هوشع ١١:٨

They deserved to be utterly destroyed for this, and would have been if the compassion of God had not prevented it. With this turn a transition is made in Hos 11:8 from threatening to promise. Hos 11:8. "How could I give thee up, O Ephraim! surrender thee, O Israel! how could I give thee up like Admah, make thee like Zeboim! My heart has changed within me, my compassion is excited all at once. Hos 11:9. I will not execute the burning heat of my wrath, I will not destroy Ephraim again: for I am God, and not man, the Holy One in the midst of thee: and come not into burning wrath." "How thoroughly could I give thee up!" sc. if I were to punish thy rebellion as it deserved. Nâthan, to surrender to the power of the enemy, like miggēn in Gen 14:20. And not that alone, but I could utterly destroy thee, like Admah and Zeboim, the two cities of the valley of Siddim, which were destroyed by fire from heaven along with Sodom and Gomorrha. Compare Deu 29:22, where Admah and Zeboim are expressly mentioned along with the cities of Sodom and Gomorrha, which stand alone in Gen 19:24. With evident reference to this passage, in which Moses threatens idolatrous Israel with the same punishment, Hosea simply mentions the last two as quite sufficient for his purpose, whereas Sodom and Gomorrha are generally mentioned in other passages (Jer 49:18; cf. Mat 10:15; Luk 10:12). The promise that God will show compassion is appended here, without any adversative particle. My heart has turned, changed in me (על, lit., upon or with me, as in the similar phrases in Sa1 25:36; Jer 8:18). יחד נכמרוּ, in a body have my feelings of compassion gathered themselves together, i.e., my whole compassion is excited. Compare Gen 43:30 and Kg1 3:26, where, instead of the abstract nichūmı̄m, we find the more defi…

In these verses we have, I. God's wonderful backwardness to destroy Israel (Hos 11:8, Hos 11:9): How shall I give thee up? Here observe, 1. God's gracious debate within himself concerning Israel's case, a debate between justice and mercy, in which victory plainly inclines to mercy's side. Be astonished, O heavens! at this, and wonder, O earth! at the glory of God's goodness. Not that there are any such struggles in God as there are in us, or that he is ever fluctuating or unresolved; no, he is in one mind, and knows it; but they are expressions after the manner of men, designed to show what severity the sin of Israel had deserved, and yet how divine grace would be glorified in sparing them notwithstanding. The connexion of this with what goes before is very surprising; it was said of Israel (Hos 11:7) that they were bent to backslide from God, that though they were called to him they would not exalt him, upon which, one would think, it should have followed, "Now I am determined to destroy them, and never show them mercy any more." No, such is the sovereignty of mercy, such the freeness, the fulness, of divine grace, that it follows immediately, How shall I give thee up? See here, (1.) The proposals that justice makes concerning Israel, the suggestion of which is here implied. Let Ephraim be given up, as an incorrigible son is given up to be disinherited, as an incurable patient is given over by his physician. Let him be given up to ruin. Let Israel be delivered into the enemy's hand, as a lamb to the lion to be torn in pieces; let them be made as Admah and set as Zeboim, the two cities that with Sodom and Gomorrah were destroyed by fire and brimstone rained from heaven upon them; let them be utterly and irreparably ruined, and be made as like these cities in desolation…

11:8 Though justice demanded Israel’s death, the Lord recoiled at the thought of giving Israel up, of letting them go, of destroying his son. • Admah and Zeboiim were cities near Sodom and Gomorrah that God totally destroyed (Deut 29:23). • In Hebrew thought, the heart is the center of the intellect and the will.