11 Ephraim is a trained heifer that loves to thresh; so I will put a yoke on her beautiful neck. I will set a rider on Ephraim. Judah will plow. Jacob will break his clods.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Some read the two words, "taught," and "loveth," separately, mlmdh, melamde, and 'hvty, aebti; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. "Ephraim then is like a trained heifer." But this meaning seems too far fetched: I therefore connect the whole together in one context, and follow what has been more approved, Ephraim is a heifer trained to love, or, that she may love, threshing; that is, Ephraim has been accustomed to love threshing. There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, -- that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, -- Ephraim is like a heifer, which will not submit her neck to the yoke, but will only, for recreation's sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough. Since it was so, I have passed over, he says, upon her beautiful neck God shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. I have passed over upon the goodness of her neck;' that is, "When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued." Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, -- that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. "Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions. I have therefore passed over upon the goodness, or the beauty, of the neck of Ephraim." But as God effected nothing in mildly chastising Israel, he now subjoins, -- I will make him to ride Some render it, "I will ride:" but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, "I will ride," saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will have l, ol, on, to be understood, "I will make to ride on Ephraim," and they put in another word, "I will make the nations to ride on Ephraim." But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, -- "Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way: I will make him," he says, "to ride:" that is, "I will take him away, as it were, through the clouds." The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, (Jeremiah 31:18.) What does God declare? I will make them to ride;' that is, I will deal with this people according to their disposition. There is a similar passage in Job; [1] where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. God,' he says, made me to ride,' (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here, -- "Israel is delicate, and, at the same time, I see so much voluptuousness in his nature, that he cannot take the yoke; nothing then remains for him but to ride on the clouds. But what sort of riding will this be? Such as that, when the people shall be carried away into exile; since they cannot rest quietly in the land of Canaan, since they cannot enjoy the blessings of God, they shall ride, that is, they shall quickly be taken away into a far country." We now then see how God dealt with Israel, when he saw what his disposition required; for he could not be constrained to obedience in his own land; it was then necessary to remove him elsewhere, as it was done. He afterwards subjoins, Judah shall plough, Jacob shall harrow for himself; that is, the remaining portion of the people shall remain in their afflictions. These punishments were indeed grievous, when considered in themselves; but it was far easier and more tolerable for Judah to plough and to harrow among his people, than if he had to ride. Judah then suffered grievous losses, and the Lord chastised him also with afflictions; but this punishment, as I have said, was much less than the other. It was the same as when an ox, drawn out of the stall, is led into the field, and is forced to endure his daily labour; his toil is indeed heavy and grievous; but the ox at least lives after his work, and refreshes himself by his rest during the night. He also undergoes some toil by harrowing, and grows weary; but he returns to the stall; and then his master is not so cruel, but that he grants his ox some indulgence. We hence see the purport of this comparison, that Judah shall plough, and that Jacob, that is, the remaining part of the people, shall harrow; which means, that the rest of the people shall break the clods, -- for to harrow among the Latins is to break the clods -- but that the Lord will make Ephraim to ride. This, I doubt not, is the genuine sense of the passage; but I leave to others their own free judgement. It now follows --
1 - Job 30:22. -- fj.
Ephraim is an heifer that is taught and that loveth to tread out the corn - The object of the metaphor in these three verses seems to be, to picture, under operations of husbandry, what God willed and trained His people to do, how they took as much pains in evil, as He willed them to do for good. One thing only they did "which" He willed, but not because He willed it - what pleased themselves. Corn was threshed in the East chiefly by means of oxen, who were either driven round and round, so as to trample it out with their feet, or drew a cylinder armed with iron, or harrow-shaped planks, set with sharp stones which at the same time cut up the straw for provender. The treading out the grain was an easy and luxurious service, since God had forbidden to "muzzle the ox" Deuteronomy 25:4, while doing it. It pictures then the sweet gentle ways by which God wins us to His service. Israel would serve thus far, for she liked the service, "she was accustomed" to it, and "she loved it," but she would do no more. "She waxed fat and kicked" Deuteronomy 32:15.
: "The heifer when accustomed to the labor of treading out the corn, mostly, even unconstrained, returns to the same labor. So the mind of the ungodly, devoted to the slaveries of this world, and accustomed to the fatigues of temporal things, even if it may have leisure for itself, hastens to subject itself to earthly toils, and, inured to its miserable conversation, seeks the renewal of toil, and will not, though it may, cease from the yoke of this world's slavery. This yoke our Lord would remove from the necks of His disciples, saying, "Take heed, lest at any time your hearts be overcharged with cares of this life, and that day come upon you unawares" Luke 21:34. And again, "Come unto Me, all ye who labor and are heavy laden, and I will refresh you. Take My yoke upon you." : "Some, in order to appear somewhat in this world, overload themselves with earthly toils, and although, amid their labors, they feel their strength fail, yet, overcome by love of earthly things, they delight in their fatigue. To these it is said by the prophet, "Ephraim is a heifer taught and loving to tread out the corn." They ask that they may be oppressed; in rest, they deem that they have lighted unto a great peril."
And I passed over her fair neck - handling her gently and tenderly, as men put the yoke gently on a young untamed animal, and inure it softly to take the yoke upon it. Yet "to pass over" , especially when it is said of God, always signifies inflictions and troubles." To pass over sins, is to remit them; to pass over the sinner, is to punish him. "I will make Ephraim to ride or I will make it," i. e., the yoke, "to ride on Ephraim's" neck, as the same word is used for "place the hand on the bow;" or, perhaps better, "I will set a rider on Ephraim," who should tame and subdue him. Since he would not submit himself freely to the easy yoke of God, God would set a ruler upon him, who should be his master. Thus, the Psalmist complains, "Thou hast made men to ride on our head" Psalm 66:12, directing us at their pleasure.
: "'The beauty of the neck' designates those who sin and take pleasure in their sins. That passing over or ascending, said both in the past and the future, 'I passed, I will make to ride,' signifies that what He purposes is most certain. It expresses that same vengeance as, 'Ye are a stiffnecked people; I will come up into the midst of thee in a moment, and cosume thee' Exodus 33:5. The 'beauty' of the 'neck' here is the same as the ornament there, when the Lord says, 'therefore now put off thy ornaments from thee, that I may know what to do unto thee.' As long as the sinner goes adorned, i. e., is proud in his sins, as long as he stiffens his fair neck, self-complacent, taking pleasure in the ills which he has done, God, in a measure, knows not what to do to him; mercy knows not how, apart from the severity of judgment, to approach him; and so after the sentence of the judge, 'thou art a stiffnecked people, etc.' He gives the counsel 'put off thine ornaments etc.' i. e., humble thyself in penitence, that I may have mercy upon thee."
Judah shall plow, Jacob shall break his clods - In the will of God, Judah and Israel were to unite in His service, Judah first, Jacob, after him, breaking the clods, which would hinder the seed from shooting up. Judah being mentioned in the same incidental way, as elsewhere by Hosea, it may be, that he would speak of what should follow on Ephraim's chastisement. : "When they shall see this, the two tribes shall no longer employ themselves in treading out the grain, but shall plow. To "tread out the corn" is to act "in hope of present gain; to "plow," is to labor in that, which has no instant fruit, but promiseth it hereafter, i. e., the fulfillment of God's commands." "Jacob" will then be the remnant of the ten tribes, who, at Hezekiah's invitation, out of Ephraim, Manasseh, Issachar, Asher, and Zebulun, joined in celebrating the passover at Jerusalem, and subsequently in destroying idolatry 2 Chr. 30; 31. Hosea had already foretold that Judah and Israel shall be "gathered together," under "one Head" Hosea 1:11. Here, again, he unites them in one, preparing His way first in themselves, then, in others. Judah is placed first, for to him was the promise in his forefather, the patriarch, and then in David. Ephraim was to be partaker of his blessings, by being united to him. The image of the heifer has been dropped. He had spoken of them as farmers; as such he addresses them.
Ephraim is as a heifer that is taught - One thoroughly broken in to the yoke.
And loveth to tread out - Goes peaceably in the yoke; and is pleased because, not being muzzled, she eats of the corn.
I passed over upon her fair neck - I brought the yoke upon it, that she should not tread out the corn merely, but draw the plough and drag the harrow. These operations of husbandry are all referred to here, with some others. Ephraim shall tread out the corn, that there may be seed for the fields.
Judah shall plough - That the furrows may receive it.
Jacob shall break his clods - Harrow - that the seed may be covered with the mould.
Israel very frequently made great depredations on Judah; and as this heifer loved to tread out the corn, and not plough, it is therefore added that he should be made to plough, be put under the yoke, namely, that of the Assyrians. What is added, "Judah and Jacob shall plough for themselves," means, that Judah should not now plough for Israel, but for himself; as Israel shall no more make depredations upon him. - Dodd.
And Ephraim [is as] an heifer [that is] taught, [and] loveth to (p) tread out [the corn]; but I passed over upon her (q) fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.
(p) In which is pleasure, whereas in plowing there is labour and pain.
(q) I will lay my yoke upon her fat neck.
And Ephraim is as an heifer that is taught, and loveth to tread out the corn,.... Like a heifer taught to bear the yoke, and to plough; but learned it not, as the Targum; does not like it; chooses to tread out the corn where it can feed upon it, its mouth not being then muzzled, according to the law; oxen or heifers were used both in ploughing and treading out corn, to which the allusion is. The sense is, that Ephraim or the ten tribes were taught to bear the yoke of the law, and yield obedience to it, and perform good works; but did not like such a course of life; had no further regard for religion than as they found their own worldly profit and advantage in it: or they did not care to labour much in it; they liked the fruit and advantage arising from working, rather than the work itself; and thus, like a heifer, doing little, and living well, they grew fat, increased in power, wealth, and riches; and so became proud and haughty, and kicked against the house of David, and rent themselves from it; and set up a kingdom of their own, and lived and reigned according to their own will and pleasure, like a heifer without yoke and muzzle:
but I passed over upon her fair neck; or, "the goodness of her neck" (c); which is expressive of the flourishing and opulent state and condition of the ten tribes, especially in the times of Jeroboam the second, which made them proud and haughty: but the Lord was determined to humble them, and first in a more light and gentle manner; or caused the rod of correction to pass over them more lightly; or put upon them a more easy yoke of affliction, by causing Pul king of Assyria to come against them; and to get rid of whom a present was given him, exacted of the people; and afterwards Tiglathpileser, another king of Assyria, who carried captive part of their land; and this not having its proper effect, the Lord was determined to proceed against them in a heavier manner:
I will make Ephraim to ride; some, taking the future for the past, render it, "I have made Ephraim to ride" (d); that is, to rule and govern, having royal dignity and power given them, and that greater than that of Judah; and ride over the tribes of Judah and Benjamin, who were sometimes very much afflicted by them; and this is thought to be the sense of the following phrases,
Judah shall plough, and Jacob shall break his clods; or, "break the clods for him" (e); for Ephraim while he rides, and uses them very hard; as in the days of Joash and Pekah, kings of Israel, when many of the tribes of Judah were slain by them, 2-Kings 14:12; but rather the meaning is, "I will cause to ride on Ephraim" (f); that is, the Assyrians shall ride upon them, get the dominion over them, carry them captive, and use them to hard service and bondage, as a heifer rid upon by a severe rider while ploughing; and the other tribes shall not escape, though they shall not be so hardly dealt with: "Judah shall plough, and Jacob shall break his clods"; these shall be carried captive into Babylon, and employed in hard and servile work, but more tolerable; as ploughing and breaking clods are easier than to ride upon; and as they had hope of deliverance at the end of seventy years; whereas no promise of return was made to the ten tribes, which is the sense some give; but Pocock and others think that these words regard the tender and gentle methods God took with these people to bring them to obedience to his law. Ephraim being teachable like a heifer, he took hold of her fair neck, and stroked it to encourage her, and accustom her to the hand, and to the yoke; and then put the yoke of his law upon them, add trained them up in his institutions, and used also gentle methods to keep them in obedience; and also set Judah to "plough", and Jacob to "break the clods", prescribed for them; and employed them in good works, in the duties of religion, from whence answerable fruit might have been expected; saying to them, by his prophets, as follows:
(c) "super bonitatem cervicis ejus", Montanus; "super bonitatem colli ipsius", Schmidt; "super praestantiam", Junius & Tremellius, Piscator. (d) "equitare feci", Munster, Rivet. (e) "occabit ei", De Dieu; "occabit illi?" Schmidt. (f) "Equitare faciam in Ephraim", Lyra, Tarnovius; "equitare faciam super Ephraim", so some in Calvin.
taught--that is, accustomed.
loveth to tread out . . . corn--a far easier and more self-indulgent work than ploughing. In treading corn, cattle were not bound together under a yoke, but either trod it singly with their feet, or drew a threshing sledge over it (Isaiah 28:27-28): they were free to eat some of the corn from time to time, as the law required they should be unmuzzled (Deuteronomy 25:4), so that they grew fat in this work. An image of Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon her, instead of freedom, putting her to servile work.
I passed over upon--I put the yoke upon.
make . . . to ride--as in Job 30:22; that is, hurry Ephraim away to a distant region [CALVIN]. LYRA translates, "I will make (the Assyrian) to ride upon Ephraim." MAURER, "I will make Ephraim to carry," namely, a charioteer.
his clods--"the clods before him."
In the next verse the punishment is still further defined, and also extended to Judah. Hosea 10:11. "And Ephraim is an instructed cow, which loves to thresh; and I, I have come over the beauty of her neck: I yoke Ephraim; Judah will plough, Jacob harrow itself." Melummâdâh, instructed, trained to work, received its more precise definition from the words "loving to thresh" ('ōhabhtı̄, a participle with the connecting Yod in the constructive: see Ewald, 211, b), not as being easier work in comparison with the hard task of driving, ploughing, and harrowing, but because in threshing the ox was allowed to eat at pleasure (Deuteronomy 25:4), from which Israel became fat and strong (Deuteronomy 32:15). Threshing, therefore, is a figurative representation not of the conquest of other nations (as in Micah 4:13; Isaiah 41:15), but of pleasant, productive, profitable labour. Israel had accustomed itself to this, from the fact that God had bestowed His blessing upon it (Hosea 13:6). But it would be different now. עברתּי על, a prophetic perfect: I come over the neck, used in a hostile sense, and answering to our "rushing in upon a person." The actual idea is that of putting a heavy yoke upon the neck, not of putting a rider upon it. ארכּיב not to mount or ride, but to drive, or use for drawing and driving, i.e., to harness, and that, as the following clauses show, to the plough and harrow, for the performance of hard field-labour, which figuratively represents subjugation and bondage. Judah is also mentioned here again, as in Hosea 8:14; Hosea 6:11, etc. Jacob, in connection with Judah, is not a name for the whole nation (or the twelve tribes), but is synonymous with Ephraim, i.e., Israel of the ten tribes. This is required by the correspondence between the last two clauses, which are simply a further development of the expression ארכיב אף, with an extension of the punishment threatened against Ephraim to Judah also.
Taught - Used to, and so skilled in. Passed over - I laid some lighter yoke upon her, brought some gentle afflictions upon that people to tame them, but this hath not prevailed. Ride - I will ride on Ephraim and tame him. Shall plow - Judah tho' less sinful hath been used to harder labour; hath plowed when Ephraim hath reaped. Break his clods - The same in another proverbial speech, their work at present is harder, but there is an harvest follows. Tho' they sow in tears when going to Babylon, they shall reap in joy at their return.
*More commentary available at chapter level.