Hosea 11:9Meaning & Commentary from the Church Fathers

Acknowledging their wrongdoings, they, in humility before such extraordinary grace, vow to cease their misguided actions that led them astray. The prophet has made their state clear: earlier, he admonished both Judah and Ephraim, proclaiming, "And Israel forget him that created them, and plunder the trees: and Judah shall multiply the hailstones confirmed: but I will send fire upon his hailstones, and it shall consume the foundations" (Hos. 8:14). Indeed, Ephraim, representing Israel, erected altars and idolatrous shrines in Samaria, falling into apostasy and neglecting their duty of love toward God by continually provoking Him. Judah, although he placed hope in God, having once received salvation through Him, angered Him in various ways. Notably, when God warned of the Assyrian threat that would ravage the land, Judah fortified his cities, presuming he could withstand the assault even against God's will, banking on the strength of his fortifications. Thus, when God extends mercy to even those who have gravely sinned, the redeemed respond by ceasing their recklessness and their schemes. Let Judah declare, "I will not enter into the hail," signifying that he will rely on God as his fortress; he places his trust in the strength of the Almighty, seeking refuge under the protective hand of the Savior, affirming that He alone suffices for salvation. He recognizes that it is futile to believe that he can find safety through the walls of a city when calamity strikes. Therefore, he proclaims, "I will not enter into the hail." In contrast, let Israel, or Ephraim, proclaim, "I will walk in the footsteps of the Lord"; he resolves to forsake his past sins, to adhere to God’s commandments, and to embrace the Lord God as his guide. Anyone who seeks to please God will know Him alone, honor Him, and worship no other.

The Hebrew text, where we read, “I will defend you, O Israel,” translates as amaggenach, which Aquila rendered as "I will surround you with a shield." While this implies protection and is to be understood positively, Symmachus offers a contrary translation suggesting betrayal: “I will betray you.” Theodotion’s translation also implies misfortune: “I will disarm you,” which indicates the removal of the shield that formerly safeguarded you. This interpretation aligns more closely with the Lord’s warnings. For He declares with certainty: Because they refused to repent and Assyria rose as their king, the sword will consume the cities along with their rulers and people, and a yoke shall be placed upon them, which shall not be lifted.

Yet, acknowledging that this verdict seemed severe and left little room for repentance, God now expresses a fatherly love to Israel, saying, “What shall I do for you, O Israel? How can I withdraw My support? What is the remedy that will heal you? I will treat you as I did Adam and Sheboim, the two cities among the five mentioned in Genesis: Sodom, Gomorrah, Adam, and Seboim, and Bala, which is Sihor, known in the Syriac tongue as Zoarah. I will turn you barren and destroy you, reducing you to dust, just as I did with Adam and Seboim. However, following this severe pronouncement, He, in His fatherly compassion, softens the harshness of His judgment. He proclaims, “My heart is troubled within Me; My compassion is stirred.” When I expressed that I would treat Ephraim and Israel as I did Adam and Sheboim, I was moved with anguish. I regret condemning for eternity a nation that was once Mine. Therefore, I will not act out of the fury of My anger, nor will I forsake My goodness in order to destroy Ephraim. I do not punish to annihilate, but rather to reform. My discipline aims to inspire repentance and love; for I am God and not man. Man inflicts punishment to obliterate, whereas God disciplines for correction. I am the Holy One; I will not enter the city, meaning I do not belong to those who reside in cities, who abide by human statutes, and consider cruelty as justice—whose highest principles appear in the most wicked acts. My law and My justice focus on the salvation of those receiving restoration.

It can also be interpreted that since Cain, who was guilty of fratricide, first established a city named after his son Enoch, the Lord will not enter such a city, founded on crime, bloodshed, and murder. When we ask, “What shall I do for you, O Ephraim? Will I protect you, O Israel?” it should be understood as: “What can I do for you? Do you, having committed so many offenses, merit My aid?” Furthermore, when it’s stated against Judah, the people of God, they are not compared to Adam and Seboim, but to Sodom and Gomorrah. As Isaiah states: “Hear the word of the Lord, you rulers of Sodom; listen to the law of our God, you people of Gomorrah” (Isaiah 1:10). The Gospel also speaks of a city that will reject the apostles, in which they will shake the dust from their feet, declaring that it will fare worse on the day of judgment than Sodom and Gomorrah (Matthew 10:15). The prophet rebukes Jerusalem, saying, “Sodom was more righteous than you” (Ezekiel 16). This leads us to conclude that Sodom and Gomorrah were the epitome of wickedness, while Adam and Seboim followed in their footsteps. The strong shall endure torment (Prem. 6:6), and the servant who knows his master’s will but fails to act shall be severely punished (Luke 12:47). Thus, the children of the Church, if they commit the same offenses as heretics, will face punishments greater than those of Adam and Seboim, who are lesser transgressors, but rather akin to Sodom and Gomorrah, who are more criminal. To heretics and those misled by them, the Lord warns that if they do not repent, they will share the fate of Adam and Seboim, losing all hope of salvation.

As the most merciful Father, He proclaims a change of heart—regretting the judgment He declared—and calls them to conversion and repentance: “I will not act according to My wrath, nor will I destroy Ephraim.” All I desire, He says, is for you to turn from falsehood to truth, and should you choose Me over the false teachers, for I am God not man, I will extend My hand towards those who have stumbled and summon those who have strayed to salvation. However, because I am holy, I will not enter the city, that is, the congregations and cities of heretics. I will gladly welcome those who depart from their cities, but I will refrain from entering the cities of the wicked. The statement, “I will not enter the city,” later translated by the LXX as “I will follow in the steps of the Lord,” is interpreted by some as a response from the people to the Lord, suggesting that although Your heart is troubled, and You did not treat us according to our sins, but demonstrate Your goodness, choosing not to punish us; being holy and good, You promise to be with us. I will not enter into the city of the unrighteous nor dwell among sinners, but will follow the steps of the Lord my God. The Hebrew text is interpreted by others, including God, stating: I will not abandon you, nor turn to another nation, nor enter into another city.

However, His pronouncement does not stem from a fickle desire; rather, He changes His word, embodying both anger and mercy, both fearsome and gentle, compelling some with one and drawing others in with the other. Blessed David exclaims of this compassion, affirming that as a father shows kindness to his children, so the Lord shows compassion to those who revere Him (Psalm 102:13). Furthermore, through Isaiah, God proclaims, “Can a woman forget her nursing child, that she should have no compassion on the child of her womb? Even if she were to forget, yet I will not forget you, says the Holy One” (Isaiah 49:15). Thus, He reiterates, My heart is turned within Him; My compassion is stirred. I will not act in accordance with the wrath of My fury; I will not forsake to destroy Ephraim, for I am God and not man; I am holy within you and will not enter the city. I, says God, am not like humans, and I do not hold onto evil for long; for I am a holy God, present with you and above all earthly things, not confined to one location as mortals are, but dwelling everywhere and close to every individual. With such profound favor toward humanity, the Prophet continues, Walk in His ways, following the Lord consistently and fulfilling all that He commands. As a lion roars, the children of the waters will quake in fear.