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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 11:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we find,
I.God very gracious to Israel.
They were a people for whom he had done more than for any people under heaven, and to whom he had given more, which they are here, I will not say upbraided with (for God gives, and upbraids not), but put in mind of, as an aggravation of their sin and an encouragement to repentance.
1.He had a kindness for them when they were young (Hos 11:1): When Israel was a child then I loved him; when they first began to multiply into a nation in Egypt God then set his love upon them, and chose them because he loved them, because he would love them, Deu 7:7, Deu 7:8. When they were weak and helpless as children, foolish and froward as children, when they were outcasts, and children exposed, then God loved them; he pitied them, and testified his goodwill to them; he bore them as the nurse does the sucking child, nourished them, and suffered their manners. Note, Those that have grown up, nay, those that have grown old, ought often to reflect upon the goodness of God to them in their childhood.
2.He delivered them out of the house of bondage: I called my son out of Egypt, because a son, because a beloved son. When God demanded Israel's discharge from Pharaoh he called them his son, his first-born. Note, Those whom God loves he calls out of the bondage of sin and Satan into the glorious liberty of his children. These words are said to have been fulfilled in Christ, when, upon the death of Herod, he and his parents were called out of Egypt (Mat 2:15), so that the words have a double aspect, speaking historically of the calling of Israel out of Egypt and prophetically of the bringing of Christ thence; and the former was a type of the latter, and a pledge and earnest of the many and great favours God had in reserve for that people, especially the sending of his Son into the world, and the bringing him again into the land of Israel when they had unkindly driven him out, and he might justly never have returned. The calling of Christ out of Egypt was a figure of the calling of all that are his, through him, out of spiritual slavery.
3.He gave them a good education, took care of them, took pains with them, not only as a father or tutor, but, such is the condescension of divine grace, as a mother or nurse (Hos 11:3): I taught Ephraim also to go, as a child in leading-strings is taught. When they were in the wilderness God led them by the pillar of cloud and fire, showed them the way in which they should go, and bore them up, taking them by the arms. He taught them to go in the way of his commandments, by the institutions of the ceremonial law, which were as tutors and governors to that people under age. He took them by the arms, to guide them, that they might not stray, and to hold them up, that they might not stumble and fall. God's spiritual Israel are thus supported. Thou has holden me by my right hand, Psa 73:23.
4.When any thing was amiss with them, or they were ever so little out of order, he was their physician: "I healed them; I not only took a tender care of them (a friend may do that), but wrought an effectual cure: it is a God only that can do that. I am the Lord that healeth thee (Exo 15:26), that redresseth all thy grievances." 5. He brought them into his service by mild and gentle methods (Hos 11:4): I drew them with cords of a man, with bands of love. Note, It is God's work to draw poor souls to himself; and none can come to him except he draw them, Joh 6:44. He draws,
(1.)With the cords of a man, with such cords as men draw with that have a principle of humanity, or such cords as men are drawn with; he dealt with them as men, in an equitable rational way, in an easy gentle way, with the cords of Adam. He dealt with them as with Adam in innocency, bringing them at once into a paradise, and into covenant with himself.
(2.)With bands of love, or cartropes of love. This word signifies stronger cords than the former. He did not drive them by force into his service, whether they would or no, nor rule them with rigour, nor detain them by violence, but his attractives were all loving and endearing, all sweet and gentle, that he might overcome them with kindness. Moses, whom he made their guide, was the meekest man in the world. Kindnesses among men we commonly call obligations, or bonds, bonds of love. Thus God draws with the savour of his good ointments (Sol 1:4), draws with lovingkindness, Jer 31:3. Thus God deals with us, and we must deal in like manner with those that are under our instruction and government, deal rationally and mildly with them. 6. He eased them of the burdens they had been long groaning under: I was to them as those that take off the yoke on their jaws, alluding to the care of the good husbandman, who is merciful to his beast, and will not tire him with hard and constant labour. Probably, in those times, the yoke on the neck of the oxen was fastened with some bridle, or headstall, over the jaws, which muzzled the mouth of the ox. Israel in Egypt were thus restrained from the enjoyments of their comforts and constrained to hard labour; but God eased them, removed their shoulder from the burden, Psa 81:6. Note, Liberty is a great mercy, especially out of bondage. 7. He supplied them with food convenient. In Egypt they fared hard, but, when God brought them out, he laid meat unto them, as the husbandman, when he has unyoked his cattle, fodders them. God rained manna about their camp, bread from heaven, angels' food; other creatures seek their meat, but God laid meat to his own people, as we do to our children, was himself their caterer and carver, anticipated them with the blessings of goodness.
II.Here is Israel very ungrateful to God.
1.They were deaf and disobedient to his voice. He spoke to them by his messengers, Moses and his other prophets, called them from their sins, called them to himself, to their work and duty; but as they called them so they went from them; they rebelled in those particular instances wherein they were admonished; the more pressing and importunate the prophets were with them, to persuade them to that which was good, the more refractory they were, and the more resolute in their evil ways, disobeying for disobedience-sake. This foolishness is bound in the hearts of children, who, as soon as they are taught to go, will go from those that call them.
2.They were fond of idols, and worshipped them: They sacrificed to Baalim, first one Baal and then another, and burnt incense to graven images, though they were called to by the prophets of the Lord again and again not to do this abominable thing which he hated. Idolatry was the sin which from the beginning, and all along, had most easily beset them.
3.They were regardless of God, and of his favours to them: They knew not that I healed them. They looked only at Moses and Aaron, the instruments of their relief, and, when any thing was amiss, quarrelled with them, but looked not through them to God who employed them. Or, When God corrected them, and kept them under a severe discipline, they understood not that it was for their good, and that God thereby healed them, and it was necessary for the perfecting of their cure, else they would have been better reconciled to the methods God took. Note, Ignorance is at the bottom of ingratitude, Hos 2:8.
4.They were strongly inclined to apostasy. This is the blackest article in the charge (Hos 11:7): My people are bent to backsliding from me. Every word here is aggravating.
(1.)They backslide. There is no hold of them, no stedfastness in them; they seem to come forward, towards God, but they quickly slide back again, and are as a deceitful bow.
(2.)They backslide from me, from God, the chief good, the fountain of life and living waters, from their God who never turned from them, nor war as a wilderness to them.
(3.)They are bent to backslide; they are ready to sin; there is in their natures a propensity to that which is evil; at the best they hang in suspense between God and the world, so that a little thing serves to draw them the wrong way; they are forward to close with every temptation. It also intimates that they are resolute in sin; their hearts are fully set in them to do evil the bias is strong that way; and they persist in their backslidings, whatever is said or done to stop them; and yet, (4.) "They are, in profession, my people. They are called by my name, and profess relation to me; they are mine, whom I have done much for and expect much from, whom I have nourished and brought up, as children, and yet they backslide from me." Note, In our repentance we ought to lament not only our backslidings, but our bent to backslide, not only our actual transgressions, but our original corruption, the sin that dwells in us, the carnal mind.
5.They were strangely averse to repentance and reformation. Here are two expressions of their obstinacy: - (1.) They refused to return, Hos 11:5. So much were they bent to backslide that, though they could not but find, upon trial, the folly of their backslidings, and that when they forsook God they changed for the worse, yet they went on frowardly. I have loved strangers, and after them I will go. They were commanded to return, were courted and entreated to return, were promised that if they would they should be kindly received, but they refused. (2.) Though they called them to the Most High. God's prophets and ministers called them to return to the God from whom they had revolted, to the most high God, from whom they had sunk into this wretched degeneracy; they called them from the worship of the idols, which were so much below them, and the worship of which was therefore their disparagement, to the true God, who was so much above them, and the worship of whom was therefore their preferment; they called them from this earth to high and heavenly things; but they called in vain. None at all would exalt him. Though he is the most high God they would not acknowledge him to be so, would do nothing to honour him nor give him the glory due to his name. Or, They would not exalt themselves, would not rise out of that state of apostasy and misery into which they had precipitated themselves; but there they contentedly lay still, would not lift up their heads nor lift up their souls. Note, God's faithful ministers have taken a great deal of pains, to no purpose, with backsliding children, have called them to the Most High; but none would stir, none at all would exalt him.
III.Here is God very angry, and justly so, with Israel; see what are the tokens of God's displeasure with which they are here threatened.
1.God, who brought them out of Egypt, to take them for a people to himself, since they would not be faithful to him, shall bring them into a worse condition than he at first found them in (Hos 11:5): "He shall not return into the land of Egypt, though that was a house of bondage grievous enough; but he shall go into a harder service, for the Assyrian shall be his king, who will use him worse than ever Pharaoh did." They shall not return into Egypt, which lies near, where they may hear often from their own country, and whence they may hope shortly to return to it again; but they shall be carried into Assyria, which lies much more remote, and where they shall be cut off from all correspondence with their own land and from all hopes of returning to it, and justly, because they refused to return. Note, Those that will not return to the duties they have left cannot expect to return to the comforts they have lost.
2.God, who gave them Canaan, that good land, and a very safe and comfortable settlement in it, shall bring his judgments upon them there, which shall make their habitation unsafe and uncomfortable (Hos 11:6): The sword shall come upon them, the sword of war, the sword of a foreign enemy, prevailing against them and triumphing over them.
(1.)This judgment shall spread far. The sword shall fasten upon their cities, those nests of people and store-houses of wealth; it shall likewise reach to their branches, the country villages (so some), the citizens themselves (so others), or the bars (so the word signifies) and gates of their city, or all the branches of their revenue and wealth, or their children, the branches of their families.
(2.)It shall last long: It shall abide on their cities. David thought three months flying before his enemies was the only judgment of the three that was to be excepted against; but this sword shall abide much longer than three months on the cities of Israel. They continued their rebellions against God, and therefore God continued his judgments on them.
(3.)It shall make a full end: It shall consume their branches, and devour them, and lay all waste, and this because of their own counsels, that is, because they would have their own projects, which God therefore, in a way of righteous judgment, gave them up to. Note, The confusion of sinners is owing to their contrivance. God's counsels would have saved them, but their own counsels ruined them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"It won't return to the land of Egypt, and Assur himself" (The Vulgate adds "is") "its king, because they refused to convert. The sword has begun in its cities, and will consume its chosen ones: it will eat their heads, and my people will hang in my return. But a yoke will be imposed on them together, which will not be removed." LXX: "Ephraim will dwell in Egypt, and Assur himself will be its king: because he did not want to convert. And the sword grew weak in its cities, and rested in his hands, and they will eat of his thoughts: and his people is suspended from their sojourn, and God is angry with its treasures, and will not exalt him." When it says: "it won't return to the land of Egypt," it shows that it wants to return, but can't go. But Israel wanted to go back seeking help from the Egyptians; but he was captured by Assyria, who took him, and ruled him with the right of the victor, and he suffered this because he did not want to turn back, nor to repent. Or let us certainly say that he returned to the land of Egypt, when he worshiped the gods of Egypt in the holy land, or it is to be understood in that sense, as has been said above: "They called upon Egypt, they went to the Assyrians." Therefore, the sword began in its cities, whether "it will fall," as Aquila interpreted, or "it will wound," as Symmachus translated. And see how great a weight of miseries it is, so that not only fields or possessions and countryside are devastated; but the enemy enters the very heart of the cities and consumes their chosen ones, or "his arms," as Symmachus interpreted, which in Hebrew is called Baddau. And when the sword has consumed the chosen and the leaders, or the strength of the army, and has devoured either their heads or their counsels, so that they cannot find any aid, then the miserable people who did not want to return to me will wait for my return to them. And he who sows will repent, with enemies laying waste to everything. Therefore, because great sins are to be punished by great punishments, they will impose on those who have been abandoned by their people (with their king and Assyrian princes cut down by the sword) the heaviest yoke of slavery, and they will also impose what will not be taken away according to the letter, unless it is taken away spiritually in Christ. According to the Seventy, Ephraim will dwell in Egypt, saying that he has the holy land and the Church of the Lord Savior; but he has always stayed in Egypt because of vices, sins, and faithlessness. Therefore, as he dwelt in Egypt, his understanding will be great as an Assyrian king: for he will not return to the Church, and having lost his strength, that is, Christ, who is the power and wisdom of God, he was always in weakness, and was subject to all demons and disturbances: for this reason the sword, that is, spiritual knowledge, or the word of the Ecclesiastic man, will always be present in his cities, which he impiously built against the Lord, and the sword will rest in his hands, so that being slain by another, he cannot kill another, nor raise his hand against his adversary. Finally, they receive and consume according to their own plans. But the unhappy people and the uneducated crowd will long for their ancient homeland, and they will realize that they have been captured, and whether they hang in their own dwelling, not knowing what to do and where to turn. But God, above their valuable possessions, namely the gold and silver they received from Him, of which we have often spoken, will be angry, and will by no means free him who fell due to his own fault. This is according to the Septuagint; however, we will adapt the same meaning to the Hebrew.
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Summary
Hosea 11:5 pronounces God's judgment upon the Northern Kingdom of Israel (Ephraim) for their persistent spiritual rebellion and refusal to return to Him. Instead of finding refuge in Egypt, as they often sought through political alliances, they would face the inevitable consequence of their unfaithfulness: subjugation and exile under the Assyrian Empire. This verse underscores the divine principle that a nation's stubborn refusal to repent leads directly to severe, divinely ordained consequences, even through the agency of foreign powers.
Context
Literary Context
Hosea 11 stands as a poignant expression of God's deep, fatherly love for Israel, juxtaposed with their persistent unfaithfulness. The chapter begins with God recalling Israel's infancy, how He "called My son out of Egypt" (Hosea 11:1), nurturing them despite their tendency to stray. Verses 1-4 emphasize God's tender care, leading them with "cords of a man, with bands of love" (Hosea 11:4). However, despite this divine affection, Israel consistently pursued idolatry and sought alliances with foreign nations like Egypt and Assyria, rather than trusting in their covenant God. Verse 5, therefore, marks a turning point, pivoting from a lament over their ingratitude to a declaration of the inevitable judgment that will befall them due to their unrepentant heart. It sets the stage for the subsequent verses (Hosea 11:6-7) which detail the destructive nature of this judgment.
Historical & Cultural Context
Hosea prophesied during the tumultuous 8th century BC, a period of significant political instability for the Northern Kingdom of Israel. The Assyrian Empire was rapidly expanding, threatening the smaller nations of the Levant. Israel, caught between the rising power of Assyria and the declining influence of Egypt, frequently vacillated between seeking alliances with one or the other, rather than relying on the Lord. This political maneuvering is condemned throughout Hosea (e.g., Hosea 7:11). The desire to "return to Egypt" was not necessarily a literal desire to re-enter slavery, but a metaphorical and political longing for Egyptian protection and influence against Assyria. However, God declares this path closed and futile. The Assyrian conquest of the Northern Kingdom, culminating in the fall of Samaria in 722 BC and the subsequent exile, provides the historical backdrop against which this prophecy was fulfilled, demonstrating God's sovereign use of nations as instruments of judgment.
Key Themes
This verse powerfully contributes to several overarching themes in Hosea and the broader prophetic literature. Firstly, it highlights the theme of Divine Judgment as a Consequence of Rebellion. Israel's refusal to "return" (repent) directly leads to their subjugation by Assyria, illustrating that God's covenant faithfulness includes discipline for disobedience. Secondly, it emphasizes Israel's Spiritual Adultery and Idolatry, as their reliance on foreign powers like Egypt and Assyria was a manifestation of their deeper spiritual unfaithfulness to Yahweh (see Hosea 4:12). Thirdly, the verse underscores God's Sovereignty over Nations, demonstrating His ability to use even pagan empires like Assyria as instruments of His will, fulfilling His prophetic declarations. Finally, it powerfully conveys the theme of The Necessity of Repentance, as Israel's "refusal to return" is explicitly stated as the reason for their impending doom, echoing calls for repentance found throughout the book (e.g., Hosea 6:1).
Exposition and Analysis
Key Word Analysis
This primitive root (H7725) is crucial to understanding the verse's depth. In "He shall not return into the land of Egypt," it signifies a physical turning back or going back, implying Israel will not find the desired refuge or escape to Egypt. However, in "because they refused to return," shûwb carries the profound theological meaning of spiritual turning, repentance, or conversion. Israel's failure was not merely political miscalculation but a deep-seated spiritual stubbornness, an unwillingness to turn back to God and change their ways.
Derived from H4428, this word refers to a monarch or sovereign ruler. The declaration that "the Assyrian shall be his king" directly prophesies the subjugation of Israel, indicating a forceful change of sovereignty where the Northern Kingdom would lose its independence and be ruled by a foreign power, specifically the Assyrian emperor. This highlights the loss of self-determination and the imposition of a foreign yoke as a consequence of their sin.
This primitive root (H3985) means to refuse or utterly deny. Its use here emphasizes the deliberate and unyielding nature of Israel's rebellion. It was not an oversight or a momentary lapse, but a persistent, willful rejection of God's calls to repentance and faithfulness. This word underscores the culpable nature of their disobedience, making the subsequent judgment entirely just.
Verse Breakdown
"He shall not return into the land of Egypt"
This clause directly addresses Israel's misguided political strategy. Historically, Israel often looked to Egypt for alliances and protection against encroaching powers like Assyria (e.g., Isaiah 30:1-3). God declares this path closed; Israel will not find refuge or escape by fleeing to Egypt, nor will Egypt offer them the desired security. This negates their human-devised plans for self-preservation.
"but the Assyrian shall be his king"
This is a direct prophetic declaration of the consequence. Instead of finding safety in Egypt, Israel will fall under the dominion of Assyria. This foretells the historical reality of the Assyrian conquest of the Northern Kingdom, which culminated in the fall of Samaria in 722 BC and the subsequent exile of its people (as recorded in 2 Kings 17:6). The term "king" here signifies absolute rule and subjugation.
"because they refused to return"
This final clause provides the divine rationale for the preceding judgment. The reason for Israel's impending subjugation by Assyria is explicitly stated as their stubborn and persistent refusal to "return"—a refusal to repent, to turn back to God, to abandon their idolatry and unfaithful alliances, and to honor their covenant. This highlights the moral and spiritual cause-and-effect relationship between Israel's actions and God's judgment.
Literary Devices
Hosea 11:5 employs several powerful literary devices. The primary device is Prophecy, as the verse directly foretells the future subjugation of Israel by Assyria, a historical event that would later come to pass. This serves as a stark warning and demonstrates God's sovereign control over history. There is also a clear Cause and Effect relationship established: Israel's refusal to return (cause) directly leads to the Assyrian king ruling over them (effect). This highlights the moral order of God's universe where disobedience yields consequences. Furthermore, the verse uses Contrast by juxtaposing Israel's desired outcome (returning to Egypt for safety) with the actual, divinely ordained outcome (being ruled by Assyria). This contrast underscores the futility of human plans when they run contrary to God's will and the consequences of rejecting His ways. Finally, there's an element of Irony in that Israel sought refuge in foreign powers, only to find themselves enslaved by another foreign power, precisely because they refused to turn to the one true God who could genuinely protect them.
Theological and Thematic Connections
Hosea 11:5 profoundly illustrates the principle that divine judgment is often a direct and inevitable consequence of unrepentant sin. God's patience is immense, as shown throughout Hosea 11, but His justice is equally sure. Israel's persistent refusal to turn back to Him, despite His calls and demonstrations of love, resulted in the very outcome they sought to avoid through their misguided alliances. This verse serves as a powerful reminder that true security and well-being are found not in human strategies or worldly powers, but in faithful obedience and a repentant relationship with the Lord. It underscores God's sovereignty over all nations, using even pagan empires as instruments of His righteous judgment to bring about His purposes, whether for discipline or redemption.
Reflection and Application
Hosea 11:5 provides a sobering mirror for contemporary believers. Just as ancient Israel stubbornly refused to repent and sought security in worldly alliances rather than in God, we too can be prone to relying on our own strength, financial stability, political systems, or human relationships as ultimate sources of security and guidance. This verse challenges us to examine where our ultimate trust lies. Are we genuinely turning to God in repentance when we stray, or are we, like Israel, refusing to return, hoping to navigate life's challenges through self-reliance or worldly solutions? The consequences for Israel were severe, demonstrating that persistent spiritual stubbornness can lead to divinely ordained difficulties designed to bring us back to Him. Our security is not found in avoiding consequences, but in humble obedience and a trusting relationship with the Lord. This passage calls us to a deeper, more consistent repentance, recognizing that true freedom and peace come only from aligning our lives with God's will.
Questions for Reflection
FAQ
What does "He shall not return into the land of Egypt" mean in this context?
This phrase means that Israel will not find the refuge or escape they often sought by forming alliances with Egypt. Historically, Israel looked to Egypt for political and military support against encroaching powers like Assyria, hoping to avoid subjugation. However, God declares this path closed and futile. Their attempts to "return" to Egypt, either literally by fleeing there or metaphorically by relying on Egyptian power, would fail. Instead of finding safety, they would face the very opposite: conquest by Assyria, demonstrating the futility of trusting in human strength over divine faithfulness, as seen in Isaiah 31:1.
Christ-Centered Fulfillment
While Hosea 11:5 speaks of Israel's failure and the resulting judgment, it also implicitly points to the need for a perfect "return" that Israel could not achieve, and a true King who would not fail. Israel's refusal to "return" (repent) ultimately led to their exile, highlighting humanity's inherent inability to fully turn to God on its own. This foreshadows the ultimate "return" made possible through Christ. Jesus, the true Israel, perfectly fulfilled the obedient "return" to God that His people failed to embody. He is the one who truly "returned" from Egypt as a child (Matthew 2:15), embodying the faithful Son. More profoundly, through His atoning work, He provides the means for humanity to truly "return" to God, offering repentance and forgiveness that Israel's sacrifices and political maneuvering could never secure. He becomes our King, not one who subjugates us in judgment like the Assyrian, but one who reigns in grace, delivering us from the bondage of sin and death, fulfilling the promise of a righteous King who would gather His scattered people (Jeremiah 23:5-6). Thus, the failure of Israel in Hosea 11:5 underscores the necessity and glory of Christ's perfect obedience and His reign, which enables us to genuinely "return" to the Father.