signify false speaking, false dealing, false belief, false opinions, false worship, false pretences for color thereof, false hopes, or relying on things that will deceive. In all these kinds, was Ephraim at that time guilty, adding one sort of lying to another."
They do make a covenant with the Assyrians and oil is carried into Egypt - Oil was a chief product of Palestine, from where it is called "a land of oil olive" Deuteronomy 8:8; and "oil" with balm was among its chief exports to Tyre (Ezekiel 27:17; see the note above at Hosea 2:8). It may also include precious ointments, of which it was the basis. As an export of great value, it stands for all other presents, which Hoshea sent to So, King of Egypt. Ephraim, threatened by God, looked first to the Assyrian, then to Egypt, to strengthen itself. Having dealt falsely with God, he dealt falsely with man. First, he "made covenant with" Shalmaneser, king of "Assyria;" then, finding the tribute, the price of his help, burdensome to him, he broke that covenant, by sending to Egypt. Seeking to make friends out of God, Ephraim made the more powerful, the Assyrian, the more his enemy, by seeking the friendship of Egypt; and God executed His judgments through those, by whose help they had hoped to escape them.
Ephraim feedeth on wind - He forms and follows empty and unstable counsels.
Followeth after the east wind - They are not only empty, but dangerous and destructive. The east wind was, and still is, in all countries, a parching, wasting, injurious wind.
He daily increaseth lies - He promises himself safety from foreign alliances. He "made a covenant with the Assyrians," and sent a subsidy of "oil to Egypt." The latter abandoned him; the former oppressed him.
Ephraim feedeth (a) on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and (b) oil is carried into Egypt.
(a) That is, flatters himself with vain confidence.
(b) Meaning presents to get friendship.
Ephraim feedeth on wind,.... Which will be no more profitable and beneficial to him than wind is to a man that opens his mouth, and fills himself with it: the phrase is expressive of labour in vain, and of a man's getting nothing by all the pains he takes; the same with sowing the wind, and reaping the whirlwind, Hosea 8:7; and so the Targum has it here,
"the house of Israel are like to one that sows the wind, and reaps the whirlwind all the day;''
and this refers either to the worship of idols, and the calves in particular, and the vain hope of good things promised to themselves from thence; or to their vain confidence in the alliances and confederacies they entered into with neighbouring nations; from which they expected much, but found little:
and followed after the east wind; a wind strong and vehement, burning and blasting, very noxious and harmful; so that, instead of receiving any profit and advantage either by their idolatry or their covenants with other nations, they were only in these things pursuing what would be greatly to their detriment: or they would be no more able to attain by such methods what they sought for, than they would be able to overtake the east wind, which is a very swift and fleeting one; so that this clause exposes their folly, in expecting good things from their idols, or help from their neighbours;
he daily increaseth lies and desolation; while they multiplied idols, which are lies fallacious and deceitful, and idolatrous rites and acts of worship, they do but increase their desolation and ruin, which such things are the cause of, and will certainly bring them unto; or, not content with the daily increase of their idolatries among themselves, they continually persecute, spoil, and plunder those who do not give into their false worship: so the Targum,
"lies and spoil they multiply;''
idolaters are generally persecutors:
and they do make a covenant with the Assyrians: and gave tribute and presents to their kings, as Menahem did to Pul, and Hoshea to Shalmaneser, not to hurt them, and to help and assist them against their enemies, and to strengthen their kingdom; see 2-Kings 15:19;
and oil is carried into Egypt: one while they sent presents to the Assyrians, to obtain their favour and friendship: and at another time to the Egyptians; nay, they sent to So king of Egypt, at the same time they were tributary to Assyria, and, conspiring against him, brought on their ruin; and oil was a principal part of the present sent; for this was carried not by way of traffic, but as a present: so the Targum,
"and they carried gifts to Egypt;''
see Isaiah 57:9. The land of Israel, being a land of oil olive, was famous for the best oil, of which there was a scarcity in Egypt, and therefore a welcome present there, as balsam also was; see Genesis 37:25.
Ephraim feeds himself with vain hopes of help from man, when he is at enmity with God. The Jews vainly thought to secure the Egyptians by a present of the produce of their country. Judah is contended with also. God sees the sin of his own people, and will reckon with them for it. They are put in mind of what Jacob did, and what God did for him. When his faith upon the Divine promise prevailed above his fears, then by his strength he had power with God. He is Jehovah, the same that was, and is, and is to come. What was a revelation of God to one, is his memorial to many, to all generations. Then let those who have gone from God, be turned to him. Turn thou to the Lord, by repentance and faith, as thy God. Let those that are converted to him, walk with him in all holy conversation and godliness. Let us wrestle with Him for promised blessings, determined not to give over till we prevail; and let us seek Him in his ordinances.
REPROOF OF EPHRAIM AND JUDAH: THEIR FATHER JACOB OUGHT TO BE A PATTERN TO THEM. (Hosea 12:1-14)
This prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, in violation of their covenant with Assyria (see Hosea 12:1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favor upon him. As God is unchangeable, He will show the same favor to Jacob's posterity as He did to Jacob, if, like him, they seek God.
feedeth on wind-- (Proverbs 15:14; Isaiah 44:20). Followeth after vain objects, such as alliances with idolaters and their idols (compare Hosea 8:7).
east wind--the simoon, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (compare Job 15:2).
increaseth lies--accumulates lie upon lie, that is, impostures wherewith they deceive themselves, forsaking the truth of God.
desolation--violent oppressions practised by Israel [MAURER]. Acts which would prove the cause of Israel's own desolation [CALVIN].
covenant with . . . Assyrians-- (Hosea 5:13; Hosea 7:11).
oil . . . into Egypt--as a present from Israel to secure Egypt's alliance (Isaiah 30:6; Isaiah 57:9; compare 2-Kings 17:4). Palestine was famed for oil (Ezekiel 27:17).
(Hebrews. Bib. Hosea 12:1). "Ephraim has surrounded me with lying, and the house of Israel with deceit: and Judah is moreover unbridled against God, and against the faithful Holy One. Hosea 12:1 (Hebrews. Bib. 2). Ephraim grazeth wind, and hunteth after the east: all the day it multiplies lying and desolation, and they make a covenant with Asshur, and oil is carried to Egypt. Hosea 12:2. And Jehovah has a controversy with Judah, and to perform a visitation upon Jacob, according to his ways: according to his works will He repay him." In the name of Jehovah, the prophet raises a charge against Israel once more. Lying and deceit are the terms which he applies, not so much to the idolatry which they preferred to the worship of Jehovah (ψευδῆ καὶ λατρείαν, Theod.), as to the hypocrisy with which Israel, in spite of its idolatry, claimed to be still the people of Jehovah, pretended to worship Jehovah under the image of a calf, and turned right into wrong.
(Note: Calvin explains סבבני correctly thus: "that He (i.e., God) had experienced the manifold faithlessness of the Israelites in all kinds of ways." He interprets the whole sentence as follows: "The Israelites had acted unfaithfully towards God, and resorted to deceits, and that not in one way only, or of only one kind; but just as a man might surround his enemy with a great army, so had they gathered together innumerable frauds, with which they attacked God on every side.")
Bēth Yisrâ'ēl (the house of Israel) is the nation of the ten tribes, and is synonymous with Ephraim. The statement concerning Judah has been interpreted in different ways, because the meaning of רד is open to dispute. Luther's rendering, "but Judah still holds fast to its God," is based upon the rabbinical interpretation of רוּד, in the sense of רדה, to rule, which is decidedly false. According to the Arabic râd, the meaning of rūd is to ramble about (used of cattle that have broken loose, or have not yet been fastened up, as in Jeremiah 2:31); hiphil, to cause to ramble about (Genesis 27:40; Psalm 55:3). Construed as it is here with עם, it means to ramble about in relation to God, i.e., to be unbridled or unruly towards God. עם, as in many other cases where reciprocal actions are referred to, standing towards or with a person: see Ewald, 217, h. קדושׁים נאמן, the faithful, holy God. Qedōshı̄m is used of God, as in Proverbs 9:10 (cf. Joshua 24:19), as an intensive pluralis majestatis, construed with a singular adjective (cf. Isaiah 19:4; 2-Kings 19:4). נאמן, firm, faithful, trustworthy; the opposite of râd. Judah is unbridled towards the powerful God ('El), towards the Holy One, who, as the Faithful One, also proves Himself to be holy in relation to His people, both by the sanctification of those who embrace His salvation, and also by the judgment and destruction of those who obstinately resist the leadings of His grace. In Proverbs 9:1 the lying and deceit of Israel are more fully described. רעה רוּח is not to entertain one's self on wind, i.e., to take delight in vain things; but רעה means to eat or graze spiritually; and rūăch, the wind, is equivalent to emptiness. The meaning therefore is, to strive eagerly after what is empty or vain; synonymous with râdaph, to pursue. קדים, the east wind, in Palestine a fierce tempestuous wind, which comes with burning heat from the desert of Arabia, and is very destructive to seeds and plants (compare Job 27:21, and Wetzstein's Appendix to Delitzsch's Commentary on Job). It is used, therefore, as a figurative representation, not of vain hopes and ideals, that cannot possibly be reached, but of that destruction which Israel is bringing upon itself. "All the day," i.e., continually, it multiplies lying and violence, through the sins enumerated in Hosea 4:2, by which the kingdom is being internally broken up. Added to this, there is the seeking for alliances with the powers of the world, viz., Assyria and Egypt, by which it hopes to secure their help (Hosea 5:13), but only brings about its own destruction. Oil is taken to Egypt from the land abounding in olives (Deuteronomy 8:8), not as tribute, but as a present, for the purpose of securing an ally in Egypt. This actually took place during the reign of Hoshea, who endeavoured to liberate himself from the oppression of Assyria by means of a treaty with Egypt (2-Kings 17:4).
(Note: Manger has given the meaning correctly thus: "He is looking back to the ambassadors sent by king Hoshea with splendid presents to the king of Egypt, to bring him over to his side, and induce him to send him assistance against the king of Assyria, although he had bound himself by a sacred treaty to submit to the sovereignty of the latter." Compare also Hengstenberg's Christology, vol. i. p. 164 transl., where he refutes the current opinion, that the words refer to two different parties in the nation, viz., an Assyrian and an Egyptian party, and correctly describes the circumstances thus: "The people being severely oppressed by Asshur, sometimes apply to Egypt for help against Asshur, and at other times endeavour to awaken friendly feelings in the latter.")
The Lord will repay both kingdoms for such conduct as this. But just as the attitude of Judah towards God is described more mildly than the guilt of Israel in Hosea 11:12, so the punishment of the two is differently described in Hosea 12:2. Jehovah has a trial with Judah, i.e., He has to reprove and punish its sins and transgressions (Hosea 4:1). Upon Jacob, or Israel of the ten tribes (as in Hosea 10:11), He has to perform a visitation, i.e., to punish it according to its ways and its deeds (cf. Hosea 4:9). לפקד, it is to be visited, i.e., He must visit.
Feedeth on wind - It is a proverbial speech; denoting his supporting himself with hopes, as unfit to sustain him as the wind is to feed us. Increaseth lies - By making new leagues, and fortifying himself with them, against the menaces of God by his prophets. Desolation - Which will only hasten and increase his desolation. Oil - Not common oil for trade, but rich and precious oils, to procure friendship there too.
*More commentary available at chapter level.