vv.1-4 Israel’s Joy and Harvests Removed Because of Unfaithfulness. Israel is told not to rejoice like the other nations because they had been unfaithful to Jehovah, going after false gods. They considered material prosperity as the reward of their false gods (see ch.2), or supposed “harlot’s hire”. Consequently, these outward mercies of Jehovah, natural joy pictured by wine, would cease. They would no longer remain in Jehovah’s land, but would go to Egypt (a few, by choice) and Assyria (the rest, in captivity), where they would eat unclean things. They would not have the privilege of pouring our drink offerings to Jehovah, and their sacrifices would no longer be pleasing to Him. Instead, but would be like “the bread of mourners,” food associated with mourning and uncleanness. Their food would be merely for themselves, and none would come into the house of Jehovah.

 

vv.5-8 The Days of Visitation and Retribution. Removed from their land, Israel would be unable to observe Jehovah’s appointed feasts: “What will ye do in the day of assembly, and in the day of the feast of Jehovah?” Some would flee south to escape destruction, but even Egypt would provide no refuge: “Egypt shall gather them up, Moph shall bury them.” Instead of being buried in the land of their fathers, they would die in a foreign land, while nettles and thorns possessed what they left behind. They had long been in a spiritual stupor, but “The days of visitation are come; the days of recompence are come.” Their suffering would finally awaken them to the reality of judgment – “Israel shall know it” – though not necessarily to repentance. Israel had taunted the true prophets, saying, “the prophet is a fool, the inspired man is mad”. These descriptions truly belonged to the false prophets who deceived them. Rather than being faithful watchmen, the prophets were a hindrance and snare to the people: “the prophet is a fowler’s snare on all his ways.”¹

 

 

v.9 Israel Deeply Corrupted. Their corruption had become extremely deep: “They have deeply corrupted themselves as in the days of Gibeah.” Their condition was compared with the time when the entire tribe of Benjamin was almost wiped out because of the horrible evil that they refused to judge (Judges 20-21). The same Jehovah would remember the iniquity of Israel and visit their sins at the appointed time.

 

v.10 Jehovah’s Early Love and Israel’s Departure to Baal-Peor. Jehovah recalls the delight He had once found in Israel: “I found Israel as grapes in the wilderness; as first-ripe fruit on the fig-tree.” Against this background of Jehovah’s love, their departure was especially sad. “They went to Baal-Peor, and separated themselves unto that shame.” The matter of Baal-Peor was Israel’s terrible sin with the women of Moab and Midian, involving both immorality and idolatry, shortly before Israel entered Canaan. The main account is Numbers 25:1-9, with important additional details in Numbers 31:16. It was an early failure that was particularly grievous, and it characterized their history. By setting their affections upon what was abominable, they themselves “became abominations like their lover.”

 

 

vv.11-12 Ephraim’s Glory Departs in the Loss of Their Children. Ephraim’s “glory shall fly away as a bird.” Their national prosperity and glory, particularly as seen in their children, would disappear: “no birth, no pregnancy, no conception!” Even if they successfully raised children, Jehovah would bereave them. Yet the most solemn judgment was not the loss of their children but the loss of Jehovah’s presence: “woe also to them when I shall have departed from them!”

 

 

v.13 Ephraim’s Children Given Over to Destruction. Ephraim had enjoyed a privileged and prosperous position, “a Tyre planted in a beautiful place.” Tyre was famous for being prosperous, secure, impressive, and strategically situated. It was a wealthy commercial city whose position seemed to promise continuing prosperity and protection. Ezekiel later describes Tyre as extraordinarily rich and beautiful (Ezek. 27:3-4, 25; 28:4-5). Yet that prosperity would not continue. Outward prosperity gave no guarantee of preservation. Instead, “Ephraim shall bring forth his children to the slayer.” The children who had been part of Ephraim’s national glory would be given over to violent death.

 

vv.14-17 Barrenness, Rejection, and Wandering Among the Nations. In view of the terrible fate awaiting Ephraim’s children, the prophet Hosea asks what Jehovah should give them and answers, “a miscarrying womb and dry breasts.” Better for their children to die in infancy than to meet such an end. Their wickedness was particularly associated with Gilgal: “All their wickedness is in Gilgal.” Gilgal, where the reproach of Egypt was “rolled away” (Josh. 4-5), had become a center of Israel’s corrupt worship (Amos 4:4; 5:5; Hosea 12:11). Gilgal had become a focal point and representative center of their apostasy: “for there I hated them”. Because of “the wickedness of their doings,” Jehovah would drive them from His house. Ephraim would be smitten at the root and become fruitless: “their root is dried up, they shall bear no fruit.” Even if children were born, judgment would fall upon “the beloved fruit of their womb.” Finally, because “they hearkened not unto him,” God would reject them, and “they shall be wanderers among the nations.”