and out of Egypt I called my son.
2 The more I called them,
the more they went from me;
they kept sacrificing to the Baals,
and offering incense to idols.
I took them up in my arms;
but they did not know that I healed them.
4 I led them with cords of human kindness,
with bands of love.
I was to them like those
who lift infants to their cheeks.
I bent down to them and fed them.
and Assyria shall be their king,
because they have refused to return to me.
6 The sword rages in their cities,
it consumes their oracle-priests,
and devours because of their schemes.
7 My people are bent on turning away from me.
To the Most High they call,
but he does not raise them up at all.
How can I hand you over, O Israel?
How can I make you like Admah?
How can I treat you like Zeboiim?
My heart recoils within me;
my compassion grows warm and tender.
9 I will not execute my fierce anger;
I will not again destroy Ephraim;
for I am God and no mortal,
the Holy One in your midst,
and I will not come in wrath.
who roars like a lion;
when he roars,
his children shall come trembling from the west.
11 They shall come trembling like birds from Egypt,
and like doves from the land of Assyria;
and I will return them to their homes, says the Lord.
God is love. God is compassionate. Yet, God can get frustrated. We who are numbered among God’s creation, tend to do what is good in our own eyes. We have the freedom to do so, but often it is too our own detriment. Parents understand this. Children are loved, even though they can frustrate. Of course, parents ought to remember that they too were once children. We who are parents once frustrated our own parents and the same will be true from generation to generation. It is good to remember that Scripture speaks regularly of God’s relationship with humanity as one of parent and child. So, maybe human experience can help us understand God’s experience with us, experience that involves compassion and frustration. In this chapter we see God teaching the children of God to walk. God bends down to feed the children. God cares for the people, providing healing when needed. The vision here is kenotic. We see God act in human terms; terms we can understand. God is not a human being, and yet we require human terms to catch a vision. What better image than that of the parent and the child.
The book of Hosea records the prophetic work of an eighth-century prophet who is perhaps best known for marrying Gomer and using her unfaithfulness as an illustration of Israel’s unfaithfulness. Marvin Sweeney puts it this way: “Hosea draws upon the traditional portrayal of Israel as the bride of YHWH to charge that Gomer/ Israel had engaged in harlotry by pursuing other lovers, prompting Hosea/ YHWH to punish the wayward bride with divorce.” [Sweeney, Tanakh: A Theological and Critical Introduction to The Jewish Bible (Kindle Locations 9564-9566). Fortress Press.] There is divorce, but also restoration. Thus, as Sweeney notes, judgment is not final but preliminary to restoration. The reading for the week from Hosea 11 looks back to Egypt, when God led Israel out of slavery and on to the Promised Land. The Tanakh personalizes the message of divine love: “I fell in love with Israel when he was still a child; and I have called [him] My son ever since Egypt” (Hos. 11:1). Nonetheless, despite this divine love for Israel, “they went their own way” by sacrificing to Baal. Despite God’s efforts to pursue a relationship with Israel (like Gomer) pursued other loves (other gods). Though God pampered Ephraim (another name for Israel), the nation “ignored my healing care” (vs. 3 Tanakh).
When we read a book like Hosea, which at points is difficult, we discover that God is faithful despite our unfaithfulness. God invites, we spurn. God pursues. We do our own thing. God redeems. Hosea spoke to a nation that would in time disappear from history. Though Israel put its hope in Egypt (rather than Yahweh), Assyria would eventually sweep in and destroy Israel. Despite the fate of Israel, the messages delivered in the eighth century by Hosea were retained and passed on. They continue to remind us of God’s compassion despite our tendency to pursue agendas that run counter to that compassion. The word here has to do with the pursuit of other gods. There is a warning. The nation will suffer. Assyria will be their king, “because they refuse to repent” (vs. 5 Tanakh). So, God will allow them to suffer the consequences of their decisions. “The sword rages in their cities, it consumes their oracle-priests, and devours because of their schemes” (Hos. 11:6 NRSV).
Despite everything, God is unwilling to give up on Israel. God has had a change of heart and won’t act on God’s wrath. Why? Because God is God and not a human being. Therefore, God will not come in fury. There are parental/familial analogies, but at some point, they will fall short. God is not a human being; therefore, God can see beyond the boundaries we run up against. While Israel (northern kingdom), as a nation, will come to an end in 721 BCE as a result of the Assyrian conquest, scatting its people, if we read the New Testament carefully, we will discover the presence of a remnant, the Samaritans. These people claimed descent from those original people who inhabited the land. I’m not sure what to make of this relationship, except that it does suggest (in my mind) the possibility that God was not left without a remnant who might be restored to their homes.
Among the questions that emerge from this passage of Scripture concerns the relationship between our unfaithfulness and God’s faithfulness. How does God come to us as a parent whose compassion includes discipline but doesn’t end there? I’m of the opinion that there are consequences to our actions. When we choose a pathway in life that is destructive, we will likely suffer the consequences. But that doesn’t mean we’re without the possibility of redemption or restoration. The message here is that God is always there, willing to bring healing and wholeness to our lives, despite our unfaithfulness.
Hosea spoke to the people of Israel (northern kingdom) living in the eighth century shortly before the fall of the nation to the Assyrians. The fall was quick and complete, and yet there was the promise of God’s faithfulness. Perhaps it served as a warning to the southern kingdom, which survived for a time, but after its fall did experience restoration. So, how do we hear this word? What message does God have for us through the voice of Hosea that speaks to our contemporary situations? For me and many who read this, it will be an American context. Many who read will be, like me, of European descent (white). There is unfaithfulness to God’s vision for humanity present in our context, including the church. We too follow after idols. They may be different in some ways from the gods Israel pursued, but they are idols nonetheless. They are enticements to follow a path of unfaithfulness. The list is extensive. It includes materialism, nationalism, imperialism, racism, sexism. You can add on to this list as you please. Ultimately, they are all idols that call out to us, inviting us to take a path away from the path God would have us walk. God may reach out to us as a loving parent, ready and willing to bind our wounds and embrace us with divine love.
I should note that we moderns tend to read passages like this in individualistic terms. For his part, Hosea was speaking to the community. We might want to hear this word as a word to the community because it’s rare that we simply walk in our own pathways. We tend to follow the lead of others. As a broader community, we’re hearing messages of division, of hate, of violence. The loudest voices seem to emerge not from the light but from the darkness. To give but one example, recent polls that suggest that the vast majority of white evangelicals do not believe the United States has any responsibility for refugees. Before we tar and feather evangelicals, the polls suggest that white Mainliners aren’t much more compassionate. Why is this? What idols are we pursuing that lead us astray? The previous ten chapters of Hosea speak of God’s frustration and anger. God is not happy with Israel. I dare say, God is not happy with the United States of America (and a lot of other nations). Here in chapter eleven, we hear a word of grace and compassion. We may suffer the consequences as a country and as a world and as individuals because of our corporate and individual unfaithfulness, but the good news, and there is good news to be embraced, is that God will settle us in our homes. We will experience restoration. Healing is possible. We simply must turn back, like the prodigal, and ultimately receive God’s parental compassion and love
Picture Attribution: Gogh, Vincent van, 1853-1890. First Steps, after Millet, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55507 [retrieved July 28, 2019]. Original source: http://commons.wikimedia.org/wiki/File:1890_van_Gogh_First_Steps_-_after_Millet_anagoria.JPG.