11 "Ephraim is like an easily deceived dove, without understanding. They call to Egypt. They go to Assyria.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet here first blames Israel for foolish credulity, and compares them to a dove; for they had invited the Egyptians and sent to Assyria for help. Simplicity is indeed a commendable virtue, when joined to prudence. But as everything reasonable and judicious in men is turned into wickedness when there is no integrity; so when men are too credulous and void of all judgment and reason, it is then mere folly. But when he says that Israel is like a dove, he does not mean that the Israelites had sinned through mere ignorance, but that they were destitute of all judgment; and this folly is opposed to the knowledge which God had offered to them in his law: for God had never ceased to guide Israel by sound doctrine; he had ever exhibited before them the torch of his word; but when God thus gave them light, Israel was so credulous as to give heed to the delusions of Satan and of the world. We now then perceive the meaning of the Prophet. Some render phvth, pute, by "turning aside:" and its root phth, pite, no doubt, means "to turn aside;" and it means also sometimes "to persuade:" hence some give this rendering, "a persuasible," or, "a credulous dove." But the Prophet, I doubt not, means, that they were enticed by flatteries, or deceived by allurements, which is the same thing. Israel then was like a dove, deceived by various lures. How so? Because they ran to the Assyrians, they invited the Egyptians If Israel had attended to the law of God, they might have felt assured that they were not in danger of going astray; for the Lord keeps us not in suspense or doubt, that we may fluctuate, but makes our minds fixed and tranquil by his word, as it is also said in another place, This is rest.' It was then determined by the Israelites not to fix their feet as it were on solid ground; and they preferred to fly here and there like doves; and their credulity led them to many errors. How? Because they chose rather to give themselves up to be deceived by the Egyptians as well as by the Assyrians, when yet God was willing to guide them by sound knowledge. We now understand the design of this accusation of the Prophet to be, that Israel wilfully refused the way of safety offered to them, which they might have followed with confidence, and with a tranquil and composed mind; but in the meantime they flew up and down, and became wilfully erratic; for they suffered themselves to be deceived by various lures. Now this place teaches us that men are not to be excused by the pretext of simplicity; for the Prophet here condemns this very weakness in the Israelites. We ought then to attend to the rule of Christ, To be innocent as doves, and yet to be prudent as serpents.' [1] But if we inconsiderately abandon ourselves, the excuse of ignorance will be frivolous; for the Lord shines upon us by his word and shows us the right way; and he has also in his power the spirit of prudence and judgment, which he never denies to those who ask. But when we despise the word, and neglect the Spirit of God, and follow our own vagrant imaginations, our sin is twofold; for we thus despise and quench the light of the word, and we also wilfully perish, when the Lord would save us. But a denunciation of punishment afterwards follows, Wheresoever, he says, they shall go, I will expand over them my net, and will draw them down as the birds of heaven God shows that though the Israelites might turn about here and there, yet their end would be unhappy; for he would have his expanded net: and he follows up the simile he used in the last verse. He had said that they were like doves, which are carried by a sudden instinct to the bait, and consider not the expanded net. If then the dove sees only the lure, and at the same time shuns not the danger, it is a proof of foolish simplicity. Hence God says, I will expand my net; that is, I will cause all your endeavors and purposes to be disappointed, and all your hopes to be vain; for wheresoever they shall fly, my net shall be expanded. This is a remarkable passage; for we hence learn, that the issue will always be unfortunate, if we attempt any thing contrary to the word of the Lord, and it we hold consultations over which his Spirit does not preside; as it is said by Isaiah 30:1, Woe to them who weave a web, and draw not from my mouth! Woe to them who take counsel, and invoke not my Spirit!' This passage wholly agrees with the words of Isaiah, though the form of speaking is different. It belongs then to God to bless our counsels, that they may have a prosperous and the desired success. But when God is not favorable, but even opposed to our designs, what end shall at last await us, but that whatever we may have attained shall at length be turned to our ruin? Let us then know, that whatever men do in this world is ruled by the hidden providence of God; and as God leads by his extended hand his own people, and gives his angels charge to guide them; so also he has his expanded net to catch all those who wander after their own erratic imaginations. Hence he says, Wheresoever they shall go, I will expand over them my net; and farther, I will draw them down as the birds of heaven The Prophet seems to allude to the vain confidence, which he mentioned, when he said that Israel had bound wind in his wings. For when men presumptuously undertake any thing, they at the same time promise to themselves, that there will be nothing to prevent them from gaining their object. Inasmuch then as men, elated with this foolish confidence, gather more boldness, yea, at length furiously assail God, and seem as though they would break through the very clouds, the Prophet says, I will draw them down as the birds of heaven; that is, "I will allow them to be carried up for a time; but when they shall penetrate to the clouds, I will draw them down, I will make them to know that their flying will avail them nothing." And we must notice from whence the Israelites had been drawn down. For who would not have thought that so much protection must have been found in the Assyrians or in the Egyptians, that they could not in vain expect deliverance? But the Lord laughs to scorn this vain power of the world; for whatever hope men may conceive when they alienate themselves from God, it will entirely vanish like smoke. And he afterwards adds, I will chastise them, or, I will bind them:' for the verb ysr, isar, means both "to chastise" as well as "to bind;" so that either sense may be taken. If the word, "to bind," be approved, it will well agree with the metaphor, as though he said, "I will hold you fast in my nets." For as long as birds are allowed to fly, they think the whole heaven to be theirs; but when they fall into nets, they remain confined; they are then unable to fly, and cannot move their wings. So then this sense, "I will bind them", is very suitable; which means, "They will not be able to break my net, but I will hold them there bound to the end." But if one prefers the other sense, I will chastise them, I do not object; and as far as the meaning is concerned, we see that there is not much difference which sense we take, except that the word, "to bind," as I have said, harmonizes better with the metaphor. He says, According to the hearing of their assembly. Nearly all so render this, as if God had said that he would punish them as he had threatened by Moses, and as if it was also an indirect accusation of their carelessness, because they did not become wise after having been long admonished, but even despised those denunciations, which constantly resounded in their ears. For God had not only prescribed in his law the rule of a religious life, but also added heavy and severe threatening, by which he gave a sanction to the doctrine at the law. We know how dreadful are those curses of the law. Since then God had even from the beginning thus threatened the Israelites, ought they not to have walked more carefully before him? But they were not terrified by these denunciations. Hence God here indirectly reproves this great madness, that the Israelites did not sufficiently attend to his threatening, by which they might have been recalled to the right way; for Moses did by these put a restraint even on the furious passions of men, if only there remained in them a particle of sound understanding. Still further, the same admonitions had been often pressed on them by the Prophets; nor had God ever ceased to arouse them, until the ears of them all had become deaf to his voice. He therefore says, I will hold them fast bound,' or, I will chastise them, according to the hearing of their assembly;' that is, "The punishment which I shall inflict must have been long ago known to them, for I have openly commanded my law to be promulgated, that I might thus testify my people by severe threatening; I will now then execute the judgment, which they have not believed, because I have hitherto spared them." As I have already said, interpreters nearly all agree in this view, except that they do not consider the design of the Prophet; they do not perceive that the Israelites were upbraided for their hardness; but they only speak of punishment, without any intimation of the end or object for which God had promulgated maledictions in his law, and renewed the recollection of them by his Prophets. Jerome brings forward another meaning, even this, that God would punish the people according to the report of their assembly; that is, that as they had with one consent violated the worship of God, and transgressed his laws, so he would punish them all. I will at the same time add this view, that God would chastise them according to the clamour of their assembly, so that the Prophet points out, not only a conspiracy among the people of Israel, but also their violence in eliciting one another to sin. As, then, they had thus tumultuously risen up against God, so the Prophet in his turn declares, that God would punish them; as though he said, "Your tumult will not prevent me from quelling your fury. Ye do indeed with great noise oppose me, and think that you will be safe, though addicted to your sins; but this your violence will be no hindrance, for I have in my power the means of chastising you."
1 - Matthew 10:16. -- fj.
Ephraim is - (become) like a silly dove "There is nothing more simple than a dove," says the Eastern proverb. Simplicity is good or bad, not in itself, but according to some other qualities of the soul, good or evil, with which it is united, to which it opens the mind, and which lead it to good or mislead it to evil. The word describes one, easily persuaded, open, and so, one who takes God's word simply, obeys His will, without refinement or subtlety or explaining it away; in which way it is said, "The Lord preserveth the simple;" or, on the other hand, one who lets himself easily be led to evil, as the pagan said of youth, that they were "like wax to be bent to evil" Psalm 116:6. In this way, it is said, "How long, ye simple one, will ye love simplicity?" Proverbs 1:22. Our Lord uses this likeness of the dove, for good, "be wise as serpents, simple, or harmless as doves" Matthew 10:16. Hosea speaks of simplicity without wisdom, for he adds, "a silly dove without understanding," (literally, "without a heart,") whereby they should love God's will, and so should understand it. Ephraim "became," he says, like a silly dove. Neglecting God's calls, unmoved by calamity or sufferings, and not "seeking" to God "for all this" which He has done to recall them, they grew in folly. Man is ever "growing in wisdom" or in folly, in grace or in gracelessness. This new stage of folly lay in their flying to Assyria, to help them, in fact, against God; as it follows,
They call to Egypt - Instead of "calling to" God who could and would help, they "called to Egypt" who could not, and "went to Assyria" who would not. So God complains by Isaiah, "To Me, thou hast not called, O Jacob" Isaiah 43:22. This was their folly; they called not to God, who had delivered them out of Egypt, but, alternately, to their two powerful neighbors, of whom Egypt was a delusive promiser, not failing only, but piercing, those who leant on it; Assyria was a powerful oppressor. Yet what else is almost the whole history of Christian states? The "balance of power," which has been the pride of the later policy of Europe, which has been idolized as a god, to which statesmen have looked, as a deliverance out of all their troubles; as if it were a sort of divine providence, regulating the affairs of human beings, and dispensing with the interference of God; what is it but the self-same wisdom, which balanced Egypt against Assyria?
Ephraim also is like a silly dove without heart - A bird that has little understanding; that is easily snared and taken; that is careless about its own young, and seems to live without any kind of thought. It has been made, by those who, like itself, are without heart, the symbol of conjugal affection. Nothing worse could have been chosen, for the dove and its mate are continually quarrelling.
They call to Egypt, they go to Assyria - They strive to make these their allies and friends; but in this they showed that they were without heart, had not a sound understanding; for these were rival nations, and Israel could not attach itself to the one without incurring the jealousy and displeasure of the other. Thus, like the silly dove, they were constantly falling into snares; sometimes of the Egyptians, at others of the Assyrians. By the former they were betrayed; by the latter, ruined.
Ephraim also is like a silly dove without (h) heart: they call to Egypt, they go to Assyria.
(h) That is, without all judgment, as those that cannot tell whether it is better to cleave only to God, or to seek the help of man.
Ephraim also is like a silly dove, without heart,.... Or understanding; which comes and picks up the corns of grain, which lie scattered about, and does not know that the net is spread for it; and when its young are taken away, it is unconcerned, and continues its nest in the same place still; and, when frightened, flees not to its dove house, where it would be safe, but flies about here and there, and so becomes a prey to others. Thus Ephraim, going to Egypt and Assyria for help, were ensnared by them, not having sense enough to perceive that this would be their ruin; and though they had heretofore suffered by them, yet still they continued to make their addresses to them; and instead of keeping close to the Lord, and to his worship and the place of it, and asking counsel and help of him they ran about and sought for it here and there:
they call to Egypt; that is, for help; as Hoshea king of Israel, when he sent messengers to So or Sabacon king of Egypt, for protection and assistance, 2-Kings 17:4. Such a foolish part, like the silly doves, did they act; since the Egyptians had been their implacable enemies, and their fathers had been in cruel bondage under them:
they go to Assyria; send gifts and presents, and pay tribute to the kings thereof, to make them easy; as Menahem did to Pul, and Hoshea to Shalmaneser, 2-Kings 15:19. Some understand this last clause, not of their sin in going to the Assyrian for help; but of their punishment in going or being carried captive thither; and so the Targum seems to interpret it,
"they go captive, or are carried captive, into Assyria.''
like a silly dove--a bird proverbial for simplicity: easily deceived.
without heart--that is, understanding.
call to Egypt--Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (2-Kings 17:3-6). As the dove betrays its foolishness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them.
"And Ephraim has become like a simple dove without understanding; they have called Egypt, they are gone to Asshur. Hosea 7:12. As they go, I spread my net over them; I bring them down like fowls of the heaven; I will chastise them, according to the tidings to their assembly." The perfects in Hosea 7:1 describe the conduct of Israel as an accomplished fact, and this is represented by ויהי as the necessary consequence of its obstinate impenitence. The point of comparison between Israel and the simple dove, is not that the dove misses its proper dwelling and resting-place, and therefore goes fluttering about (Ewald); nor that, in trying to escape from the hawk, it flies into the net of the bird-catcher (Hitzig); but that when flying about in search of food, it does not observe the net that is spread for it (Rosenmller). אין לב is to be taken as a predicate to Ephraim in spite of the accents, and not to yōnâh phōthâh (a simple dove), since phōthâh does not require either strengthening or explaining. Thus does Ephraim seek help from Egypt and Assyria. These words do not refer to the fact that there were two parties in the nation - an Assyrian and an Egyptian. Nor do they mean that the whole nation applied at one time to Egypt to get rid of Asshur, and at another time to Asshur to escape from Egypt. "The situation is rather this: the people being sorely pressed by Asshur, at one time seek help from Egypt against Asshur; whilst at another they try to secure the friendship of the latter" (Hengstenberg, Christology, i. p. 164 transl.). For what threatened Israel was the burden of the "king of princes" (Hosea 8:10), i.e., the king of Asshur. And this they tried to avert partly by their coquettish arts (Hosea 8:9), and partly by appealing to the help of Egypt; and while doing so, they did not observe that they had fallen into the net of destruction, viz., the power of Assyria. In this net will the Lord entangle them as a punishment. As they go thither, God will spread His net over them like a bird-catcher, and bring them down to the earth like flying birds, i.e., bring them down from the open air, that is to say, from freedom, into the net of captivity, or exile. איסירם, a rare hiphil formation with Yod mobile, as in Proverbs 4:25 (see Ewald, 131, c). "According to the tidings (announcement) to their assembly:" i.e., in accordance with the threatening already contained in the law (Leviticus 26:14.; Deuteronomy 28:15.), and repeatedly uttered to the congregation by the prophets, of the judgments that should fall upon the rebellious, which threatening would now be fulfilled upon Ephraim.
Like a silly dove - Ephraim is now become like the dove in weakness and fear, as well as in imprudence and liableness to be deceived. Without heart - Without either discretion or courage. To Assyria - Instead of going to God, who alone can help.
*More commentary available at chapter level.