Lectio Divina

Hosea 11:1-9 is one of the oldest texts in the Old Testament that refer to Israel as God's son (v. 1). The passage has been badly passed down in tradition such that modern translators have to make choices as to how render it. Most difficult is the passage in verse 7 which is rendered differently in different translations. Inspite of the difficulties presented by the text, it is clear however that it is a recital of God's grace and Israel's refusal which culminates in an explosion not of wrath, but of compassion.

I will not execute the fierceness of my wrath
I will not destroy Ephraim
because I am God, not man
the Holy One in your midst.
I shall not come in anger. (Hosea 11:9)

The passage can be divided as follows:

Recital of Love and Rejection. Hosea 1-2 depicts the relationship of Yahweh with his harlot wife as reflected in the marital life of the prophet Hosea. Here, the relationship is pictured in terms of father-son and farmer-favorite work animal. The shift in images can also be discerned in different translations where a choice has been made between these two metaphors. Hence, as far as verse 4 goes, some translations would have "and I was like one who pressed a baby on his cheeks (father-son image)" while others would have "and I was the one who took the yoke off its cheeks (farmer-work animal)". But whatever the images may be, these speak of the care that Yahweh gave his people, especially during the sojourn in the desert when he "carried them in his arms"/"taught them how to walk". To all these, Israel (also called "Ephraim" the representative tribe) responds with coldness "they would recognize me".

Punishment contemplated (Destruction in War). Anyone reading the previous verses would take this as the logical conclusion of the continued rejection of Israel to God's love.

Yes, he shall return to the land of Egypt
Assyria shall be his king
So the sword shall begin in his cities
it shall consume his chosen men
and shall devour their counsellors!

Israel with its penchant for double-plays and questionable political alliances (cf. Hos. 12:1ff) will, as a consequence, return to Egypt and be subjected to a foreign power. The sword is the symbol of a war that will destroy it moving from the city walls and entering into the king's palace killing the honor guards and the king's advisers (those who have been telling him to make this and that alliance). The devastation will be such that the people will end up wondering whether they too will be destroyed.

The Destruction Contemplated

Verse 7 is hopelessly corrupt and cannot be restored. The only solution for this difficult text is to render it as it appears, explain how the words are divided (since original Hebrew manuscripts didn't have spaces in between words) and render it in a way that is consistent with the way it has been understood. We cannot go into detail here so I can only give my translation and explain why. Here is my rendering of the passage:

And my people will be in suspense for His return
but if they should cry out to God as one
would He not lift them up?

In this rendering, it is the prophet Hosea who wonders whether God will deliver the coup d'grace to His own people. It is similar to the question that Abraham asks of God about Sodom and Gomorrah: "If you find a number of innocent people there, would you still destroy it?" In verse 7, Hosea asks whether the turning of God would be murderous if and when his people begins to call upon Him.

Yahweh's Self-questioning.

This text is clear and does not suffer much from transmission. We find here God's self-questioning: faced with the demands of justice, will he destroy Israel/Ephraim. It is to be noted that Sodom and Gomorrah (perhaps also called Admah and Zeboiim) are mentioned as "types" of nations that were destroyed due to the demands of justice. At the thought Israel undergoing the same fate, something "inside" of God is revolted.

My heart is turned within me,
my compassion is stirred up.

Thus the explosion at the end: "No I will not execute my wrath..."

The Decision: "I am God, not Man..."

The recital of unrequited love does not end in death for the unfaithful one. Rather it is the faithful one that continues in fidelity even at the end. Israel was not wholly destroyed, for a remnant was preserved and it is this remnant that has made it possible for the progress of salvation history beyond the the destruction of the two Israels. When compassion won over anger in the heart of God, the Holiness of God shone with a brightness different from what we would imagine. Here God's Holiness becomes the very basis for His compassion. It is perhaps due to this that Jesus, in restating the old command "Be holy as I am Holy" (Lev. 11:44.46)said "Be compassionate as your Heavenly Father is compassionate." (Luke 6:36)