*Minor differences ignored. Grouped by changes, with first version listed as example.
God now complains, that Ephraim, whom he had chosen to be a peculiar possession to himself, differed nothing from other nations. The children of Abraham, we know, had been adopted by God for this end, that they might not be like the heathens: for the calling of God brings holiness with it. And we ought to remember that memorable sentence, which often occurs, Be ye holy, for I am holy.' The Israelites then ought to have been mindful of their calling, and to resolve to worship God purely, and not to pollute themselves with the defilements and filth of the Gentiles. But God says here that Ephraim differed now nothing from the uncircumcised nations. He mingles himself, he says, with the peoples And there is an emphasis to be noticed in the pronoun demonstrative, hv', eva, Ephraim himself, he says: for surely this was unworthy and by no means to be endured, that Ephraim, on whom God had engraven the mark of his election, was now entangled in the superstitions of the Gentiles. We now then see the drift of the Prophet's words, He, even Ephraim, mingles himself with the nations If the condition of Israel and of all the nations had been alike and equal, the Prophet would not have thus spoken; but as God had designed Ephraim to be holy to himself; the Prophet here amplifies his sin, when he says that even Ephraim had mingled himself with the nations. He then adds, Ephraim is like bread baked under the ashes, which is not turned This metaphor most fitly suits the meaning of the Prophet and the circumstances of this passage, provided it be rightly understood. And I think the Prophet simply meant this, that Ephraim was in nothing fixed, but was inconstant and changeable; as, when we in vulgar language notify their changeableness who are not consistent with themselves, and in whom there is no sincerity, we say, Il n'est ne chair ne poisson, (It is neither flesh nor fish.) So also in this place the Prophet says, that Ephraim was like a cake burnt on one side, and was on the other doughy, or a crude and unbaked lump of paste. For Ephraim, we know, boasted themselves to be a people sacred to God; and since circumcision distinguished that people from other nations, there seemed to be some difference; but in the meantime the worship of God was corrupted; all the sacrifices were adulterated, as we have already seen and the whole of their religion was a confused mixture; yea, a chaos composed of Gentile superstitions and of something that resembled true and legitimate worship. When, therefore, the Israelites were thus perfidiously mocking God, they had nothing fixed: hence the Prophet compares them to a cake, which, being placed on the hearth, is not turned; for on one side it must be burnt, while on the other it remains unbaked. [1] The Prophet here anticipates what the Israelites might object; for hypocrites, we know, never want pretenses. The Israelites might then bring forward this defense, "Thou sayest that we are now entangled in the pollutions of the heathens; but the heathens have no circumcision; among them the God of Israel is despised, there is no altar on which the people can sacrifice to the true God; we, on the contrary, are the children of Abraham, we have the God who stretched forth his hand to deliver us from Egypt, and the priesthood ever abides with us." As then the Israelites might have introduced these pretenses for their superstitions, the Prophet says, by anticipation, that they were like bread baked under the ashes, which, being thrown on the hearth, is not turned, so that the baking might be equal; for then on the one side it would receive heat, and on the other there would be no proportionate temperature. "Ye are," he says, "on one side burnt, but on the other crude; so that with you there is nothing but mere perfidiousness." We now understand what the Prophet means. But this similitude might also be referred to their punishment; for God had shown before in many places, that the Israelites were so perverse, that they could not be subdued nor brought to a sound mind by any distresses: and he again repeats this complaint. The meaning of the words may then be this, That Ephraim was like a cake, which was not turned on the hearth, because he had been sharply and severely chastised, but without any benefit; being like reprobates, who, though the Lord may bruise them, yet continue obstinate in their hardness. They are then on one side burnt, because they are nearly wasted away under their evils; but on the other side they are wholly unbaked, because the Lord had not softened their perverseness. But what I have adduced in the first place is more suitable to the context. We now then understand what the Prophet says: in the first clause God accuses Ephraim, because he had made himself profane by receiving the rites and superstitions of heathens, so that there was, as I have said before, a confused mixture. In the second place, he answers the Israelites, in case they pleaded in their favor the name of God, for it was usual for them to make false pretenses. He therefore says, that they were in some things different from the uncircumcised nations, but that this difference was nothing before God, for they were like bread baked under the ashes, which is neither baked nor unbaked on either side; for on one side it is burnt, and on the other it remains unbaked. [2] It now follows --
1 - Bishop Horsley gives the same exposition, -- "One thing on one side, another on the other; burnt to a coal on the bottom, raw dough at the top. An apt image of a character that is all inconsistencies. Such were the ten tribes of the Prophet's day; worshippers of Jehovah in profession, but adopting all the idolatries of the neighboring nations, in addition to their own semi-idolatry of the calves." "Baked on one side and raw on the other, he is neither through hot nor through cold, but partly a Jew and partly a Gentile." -- Geneva Bible.
2 - The account which Pocock, as quoted by Newcome, gives of baking in the East among the country-people is the following: -- "The people make a fire in the middle of the room: when the bread is ready for baking they sweep a corner of the hearth, lay the bread there, cover it with hot ashes and embers, and in a quarter of an hour they turn it."
Ephraim, he hath mixed himself among the people - i. e., with the pagan; he "mixed" or "mingled" himself among or with them, so as to corrupt himself, as it is said, "they were mingled among the pagan and learned their works" Psalm 106:35. God had forbidden all intermarriage with the pagan Exodus 34:12-16, lest His people should corrupt themselves: they thought themselves wiser than He, intermarried, and were corrupted. Such are the ways of those who put themselves amid occasions of sin.
Ephraim is - (literally, "is become") a cake (literally, "on the coals") not turned The prophet continues the image . "Ephraim" had been "mingled," steeped, kneaded up into one, as it were, "with the pagan," their ways, their idolatries, their vices. God would amend them, and they, withholding themselves from His discipline, and not yielding themselves wholly to it, were but spoiled. The sort of cake, to which Ephraim is here likened, "uggah" literally, "circular," was a thin pancake, to which a scorching heat was applied on one side; sometimes by means of hot charcoal heaped upon it; sometimes, (it is thought,) the fire was within the earthen jar, around which the thin dough was fitted. If it remained long "unturned," it was burned on the one side; while it continued unbaked, doughy, recking, on the other; the fire spoiling, not penetrating it through. Such were the people; such are too many so-called Christians; they united in themselves hypocrisy and ungodliness, outward performance and inward lukewarmness; the one overdone, but without any wholesome effect on the other. The one was scorched and black; the other, steamed, damp, and lukewarm; the whole worthless, spoiled irremediably, fit only to be cast away. The fire of God's judgment, with which the people should have been amended, made but an outward impression upon them, and reached not within, nor to any thorough change, so that they were the more hopelessly spoiled through the means which God used for their amendment.
A cake not turned - In the East having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. All travelers into Asiatic countries have noted this.
Ephraim, he hath (f) mixed himself among the people; Ephraim is a cake not turned.
(f) That is, he counterfeited the religion of the Gentiles, yet is but as a cake baked on the one side, and raw on the other, that is, neither thoroughly hot, nor thoroughly cold, but partly a Jew, and partly a Gentile.
Ephraim, he hath mixed himself among the people,.... Either locally, by dwelling among them, as some of them at least might do among the Syrians; or carnally, by intermarrying with them, contrary to the command of God; or civilly, by entering into alliances and confederacies with them, as Pekah the son of Remaliah king of Israel did with Rezin king of Syria, Isaiah 7:2; or by seeking to them for help, calling to Egypt, and going to Assyria, as in Hosea 7:11; so Aben Ezra; or morally, by learning their manners, and conforming to their customs, especially in religious things: though some understand this as a punishment threatened them for their above sins, that they should be carried captive into foreign lands, and so be mixed among the people, and which is Jarchi's sense: but it is rather to be considered as their evil in joining with other nations in their superstition, idolatry, and other impieties; and it is highly offensive to God when his professing people mix themselves with the world, keep company with the men of it, fashion themselves according to them, do as they do, and wilfully go into their conversation, and repeat it, and continue therein, and resolve to do so: for so it may be rendered, "he will mix himself" (r); it denotes a voluntary act, repeated and persisted in with obstinacy;
Ephraim is a cake not turned; like a cake that is laid on coats, if it is not turned, the nether part will be burnt, and the upper part unbaked, and so be good for noticing; not fit to be eaten, being nothing indeed, neither bread nor dough; and so may signify, that Ephraim having introduced much of the superstition and idolatry of the Gentiles into religious worship, was nothing in religion, neither fish nor flesh, as is proverbially said of persons and things of which nothing can be made; they worshipped the calves at Daniel and Bethel, and Yet swore by the name of the Lord; they halted between two opinions, and were of neither; they were like the hotch potch inhabitants of Samaria in later times, that came in their place, that feared the Lord, and served their own gods: and such professors of religion there are, who are nothing in religion; nothing in principle, they have no scheme of principles; they are neither one thing nor another; they are nothing in experience; if they have a form of godliness, they deny the power of it; they are nothing in practice, all they do is to be seen of men; they are neither hot nor cold, especially not throughout, or on both sides, like a cake unturned; but are lukewarm and indifferent, and therefore very disagreeable to the Lord. Some take this to be expressive of punishment, and not of fault; either of their partial captivity by Tiglathpileser, when only a part of them was carried captive; or of the swift and total destruction of them by their enemies, who would be like hungry and half starved persons, who meeting with a cake on the coals half baked, snatch it up, and eat it, not staying for the turning and baking it on the other side; and thus it should be with them. So the Targum,
"the house of Ephraim is like to a cake baked on coals, which before it is turned is eaten.''
(r) "miscebit sese", Zanchius.
Israel was as a cake not turned, half burnt and half dough, none of it fit for use; a mixture of idolatry and of the worship of Jehovah. There were tokens of approaching ruin, as grey hairs are of old age, but they noticed them not. The pride which leads to break the law of God leads to self-flattery. The mercy and grace of God are the only refuge to which obstinate sinners never think of fleeing. Though they may howl forth their terrors in the form of prayers, they seldom cry to God with their hearts. Even their prayers for earthly mercies only seek fuel for their lusts. Their turning from one sect, sentiment, form, or vice, to another, still leaves them far short of Christ and holiness. Such are we by nature. And such shall we prove if left to ourselves. Create in us a clean heart, O God, and renew a right spirit within us.
mixed . . . among the people--by leagues with idolaters, and the adoption of their idolatrous practices (Hosea 7:9, Hosea 7:11; Psalm 106:35).
Ephraim . . . cake not turned--a cake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterners bake their bread on the ground, covering it with embers (1-Kings 19:6), and turning it every ten minutes, to bake it thoroughly without burning it.
In the next strophe (Hosea 7:8-16) the prophecy passes from the internal corruption of the kingdom of the ten tribes to its worthless foreign policy, and the injurious attitude which it had assumed towards the heathen nations, and unfolds the disastrous consequences of such connections. Hosea 7:8. "Ephraim, it mixes itself among the nations; Ephraim has become a cake not turned. Hosea 7:9. Strangers have devoured his strength, and he knoweth it not; grey hair is also sprinkled upon him, and he knoweth it not." יתבּולל, from בּלל, to mix or commingle, is not a future in the sense of "it will be dispersed among the Gentiles;" for, according to the context, the reference is not to the punishment of the dispersion of Israel among the nations, but to the state in which Israel then was. The Lord had separated Israel from the nations, that it might be holy to Him (Leviticus 20:24, Leviticus 20:26). As Balaam said of it, it was to be a people dwelling alone (Numbers 23:9). But in opposition to this object of its divine calling, the ten tribes had mingled with the nations, i.e., with the heathen, learned their works, and served their idols (cf. Psalm 106:35-36). The mingling with the nations consisted in the adoption of heathen ways, not in the penetration of the heathen into Israelitish possessions (Hitzig), nor merely in the alliances which it formed with heathen nations. For these were simply the consequence of inward apostasy from its God, of that inward mixing with the nature of heathenism which had already taken place. Israel had thereby become a cake not turned. עגּה, a cake baked upon hot ashes or red-hot stones, which, if it be not turned, is burned at the bottom, and not baked at all above. The meaning of this figure is explained by Hosea 7:9. As the fire will burn an ash-cake when it is left unturned, so have foreigners consumed the strength of Israel, partly by devastating wars, and partly by the heathenish nature which has penetrated into Israel in their train. "Greyness is also sprinkled upon it;" i.e., the body politic, represented as one person, is already covered with traces of hoary old age, and is ripening for destruction. The object to לא ידע may easily be supplied from the previous clauses, namely, that strangers devour its strength, and it is growing old. The rendering non sapit is precluded by the emphatic והוּא, and he knoweth it not, i.e., does not perceive the decay of his strength.
Ephraim - The kingdom of Israel. Mixed himself - With the Heathens by leagues and commerce and by imitation of their manners. Not turned - Burnt on one side, and dough on the other, and so good for nothing on either: always in one extreme or the other.
*More commentary available at chapter level.