I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
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EXPOSITORY (ENGLISH BIBLE)Yet it was I who guided Ephraim’s steps, taking him by his arms. There is a beautiful parallel to this in Deuteronomy 32:10-11.
Knew not . . .—This obtuseness to the source of all mercies—the refusal to recognise the true origin in Divine revelation of those ideas which, though they bless and beautify life, are not recognised as such revelation, but are treated as “the voice of nature,” or “development of humanity,” or “dictum of human reason “—is one of the commonest and most deadly sins of modern Christendom. The unwillingness to recognise the Divine Hand in “creation,” “literature,” “history” takes the opposed forms of Pantheism and Pyrrhonism. To each of these the prophet’s words apply.Hosea 11:3-4. I taught Ephraim also to go — Hebrew, תרגלתי לאפרים, I directed the feet of Ephraim. In this time of Ephraim’s childhood, I supported and directed his steps, as a mother or nurse those of a child whom she is teaching to walk. Taking them by their arms — To guide them, that they might not stray from the right way; and to hold them up, that they might not stumble and fall: see notes on Deuteronomy 1:31; Deuteronomy 32:11-12; Isaiah 63. Thus did God deal with Israel in the wilderness; and thus he directs and supports the steps of his spiritual Israel, amidst all their difficulties and dangers. But they knew not that I healed them — They did not acknowledge this my care over, and kindness to, them. I drew them with cords of a man — I made use of those means of drawing them to myself, which were most proper to work upon them as creatures possessed of understanding and affection. The explanation in the Chaldee is just and beautiful: “As beloved children are drawn, I drew them by the strength of love.” And I was to them as they that take off the yoke on their jaws — Or rather, on their cheek. As a careful husbandman, in due season, takes the yoke from his labouring oxen, and takes off the muzzle with which they were kept from eating when at work; so compassionately did I give relief to, and provide sustenance for Israel. I laid meat unto them — Brought them provision in their wants. God seems here to allude to the manna and quails which he provided for his people in the wilderness.Deuteronomy 1:31; and he expostulates with God, "Have I conceived all this people? have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth his sucking child, unto the land which Thou swarest unto their father's?" Numbers 11:12. : "Briefly yet magnificently doth this place hint at the wondrous patience of God, whereof Paul too speaks, "for forty years suffered He their manner's in the wilderness" Acts 13:18.
For as a nursing father beareth patiently with a child, who hath not yet come to years of discretion, and, although at times he be moved to strike it in return, yet mostly he sootheth its childish follies with blandishments, and, ungrateful though it be, carries it in his arms, so the Lord God, whose are these words, patiently bore with the unformed people, ignorant of the spiritual mysteries of the kingdom of heaven, and although He killed the bodies of many of them in the wilderness yet the rest He soothed with many and great miracles, "leading them about, and instructing them, (as Moses says) keeping them as the apple of His eye" Deuteronomy 32:10.
But they knew not that I healed them - They laid it not to heart, and therefore what they knew with their understanding was worse than ignorance. : "I who was a Father, became a nurse, and Myself carried My little one in My arms, that he should not be hurt in the wilderness, or scared by heat or darkness. By day I was a cloud; by night, a column of fire, that I might by My light illumine, and heal those whom I had protected. And when they had sinned and had made the calf, I gave them place for repentance, and they knew not that I healed them, so as, for forty years, to close the wound of idolatry, restore them to their former health."
: "The Son of God carried us in His arms to the Father, when He went forth carrying His Cross, and on the wood of the Cross stretched out His arms for our redemption. Those too doth Christ carry daily in His arms, whom He continually entreateth, comforteth, preserveth, so gently, that with much alacrity and without any grievous hindrance they perform every work of God, and with heart enlarged run, rather than walk, the way of God's commandments. Yet do these need great caution, that they be clothed with great circumspection and humility, and despise not others. Else Christ would say of them, "They knew not that I healed them."
knew not that I healed them—that is, that My design was to restore them spiritually and temporally (Ex 15:26).I taught Ephraim also to go; as a mother or nurse doth help the child, and with tenderest care doth guide and form its steps, and by long-continued patience waits on it; such like was the tenderness of God toward Israel in his childhood.
Taking them by their arms; supporting and bearing them up, as nurses bear up the child in their hands, taking them up by the arms, giving strength for motion, till the child should grow to strength.
But they knew not that I healed them; unthankful, sottish, and heedless ones, neither would see nor acknowledge me in it, but within few months’ time ascribe their deliverance to a golden calf, Exodus 32:4; thus foolishly they requite the love of their God.
"I, by an angel sent by me, led Israel in the right way.''
The allusion seems to be to a mother or nurse accommodating herself to her child, beginning to go; she stoops down, sets it on its feet, and one foot before another, forms its steps, teaches it how to go, and walks its pace with it. And in like manner the Lord deals with his spiritual Israel, his regenerated ones, who become like little children, and are used as such; as in regeneration they are quickened, and have some degree of spiritual strength given them, they are taught to go; they are taught what a Saviour Christ is, and their need of him; they are instructed to go to him by faith for everything they want, and to walk by faith on him, as they have received him; and having heard and learned of the Father, they go to Christ, John 6:45; and are taught also to go to the throne of grace for all supplies of grace; and to the house of God, to attend the word and ordinances, for the benefit of their souls; and to walk in the ways of the Lord, for his glory, and their good;
taking them by their arms; or "on his own arms" (x); bearing and carrying them in his arms, as a father his son; see Deuteronomy 1:31 Numbers 11:12; so the Lord deals with his spiritual Israel, either holding them by their arms while walking, as nurses their children, to help and ease them in walking, and that they may not stumble and fall; so the Lord holds up the goings of his people in his ways, that their footsteps slip not, and upholds them with the right hand of his righteousness: or taking them up in his own arms when weary, he carries them in his bosom; or, when they are failing or fallen, lays hold on them, and takes them up again; and so they are not utterly cast down, whether the fall is into sin, or into some calamity and affliction; when he puts underneath his everlasting arms, and bears them and keeps them from sinking, as well as from a final and total falling away. Abarbinel, and others after him, interpret this of Ephraim taking up and carrying in his arms Baalim, the graven images and golden calves; which is mentioned as an instance of ingratitude; but very wrongly;
but they knew not that I healed them; of the diseases of Egypt, or preserved them from them: this includes the whole of their salvation and deliverance from Egypt, and all the benefits and favours accompanying it, which they imputed to their idols, and not to the Lord; see Exodus 15:26. "Healing", in a spiritual sense, generally signifies the forgiveness of sin, which the Lord's people may have, and not know it; and, through want of better light and knowledge, may also ascribe it to their repentance, humiliation, and tears, when it is alone owing to the grace of God, and blood of Christ.I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.
EXEGETICAL (ORIGINAL LANGUAGES)3. I taught Ephraim also to go] Rather, Whereas I taught Ephraim to go. A figure for the special providence watching over Ephraim. Not Judah, but Ephraim, is spoken of, for the kingdom of Israel embraced the fairer part of the territory, and was far stronger than that of Judah.
taking them by their arms] Rather, if we accept the Massoretic reading, ‘he took them up in his arms.’ There are however grave philological objections to this rendering, and we should probably, with most of the versions, correct the reading, and translate, I took them up in my arms. There is a beautiful climax in this part of the figure; not only did Jehovah train Israel to walk, but when he was tired, Jehovah carried him in his arms, comp. Isaiah 63:9; Deuteronomy 1:31, (Deuteronomy 32:11), and comp. a parallel passage in the Rig-Veda (x. 69, 10, Max Müller), ‘Thou barest him as a father bears his son in his lap.’
they knew not] i.e. they recognized not (as Hosea 1:3).
that I healed them] The same figure as in Hosea 5:13, Hosea 6:1, Hosea 7:1. Comp. Exodus 15:26, ‘for I am Jehovah thy healer.’Verse 3. - I taught Ephraim also to fro, taking them by their alms; but they knew not that I healed them. This picture of God's guiding and guarding care of Ephraim is very touching and tender. It is that of an affectionate parent or tender nurse teaching a child to walk by leading-strings; taking it up in the arms when stumbling or making a false step; and in case it fell curing the wound. Thus, nurse-like, God taught Ephraim, his wayward perverse child, to use his feet (so the original word imports), all the while lending considerate help and seasonable aid. He took them by the hand to guide them, that they might not stray; he took them in his arms to hold them up, that they might not stumble and to help them over any obstacle that might lie in the way; and when, left to themselves during a short season, and in order to test their strength, they did stumble and fall, he healed their hurt. And yet they did not apprehend nor appreciate God's gracious design and dealings with them in thus guiding and guarding them, and in healing their diseases both temporal and spiritual. There is, perhaps, an allusion to Exodus 15:26, "I will put none of these diseases upon thee which I have brought upon the Egyptians: for I am the Lord that healeth thee." This promise, it will be remembered, was vouchsafed immediately after the bitter waters of Marah had been sweetened by the tree which, according to Divine direction, had been cast therein. Thus Kimchi: "And they have not acknowledged that I healed them of every sickness and every affliction, as he said, 'I will put none of these diseases upon thee.'" The reference is rather to all those evidences of his love which God manifested to them during their forty years' wandering in the wilderness; or perhaps to his guidance of them by 'his Law throughout their entire history. Rashi remarks that "they knew it very well, but dissembled [literally, 'trod it down with the heel,' equivalent to 'despised'] and acted, as if they did not know." The word תדגלחי is properly taken both by Kimchi and Gesenius
(1) for הרגלחי; the former says; "The tar stands in place of he: this is the opinion of the grammarians;" the latter regards it as a solitary example of Tiphel; others again consider it a corrupt reading instead of the ordinary form of Hiph.
(2) Some take it for a noun, as J. Kimchi, who says it is "a noun after the form of חפארחי, and although the word is Milel (while in תפארחי it is Milra), yet it is the same form;" thus the translation is, "As for me, my guidance was to Ephraim;" so Jerome, "I have been as a nurse to Ephraim;" likewise also Cyril. The former explanation is simpler and also otherwise preferable.
(3) The Septuagint has the incorrect rendering συνεπόδισα, "I bound the feet of Ephraim," which Jerome explains, "I bound the feet of Ephraim that they might not fly further from me," though his own rendering is that given above. The word קהם has also occasioned some difficulty and consequent diversity of explanation.
(1) Some explain it to be an infinitive construct equivalent to the Latin gerund indo, as elsewhere. Thus in the Authorized Version it is "taking them by their arms;' but the common form of the infinitive of this verb is קחַת; besides, the suffixes אָּם and יָאּו are contradictory.
(2) Olshausen and Ewald read אֶקָּהֵם in the first person, the received text having, according to the latter, maintained its place only through ורועחיו; but this is conjectural and wants manuscript authority.
(3) Still worse is Abarbanel's interpretation, who understands the subject of the verb and the suffix of the noun as referring to Ephraim; thus: "He (Ephraim) took them (i.e. the idols) on his arms."
(4) The correct explanation, as we think, is that of Kimchi and Gesenius, who take the verb for לְקָחָם by a not unusual aphaeris of the lamed: "He took them in his arms," the transition from the first to the third person being justified by the pictorially descriptive style of the passage. The following comment of Kimchi is worthy of attention: "The prophet only mentions Ephraim (instead of all Israel), because it was he that made the calves. He says, 'And how does Ephraim reward me for this that I bestowed on them so many benefits, and accustomed them to go on their feet, and did not burthen them with my commandments and my service?' And because he has compared Ephraim to a boy, he uses the word, 'I led them by strings.' Just as one leads a boy that he may accustom himself to go little by little without trouble, so I led them from station to station, when I brought them out of Egypt; I led them gradually without overexertion, the cloud going before them by day, and the pillar of fire by night." Daniel 12:9. For though this reference were placed beyond a doubt, yet לקּץ could only declare the end of the going: go to the end, and the meaning could then with Ewald only be: "but go thou into the grave till the end." But it is more simple, with Theodoret and most interpreters, to understand לקּץ of the end of Daniel's life: go to the end of thy life (cf. for the constr. of הלך with ל, 1 Samuel 23:18). With this ותנוּח simply connects itself: and thou shalt rest, namely, in the grave, and rise again. תּעמוד equals תּקוּם, to rise up, sc. from the rest of the grave, thus to rise again. לגורלך, in thy lot. גּורל, lot, of the inheritance divided to the Israelites by lot, referred to the inheritance of the saints in light (Colossians 1:12), which shall be possessed by the righteous after the resurrection from the dead, in the heavenly Jerusalem. הימים לקץ, to equals at, the end of the days, i.e., not equals הימים אחרית, in the Messianic time, but in the last days, when, after the judgment of the world, the kingdom of glory shall appear. Well shall it be for us if in the end of our days we too are able to depart hence with such consolation of hope!
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