Hosea 11:1Meaning & Commentary from the Church Fathers

Even the revered prophets have echoed this truth in varying ways. The astute Jeremiah inquires, ‘Art thou like a man asleep, or like a man who cannot save?’ (Jer. 14:9). Meanwhile, the voice of God implores, ‘Arise, O Lord, rise up, and do not be denied to the end’ (Ps. 43:24), and in observing God rise to assist, it is said, ‘Arise as the Lord sleepeth’ (Ps. 77:65). It follows, then, that the morning symbolizes a time of vigilance over them, for it is when we awaken from slumber that God watches over them. Consequently, when He chooses to awaken and witness their actions, they will find themselves abandoned and rejected, despite His previous patience towards them during times of delinquency. The king will face rejection alongside the people, as the kingdom of Ephraim is on the verge of dissolving. Indeed, when they returned to Judah after captivity, they united under one king, as they had before their exile, for rulers from the tribe of Judah governed Israel in Jerusalem. 'For I loved Israel, and called his children out of Egypt.' Just as I called them forth, so shall they depart from my presence. This passage appears to counter an anticipated objection, suggesting that if the descendants of Israel were destined to stray, separate from God, and become repugnant and detestable, why were they called in the first place? God naturally responds, ‘The child Israel, and I loved him, out of Egypt I called his children.’ He points to Jacob, the one renamed Israel, as an innocent man whom He loved, as remarked: ‘I loved Jacob, but I hated Esau’ (Mal. 1:2). Though they were not then separated, since He loved Jacob, He also liberated his descendants from the grasp of the Egyptians, as 'I show mercy to thousands of those who love me' (Ex. 20:6). What of those honored and chosen for the sake of their ancestors? Honored by the gift of freedom, released from servitude and toil? Did they honor Him in return? Did they try to please the protective God with their good intentions? Not at all; rather, they turned away from the Lord, the one who honored them, and disdained Him who summoned them. How did they depart? Was it a gradual drifting away, one by one, deceived by some trickery? Not at all; they departed en masse, as they had been called, mobilizing as a collective, by tribes and households, echoing the manner of their exodus from Egypt. When Pharaoh at last conceded to release Israel and desired to understand who planned to leave, he asked, ‘Who are they, and who are they that go?’ (Ex. 10:8). Moses replied, ‘With our young men and our elders, with our sons and our daughters, and with our sheep and our oxen’ (Ex. 10:9), indicating that the call included all tribes, peoples, and families. The same collective disobeying took place, the disgrace of which he underscores, saying, ‘depart from my face,’ for those whom the Lord despises He will not regard. This principle resonates with that which is articulated in the Psalms: ‘Look upon me, and have mercy upon me’ (Psalms 118:132), as it is stated that ‘the eyes of the Lord are upon the righteous’ (Psalms 33:16), and He declares that ‘on whom I will look: Only on him that is meek and silent, and trembles at my words’ (Isaiah 66:2).

In various depictions, the same sentiment is presented. As previously stated (Hosea 10:7), Samaria caused her king to vanish like foam upon water, for foam and bubbles on the water’s surface dissipate swiftly. Now this idea is conveyed through yet another metaphor. Just as dawn quickly gives way to the transition from night to day, so does the king of Israel—representing the ten tribes—swiftly fade from existence.

The Lord recalls the blessings He poured upon them. When he claims to have loved him, he speaks of Israel as a boy, a child held captive in Egypt. I loved him so dearly that I sent My servant Moses to call My firstborn son out of Egypt, as I stated in another passage (Exodus 4:22). While referred to in the singular, the term Israel actually encompasses a multitude, much as Ephraim and Judah are singular yet represent greater entities collectively.

The Lord reflects on the past, how He summoned them through Moses and Aaron to leave Egypt; nevertheless, those called turned away, indicating the stubbornness of their hearts through their actions. They did not simply scorn their callers; instead, they offered sacrifices to Baal and burned incense to their created idols. Historically, their initial worship of Baal began under Ahab, king of Israel, who intermarried with Jezebel, daughter of the king of Sidon, and imported idols from Babylon and Phoenicia into Samaria. Thus, various transgressions over time are woven together in one narrative.

Notably, those initially called from Egypt—deemed as sons—later strayed into the wilderness, serving Beelphegor instead of God, and later worshipped Baals, Astarte, and other deities in the Promised Land. We note that our heretics and their leader, the devil or heresiarch, whom God cherished during their youth (when they embraced the faith, belonged to the Church, and held the honorable name of Christ) will similarly vanish like the dawn. God called them through His apostles and teachers within the Church. However, upon being summoned by My messengers, they turned away and began to worship Beelphegor, succumbing to their vices and desires before ultimately offering sacrifices to Baals and idols of their own making. Each heretic has unique gods, serving various constructed forms, whether sculpted or molded.

Instead of expressing "Out of Egypt I called My son,” the Septuagint states, “Out of Egypt I called his sons," a translation not found in the Hebrew text. Yet, it is undeniable that Matthew (Matthew 2:15) cites this passage in accordance with the authentic Hebrew. Therefore, those who criticize our translation ought to identify the scripture from which the Evangelist derived this testimony. Since they are unable to do so, it is futile for them to criticize.

This text has been unjustly attacked by Julian Augustus in his seventh book against Christians, claiming Matthew the Evangelist merely appropriated what was written regarding Israel to apply it to Christ, exploiting the simplicity of Gentile believers. To this, we provide a succinct reply: Matthew authored the Gospel in Hebrew, intended solely for Jewish readers, therefore not attempting to mislead Gentiles. If his goal were to deceive the Jews, he would either have been unintelligent or ignorant of the subject. His deep understanding is evident from the clarity and order of his writing, as well as his familiarity with the law, as reflected in other scriptural testimonies.

What has preceded, presented in a figurative manner, ultimately pertains to Christ as the truth and fulfillment. As we know, the Apostle drew parallels between Mount Sinai and Mount Zion, as well as between Sarah and Hagar. The absence of literal mountains or historical figures does not negate the Apostle’s classification of them under the two Covenants (Galatians 4). Likewise, the phrases “the offspring of Israel” and “I loved him, and called My son out of Egypt,” while referencing the nation called from Egypt, allude to Christ as well.

Isaac foreshadowed Christ carrying the wood for his own sacrifice (Genesis 22), and Jacob’s unions with the weak-eyed Leah and the beautiful Rachel (Genesis 29) symbolize the blindness of the synagogue and the splendor of the Church, respectively. Yet, it should not be assumed that everything attributed to these figures was mirrored in Christ. An image merely represents a part of the whole; if it were complete, it would no longer be an image but historical truth.

This brief explanation of interpretations sets the stage for discussion of further matters.

They refused to acknowledge Me, the One who bound them and steered them away from wicked desires, who showed them parental compassion, employed every remedy to heal their afflictions, and regularly rescued them from the threats posed by their adversaries, as if connected by a bond of love that I maintain to this day. I continue to issue these warnings, just as a father chastens a wayward child. Nonetheless, it suffices for Me to gaze upon this people with anger, that I may completely destroy them. This is the sentiment expressed by God.