Hosea 11:2Meaning & Commentary from the Church Fathers

Though the descendants of Israel roamed Egypt, they remained unaware of the true God. Instead, they were guilty of offering sacrifices to false gods and incense to the images crafted by others. Nevertheless, in His mercy, He declared, "I will draw Ephraim to Myself," referring here to Israel as a whole through one tribe, despite their unrefined nature. He elaborated, saying, "I will bind him to My strength," comparing this to how one cares for infants, holding them close, akin to binding their legs together for support. This metaphor is reminiscent of Abraham binding Isaac on the altar.

It should be noted that various Hebrew and other editions do not include the word "bound," but instead describe Him as "like a caregiver to Ephraim." This illustrates what I was to them, yet they remained oblivious, failing to recognize that in their suffering, I was intent on their restoration. It signifies that "I have healed My people amidst the degradation of humanity."

The Egyptians first faced destruction through the ten plagues when Pharaoh resisted their release. Following the plagues, the Hittites, Hivites, Amorites, Canaanites, and Jebusites fell, allowing Israel, having obtained a significant victory, to inherit the promised land. Through this, God alleviated their burdens and emboldened them to conquer their adversaries. Thus, they remain unaware that the downfall of their kin was part of their own welfare, drawing them closer in love. Had they possessed wisdom, they would reflect on why these nations faced divine judgment while they inherited their place. Recognizing that I detest lawlessness and do not lay blame unjustly, perhaps they would reconsider their actions.

Therefore, those desiring to please God must cultivate sound judgment and a virtuous spirit, interpreting the misfortunes of others as a call to vigilance. Ingratitude stands as a grievous sin, and those who fall into this travesty face rightful punishment for their excesses, for the ungrateful, as it is written, are akin to blasphemers.

Similarly, just as dawn swiftly transitions into daylight after night, the king of Israel—representing the ten tribes—vanishes just as rapidly. This speaks to the blessings God had bestowed upon him. In his youth, when he was a captive in Egypt, I loved him so much that I sent My servant Moses to summon My son out of Egypt, of whom I declared elsewhere, "My firstborn son is Israel" (Ex. 4:22). While "Israel" is used in the singular, it conveys a collective meaning, just as the singular terms Ephraim and Judah imply a larger population. God recalls how He called them through Moses and Aaron to depart from Egypt. However, those called turned their backs, physically demonstrating their hardened hearts. They not only disregarded their callers but also offered sacrifices to Baal and burned incense to their idols. It is noted that their service to Baal began under Ahab, king of Israel, who wed Jezebel, the daughter of the Sidonian king, and brought the idols of Babylon and Phoenicia to Samaria. Thus, their various sins across different periods are combined in one account—how they were initially called out of Egypt as sons but later strayed into the wilderness, serving Beelphegor more than God, and eventually turned to the Baals, Astarte, and other idols in the Promised Land.

We can see that heretics and their ruler, the devil or heresiarch, whom God loved in their early days (when they had faith, belonged to the Church, and bore the dignity of being in Christ), will also vanish like dawn. Yet, it was through the apostles and Church leaders that He called them. However, as it is stated, when they were summoned by My emissaries, they distanced themselves, choosing to serve Beelphegor—essentially surrendering to their vices and desires—and subsequently offering sacrifices to Baals and crafted idols they had conceived. Each heretic has their own deities, serving the images they create, whether sculpted or molded. The LXX translates the sentiment "Out of Egypt I called My son" as "Out of Egypt I called his sons," which does not align with the Hebrew text. It is evident that Matthew (Matt. 2:15) provided his testimony based on the authentic Hebrew text. Thus, those who criticize our translation should clarify the Scripture from which the Evangelist derived this reference, relating it to the Lord Savior's return from Egypt to Israel; and since they cannot do so, they ought to refrain from their disapproving expressions. This passage has been unjustly criticized by Julian Augustus in the seventh book he directed against Christians, claiming that Matthew misapplied the account of Israel to Christ, capitalizing on the naivety of Gentile believers. Our response is straightforward: Matthew wrote the Gospel in Hebrew, exclusively comprehensible to Jews, so he had no intent to deceive Gentiles. If he sought to sway Jews, he would have appeared either foolish or uninformed. He cannot be considered ignorant since his writings reflect wisdom and are well-structured; his understanding of the law is evidenced by other scriptures. Thus, it can be stated that the preceding imagery corresponds to Christ, its truth and fulfillment. The Apostle similarly articulated this regarding Mount Sinai and Mount Zion, as well as Sarah and Hagar. The absence of Mount Sinai, Mount Zion, Sarah, or Hagar does not negate their significance as examples of the two Covenants (Gal. 4). Likewise, the passages about the offspring of Israel, whom I loved and called out of Egypt, while referring to the nation of Israel as a whole, ultimately point to Christ. For instance, Isaac is a foreshadowing of Christ as he bore the wood for his impending sacrifice (Gen. 22), and Jacob's marriages to Leah, the less favored, and the beautiful Rachel (Gen. 29) symbolize the blindness of the synagogue and the beauty of the Church. However, it should not be presumed that every act described through those who partially represented the Savior was executed in His likeness. An image signifies only a fragment; if it were complete, it would not be an image but rather historical fact. This brief overview of interpretations sets the stage for further exploration of the subject.