Hosea 11:8Meaning & Commentary from the Church Fathers

Yet, as the benevolent One, the source and foundation of mercy, He halts the onslaught of wrath—not because He has corrected a random error after more contemplation (for the divine, ineffable nature never errs in its thoughts or actions, which are unique to Him), but as if He chooses to disregard what they have earned, extending mercy to keep back what would be justly owed: total destruction and eradication from their very essence. Therefore, He poses the question, "What shall I do for you?" What shall I employ in managing your affairs? "Will I shield you," granting assistance and rendering you invulnerable to those who conspire against you? However, how can this occur? Those who have committed egregious acts against God deserve retribution, not favor: thus, maintaining the balance of justice and meting out punishment proportionate to their transgressions, He declares, “Just as I laid you low like Adam and as I laid you low like Seboim.” These cities of Sodom were utterly destroyed by the falling fire. Indeed, He says, I shall not execute this, though in righteousness I ought to: instead, I will hold back, having deliberated, and I will not impose the harshest penalties; I will not surrender them to total obliteration, although Ephraim has become weak. For what reason? Were they not deserving of such an end? Yes, He responds, but “I am God, not man,” meaning I am good and immune to human-like anger, for such emotions belong to mankind. But why do you continue to punish, if you are God, who is beyond anger and embraces inherent mercy? I discipline, He answers, because I am not only good as God, but also holy, detesting injustice, turning away from the impure, rebuking those who oppose God, guiding the unrighteous and cleansing the defiled so that they may draw near to Me again. Thus, the prophet urges us, crying out, “Call upon the Lord, and when He is found, call upon Him: let the wicked abandon his ways, and the unrighteous his thoughts; let him return to the Lord, and He will show compassion” (Isaiah 55:6-7). Therefore, if we cherish closeness to God, we must vehemently turn away from sin and keep in mind the words: “Be ye holy, for I am holy” (Lev. 11:44, etc.).

In the place where we and the LXX render, I will defend you, O Israel, the Hebrew text employs the word amaggenach, which Aquila translated as, I will surround you with a shield. While this interpretation leans towards a protective sense, Symmachus offers a contrasting meaning: I will betray you. Similarly, Theodotion implies a negative outcome, stating, I will disarm you, suggesting the removal of the shield that once safeguarded you. This aligns with the solemn warnings given by the Lord. Thus He expresses: Because you have not turned, and Asshur has been made your king, destruction shall sweep through the cities, claiming the rulers and the populace, and a yoke shall be imposed upon you, never to be lifted.

Yet, recognizing that this decree seems harsh and offers little hope for repentance, God speaks to Israel in a fatherly love: What shall I do with you, O Israel? How shall I deny you My help? How can I restore you? By what means can I heal you? I will treat you as I did with Adam and Seboim, those two cities cited in Genesis: Sodom and Gomorrah, Adam and Seboim, and Bala, also known as Sihor, called Zoarah in Syrian. I could turn you into desolation, reducing you to dust and ashes as I did with Adam and Seboim.

However, after stating such a severe judgment, He, as a compassionate father, shows mercy and tempers the stringency of the sentence with paternal affection. For He proclaims, My heart is troubled within Me, and My compassion is stirred. For once I uttered that I would treat Ephraim and Israel as I did with Adam and Seboim, my innermost being was distressed. I grieve at the thought of annihilating the nation that was once Mine, for I will not act according to the fierceness of My anger, nor will I abandon My kindness towards Ephraim. My purpose is not to punish for eternal destruction, but to bring about restoration. My discipline serves as a call for repentance and love; for I am God, not man. While mankind punishes with the intent to destroy, My intention is correction. I am the Holy One, and I will not enter the city, meaning I am not among those who dwell in cities, who abide by human laws, who see cruelty as justice, where the greatest evil is deemed the highest good. My law and justice aim for the salvation of those being renewed.

Additionally, it could be inferred that since Cain, the fratricide, was the first to construct a city named after his son Enoch, the Lord refuses entry into cities built upon foundations of crime, blood, and murder. When we read, What shall I do to you, O Ephraim? Shall I protect you, O Israel? it should be interpreted as follows: What shall I do for you? Do you, who have committed numerous transgressions, truly deserve My aid? It should also be noted that when comparison is made against Judah, God’s own people, it is not to Adam and Seboim, but rather to Sodom and Gomorrah. As stated in Isaiah: Hear the word of the Lord, O princes of Sodom; listen to the law of our God, O people of Gomorrah.

The Gospel similarly addresses that city which rejects the apostles, indicating that on the day of judgment, it will be more tolerable for Sodom and Gomorrah than for that city. The prophet reproaches Jerusalem with the declaration, Sodom was more righteous than you. This leads us to conclude that Sodom and Gomorrah epitomized egregious sin, with Adam and Seboim following their ruinous example; the culpable shall face torment. Therefore, the children of the Church, if they engage in the same transgressions as heretics, will face penalties not suited to Adam and Seboim, who were less guilty, but rather as those of Sodom and Gomorrah, who bore greater sin.

Moreover, to the heretics and those misled by them, the Lord warns that if they do not repent, they will share the fate of Adam and Seboim, with no hope for salvation. Yet, as the most merciful of fathers, He expresses a change of heart, regretting the pronouncements He has made and calling them back to conversion and repentance: I will not act upon My fury, nor will I destroy Ephraim. “All I desire,” He states, “is for you to turn from falsehood to truth, and if you choose Me over the heresiarchs, for I am God and not man, I will extend My hand to those who have stumbled, guiding the lost toward salvation." But, in My holiness, I cannot enter the city, meaning the gatherings and towns belonging to heretics. I will welcome those who come out from their cities, but I will not enter their domains.

The phrase, I will not enter into the city, which is later interpreted in the LXX as, I will follow the steps of the Lord, is understood by some as a response from the people to the Lord, suggesting: since Your heart is troubled, and You have not dealt with us according to our sins but rather express Your goodness, promising to be among us; I will not journey into the city of the wicked nor dwell among the sinful, but will walk in the footsteps of my Lord God. The Hebrew understanding of these words indicates that God affirms: I will not forsake you, nor turn to another nation, nor enter another city.

God is compared to a father and mother, who instinctively feel troubled and cannot easily turn away from their offspring. Yet, He speaks this not because He wavers in desire, but rather, He transforms His words into expressions of both wrath and mercy, formidable yet compassionate, evoking fear from one and drawing others to Him with the other. Blessed David also praises this aspect of His mercy: as a father is compassionate toward his children, so the Lord is compassionate to those who revere Him (Psalm 102:13). Through the words of Isaiah, God declares: "How can a woman forget her nursing child, and not have compassion on the son of her womb? Even if she should forget, yet I will not forget you," says the Holy One (Isaiah 49:15). Thus, He reiterates, My heart is changed within Him, and my compassion is stirred. I will not act according to the anger of My fury; I will not forsake Ephraim to destruction, for I am God and not man; I am holy among you, and I will not enter the city. I, says God, am not like man and do not readily remember iniquity; for I am a holy God, present throughout creation, not limited to one place as humans are, but residing everywhere and near to all. Therefore, having such favor with humanity, the Prophet urges: Follow in the footsteps of the Lord; walk in His ways consistently, obeying all that He commands. As a lion roars, the children of the waters will tremble.