Hosea 11:1–11

Original Meaning

God’s Love for His Rebellious Son (11:1–4)

HOSEA PORTRAYS TWO contrasting images: God the loving Father and Israel the stubborn, unrepentant son (rather than the unfaithful wife).2 The contrasts are juxtaposed within the reciprocal responsibilities of a family context, for Israel was known as the “son/sons/children” of Israel since the Exodus (Ex. 4:22). Like Hosea 9:10, the prophet goes back to review the nature of God’s early life with his people. When Israel was young and in need of tender care and guidance, God loved his people (11:1; see 2:1, 23). Deuteronomy connects this great event with God’s gracious election of his people into his covenant family (Deut. 7:6–8).

God demonstrated this love supremely in his deliverance of a great multitude from Egypt. This experience established the father-son relationship and gave the Israelites a unique identity as “my son.” As God raised his son, he continued to instruct him; but the son was independent and rebellious, so he responded when other gods called him (not as in NIV, “I called”)3 to follow them. The son rejected his father’s love and foolishly sacrificed to Baal and to various other idols (Hos. 11:2; see Ex. 32; Num. 25). Although these gods never loved them or miraculously delivered them from slavery, the ungrateful son went his own way.

Verse 2 emphasizes how quickly the nation fell into apostasy. But like a loving parent, God did not immediately give up on his son. In the midst of this rebellion, he taught him how to walk by holding his hands so that he would not fall or go astray (11:3). This verse may refer to how God showed the people where to walk in the desert or to his guidance through the giving of covenant instructions in the Torah. Although God was not given credit for it, he also healed his son—a possible allusion to his intervention at places like Marah in Exodus 15:26 (see also Hos. 14:5).

The metaphors in 11:4 are somewhat confusing because it appears as if God is dealing with an animal, not his son. The metaphors of cords, ropes, and yoke suggest aspects of control and servitude. But by defining these as “cords of human kindness, with ties of love,” one gets a picture of gentle leading rather than abusive or forced labor. This kind leadership also involved lifting an abusive yoke—a reference to God’s deliverance of the people from Egyptian slavery.

The final line in 11:4 describes God’s tender care and provisions for his people. He “bent down” gently to feed them by graciously providing manna and quail for the forty years of wandering in the Sinai desert (see Ex. 16; Num. 11).

Bridging Contexts

ASPECTS OF GOD’S love for his people. The prominent theme in Hosea 11 is God’s love for his people. Although this chapter specifically relates to the divine plan for Israel, that plan is motivated by love and implemented through compassion that impacts every nation and every person on earth. The critical question is: Will God’s just judgment determine the destiny of his sinful people, or will God’s love? Put otherwise: Will God’s plans hopelessly fail because sin has destroyed his people’s relationship with God? Is God’s hatred of sin greater than his love for them, or does love rule? The answer must unambiguously be: God is the Holy One, who justly punishes sinners and loves them. One cannot eliminate either divine justice or love because both play an important role in influencing the history of any group or individual.

Although this chapter pays more attention to the love and compassion of God, it does not eliminate the need for Hosea’s audience to repent. Hosea never says that the nation will not be punished and exiled for its sins. He does not tell his audience they will not be held accountable for their sins. Their sacrificing to Baal and other gods (11:2) is a serious breaking of a committed covenant relationship with God. They will return to Egypt and Assyria because they have refused to repent (11:5). Their cities will experience the terrors of war (11:6).

But the core perspective of this chapter is that God has loved and will love sinful people. Being sinful and unworthy of his blessings does not automatically condemn you or me to a tomorrow without God. Tomorrow has been designed by God, and God can mysteriously choose to love any undeserving person or nation. His love has been demonstrated in a number of ways.

(1) God chose to love certain people and called them to be members of his covenant family (Hos. 11:1; Eph. 1:4–5). He expressed his love by inviting them to become his children (Hos. 11:1). This election was according to God’s chosen plan to love people and was not due to any human worth or value. God’s love is beyond human understanding, although part of his plan is to bring glory to his name (Isa. 43:7; 44:23; Eph. 1:6, 12). All people can do is receive God’s love and respond in praise and commitment to him.

Genesis 18:19 reports that God chose Abraham so that he could fulfill his plan. Deuteronomy 14:2 describes the people of Israel as a chosen treasured possession of God. Later God chose David to be king (2 Chron. 6:6) and Jerusalem as the place where his temple would be built (Ps. 132:13). At Jesus’ baptism God called Jesus his chosen one (Luke 9:35). Believers today are a part of a “chosen people” (1 Peter 2:9). Being chosen is a great privilege, though it also carries great responsibility.

(2) God’s love is expressed in his teaching and leading (Hos. 11:3–4). This involves the revelation of his will (the Torah and the rest of the Bible) to his children so they can understand the nature of their relationship with him. This teaching and guiding are not merely lectures on rules, but experiential caring appropriate to the circumstances of each person. Those young in the faith are helped to take their first steps (11:3); those who do not know what to do are guided with tender love. The laws in the Pentateuch, the moral lessons taught through historical narratives, the wisdom of the Proverbs, the exhortations in the Prophets, the lessons in Jesus’ parables, and the didactic instruction in the New Testament letters are all gifts of God’s love. They reveal to us the truth about God and provide guidance on how to live as his chosen people.

(3) God’s love is shown in healing and delivering from trouble (11:3–4). In times of crisis, sickness, attack, or oppression, God sees us and miraculously delivers those unable to defend themselves. In our frail human condition in this sinful world, his love removes the threat and fear of death because he sovereignly controls each person’s health and safety. He does not leave us to fend for ourselves in this hostile world but protects and delivers us from trouble. The ministry of Jesus is filled with examples where he lovingly heals the blind, lame, lepers, and demon-possessed. While these people did not deserve to be healed, Jesus performed his miracles in order that God’s name would be glorified (John 9:1–4).

(4) God’s love will not give up on people when they fail (Hos. 11:8). When his frail, sinful children yield to temptation, are led astray by others, or rebel against his will, God does not immediately reject all further contact and care for them. He does punish and chasten rebellious children because he loves them and wants to renew them to fellowship with himself. Repeated rejection of God will injure a relationship, but it will not destroy his deep love for people. He repeatedly promised that when Israelites were suffering in distress, he would not abandon them or fail to keep his covenant promises (Deut. 4:30–31; 31:6–8). Paul likewise teaches that real love “always protects . . . [and] never fails” (1 Cor. 13:7–8).

(5) God’s love will fulfill his promises (Hos. 11:10–11). Hosea 11 says nothing about forgiveness of sins or exactly how God will transform his people. It simply states that God will reveal his power (like a lion), and people will fear and follow him. This positive response assumes an end to rebellion against God and acceptance of his ways. The trembling suggests they have seen a new vision of their holy God and now fear and submit to him. The return from bondage to their own land assumes God has defeated their enemies and made restoration possible. God’s gift of the land fulfills his original promises to Abraham and his seed. Being peacefully settled in their homes, the people will experience the power of God’s love. At that time God’s children will follow him.

(6) The totality of divine love is not systematically explained in the limited context of Hosea 11, but one does learn that God’s love is not totally quenched by human failures or disloyalties (11:8). God loved his people when they were few in number (Deut. 7:7–8), and he graciously gave them the land of Israel in spite of their stubbornness (9:4–6). God’s acts of love were regulated by his choices (7:7), his promises (7:8; 9:5), and his faithfulness to his covenant (7:9); they were not based on Israel’s goodness or acceptance of a few religious ceremonies. His love is a spontaneous force that has no justification or rationale; it is an inexplicable mystery whereby God relates his grace, compassion, and commitment to people. First John 4:16 summarizes this point by saying, “God is love.”

Jesus as God’s Son. We should also briefly examine the New Testament application of Hosea 11:1 (“Out of Egypt I called my son”) to the life of Jesus in Matthew 2:15. This quotation is unexpected and unusual, since Hosea is not here giving a prophecy about the future; instead, he is referring to a past event when God delivered the nation of Israel out of Egyptian bondage. Matthew, however, sees an analogy between Israel and Jesus. Both are called “my son,” and both came out of Egypt.

Yet some might think this new use of Hosea 11:1 in Matthew is a “distortion.”7 Certainly all interpreters admit to a partial change in meaning in Matthew’s usage. But Matthew sees Jesus, God’s Son, as the ideal Israelite. Note especially Psalm 2:7, 12 and Isaiah 9:6–7, both of which picture this future divine ruler as God’s Son. Thus Matthew reads Hosea in light of the more specific messianic meaning of that ideal Israelite. I would not call this any kind of pesher interpretation or double fulfillment; rather, Matthew is simply noting that there are analogies (some call them typologies) between the way God works in different eras.

Contemporary Significance

THE POWER OF God’s love. In the Introduction to Hosea we looked at the definition of the Hebrew words for love. W. Eichrodt maintains that the Hebrew idea for love in Hosea 11 (ʾahab) “retains the passionate overtones of complete engagement of the will accompanied by strong emotion.”8 This kind of divine love is not based on covenant commitments but is a more “irrational power” that is unexplainable and paradoxical, since it is undeserved. It is a free giving of one’s self to another to care for, forgive, and protect that person—without strings or conditions. Human language can never adequately define or surround the concept of divine love; it can only point to acts of God’s love with amazement and respond either with disbelief or warm acceptance and peace.

Since it is difficult to comprehend the love of God, illustrations of human love can be powerful ways of illustrating some of the characteristics of divine love. Hosea uses the husband-wife and father-son relationships to describe the nature of divine love; these can help both believers and unbelievers understand some aspects of God’s love. Hosea also uses the nation’s past experience to legitimate his contention that God loves his people, and we can use similar examples from the New Testament and our own lives.

God’s redemption of the nation Israel from Egyptian bondage is one of the greatest Old Testament examples of God’s love, while Christ’s death on the cross is the prime New Testament illustration. Yet for many people, the only real definition of love is impersonated in the attitudes and actions of some person they know today, not some event that took place thousands of years ago. Such experiences communicate the concept of love with a reality that goes beyond textbook definitions, rational formulas, secondhand experience, or lists of things to do or not to do.

Love needs to be experienced because it includes deep emotions that cannot be adequately expressed in a cold dictionary definition. Through experience people receive analogies that are partial and imperfect comparisons to God’s love. Those who already have a relationship with him know something about this love and have the advantage of being able to comprehend some aspects of divine love based on their own personal encounter with it.

Unfortunately, many have never experienced this divine love, nor do they know what God has done for them. They picture God as a hateful judge, or their gods require people to earn love. Thus, we ought to follow the example of Hosea and simply tell people that God loves them. If people in the church have truly received the tremendous gift of God’s love through salvation, “Christ’s love compels us” (2 Cor. 5:14) to tell others that his death paid for their sins and the sins of the whole world. As M. McCloskey has put it: “Evangelism is grounded in love. It is the supreme act of love. . . . Love is action. Love is acting on another’s behalf to meet his needs.”9

If evangelism is a sign that believers have God’s love in them and its transformational power compels them to tell others, one must wonder why there is such a small amount of the love of God exhibited in the life of so many church members (in evangelism). Is it fair to say that a person who does not evangelize has never experienced the glories of God’s love? Why does the love of God not compel more people to share their faith? Do people selfishly want God’s love only for themselves? Do people not see his love in their election, salvation, guidance, protection, and hope for the future? Do they not realize the magnitude of the promise that nothing in this world or the next can ever separate them from the love of God (Rom. 8:35–39)?

The practical application of Hosea 11 gives reassurance to people today that God does graciously love his people even when they do not deserve it, even when he has to chasten them for their sins. Hosea is speaking of a situation where a lover (Israel) rejected the love from a partner (God). This forces us to ask the question: If people fall into sin and turn their backs on God, will God still love them? If people who have a relationship with God (like the Israelites) reject God’s love and prostitute themselves by loving someone or something else more than God, will he reject them? Does God still love my college-age son who no longer goes to church and has drifted away from the faith he embraced as a child? How long does God’s love last, and how much will he forgive?

Hosea’s answer would be that no one has ever earned God’s love; it is always a free gift to those who are unworthy. Neither the most holy saint nor the worst sinner deserves his love. Hosea 3:4–5 and 11:5–9 show that a husband’s or father’s abundant blessings are affected by unfaithful actions, but his overpowering love is not quenched by temporary rejection. God will not give up on the people he loves (11:8–9). Since God’s love involves his emotional commitment of faithfulness to his people, his love is steadfastly loyal to those he loves.

God’s love is overpoweringly persuasive and nearly irresistible; thus, it can soften and transform the hearts of his rebellious people hardened by years of rejection. His love provides the best for his people and energizes him to faithfully carry out all his promises (3:5; 11:10–11). The Scriptures assure us that God loves everyone in the world and does not want anyone to perish (2 Peter 3:9). Hosea 11:10–11 demonstrates that after a time of punishment the nation of Israel will be restored. God’s love brings about the transformation of people and the fulfillment of his promises. Nothing can destroy or ultimately frustrate the plan of God to love people.

Original Meaning

No Repentance Leads to Punishment (11:5–7)

ONE WOULD EXPECT that a people receiving this kind of love and care would naturally follow God and enjoy the blessings of living in the Promised Land God gave them. Instead, Israel will end up losing their land and going back in bondage to Egypt and Assyria (Hos. 11:5). Swords will be drawn, war will break out, and God will destroy the boasting of the “proud” people (not NIV “bar of the gate” in 11:6), who think they control the future of the nation. Israel’s plans for greatness will vanish, and tragedy will overtake the nation as it falls apart.

Why will there be such a tragic reversal of fortunes for Israel? Why does God’s tender care and love not keep the nation strong and powerful? These things do not happen by chance. The Israelites refuse to repent (11:5b) and turn back to the worship of God alone; instead, they stubbornly and consistently turn away from following him (11:7a). How can God exalt and empower people who reject the One who has done so much for them?4 Eventually his patience will run out and his rebellious children must be judged. Although they may cry out for mercy, like a child about to receive a spanking, God’s judgment will fall on Israel.