When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound. When Ephraim saw his sicknessThe name "Ephraim" refers to one of the tribes of Israel, often used to represent the Northern Kingdom as a whole. The "sickness" symbolizes the spiritual and moral decay that has afflicted the nation due to their idolatry and disobedience to God. In Hebrew, the word for "sickness" (חֳלִי, "choli") can also imply weakness or affliction, indicating a deep-seated problem that requires divine intervention. Historically, this reflects a period of political instability and social unrest in Israel, as they turned away from God and faced the consequences of their actions. and Judah his wound
Judah, representing the Southern Kingdom, is also depicted as suffering from a "wound." The Hebrew word for "wound" (מָזוֹר, "mazor") suggests a festering sore or an incurable condition. This indicates that Judah, like Ephraim, is not immune to the consequences of sin and rebellion against God. The parallelism between Ephraim and Judah underscores the unity of the people of God in their shared need for repentance and healing. then Ephraim turned to Assyria
In their desperation, Ephraim sought help from Assyria, a powerful empire at the time. This decision reflects a lack of faith in God and a reliance on human alliances for security. The historical context reveals that Israel often vacillated between seeking help from foreign powers and trusting in God, leading to further complications and eventual downfall. The act of turning to Assyria is a metaphor for misplaced trust and the futility of seeking salvation outside of God's provision. and sent to King Jareb
"King Jareb" is likely a symbolic or derogatory name for the Assyrian king, possibly meaning "the contentious king" or "the great king." This highlights the futility and arrogance of seeking aid from a ruler who cannot provide true deliverance. The historical context suggests that such alliances often led to greater subjugation and oppression, as Assyria was known for its aggressive expansion and harsh treatment of vassal states. but he cannot cure you
The phrase "he cannot cure you" emphasizes the impotence of human solutions in addressing spiritual and moral ailments. The Hebrew root for "cure" (רָפָא, "rapha") is often used in the context of divine healing, underscoring that only God can truly restore and heal His people. This serves as a reminder of the limitations of earthly powers and the necessity of turning to God for true redemption. nor heal your wound
The inability to "heal your wound" reiterates the message that human efforts are insufficient to address the deep-seated issues of sin and rebellion. The Hebrew word for "heal" (רָפָא, "rapha") again points to the need for divine intervention. This phrase serves as a call to repentance and a return to God, who alone can provide the healing and restoration that the people desperately need. The historical and scriptural context reinforces the theme of God's sovereignty and the futility of relying on anything other than His grace and power. Persons / Places / Events 1. EphraimRepresents the northern kingdom of Israel, often used synonymously with Israel in the prophetic books. Ephraim was the largest tribe and thus symbolized the whole northern kingdom. 2. JudahThe southern kingdom of Israel, distinct from Ephraim, yet also guilty of turning away from God. 3. AssyriaA powerful empire during the time of Hosea, known for its military might and often seen as a threat to Israel and Judah. Ephraim sought help from Assyria instead of turning to God. 4. The Great KingRefers to the king of Assyria, whom Ephraim sought for assistance, highlighting their misplaced trust in human power rather than divine intervention. 5. Sickness and WoundMetaphors for the spiritual and moral decay of Israel and Judah, indicating their need for repentance and divine healing. Teaching Points Misplaced TrustIsrael's reliance on Assyria instead of God serves as a warning against placing our trust in worldly powers or solutions. We must seek God first in times of trouble. Spiritual SicknessThe "sickness" and "wound" symbolize the deeper spiritual issues that require divine intervention. Recognize and address spiritual decay through repentance and seeking God's healing. Divine HealingOnly God can truly heal our deepest wounds. Human solutions are temporary and insufficient for spiritual restoration. Repentance and ReturnThe call to repentance is central. Acknowledge our sins and turn back to God, who is always ready to forgive and restore. Historical LessonsLearn from the history of Israel and Judah. Their mistakes are recorded for our instruction, urging us to remain faithful to God. Bible Study Questions 1. What does the metaphor of "sickness" and "wound" reveal about the spiritual state of Ephraim and Judah? 2. How does the historical context of seeking help from Assyria relate to modern-day temptations to rely on worldly solutions? 3. In what ways can we identify and address "spiritual sickness" in our own lives or communities? 4. How do other scriptures, like Isaiah 31 and Jeremiah 30, reinforce the message of Hosea 5:13 about misplaced trust and divine healing? 5. What practical steps can we take to ensure our trust remains in God rather than in human institutions or powers? Connections to Other Scriptures 2 Kings 16This chapter describes King Ahaz of Judah seeking help from Assyria, illustrating the historical context of Hosea's prophecy. Isaiah 31This passage warns against relying on Egypt for help, similar to Ephraim's reliance on Assyria, emphasizing the futility of trusting in human alliances over God. Jeremiah 30Speaks of the incurable wound of Israel, yet promises healing from God, contrasting human inability with divine power. People Benjamin, Hosea, Israelites, JarebPlaces Assyria, Beth-aven, Gibeah, Mizpah, Ramah, TaborTopics Able, Asshur, Assyria, Assyrian, Contentious, Cure, Disease, Ephraim, E'phraim, Heal, Healing, Jareb, Judah, Remove, Removed, Scar, Sickness, Sore, Sores, Unable, Warlike, Wound, YetDictionary of Bible Themes Hosea 5:13 5811 compromise
5973 unreliability Hosea 5:13-15 7233 Israel, northern kingdom
8160 seeking God Library 'Physicians of no Value'
'When Ephralm saw his sickness, and Judah saw his wound, then went Ephraim to Assyria, and sent to king Jareb: but he is not able to heal you, neither shall he cure you of your wound.'--HOSEA v. 13 (R.V.). The long tragedy which ended in the destruction of the Northern Kingdom by Assyrian invasion was already beginning to develop in Hosea's time. The mistaken politics of the kings of Israel led them to seek an ally where they should have dreaded an enemy. As Hosea puts it in figurative fashion, Ephraim's …
Alexander Maclaren—Expositions of Holy ScriptureAn Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who …
J. Wilbur Chapman—And Judas Iscariot The Call and Feast of Levi
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the place of toll, and He saith unto him, Follow Me. And he arose and followed Him. And it came to pass, that He was sitting at meat in his house, and many publicans and sinners sat down with Jesus and His disciples: for there were many, and they followed Him. And the scribes of the Pharisees, when they saw that He was eating with the …
G. A. Chadwick—The Gospel of St. Mark That None Should Enter on a Place of Government who Practise not in Life what they have Learnt by Study.
There are some also who investigate spiritual precepts with cunning care, but what they penetrate with their understanding they trample on in their lives: all at once they teach the things which not by practice but by study they have learnt; and what in words they preach by their manners they impugn. Whence it comes to pass that when the shepherd walks through steep places, the flock follows to the precipice. Hence it is that the Lord through the prophet complains of the contemptible knowledge …
Leo the Great—Writings of Leo the Great Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly …
John Lightfoot—From the Talmud and Hebraica Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor …
Alexander Maclaren—Expositions of Holy Scripture Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration …
John Calvin—The Institutes of the Christian Religion That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises. …
Hugh Binning—The Works of the Rev. Hugh Binning The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony …
John Calvin—The Institutes of the Christian Religion Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's …
John Edgar McFadyen—Introduction to the Old Testament Links Hosea 5:13 NIVHosea 5:13 NLTHosea 5:13 ESVHosea 5:13 NASBHosea 5:13 KJV
Hosea 5:13 Commentaries
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