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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hosea 12:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.Ephraim is convicted of folly, in staying himself upon Egypt and Assyria, when he was in straits (Hos 12:1):
Ephraim feeds on wind, that is, feeds himself with vain hopes of assistance from man, when he is at variance with God; and, when he meets with disappointments, he still pursues the same game, and greedily pants and follows after the east wind, which he cannot catch holy of, nor, if he could, would it be nourishing, nay, would be noxious. We say of the wind in the east, It is good neither for man nor beast. It was said (Hos 8:7), He sows the wind; and as he sows so he reaps (He reaps the whirlwind); and as he reaps so he feeds - He feeds on the wind, the east wind. Note, Those that make creatures their confidence make fools of themselves, and take a great deal of pains to put a cheat upon their own souls and to prepare vexation for themselves: He daily increaseth lies, that is, multiplies his correspondences and leagues with his neighbours, which will all prove deceitful to him; nay, they will prove desolation to him. Those very nations that he makes his refuge will prove his ruin. Those that stay themselves upon lies will be still coveting to increase them, that they may build their hopes firmly upon them; as if many lies twisted together would make one truth, or many broken reeds and rotten supports one sound one, which is a great delusion and will prove to them a great desolation; for those that observe lying vanities the more they increase them the more disappointments they prepare for themselves and the further they run from their own mercies. The men of Ephraim did so when they thought to secure the Assyrians in their interests by a solemn league, signed, sealed, and sworn to: They make a covenant with the Assyrians, but they will find there is no hold of them; that potent prince will be a slave to his word no longer than he pleases. They thought to secure the Egyptians for their confederates by a rich present of the commodities of their country, not only to purchase their favour, but to show that their friendship was worth having: Oil is carried into Egypt. But the Egyptians, when they had got the bribe, dropped the cause, and Ephraim was never the better for them. Oleum perdidit et operam - The oil and the labour are both lost. This was feeding on wind; this was increasing lies and desolation.
II.Judah is contended with too, and Jacob, which includes both Ephraim and Judah (Hos 12:2):
The Lord has also a controversy with Judah; for though he had a while ago ruled with God, and been faithful with the saints, yet now he begins to degenerate. Or though, in keeping close to the house of David and the house of Aaron, and in them to the covenants of royalty and priesthood, they were so far in the right, in the former they ruled with God and in the latter were faithful to the saints, yet upon other accounts God had a controversy with them, and would punish them. Note, Man's being in the right in some things, in the main things, will not exempt them from correction, and therefore should not exempt them from reproof, for those things wherein they are in the wrong. There were those of the seven churches of Asia whom Christ approved and commended, and yet he adds, Nevertheless I have something against thee. So here; though the seed of Jacob are a people near to God, yet God will punish them according to the evil ways they are found in and the evil doings they are found guilty of; for God sees sin even in his own people, and will reckon with them for it.
III.Both Ephraim and Judah are put in mind of their father Jacob, whose seed they were and whose name they bore (and it was their honour), of the extraordinary things which he did and which God did for him, that they might be the more ashamed of themselves for degenerating from so illustrious a progenitor and staining the lustre of so great a name, and yet that they might be engaged and encouraged to return to God, the God of their father Jacob, in hopes for his sake to find favour with him. He had called this people Jacob (Hos 12:2), threatening to punish them; but how shall I give them up? How shall that dear name be forgotten?
1.Three glorious things concerning Jacob the person Jacob the people are here put in mind of; but by brief hints only, for it is presumed that they knew the story: - (1.) His struggling with Esau in the womb: There he took his brother by the heel, Hos 12:3. We have the story Gen 25:26. It was an early act of bravery, and an effort for the best precedency, a pious ambition for that birthright in the covenant which Esau is justly branded as profane for despising. But his degenerate seed, by mingling with the nations, and making leagues with them, profaned that crown, and laid that honour in the dust, which he so gloriously put in for. Then it was that the dominion was given to him: The elder shall serve the younger. Then he was owned of God as his beloved: Jacob have I loved, but Esau have I hated. But they had by their sin forfeited both the love of God and dominion over their neighbours. (2.) His wrestling with the angel. "Remember how your father Jacob had power with God by his own strength, the strength he had by the gift of God, who pleaded not against him by his great power, but put strength into him," Job 22:6. The angel he wrestled with is called God, and therefore is supposed to be the Son of God, the angel of the covenant. "God was both a combatant with Jacob and an assistant of him, showing, in the latter respect, greater strength than in the former, fighting as it were against him with his left hand and for him with his right, and to that putting greater force." So, Dr. Pocock. The providence of God fought against him when he met with one danger after another, in his return homewards; but the grace of God enabled him to go on cheerfully in his way, and, when his faith acted upon the divine promise that was for him prevailed above his fears that arose from the divine providences that wee against him, then by his strength he had power with God. But it refers especially to his prayer for deliverance from Esau, and for a blessing: He had power over the angel and prevailed, for he wept and made supplication. Here was a mixture of the greatest courage and the greatest tenderness, Jacob wrestling like a champion and yet weeping like a child. Note, Prayers and tears are the weapons with which the saints have obtained the most glorious victories. Thus Jacob commenced Israel - a prince with God; his posterity was called Israel, but they were unworthy the name, for they had forfeited and lost their communion with God, and their interest in him, by revolting from their duty to him. (3.) His meeting with God at Bethel: God found him in Bethel, and there he spoke with us. God found him the first time in Bethel, as he went to Padanaram (Gen 28:10), and a second time after his return, Gen 35:9, etc. It is probable that this refers to both; for in both God spoke to Jacob, and renewed the covenant with him, and the prophet might very well say, There he spoke with us who are the seed of Jacob, for both times that God spoke with Jacob at Bethel he spoke with him concerning his seed. Gen 28:14, Thy seed shall be as the dust of the earth; and Gen 35:12, This land I will give unto thy seed. Thus God then covenanted with him and his seed after him. Now justly are they upbraided with this; for in that very place which their father Jacob called Bethel - the house of God, in remembrance of the communion he there had with God, did they set up one of the calves, and worship it; thus they turned that Bethel into a Beth-aven - a house of iniquity. There God spoke with them exceedingly great and precious promises, which they had despised and lost the benefit of.
2.Two inferences are here drawn from these stories concerning Jacob, for instruction to his seed: -
(1.)Here is a use of information. From what passed between God and Jacob we may learn that Jehovah, the Lord God of hosts, is the God of Israel; he was the God of Jacob, and this is his memorial throughout all the generations of the seed of Jacob (Hos 12:5) - the more shame for those who forgot the memorial of their church, deserted the God of their fathers, and exchanged a Lord of hosts for Baalim. Note, Those only are accounted the people of God that keep up a memorial of God, such a memorial of him as he himself has instituted, by which he makes himself known and will have us to remember him. Here are two memorials of his, by which he is distinguished from all others, and is to be acknowledged and adored by us.
[1.]The former denotes his existence of himself. He is Jehovah, much the same with I AM, the same that was, and is, and is to come, infinite, eternal, and unchangeable. Jehovah is his memorial, his peculiar name.
[2.]The latter denotes his dominion over all: He is the God of hosts, that has all the hosts of heaven and earth at his beck and command, and makes what use he pleases of them. Jacob saw Mahanaim - God's two hosts, about the time that he wrestled with the angel (Gen 32:1, Gen 32:2), and so learned to call God the God of hosts, and transmitted it to us as his memorial. God's names, titles, and attributes, are the memorials of him; there is no need for images to be such. And that which was a revelation of God to one is his memorial to many, to all generations.
(2.)Here is a use of exhortation, Hos 12:6. "Is this so, that Jacob thy father had this communion with the Lord God of hosts, and is this still his memorial?" Then,
[1.]Let those that have gone astray from God be converted to him: Therefore turn thou to thy God. He that was the God of Jacob is the God of Israel, is thy God; from him thou hast unjustly and unkindly revolted; therefore turn thou to him by repentance and faith, turn to him as thine, to love him, obey him, and depend upon him.
[2.]Let those that are converted to him walk with him in all holy conversation and godliness: "Keep mercy and judgment, mercy in relieving and succouring the poor and distressed, judgment in rendering to all their due; be kind to all; do wrong to none. Keep piety and judgment" (so it may be read); "live righteously and godly in this present world; be devout and be honest. Do not only practise these occasionally, but be careful, and constant, and conscientious in the practice of them." [3.] Let those that walk with God be encouraged to live a life of dependence upon him: "Wait on thy God continually, with a believing expectation to receive from him all the succours and supplies thou standest in need of." Those that live a life of conformity to God may live a life of confidence and comfort in him, if it be not their own fault. Let our eyes be ever towards the Lord, and let us preserve a holy security and serenity of mind under the protection of the divine power and the influence of the divine favour, looking, without anxiety, for a dubious event, and by faith keeping our spirits sedate and even; this is waiting on God as our God in covenant, and this we must do continually.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Ephraim feeds on the wind and follows after the east wind: all day long he multiplies lies and desolation. And he made a covenant with the Assyrians and brought oil into Egypt." LXX: "But Ephraim is a spirit of wickedness, following the heat: all the day long he hath multiplied lies and vanities, and he hath made a covenant with the Assyrians, and oil he carried into Egypt." The sacred story tells that Manahen, king of Israel, after making peace with the Assyrians, sought aid from the Egyptians (2 Kings 15), and this is what is now said, that Ephraim feeds the winds, that is, deceives himself with vain hope, follows the oppressive heat, that is, "summer," and goes to the South, and does nothing else all day but deceive himself. And while he runs here and there, he prepares destruction and devastation for his cities. Is it not destruction and deceit to make a covenant with the Assyrians and to carry oil into Egypt? By connivance, indeed, the whole thing was arranged, to send gifts to the Egyptians. Although some believe that oil is not produced in Egypt at all; but it was sent as a precious gift from Ephraim, whose land of Samaria is very fruitful in oil. Moreover, according to tropology, all heretics are held by the worst spirit of demons, about which it is written in the Apostle: "Against spiritual wickedness in high places" (Ephes. VI, 10). "And when an unclean spirit has gone out of a person, it wanders through waterless regions looking for a resting place, but not finding any, it says, ‘I will return to my house from which I came.’ And when it comes, it finds it swept and put in order. Then it goes and brings seven other spirits more evil than itself, and they enter and live there; and the last state of that person is worse than the first." (Luke 11:24-26) Therefore, the worst spirit is followed by a desert wind, that is, a "scorching wind" or "burning wind," which destroys everything that is flowering and germinating. It pursues emptiness and vanity throughout the entire day, is not content with its own error but multiplies many disciples, indeed companions of its own emptiness and error. He also makes a covenant with Assyrians, whose prince is great sense, that whatever he may have devised, he might appear to have devised it wisely, that wisdom which was destroyed by God, which even the Apostle commands to be avoided, saying: "Beware lest any man shall cheat you by philosophy and vain seduction, according to the tradition of men, according to the elements of the world" (Col. II, 8). But he also brings oil to Egypt, or he trades in the wisdom of Egypt, desiring to mix with ecclesiastical dogmas the oil of anointing with which prophets and priests were anointed, with which even kings were anointed. They have this oil too, who are called saints, of whom it is said: "Your sons are like new olive trees around your table" (Ps. 127: 4). And the good olive tree in which our olive branch is inserted. Although heretics try to mix lies with the truth, oil cannot be coupled with waters and other moist and liquid substances. The truth is always above, and the lie is below. All other forms, that is, heresies, which do not have, as we have said, the oil of truth, can be mixed with themselves, and numerous ones can be made into one body. But the oil that is brought into Egypt, and descends from the holy land to Pharaoh's realms, is detested by the prophet, saying: "The oil of the sinner will not anoint my head" (Ps. 140:5).
God of my heart … I didn’t know how to love you, because I did not know how to conceive the existence of anything—however glorious—beyond mere matter. The soul that goes puffing and wheezing after such figments of the imagination [as fortune telling] is one that goes whoring from you and trusts what is phony and feeds on the wind. Yet while I wouldn’t have this sorcerer sacrificing to demons on my behalf, I was actually sacrificing to them myself just by being involved in my superstition. For what else is to feed on the wind, if not to feed on error, and so to become the sport and plaything of the demonic?
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Summary
Hosea 12:1 powerfully indicts the northern kingdom of Israel, referred to as Ephraim, for their spiritual and political folly. The verse portrays their desperate and futile attempts to secure their future through reliance on foreign powers like Assyria and Egypt, rather than trusting in the Lord. This misplaced trust is depicted as "feeding on wind," leading to an increase in deceit and ultimately, self-inflicted desolation, highlighting a profound abandonment of their covenant relationship with God.
Context
Literary Context
Hosea 12:1 marks a sharp turn from the tender, compassionate tone of Hosea 11, where God expresses His deep, fatherly love for Israel despite their rebellion. Chapter 12, however, immediately shifts back to a strong indictment, emphasizing Israel's persistent unfaithfulness. The chapter then extensively uses the patriarch Jacob's life (e.g., Hosea 12:3-4) as a theological foil: Jacob wrestled with God and prevailed, demonstrating a persistent faith, whereas his descendants, Ephraim, are now wrestling against God through their idolatry and foreign alliances. This contrast highlights Israel's profound departure from their covenant heritage and their ancestor's example of seeking God.
Historical & Cultural Context
The prophet Hosea ministered in the tumultuous 8th century BCE, a period characterized by the rapid decline of the Northern Kingdom of Israel (Ephraim) leading up to its fall to Assyria in 722 BCE. Internally, there was political instability, assassinations, and widespread idolatry. Externally, the rising power of the Neo-Assyrian Empire dominated the Near East, compelling smaller nations to become vassals or seek alliances. Egypt, though declining, still represented a potential, albeit unreliable, ally. Israel's decision to "make a covenant with the Assyrians" and carry "oil... into Egypt" reflects their desperate, yet faithless, attempts to navigate this geopolitical landscape by relying on human strength and political maneuvering rather than divine protection. Such alliances were explicitly forbidden by God, as they compromised Israel's unique covenant relationship and led them into idolatrous practices and dependencies.
Key Themes
The verse significantly contributes to several overarching themes in Hosea. Firstly, it underscores the Futility of Misplaced Trust, vividly illustrated by the metaphor of "feeding on wind," which signifies the emptiness and destructive nature of seeking security apart from God. Secondly, it highlights Spiritual and Political Apostasy, as Israel's foreign alliances directly violated their covenant with Yahweh, demonstrating their spiritual adultery. This is a recurring theme in Hosea, likening Israel's unfaithfulness to a harlot (e.g., Hosea 1:2). Thirdly, the phrase "he daily increaseth lies and desolation" emphasizes the theme of Increasing Deceit and Self-Inflicted Ruin, showcasing how unfaithfulness to God leads to moral decay and national destruction. This moral decline is often linked to the nation's spiritual blindness and rejection of divine knowledge, as seen in Hosea 4:6.
Exposition and Analysis
Key Word Analysis
Meaning "to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)." Here, "feedeth" (H7462) implies a sustained, intentional action of seeking sustenance or nourishment. By "feeding on wind," Ephraim is shown to be deriving their life and strength from something utterly insubstantial and ultimately destructive, a stark contrast to feeding on God's truth or provision.
Meaning "wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality." The word "wind" (H7307) here denotes emptiness, futility, and a lack of substance. When combined with "east wind" (H6921, qâdîym), it specifically refers to a hot, dry, often destructive wind from the desert, symbolizing judgment or adversity. Thus, Ephraim is not merely pursuing nothingness, but actively embracing that which will bring ruin.
Meaning "falsehood; literally (untruth) or figuratively (idol); deceitful, false, leasing, + liar, lie, lying." The term "lies" (H3577) encompasses both verbal untruths and the deceptive nature of their idolatrous practices and faithless alliances. It signifies a pervasive culture of unreality and spiritual deception that permeates Ephraim's actions and character.
Meaning "to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e. make an alliance or bargain, originally by cutting flesh and passing between the pieces)." The act of "making a covenant" (H3772) is significant. While God establishes covenants for life and blessing, Ephraim's covenants with foreign powers are acts of cutting themselves off from God, leading to destruction rather than security. The root meaning of "cutting" emphasizes the decisive and self-damaging nature of their choices.
Verse Breakdown
"Ephraim feedeth on wind"
This clause immediately establishes the central metaphor of futility. Ephraim, representing the Northern Kingdom, is depicted as seeking sustenance and strength from something as insubstantial and unsatisfying as wind. This implies a spiritual and political diet of empty promises, vain ideologies, and ungodly pursuits that offer no true nourishment or security.
"and followeth after the east wind"
This intensifies the previous image. The "east wind" (Hebrew qadîm) was known in the ancient Near East as a hot, dry, and destructive wind, often associated with divine judgment or severe adversity (e.g., Genesis 41:6 and Jonah 4:8). Ephraim is not just passively consuming emptiness but actively pursuing and aligning themselves with forces that will ultimately bring desolation and judgment upon them.
"he daily increaseth lies and desolation"
This clause reveals the consequence and pervasive nature of their misplaced trust. Their unfaithfulness and pursuit of futility lead to a continuous, escalating pattern of deceit, both internally (among themselves) and externally (in their dealings). This moral decay, rooted in their spiritual apostasy, directly results in "desolation" (Hebrew shôd), signifying ruin, destruction, and violence. Their actions are self-destructive, bringing about their own downfall.
"and they do make a covenant with the Assyrians"
This is a concrete example of Ephraim's political folly and spiritual unfaithfulness. Instead of relying on God for protection, they sought security through a formal alliance with the powerful, aggressive Neo-Assyrian Empire. Such covenants were a direct violation of God's command for Israel to trust Him alone and not form alliances with pagan nations, which often led to syncretism and idolatry.
"and oil is carried into Egypt"
This further illustrates Ephraim's desperate and faithless foreign policy. "Oil" (Hebrew shemen), a valuable commodity, was likely sent as tribute or a gift to secure an alliance or aid from Egypt. This act signifies their reliance on another foreign power, again bypassing God's sovereignty and provision. It represents a costly and ultimately futile attempt to buy protection from a nation that had historically enslaved them, demonstrating a profound lack of spiritual discernment and historical memory.
Literary Devices
Hosea 12:1 is rich in literary devices that amplify its prophetic message. The most prominent is Metaphor, particularly in the phrases "Ephraim feedeth on wind" and "followeth after the east wind." These vivid images convey the utter futility and self-destructive nature of Israel's actions, likening their pursuits to trying to sustain oneself on nothingness, or worse, on a force known for its destructive power. This is further strengthened by Symbolism, where the "east wind" specifically symbolizes divine judgment and desolation, making Ephraim's pursuit of it a tragic embrace of their own undoing. The phrase "he daily increaseth lies and desolation" employs Hyperbole to emphasize the pervasive and escalating nature of Israel's moral decay and the inevitable ruin it brings. While not explicit Personification, the nation of Ephraim is treated as a singular entity capable of making choices, feeding, following, and increasing, which allows the prophet to directly address their collective moral and spiritual state. The sharp juxtaposition between the abstract "wind" and the concrete "covenant with the Assyrians" and "oil... into Egypt" creates a powerful Contrast, highlighting the tangible, destructive consequences of their intangible, faithless pursuits.
Theological and Thematic Connections
Hosea 12:1 resonates deeply with the broader biblical narrative concerning God's covenant people. It highlights the pervasive human tendency to seek security and sustenance in created things rather than in the Creator. Israel's actions mirror the idolatry condemned throughout the Old Testament, where trusting in foreign gods, political alliances, or material wealth becomes a substitute for reliance on Yahweh. This verse serves as a powerful reminder that true life and lasting security are found only in faithfulness to God's covenant. Their "feeding on wind" is a spiritual starvation, a rejection of the "living waters" for "broken cisterns" (Jeremiah 2:13). The consequences of their deceit and desolation underscore the principle that rebellion against God inevitably leads to self-destruction, both individually and corporately.
Reflection and Application
Hosea 12:1 offers a timeless and piercing challenge to examine the sources of our own sustenance and security. In a world saturated with fleeting trends, empty promises, and the allure of human systems, it is easy to "feed on wind" – to invest our time, energy, and trust in things that offer no lasting satisfaction or true security. This could manifest as chasing after material wealth, seeking validation from social media, placing ultimate faith in political ideologies, or relying solely on our own intellect and strength. The "east wind" in our lives might be the destructive patterns we knowingly pursue, or the deceptive narratives we embrace, believing they will bring us gain when they inevitably lead to "lies and desolation." The call to make "covenants with the Assyrians" or carry "oil into Egypt" speaks to our temptation to compromise our faith or rely on worldly connections and resources rather than surrendering to God's sovereign provision and protection. This verse compels us to ask: Where do I truly find my nourishment? What am I pursuing that is ultimately empty or destructive? Am I trusting in human systems or in the unfailing God?
Questions for Reflection
FAQ
Why is Ephraim specifically named, and what does "east wind" signify?
Ephraim was the dominant and most populous tribe of the Northern Kingdom of Israel, often used synonymously with the entire kingdom. By naming Ephraim, Hosea emphasizes the culpability of the nation's leadership and its most influential segment. The "east wind" (Hebrew qadîm) is a significant and recurring symbol in the Bible. It typically refers to a hot, dry, and often destructive wind originating from the eastern deserts. In many biblical contexts, it symbolizes divine judgment, desolation, or severe adversity, as seen in the plagues of Egypt (Exodus 10:13), the withering of crops (Genesis 41:6), or God's scorching anger (Jonah 4:8). Thus, Ephraim's pursuit of the "east wind" is not merely futile but actively embracing a path that will bring about their own ruin and God's judgment.
What was the significance of making covenants with Assyria and sending oil to Egypt for ancient Israel?
For ancient Israel, making covenants with foreign powers like Assyria and sending tribute (like oil to Egypt) represented a profound act of spiritual and political apostasy. God had established a covenant with Israel at Mount Sinai, promising protection and blessing if they remained faithful to Him alone. He explicitly warned against relying on foreign alliances, which often led to idolatry and entanglement with pagan nations. Assyria was the dominant and aggressive superpower of the 8th century BCE, a constant threat to Israel's sovereignty. Seeking a covenant with Assyria meant submitting to their rule, possibly adopting their gods, and certainly compromising Israel's unique identity as God's chosen people. Similarly, sending valuable "oil" (a key export and symbol of prosperity) to Egypt was a desperate attempt to buy protection or form an alliance with another major regional power. Both actions demonstrated a fundamental lack of faith in Yahweh's ability and willingness to protect His people, choosing instead to trust in human military and political strength. These alliances ultimately proved futile, as Israel eventually fell to Assyria, and Egypt offered no lasting help, fulfilling the prophetic warnings against such misplaced trust (Isaiah 31:1-3).
Christ-Centered Fulfillment
Hosea 12:1, with its stark portrayal of Israel's futile pursuits and faithless covenants, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Israel "fed on wind" and pursued empty alliances, but Jesus is the very "bread of life" (John 6:35), the one who offers true and lasting sustenance, satisfying the deepest hunger of the human soul. While Ephraim increased "lies and desolation" through their deceit and rebellion, Jesus is the embodiment of truth (John 14:6), and through His sacrifice, He brings reconciliation and restoration, overcoming the desolation caused by sin. Israel made a covenant with Assyria and sought help from Egypt, relying on human strength and worldly powers, but Jesus Himself is the mediator of a "new covenant" (Hebrews 8:6), established not by cutting flesh between animals, but by the shedding of His own blood (Luke 22:20). In Christ, we find true security, not in fleeting alliances or worldly wisdom, but in His unfailing faithfulness and sovereign power. He is the one who perfectly trusted the Father, even unto death, providing the ultimate example and the only path to true life and peace, fulfilling all the covenant promises that Israel failed to uphold.