Hosea Chapter 7: Ephraim the Half-Baked Cake, Double Minded Ways

Mar 16th, 2010 | By | Category: Hosea, Verse by Verse --Studies led by Br. Frank Shallieu (Click on Book name)

Hosea Chapter 7: Ephraim the Half-Baked Cake, Double Minded Ways

Hosea 7:1 When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.

“When I would have healed Israel, then the iniquity of Ephraim was discovered.” In the antitype, this statement pertains to mystic Babylon. “We would have healed Babylon, but she is not healed” (Jer. 51:9). The Lord warned nominal spiritual Israel of her responsibilities and waywardness. The nominal system was given opportunity to repent but did not (Rev. 2:21). God will restore natural Israel, however, but not mystic Babylon.

In the context of verse 1, Israel, Ephraim, and Samaria are synonymous. How was Israel’s iniquity discovered when God would have healed the ten tribes? God revealed the sins to Israel through the Prophet Hosea, but instead of repenting, the inhabitants kept right on with their misdeeds. It is one thing to sin in ignorance, but it is another thing to sin willfully, as Israel did after Hosea revealed the sins. The refusal of the ten tribes to repent showed the depth of the iniquity. Israel was hardened in its evil course. Any right-thinking person would have realized Israel’s deplorable condition at that point.

Verse 1 shows that the Samaritans were not just brought in after Israel was taken captive, for there was an influx even earlier. Samaria was the capital of the ten tribes, just as Jerusalem was the capital of Judah. In addition, Samaria was a territory or province.

“The thief cometh in, and the troop of robbers spoileth without.” Two thoughts are in counterpoint in this play on words: (1) “in” and “out,” and (2) singular (“the thief”) and plural (“the troop of robbers”). In other words, the contrast was a single thief within versus a group of robbers without. Of course a “thief” is a “robber,” but robbers are brazenly open in their thievery, whereas a thief works quietly and secretly. Thus two types of theft were being contrasted. The brazen robbers without were the people, the public. Conditions were so bad that everywhere one looked, robbery, pillage, and violence were taking place. The whole populace was corrupt with bands of robbers operating. The quiet, surreptitious thief was also at work. The real contrast was between public sin and secret sin. The play on words expands the thought of “robbery”; for example, a person’s name and character can be stolen, as well as his money and other things. Public sin was being contrasted with individual sin. Everybody was involved in sin.

The NIV correctly starts verse 1 with part of Hosea 6:11. “Whenever I would restore the fortunes of my people, whenever I would heal Israel, the sins of Ephraim are exposed and the crimes of Samaria revealed.”

Hosea 7:2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.

“They consider not in their hearts that I remember all their wickedness.” The people did not care; they did not weigh or consider the consequences.

“Their own doings have beset them about.” The people were entrapped in their evil works. Their sins were so flagrant and open that they could not be denied. The people were hardened in their sins to the extent that they could not retrace their steps without severe judgments.

“They are before my [God’s] face.” The people’s sins were open before the Lord. Like the sins of Sodom and Gomorrha, Ephraim’s sins were so manifest that they intruded themselves into God’s “face”—He had to notice. The sins were mounting up, requiring judgment.

Hosea 7:3 They make the king glad with their wickedness, and the princes with their lies.

The people of Israel made “the king glad with their wickedness, and the princes with their lies.” The ruling faction of Israel was wicked, as well as the common people. King, princes, and people were all astray. With the top ones being wicked themselves, they liked the prevailing sinful conditions. They felt secure in the evil and did not have to worry about a reform movement.

Earlier Hosea scathingly denounced royalty and the princes. Now he was criticizing the people, telling them that they were strengthening the hands of their leaders. Instead of the people following the course of corrupt leaders, it was the other way around. The masses were so corrupt that they actually encouraged the king into wickedness. All were content with the sinful conditions. The populace liked the liberty to sin. Both the leadership (ecclesiastical and civil) and the populace were responsible in a singular and a collective role. The leadership furthered and hastened the corrupt conditions. Romans 1:32 gives the principle: “Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” The people not only committed the sins but had pleasure in others who sinned. The spiritual lesson would be that the god of this world, “king” Satan, and the demons, the fallen angels, the “princes,” are happy that they have the public in their control.

The leadership of the ten tribes in their closing days was as follows: Menahem, Pekahiah, Pekah, and Hoshea. The last king of the ten tribes had the same name as the prophet (Hoshea and Hosea, respectively), and their careers ended about the same time. Pekahiah and Pekah were both slain in intrigue.

Hosea 7:4 They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened.

Hosea 7:5 In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.

Hosea 7:6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.

Hosea 7:7 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me.

Verses 4, 6, and 7 are a picture of an oven and how bread is made. Leaven is added in the beginning, and then later the bread is kneaded. The kneading helps to distribute the leaven. In fact, the dough is kept warm so that the leaven will ferment, and as the leaven ferments, it becomes further distributed. These steps take place before the bread is baked in the oven.

The King James and some of the other translations are confused, but the Revised Standard is good for verse 4. “They are all adulterers; they are like a heated oven, whose baker ceases to stir the fire, from the kneading of the dough until it is leavened.” The clause “whose baker ceases to stir the fire” refers to the following practice. In ancient days, the fire was prepared, and the oven was kept heated. When the bread was put into the oven, the fire was raised to the proper temperature. (Of course the bread was kneaded and leavened before it was put into the oven.) A fire was “stoked” (continually fed) so that it would keep burning until morning. A fire was “banked” so that it would not burn too much fuel. Later, when one wanted the fire to burn hot, he shook out the dead ashes, thus letting in more air, and the fire got going again.

Here in verse 4, the baker ceased from stirring the fire so that it would not burn too much until the bread had been kneaded and was leavened and was ready to go into the oven. In that interim waiting period, he ceased to excite the fire.

Verse 6 shows that the oven represented the heart, or feelings, of the people. The people were burning with two things: (1) desire, or passion, as adulterers and (2) violence. The oven was related to both adultery and violence. For example, a person with a “fiery” temper loses control and thus might commit murder. The oven, representing the condition of the people, was always heated. In other words, these evil desires existed, and they could be flamed higher by certain conditions.

In the type, the “baker” was Satan. “Kneading the dough” pictures his taking advantage of people in their weaknesses. First, he introduces the “leaven” (evil and sinful thoughts and desires). Next he kneads (excites and encourages) the sinful desires, and then he just leaves them alone, for sin will do the rest. The baker (Satan) gets the sins started, and then the sins feed themselves. The people are in bondage to sin.

Satan is a coward—he takes advantage of people who cannot see him. He excites the people and gets them in his clutches (such as a drug addict); they are hopelessly ensnared unless One more powerful sets them free. God’s power can break the yoke of sin. Satan sets the stage, introduces the leaven, and then watches as the sinful desire permeates the individual. When the time is right, the Adversary introduces the circumstances to produce the sin. He adds the leaven and then later on puts the bread in the oven. In the meantime, there is a “rest” period during which he more or less leaves the individual alone.

Jesus is an example. Satan waited for the right circumstance to tempt him. It was after Jesus had hungered for 40 days that Satan tempted him to turn the stones into bread. Satan could have tempted Jesus sooner, but he waited until he thought Jesus was too weak to resist.

With regard to Christianity, Satan, the thief (verse 1), came in as an angel of light. He thus introduced himself into the nominal people of God in the beginning. He introduced error and then let fallen human nature take its course.

The people’s hearts were like an oven. With the exception of the Christian, who has Jesus as his Savior and Ransomer, mankind is fallen and “shapen in iniquity,” having basic animal desires, as well as desires for prominence, money, position, health, etc. (Psa. 51:5). Thus, in the highest spiritual sense, the thief coming in was Satan himself entering the nominal professed people of God, the nominal Church. Only in response to God’s grace can one individually escape this situation.

“A little leaven leaventh the whole lump” (1 Cor. 5:6). One must take a stand early in order to not become contaminated. Going along with the crowd makes it increasingly difficult to extricate oneself, and before long extrication becomes impossible. An analogy is being in a smoke-filled room. The longer one stays in that room, the more the smoke permeates the clothing and even gets into the bloodstream. In the Dark Ages, before the Reformation, very few individuals could survive, compared with the nominal mass.

Sin is contagious. When basic human desires are catered to, and when the leadership teaches along that line, sin becomes more and more deeply ingrained. A Catholic can willfully sin and then enter the Confessional and be absolved by the priest, fully intending to commit the sin over and over in the future. Roman Catholicism is conducive to promoting loose living.

The heart is like an oven in that the flesh is weak. One who gets into a situation that promotes libertine ways is a sitting duck. The Holy Spirit has given a powerful picture here. The Adversary can economize his efforts. Knowing when the damage is done, he can go on to the next victim. We must beware of the ensnarements of evil.

Verse 5 states that the princes made the king “sick with bottles of wine; he stretched out his hand with scorners.” This king is the same as that mentioned in verse 3—one of the kings of Ephraim. “In the [king’s coronation] day,” a big party was held. Instead of welcoming the king and looking for a change and reform and treating the office with dignity, the “princes” (the other politicians) made sure the same evil conditions would continue. Evidently, the king was weak in character, but the princes encouraged his weakness so that he became hardened in sin.

The princes had an orgy on the king’s coronation day and made him feverish with wine, that is, drunk. As a result, the king “stretched out his hand with scorners [the princes].” We are reminded of Herodias and Salome. At the right moment, Herodias had Salome dance. Under the influence of wine at his birthday feast, Herod was so impressed that he made a rash public promise in front of the other nobles. Likewise, the “princes” in Hosea’s day got the king to make some rash public statement or commitment with them. Being weak and entrapped, the king went along with their schemes. Later on, the king’s character became like that of the people. As a result, he was happy with the sinful condition of the public.

Let us consider verse 6 again. “They have made ready their heart like an oven, while they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.” The heart was burning like an oven day and night, but in the daytime, it burned with a vehement flame because the people dwelled on evil things at night and committed the actual sins in the daytime. The emphasis is on the spiritual sickness that existed in Israel in Hosea’s day. The people were all like an oven in that they were in harmony with the evil. Satan had a peaceful night’s sleep because the people were already fully under his control.

Verse 7 reads, “They [the people] are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me [God].” The judges and kings were all fallen in character. The duty and honor of the office were lost sight of. Some kings were even murdered. The people, being hardened in sin, had a lot of culpability.

The “judges” can be considered two ways: (1) Israel’s corrupt judges or (2) the righteous judges God raised up. If they were Israel’s judges, the “devouring” means that they became wholly corrupt. If the thought is that righteous judges were raised up, the “devouring” indicates that their warnings and ministries were to no avail.

From another standpoint, Jeroboam was the baker who set the leaven in the dough so that, in time, the whole loaf became leavened. At the end of the ten-tribe kingdom, the loaf was fully leavened, for evil contaminated the whole kingdom from top to bottom. Heathen religious practices brought in fornication and idolatry, and crime was rampant, so that the evil cried out for judgment. The people were compared to an oven heated with illicit desires of every kind. A final severe judgment was due for the ten tribes.

Satan moved King Jeroboam to introduce leaven into religious practices just as later he used Constantine to introduce leaven into the Christian Church. Jeroboam’s “wisdom” was demoniac in setting up rival places of worship with golden calves in Dan and Beth-el to ostensibly worship Jehovah.

We are to “stand fast therefore in the liberty wherewith Christ hath made us free”; that is, we are to listen to Jesus and not necessarily to human leadership (Gal. 5:1). We should always compare what leadership says with God’s Word and obey only what is scriptural. We should not be a convention “social butterfly”—going to many, many conventions and not having the responsibility of a home ecclesia or the continuity of Bible study.

Hosea 7:8 Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.

Ephraim was not developed. Being “a cake not turned,” he was “cooked” on only one side and was thus a half-baked cake. There are two applications: a natural application back in the prophet’s day and a spiritual application in the Gospel Age. Hosea criticized Ephraim, who was like a partially baked cake because of being a mixed people, religiously speaking. Mixed marriages with other nations (Gentiles) lowered the people’s commitment to God because they tried to please the heathen religious customs of their respective mate. In a mixed marriage, there is a pulling in two directions; service to the Lord is diluted and compromised. While in this condition of mixed loyalty, the Israelites were stiff-necked and refused to listen to the Lord’s advice. With evil prevailing, none of them sought God in earnest.

With regard to the Christian, an extenuating circumstance is if the individual got married before consecration and thus became unequally yoked after the fact. The danger is that there will be an undeveloped Christian life, a half-baked condition, instead of a thoroughly developed Christian character. Verse 8 is a description of the Great Company class, who have one foot in heaven and one foot in the earth. They try to serve earthly interests and walk the narrow way at the same time, creating a conflict. Those of this class love the Lord, but because they are trying to do two things at once, they lose the prize of the high calling. Because of mixed loyalty, they need chastising tests to shock them into their senses. If the Lord did not intervene and give them this experience, there would be no hope for them in even getting eternal life in the Great Company. With all of his struggles, the Christian never fully overcomes the Canaanite in his heart and mind, but those of the Little Flock are always struggling, whereas those of the Great Company give in.

In the Book of Revelation, the tribes of Ephraim and Dan are not listed among the 12 tribes who comprise the Little Flock (Rev. 7:4-8). Ephraim pictures the Great Company, and Dan represents the Second Death class. Being half-baked, Ephraim (the Great Company) is half good, half bad.

Hosea 7:9 Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not.

“Strangers” were the Gentile, or foreign, element with whom the Israelites intermarried.

Spiritually speaking, “strangers” are the unconsecrated, the worldly-minded ones, who sap the strength of the Christian, especially when unequally yoked marriages take place after consecration. The vitality of the Christian is drained in such a stealthy manner that he (or she) hardly knows it is happening. Everything seems to be going right, but undermining is actually taking place, so that “gray hairs” are appearing, one here and one there. Such a Christian deceives himself. Even when an area of laxity is called to his attention, he considers that to be an exception to the general rule and, therefore, proper for a Christian. “Gray hairs” also indicate that time is running out and death is nearing. The Christian in this condition has passed the days of his youth, as it were, and thus the gray hairs are ominous signs. Time is running out for the mending of his ways—that is, until the Lord’s judgment comes. From another standpoint, “strangers” are a worldly element that enters the Church, nominal or true. It is dangerous and infectious for the unconsecrated to mingle with the consecrated.

Especially with the type of mirrors back in Hosea’s day, the few gray hairs deceived the person, who was unaware he had them. Longevity in the evil environment was indicated by the gray hairs. The same is true with spiritual leprosy. With that disease, the gray (or white) hair that came out of the infection or the sore itself was a dangerous symptom. (Since the regular hair color was black, or dark, the gray hair was a danger signal.)

Returning to the Great Company application, “strangers” (the unconsecrated) can weaken or adversely affect the Ephraim class so that they do not make their calling and election sure. Worldly thinking is brought in. Actually, there is some worldly thinking right in the Bible Student movement today. The bulk of the movement will be Great Company. We are to run the race as if there is only one winner. Hopefully, if we are in an element that is more conducive to following the Scriptures, the percentage of Little Flock will be higher, but there is no guarantee. Hopefully, with good teaching, the percentage of Great Company will be less.

When Jesus comes to take his Bride, “Will he find [the] faith on the earth?” (Luke 18:8 paraphrase). The implied answer is no. When the salt is gone from the earth, conditions will really deteriorate (Matt. 5:13).

Hosea 7:10 And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this.

The condemnation was that with all this experience, those of Israel did not repent or confess their sins but persisted in their evil ways, not seeking the Lord. The condition appeared hopeless, but God did (and will) correct them with severe judgments and thus will receive them back to favor.

Pride blocked the Israelites from heeding Scripture. They were not ashamed to disagree with and disobey God and His instructions, and they worshipped Baal so that they would have more liberty in pursuing sin. They did not realize how far they had fallen from holy counsel. The larger portion of Jeremiah chapters 50 and 51 is literal with regard to Babylon, but mixed into the account are spiritual parts not yet fulfilled. The Book of Revelation verifies the spiritual application.

Hosea 7:11 Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.

Hosea 7:12 When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.

Why was Ephraim likened to a “silly dove”? Generally, a dove is a symbol of purity, innocence, peace, gentleness, and guilelessness, but that is not the symbolism here. Instability was indicated by Israel’s going to Egypt and Assyria and fleeing (see also verse 13). When in danger, Israel made military alliances with Egypt or Assyria instead of looking to God for help. If Egypt threatened Israel, Israel went to Assyria, and vice versa.

The point is that doves are “silly” and “without heart” because they are timid by nature and get flustered when danger threatens. They flutter and become confused, flying here and there. The NIV states that Ephraim was “easily deceived and senseless.” The quality of harmlessness and guilelessness makes doves very easy to capture in moments of danger. The fowler can catch them in his net. In fact, the dove will fly right into the net, thinking it is escaping. Doves have no sense because they frighten easily and are fainthearted by nature. Therefore, when Israel went to Egypt or Assyria for help, it was because the people did not trust in the Lord.

They sacrificed to Him, but the sacrifices were empty. They did not have enough faith in God to go to Him in their trouble. Instead they sought earthly solace and help. One who has “heart” has strength of character and is bold like a lion.

God said He would spread His net and catch Ephraim. Verses 11 and 12 should be connected as follows. “They call to Egypt, they go to Assyria…. I will chastise them, as their congregation hath heard.” When Assyria’s King Pul invaded Israel, Israel called on Egypt for protection.

Assyrian kings Tiglath-pileser and Sennacherib also invaded. God chastised the ten tribes when they were taken captive from their land to Assyria.

Comments: Warnings had gone out through the prophets. God was saying, “The punishments will come just as you have been warned because you did not heed my advice.”

Comment: Spiritually speaking, the clause “Ephraim also is like a silly dove without heart” is a reference to the Great Company, just like the description “a cake not turned” in verse 8. With the dove being a bird that is easily deceived and senseless, James 1:8 comes to mind: “A double minded man is unstable in all his ways.”

Reply: Yes, the Great Company has tendencies in this direction. Those who have one foot on earth and the other foot in heaven cannot make the Little Flock. To please God, we must have a single eye (Luke 11:34).

Hosea 7:13 Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.

“Destruction unto them!” Here is a clue that the ten tribes had not yet been taken captive.

Hoshea was king over Israel when the captivity occurred. Thus Hoshea and Hosea were contemporaries.

“Though I have redeemed them [Israel], yet they have spoken lies against me.” God redeemed Israel when the nation originally came out of Egypt at the time of the Exodus. He delivered them with a high hand and great power from their enemies. But now, instead of remembering this great deliverance, Israel forgot God and went to earthly powers for help. In addition, they were addressing God with lies. Verse 14 explains what those lies were.

Israel fled from God both figuratively and literally. One fleeing occurred when the ten tribes forsook God under the leadership of Jeroboam, who set up two golden calves at Beth-el and Dan. (We are reminded of the golden calf made by the Israelites when they left Egypt in the Exodus. The calf then, and the calves here, showed the influence of Egypt.) Jeroboam fled to Egypt during the reign of King Solomon, but when Rehoboam was made king, he returned from Egypt and instituted the two golden calves. He should have been put to death, but the people tolerated him. Those who followed Jeroboam’s practices figuratively left the Lord.

Hosea 7:14 And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.

Now, when the Israelites saw danger approaching, they started to cry to God—but not with the heart. In the face of imminent danger and corruption, the people ostensibly cried to God, but their prayers were not sincere. Outwardly they worshipped God, but they mixed in the worship of heathen gods. They worshipped the calves and committed the sins associated with that worship. Therefore, God would not answer their prayers. They rebelled not by openly denouncing God but by going to the false gods for grain and wine instead of sincerely calling on the Lord for mercy, forgiveness, and deliverance. Leviticus 26 had warned that if the Israelites departed from God, their crops would suffer, enemies would defeat them, etc.

Regarding God and the Law as too severe, the Israelites liked the heathen religions, which catered to the flesh by allowing one foot with the false god and the other foot in the world. Such religions of convenience let their followers have the pleasures of the present life and also insurance for the next life.

The Israelites looked to the Lord for help with their lips—they gave lip service—but did not have faith that God would help them. They went through the ritual of prayer, but it was an empty gesture, even though they howled with anguish. They had a form of godliness but denied the power (2 Tim. 3:5).

Spiritually speaking, insincere prayers are made on creedal “beds.” For example, the pope prays for world peace and then asks the people for money. Token prayers are uttered to God and then followed by, “If we do not do such and such, we are lost.” The churches want to physically get together and unite for strength and peace instead of trusting God and His promises in the Scriptures.

With regard to natural Israel, prayer mats (“beds”) were used. The Israelites put down mats and prostrated themselves like the Arabs, and then they uttered loud prayers to God for His mercy. However, these prayers were just a formality; they were not from the “heart.”

Hosea 7:15 Though I have bound and strengthened their arms, yet do they imagine mischief against me.

How did God bind, chasten, train, warn, instruct, and strengthen the arms of the ten tribes?

The prophets gave them the required admonitions. For example, Hosea gave the ten tribes a real tongue-lashing as he pointed out their deterioration, but they turned a deaf ear so that they would not have to go back to the old ways. The prophets reminded the ten tribes of their deviation from the standards in the Law. Ostensibly the people worshipped Jehovah, but they mixed this with Baal worship. The counterpart is the nominal Church.

“Yet do they imagine [plot, plan] mischief against me.” While the ten tribes ostensibly went to Jehovah, they planned contrary to His instructions as given through the Law and the prophets.

Hosea 7:16 They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.

“They [Israel, the ten tribes] return, but not to the most High: they are like a deceitful bow.”

Their “return” was meaningless because it was not sincere. Verse 16 shows the danger of ecumenism. Heathenism was mixed with true worship.

The ten tribes were like a “deceitful bow,” for they broke their covenant. Instead of the bow being clean and hitting the mark—instead of admitting and recognizing their sinful condition, their utter dependence upon God, and their need for salvation—they only pretended to look to God for help. In reality, Israel looked to the world. A crooked bow misses the mark, even if it is aimed straight. And so Israel’s desires were not fulfilled because of their “deceitful” lips. The bow was crooked; that is, the covenant was not in proper order. The ten tribes formalistically returned to the Lord, but they feigned repentance with meaningless words.

A “deceitful bow” misses the target because it is faulty. The tautness of the string affects the accuracy of the arrow. The tighter the string, the greater the accuracy. The mark was God Himself. The Israelites did not return to Him with a full heart.

“Their princes shall fall by the sword for the rage of their tongue [because of their insolent words—NIV]: this shall be their derision in the land of Egypt.” The faulty bow gave the enemy the advantage. The ten tribes and their leaders would be defeated in battle because of the scorn for their prophets. The king of Assyria took captives back to his homeland and subsequently dispersed them into various lands.

The ten tribes did not heed Hosea’s counsel. Because of the insolence of their tongues and their loud boastfulness, Israel got a humiliating experience in Egypt, as prophesied by Hosea: “This shall be their derision in the land of Egypt.” Some of the Jews who saw the Assyrian invasion coming fled into Egypt, where they were given menial positions and ridiculed. At one point, they had to walk without any clothing except for a small loincloth. Thus, despite their previous ornamentation and decorum, they were brought down to a condition of utter slavery.

The Prophet Isaiah warned the Israelites that their fate would be to march in nakedness and humiliation (Isa. 20:2-4). In fact, to dramatize what would happen because of unfaithfulness to God, Isaiah walked all around Israel for a couple of years naked except for a loincloth. He prophesied that the Israelites would be brought down to Egypt and led in a similar manner. And that proved to be the experience of those who fled there. In derision, the Egyptians said, “These are the great Israelites!”

Because the ten tribes were widely dispersed from Assyria, they became the “ten lost tribes.” Judah, on the other hand, remained in Babylon when taken captive and thus retained identity.

(1969 and 1993 Studies)

VN:F [1.9.20_1166]
Rating: 5.0/5 (1 vote cast)
VN:F [1.9.20_1166]
Rating: 0 (from 0 votes)
Hosea Chapter 7: Ephraim the Half-Baked Cake, Double Minded Ways, 5.0 out of 5 based on 1 rating
Tags: , , , , , , , , , , , , , , , , , , , , , , , , ,

Leave Comment