Israel and Judah Are Unrepentant
O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. Hos. 6:4
O Ephraim, what... Here ends the supposed language of the penitents. If it were genuine, and accompanied by a deep sense of sin, it would not be in vain. But the prophet utters the heartrending response and expostulation of Jehovah, who bewails the transitory nature of their repentance.
what shall I... Questions 1-2. Next, Hos. 8:5.
אֶפְרַיִם
’ep̱rayim
A proper noun designating Ephraim:
A. The second son of Joseph. The name is a dual form and indicates fruitfulness (Gen. 41:52). He was born in Egypt as was Manasseh (Gen. 46:20) by Asenath, the daughter of Potiphera, Priest of On (Heliopolis, "city of the sun"). Jacob recognized the two boys as his by adoption (Gen. 48:5). Jacob blessed Ephraim, the younger, ahead of Manasseh, the elder (Gen. 48:20). His descendants were numerous (Num. 26:28; 1Chr. 7:20, 7:22).
B. The name refers to the territory allotted to Ephraim (A above), the tribe formed by his descendants. The tribe became tens of thousands (Deu. 33:17). The location of the tribal land was in central Israel, bordered on the north by Manasseh, the west by Dan, the south by Dan-Benjamin, the east by Manasseh (Josh. 16). The name "Ephraim" became synonymous for Northern Israel. Ephraim and the north broke away from Judah and the line of David after Solomon's death (1Kgs. 12:12-19). The prophets saw a day when Ephraim would be reunited with David and Judah, one nation-Israel, again (Ezk. 37:15-17; Zec. 9:10, 9:13; 10:7). The Lord never cast off Ephraim (N. Israel) fully, for he loved them (Hos. 11:8).
what...
מָה
māh, מֶה
meh
An indefinite interrogative pronoun meaning what? It is used hundreds of times and its exact function must be determined from its contextual usage. The main categories of usage are noted here: (1) as an interrogative meaning what? It is used in a direct question before verbs or nouns (Gen. 4:10; 15:2; 37:26; Exo. 3:13); with zeh following, it means what, now? (1Sam. 10:11); following a word in the construct, of, state, it means of what (Num. 23:3). It is used in indirect questions after such words as see, rā’āh (Gen. 2:19; 37:20); it is used to indicate something of little or no value (Gen. 23:15); it is used in the idiom, "What to me and to you" (Jdg. 11:12; 2Sam. 16:10). (2) It is used as an adverb meaning how? (Gen. 44:16; Num. 23:8; Job 31:1); why? (Exo. 14:15, How! in the sense of an exclamation (Gen. 38:29). It is used as an indefinite pronoun meaning anything, whatever (Num. 23:3; 1Sam. 19:3). (3) It combines with prepositions to express various nuances of its basic meanings: wherein, whereby, wherewith, by what means, for what reason (Gen. 15:8; Exo. 22:27,26; Exo. 33:16; Jdg. 16:5; 2Sam. 21:3; Isa. 1:5; Mic. 6:6). Kammeh means how many, how much (Gen. 47:8; 2Sam. 19:34,35); ‛ad-mah (Psm. 4:2,3) means until when?
shall I do...
עָשָׂה
‛āśāh
A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).
unto thee? O Judah,...
יְהוּדָה
yehûḏāh
A proper noun designating Judah:
A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives ("scepter," "rulership"); he would be prosperous and powerful in appearance (cf. also Deu. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).
B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish (River of Egypt). Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.
The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).
Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomanical building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).
Within Judah, God had chosen a king and established an eternal covenant (2 Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.
C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).
D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).
E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).
F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).
what... see above.
shall I do... see above.
for your goodness... Your goodness flees away as a morning cloud, and as the early dew which quickly goes away when the sun comes up; it is short-lived and transient. Your goodness is of a short continuance, and gives way to every temptation, like as the cloud of the morning, and the dew, are dispersed at the first approach of the sun.
חֶסֶד
ḥeseḏ
A masculine noun indicating kindness, loving kindness, mercy, goodness, faithfulness, love, acts of kindness. This aspect of God is one of several important features of His character: truth; faithfulness; mercy; steadfastness; justice; righteousness; goodness. The classic text for understanding the significance of this word is Psalm 136 where it is used twenty-six times to proclaim that God's kindness and love are eternal. The psalmist made it clear that God's kindness and faithfulness serves as the foundation for His actions and His character: it underlies His goodness (Psm. 136:1); it supports His unchallenged position as God and Lord (Psm. 136:2-3); it is the basis for His great and wondrous acts in creation (Psm. 136:4-9) and delivering and redeeming His people from Pharaoh and the Red Sea (Psm. 136:10-15); the reason for His guidance in the desert (Psm. 136:16); His gift of the land to Israel and defeat of their enemies (Psm. 136:17-22); His ancient as well as His continuing deliverance of His people (Psm. 136:23-25); His rulership in heaven (Psm. 136:26). The entire span of creation to God's redemption, preservation, and permanent establishment is touched upon in this psalm. It all happened, is happening, and will continue to happen because of the Lord's covenant faithfulness and kindness.
The other more specific uses of the term develop the ideas contained in Psalm 136 in greater detail. Because of His kindness, He meets the needs of His creation by delivering them from enemies and despair (Gen. 19:19; Exo. 15:13; Psm. 109:26; Jer. 31:3); He preserves their lives and redeems them from sin (Psm. 51:1,3; 86:13). As Psalm 136 demonstrates, God's kindness is abundant, exceedingly great, without end, and good (Exo. 34:6; Num. 14:19; Psm. 103:8; 109:21; Jer. 33:11). The plural of the noun indicates the many acts of God on behalf of His people (Gen. 32:10,11; Isa. 63:7). He is the covenant-keeping God who maintains kindness and mercy (Deu. 7:9) to those who love Him.
People are to imitate God. They are to display kindness and faithfulness toward each other (1Sam. 20:15; Psm. 141:5; Pro. 19:22), especially toward the poor, weak, and needy (Job 6:14; Pro. 20:28). Israel was to show kindness and faithfulness toward the Lord but often failed. In its youth, Israel showed faithfulness to God, but its devotion lagged later (Jer. 2:2). It was not constant (Hos. 6:4), appearing and leaving as the morning mist even though God desired this from His people more than sacrifices (Hos. 6:6; cf. 1Sam. 15:22). He looked for pious people (Isa. 57:1) who would perform deeds of piety, faithfulness, and kindness (2Chr. 32:32; 35:26; Neh. 13:14); the Lord desired people who would maintain covenant loyalty and responsibility so that He could build His righteous community.
Ephraim, Judah, and in fact, all of mankind have no goodness of their very own. We all deserve to die, because of the sins we have committed. It is only by the free gift of salvation through Jesus Christ, that any of us are saved. God is merciful.
John 3:16 "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
God provided the way for us, that we could not provide for ourselves. We may act good for a moment, but our goodness goes away like the dew. Our righteousness is in Jesus Christ. He puts us who will believe in right standing with God.
is as a morning...
בֹּקֶר
bōqer
A masculine noun meaning daybreak, morning. The word indicates the time of arrival of this period of the day (Gen. 29:25; Exo. 10:13; 14:27; Jdg. 19:25; Ruth 3:13) and is the opposite of night (Gen. 29:25). It could refer to the time before people can recognize each other (Ruth 3:14). It denotes the coming of sunrise (Jdg. 9:33).
To the psalmist, the morning was a time to praise God (Psm. 5:3,4). Genesis uses the formula: There was evening, and there was morning (Gen. 1:5, 1:8, 1:13). The phrase in Dan. 8:14 refers to 2,300 half-days, literally, until evening-morning. The phrase morning by morning (Exo. 16:21; 30:7; 36:3) is used with the verb šāḵam, to rise early, and means to rise early in the morning (Gen. 19:27; 20:8; 21:14).
cloud...
עָנָן
‛ānān
A masculine singular noun meaning cloud. In the ancient world, clouds were often seen as the pedestal or shroud of the divine presence. This imagery is also present in the Hebrew Bible. God preceded the Israelites through the wilderness in a pillar of cloud (Exo. 13:21-22); and the same cloud rested over the Tabernacle (Exo. 33:10). The cloud was over Mount Sinai (Exo. 19:9); and entered the Temple in Jerusalem (1Kgs. 8:10-11). Clouds are typical of the apocalyptic language of the Day of God (Ezk. 30:3; Joel 2:2; Zep. 1:15). Other poetic uses of cloud describe God's shelter (Isa. 4:5); Israel's evaporating love (Hos. 6:4); the transient nature of life (Job 7:9); and the breadth of a great army (Ezk. 38:9). See the Aramaic ‛anān.
and as the early...
שָׁכַם
šāḵam
A verb meaning to rise early. It uniformly indicates arising early to do something, often to pack and go on a journey. This procedure is especially appropriate in Israel where the afternoons are extremely hot: even angels, messengers, rose early to travel (Gen. 19:2); as well as humans (Gen. 19:27; 20:8; 21:14; 22:3, etc.). Job rose early to sacrifice and pray for his family (Job 1:5). It can be used to indicate excessive labor on the part of a person trying to get ahead, to prosper (Psm. 127:2). Some things are not appropriate at such an early hour (Pro. 27:14). The Lord had risen early and had diligently, eagerly spoken to a rebellious people (Jer. 7:13, 7:25). It has the sense in several contexts of eagerness (Jer. 7:25; Zep. 3:7).
dew...
טַל
ṭal
A masculine noun indicating dew or light rain, a mist. It is used in a literal sense often of some formation or presence of winter: night mist (Psm. 110:3; Isa. 18:4); light rain from the sky (Gen. 27:28); clouds bring it (Pro. 3:20); it collects on physical objects and the ground (Exo. 16:13-14; Jdg. 6:37-40); it can come in drops (Job 38:28); the Lord or His prophet may cause it (Gen. 27:28; 1Kgs. 17:1). It is used often in a figurative way in a simile or a metaphor: it comes in a secretive way, quickly (2Sam. 17:12); it describes pleasant speech that distills pleasantly (Deu. 32:2); it describes giving life (Psm. 133:3); the Lord's kindness is like dew (Isa. 18:4; Hos. 14:5-6); the remnant of Jacob will be refreshing to the nations like dew (Mic. 5:7,6). It depicts the faithfulness of Ephraim and Judah; it passes quickly like dew (Hos. 6:4). The faithful warriors, youth, of the Lord's chosen king are like dew to His reign (Psm. 110:3).
it goeth away...
הָלַךּ
hālaḵ
A verb meaning to go, to come, to walk. This common word carries with it the basic idea of movement: the flowing of a river (Gen. 2:14); the descending of floods (Gen. 8:3); the crawling of beasts (Lev. 11:27); the slithering of snakes (Lev. 11:42); the blowing of the wind (Ecc. 1:6); the tossing of the sea (Jon. 1:13). Since it is usually a person who is moving, it is frequently translated "walk" (Gen. 48:15; 2Sam. 15:30). Like a similar verb dāraḵ, meaning to tread, this word is also used metaphorically to speak of the pathways (i.e., behavior) of one's life. A son could walk in (i.e., follow after) the ways of his father (2Chr. 17:3) or not (1Sam. 8:3). Israel was commanded to walk in the ways of the Lord (Deu. 28:9), but they often walked after other gods (2Kgs. 13:11).
The Lord’s case against Israel expanded
The Lord’s case against Israel is greatly expanded in these chapters. Emphasis is placed on the nation’s guilt, especially for her ingratitude. As in the preceding section (cf. 5:15-6:3), judgment changes to restoration by the end of the unit (cf. Hos. 11:8-11). Each of the sub-units is marked out formally by an introductory direct address (cf. Hos. 6:4; 9:1; 11:8). Both of the judgment cycles (6:4-8:14; 9:1-11:7) refer to a return to Egypt (cf. Hos. 8:13; 11:5) in their conclusions, while the brief salvation passage (Hos. 11:8-11) pictures God’s people returning from that land (cf. Hos. 11:11).
Israel’s Guilt and Punishment
This first judgment cycle contains two parts (6:4-7:16; Hos. 8:1-14). Both refer to a breach of covenant in their opening verses (Hos. 6:7; 8:1) and mention Egypt near the end (Hos. 7:16; 8:13).
Israel’s ingratitude punished
These verses are primarily accusatory, though judgment is announced formally in the closing passage (cf. Hos. 7:12-13, 7:16). The Lord’s attempts to restore His people contrast with their rebellion. The references to the Lord’s gracious disposition toward the nation introduce the sub-units of the section (cf. Hos. 6:4-11; 6:11b-7:12; Hos. 7:13-16).
The first sub-unit
The Lord’s argument here begins with a rhetorical question addressed both to Ephraim and Judah. The mood is one of despair and frustration. God’s people had rejected all His attempts to bring them to their senses. Their love ḥesed; cf. Hos. 2:19; 4:1) for the Lord was at best transitory (Hos. 6:4). Like the early morning fog or dew, any expression of loyalty quickly evaporated.
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