4 "Ephraim, what shall I do to you? Judah, what shall I do to you? For your love is like a morning cloud, and like the dew that disappears early.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Some so expound this passage as that God would not once irrigate his people, but would continue this favor; as though he said, "He is deceived, who thinks that the redemption, which I bid you to hope from me, will be momentary, for I will, by a continued progress, lead my people to a full fruition of salvation." But this sense is altogether foreign. The Prophet then, no doubt, introduces God here as speaking thus, "What shall I do to you? because ye cannot receive my favor, so great is your depravity." The context seems indeed to be in this way broken off; but we must remember this canon, that whenever the Prophets make known the grace of God, they at the same time add an exception, lest hypocrites falsely apply to themselves what is offered to the faithful alone. The Prophets, we know, never threatened ruin to the people, but that they added some promise, lest the faithful should despair, which must have been the case, except some mitigation had been made known to them. Hence the Prophets do this in common, -- they moderate their threatening and severity by adding a hope of God's favor. But at the same time, as hypocrites ever draw to themselves what belongs only to the faithful, and thus heedlessly deride God, the Prophets add another exception, by which they signify, that God's promise of being gracious and merciful to his people is not to be deemed universal, and as appertaining to all indiscriminately. I will more fully repeat this again: The Prophets had to do with the whole people; they had to do with the few faithful, for there was a small number of godly people among the Israelites as well as among the Jews. When therefore the Prophets reproved the people, they addressed the whole body: but at the same time, as there was some remnant seed, they mingled, as I have said, consolations, and mingled them, that the elect of God might ever recumb on his mercy, and thus patiently submit to his rod, and continue in his fear, knowing that there is in him a sure salvation. Hence the promises which we see inserted by the Prophets among threats and chidings, ought not to be referred in common to all, or indiscriminately to the people, but only, as we have said, to the faithful, who were then but few in number. This then is the reason why the prophets shook off self-complacencies from the wicked despisers of God, when they added, "Ye ought not to hope any salvation from the promise I set forth to God's children; for God throws not to dogs the bread which he has destined for his children alone." In the same strain we find another Prophet speaking, To what end is the day of the Lord to you? It is a day of darkness, and not of light, a day of death, and not of life,' (Amos 5:18.) For as often as they heard of the covenant which God made with Abraham, that it would not be void, they thus vaunted, "We are now indeed severely treated, but in a little while God will rescue us from our evils; for he is our Father, he has not in vain adopted us, he has not in vain redeemed and chosen our race, we are his peculiar possession and heritage." Thus then the presumptuous flatter themselves; and this indeed they seem to have in common with the faithful; for the faithful also, though in the deepest abyss of death, yet behold the light of life; for by faith, as we have said, they penetrate beyond this world. But at the same time they approach God in real penitence, while the ungodly remain in their perverseness, and vainly flatter themselves, thinking that whatever God promises belongs to them. Let us now then return to our Prophet. He had said, "In their tribulation they will seek me:" he had afterwards, in the words used by the people, explained how the faithful would turn themselves to God, and what true repentance would bring with it. It now follows, What shall I do to thee, Ephraim? what shall I do to thee, Judah? that is, "What shall I do to all of you?" The people was now divided into two kingdoms: the kingdom of Judah had its own name; the ten tribes had, as it has been said, the common name of Israel. Then after the Prophet gave hope of pardon to the children of God, he turns himself to the whole body of the people, which was corrupt, and says, "What shall I do now to you, both Jews and Israelites?" Now God, by these words, intimates that he had tried all remedies, and found them useless: "What more then," he says, "shall I do to you? Ye are wholly incurable, ye are inexcusable, and altogether past hope; for no means have been omitted by me, by which I could promote your salvation; but I have lost all my labour; as I have effected nothing by punishments and chastisements, as my favor also has had no account among you, what now remains, but that I must wholly cast you away?" We now then see how varied is the mode of speaking adopted by the Prophets; for they had to do, not with one class of men, but with the children of God, and also with the wicked, who continued obstinately in their vices. Hence then it was, that they changed their language, and so necessarily. Alike is the complaint we read in Isaiah chapter 1, [1] except that there mention is only made of punishments, Why should I strike you more? for I have hitherto effected nothing: from the sole of the foot to the top of the head there is no soundness; and yet ye remain like yourselves.' In chapter 5 [2] he speaks of God's favors, What could have been done more to my vineyard than what I have done?' In these two places the Prophet shows that the people were so lost, that they could not be brought into a sane mind; for God had in various ways tried to heal them, and their diseases remained incurable. Let us now return to the words of Hosea, What shall I do to thee, Ephraim? What shall I do to thee Judah? "I indeed offer pardon to all, but ye still continue obstinately in your sins; nay, my favor is by you scorned: I do not therefore now contend with you; but declare to you that the door of salvation is closed." Why? "Because I have hitherto in various ways tried in vain to heal you." He afterwards says that their goodness was like the morning dew, Your goodness, he says, is as the dew of the morning." Some take chsd, chesad, for the kindness which God had exercised towards both the Israelites and the Jews. Then it is, "Your kindness," that is, the mercy which I have hitherto exhibited to you, is as the morning dew, as the cloud which passes away early in the morning, that is, "Ye immediately dry up my favor;" and this seems not unsuitable, for we see that the unbelieving by their wickedness absorb the mercy of God, so that it produces no good, as when rain flows over a rock or a stone, while the stone within, on account of its hardness, remains dry. As then the moisture of rain does not penetrate into stones, so also the grace of God is spent in vain and without advantage on the unbelieving. But the Prophet speaks rather of their goodness, that they made a show of feigned excellency, which vanished like the morning dew; for as soon as the sun rises, it draws the dew upwards, so that it appears no more; the clouds also pass away. The Prophet says that the Jews and the Israelites were like the morning clouds and the dew, because there was in them no solid or inward goodness, but it was only of an evanescent kind; they had, as they say, only the appearance of goodness. We now then perceive the meaning of the Prophet, that God here complains that he had to do with hypocrites. Faith, we know, is regarded by him; there is nothing that pleases God more than sincerity of heart. We know further, that doctrine is spread in vain, except it be received in a serious manner. Then, as hypocrites transform themselves in various ways, and make a display of some guises of goodness, while they have nothing solid in them, God complains that he loses all his labour: and he says at length that he will no longer spend labour in vain on hypocritical men, who have nothing but falsehood and dissimulation; and this is what he means, when he intimates that he should do nothing more to the Israelites and the Jews.
1 - Isaiah 1:5. -- fj.
2 - Isaiah 5:4. -- fj.
O Ephraim, what shall I do unto thee? - It is common with the prophets, first to set forth the fullness of the riches of God's mercies in Christ, and then to turn to their own generation, and upbraid them for the sins which withheld the mercies of God from "them," and were hurrying them to their destruction. In like way Isaiah, Isaiah. 2, having prophesied that the Gospel should go forth from Zion, turns to upbraid the avarice, idolatry, and pride, through which the judgment of God should come upon them.
The promises of God were to those who should turn with true repentance, and seek Him early and earnestly. Whatever of good there was, either in Ephraim or Judah, was but a mere empty show, which held out hope, only to disappoint it. God, who "willeth not that any should perish, but that all should come to repentance" appeals to His whole people, "What shall I do unto thee?" He had shown them adundance of mercies; He had reproved them by His prophets; He had chastened them; and all in vain. As he says in Isaiah, "What could have been done more to My vineyard, that I have not done in it?" Isaiah. 5. Here He asks them Himself, what He could do to convert and to save them, which He had not done. He would take them on their own terms, and whatever they would prescribe to His Almightiness and Wisdom, as means for their conversion, "that" He would use, so that they would but turn to Him. "What means shall I use to save thee, who wilt not be saved?" It has been a bold saying, to describe the "love of Christ which passeth knowledge," "Christ so loveth souls, that He would rather be crucified again, than allow anyone (as far as in Him lies) to be damned."
For your goodness is as a morning cloud - "Mercy" or "loving-kindness," (which the English margin suggests as the first meaning of the word) stands for all virtue and goodness toward God or man. For love to God or man is one indivisible virtue, issuing from one principle of grace. Whence it is said, "love is the fulfilling of the law. He that loveth another hath fulfilled the law" Romans 13:10, Romans 13:8. And, "Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God" 1-John 4:7. Of this their goodness, he says the character was, that it never lasted. The "morning cloud" is full of brilliancy with the rays of the rising sun, yet quickly disappears through the heat of that sun, which gave it its rich hues. The "morning dew" glitters in that same sun, yet vanishes almost as soon as it appears. Generated by the cold of the night, it appears with the dawn; yet appears, only to disappear. So it was with the whole Jewish people; so it ever is with the most hopeless class of sinners; ever beginning anew, ever relapsing; ever making a show of leaves, good feelings, good aspirations, but yielding no fruit. "There was nothing of sound, sincere, real, lasting goodness in them;" no reality, but all show; quickly assumed, quickly disused.
O Ephraim, what shall I do unto thee? - This is the answer of the Lord to the above pious resolutions; sincere while they lasted, but frequently forgotten, because the people were fickle. Their goodness (for goodness it was while it endured) was like the morning cloud that fadeth away before the rising sun, or like the early dew which is speedily evaporated by heat. Ephraim and Judah had too much goodness in them to admit of their total rejection, and too much evil to admit of their being placed among the children. Speaking after the manner or men, the justice and mercy of Good seem puzzled how to act toward them. When justice was about to destroy them for their iniquity, it was prevented by their repentance and contrition: when mercy was about to pour upon them as penitents its choicest blessings, it was prevented by their fickleness and relapse! These things induce the just and merciful God to exclaim, "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?" The only thing that could be done in such a case was that which God did.
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for (c) your goodness [is] as a morning cloud, and as the early dew it goeth away.
(c) You seem to have a certain holiness and repentance, but it is very sudden, and as a morning cloud.
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee?.... Or, "for thee" (x)? The Lord having observed the effect and consequence of his going and returning to his place, of his leaving his people for a long time under afflictions and in distress; namely, their thorough conversion to him in the latter day, and the blessings attending it; returns to the then present times again, and to the state and condition in which Ephraim and Judah, the ten and two tribes, were; and speaks as one at a loss, and under difficulties, to know what to do with them and for them; how as it were to give them up to ruin and destruction; and yet, having tried all ways with them, and in vain, asks what further was to be done, or could be done, to bring them to a sense of their sins, to reform them, and cause them to return to him;
for your goodness is as a morning cloud, and as the early dew it goeth way; meaning not the goodness of God bestowed upon them, and the mercy he showed to them; but the goodness that appeared in them, and all the good things done by them, their repentance, reformation, holiness, and righteousness; these, which were only in show, did not last long, came to nothing, and disappeared; like a light cloud in the morning, which vanishes away when the sun rises; or like the dew that falls in the night, which is quickly dried up and gone, after the sun has been up a small time. Thus it was with Ephraim, or the ten tribes, in the time of Jehu; there was a show of zeal for religion, and a reformation from idolatry; but it did not go on, nor last long; and with the two tribes of Judah and Benjamin in the times of Hezekiah and Josiah, who did that which was right in the eyes of the Lord; but then the Jews, in the times of their successors, returned to their former evil ways. And so the best works, holiness and righteousness of men, can no more stand before the justice of God, and the strict examination of it, than a thin light morning cloud, or the small drops of dew, before the light, force, and heat of the sun; nor do formal and carnal professors continue in these things; they may run well for a while, and then drop their profession and religion, and turn from the holy commandment. And this being the case, what can they expect from the Lord?
(x) "in tuum commodum", Schmidt.
Sometimes Israel and Judah seemed disposed to repent under their sufferings, but their goodness vanished like the empty morning cloud, and the early dew, and they were as vile as ever. Therefore the Lord sent awful messages by the prophets. The word of God will be the death either of the sin or of the sinner. God desired mercy rather than sacrifice, and that knowledge of him which produces holy fear and love. This exposes the folly of those who trust in outward observances, to make up for their want of love to God and man. As Adam broke the covenant of God in paradise, so Israel had broken his national covenant, notwithstanding all the favours they received. Judah also was ripe for Divine judgments. May the Lord put his fear into our hearts, and set up his kingdom within us, and never leave us to ourselves, nor suffer us to be overcome by temptation.
what shall I do unto thee--to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings (Isaiah 5:4)? At this verse a new discourse begins, resuming the threats (Hosea 5:14). See opening remarks on this chapter.
goodness--godliness.
morning cloud--soon dispersed by the sun (Hosea 13:3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Hosea 6:3. His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."
The prophet's address commences afresh, as in Hosea 2:4, without any introduction, with the denunciation of the incurability of the Israelites. Hosea 6:4-11 form the first strophe. Hosea 6:4. "What shall I do to thee, Ephraim? what shall I do to thee, Judah? for your love is like the morning cloud, and like the dew which quickly passes away." That this verse is not to be taken in connection with the preceding one, as it has been by Luther ("how shall I do such good to thee?") and by many of the earlier expositors, is evident from the substance of the verse itself. For ‛âsâh, in the sense of doing good, is neither possible in itself, nor reconcilable with the explanatory clause which follows. The chesed, which is like the morning cloud, cannot be the grace of God; for a morning cloud that quickly vanishes away, is, according to Hosea 13:3, a figurative representation of that which is evanescent and perishable. The verse does not contain an answer from Jehovah, "who neither receives nor repels the penitent, because though they love God it is only with fickleness," as Hitzig supposes; but rather the thought, that God has already tried all kinds of punishment to bring the people back to fidelity to Himself, but all in vain (cf. Isaiah 1:5-6), because the piety of Israel is as evanescent and transient as a morning cloud, which is dispersed by the rising sun. Judging from the chesed in Hosea 6:6, chasdekhem is to be understood as referring to good-will towards other men flowing out of love to God (see at Hosea 4:1).
What shall I do - What shall I do more to save you from ruin, and save my own honour, truth, and justice?
*More commentary available at chapter level.