V. The fourth series of messages on judgment and restoration: Israel's ingratitude 6:4--11:11

This section of the book contains another series of messages that deal, first, with the judgment coming on Israel and, second, the restoration that will follow. There are three major addresses in this section each introduced by a direct address (6:4; 9:1; 11:8).

 A. More messages on coming judgment 6:4-11:7

The subject of Israel's ingratitude is particularly prominent in these messages. Each of the two major messages of judgment ends with a reference to Israel returning to Egypt (8:13; 11:5). The message on restoration that follows these two (11:8-11) refers to the Israelites returning from Egypt (11:11).

 B. Another assurance of restoration 11:8-11

As previously, a series of messages assuring Israel's judgment (6:4-11:7) ends with assurance of future restoration. God would definitely bring devastating judgment on Israel, but His compassion for the nation and His promises to the patriarchs required final blessing after the discipline (cf. Deut. 4:25-31).

"These verses are like a window into the heart of God. They show that his love for his people is a love that will never let them go."⁷⁵

11:8 The Lord asked four rhetorical questions that reveal how hard it was for Him to turn Israel over to an enemy for punishment. They are strong expressions of divine emotion, specifically love for His chosen people. Admah and Zeboiim were cities that God annihilated along with Sodom and Gomorrah (cf. Gen. 10:19; 14:2, 8; Deut. 29:23). God could not bring Himself to deal with the cities of Israel as He had with those towns. He would not totally destroy them. His heart of judgment was turned upside down into a heart of compassion. All His compassion flamed up in Him as judgment emotions had done before.

"Israel will not be completely overturned' as the cities mentioned here; rather, there will be an overturning,' that is, a change, in Yahweh's heart."⁷⁶

11:9 God did not change His mind about bringing judgment on Israel, but He promised not to apply the full measure of His wrath or to destroy Ephraim again in the future. He would show restraint because He is God, not a man who forgets His promises, is arbitrary in His passions, and might be vindictive in His anger (cf. 1 Sam. 15:29). He was the Holy One in the midst of the Israelites, so He would be completely fair with His people. He would not descend on them with unbridled wrath.

11:10 In the future the Israelites would follow the Lord (cf. vv. 2, 5). He would again announce His intentions like a roaring lion (cf. 5:14; 13:7; Amos 1:2; 3:8). However this time it would not be as a lion about to devour its prey but as a lion leading its cubs to safety. The Israelites would follow Him trembling from the west (cf. 3:5; Exod. 19:16).

Since Assyria lay to Israel's east, it seems that this reference to regathering from the west does not refer to return from Assyrian captivity. Apparently it refers to return from another worldwide dispersion. Presently the Israelites live dispersed all over the world. This verse then probably alludes to a still future restoration from our perspective in history. It may refer to the restoration that Antichrist will encourage (Dan. 9:27), but it probably refers to the streaming of Israel back into the land following Jesus Christ's return to the earth (cf. Isa. 11:11-12).

11:11 The idea of a universal return finds support in the references here to return from both Egypt (the symbolic place of exile) and Assyria (the literal place; cf. Zech. 10:10-11). Yahweh promised to settle the Israelites in their houses, namely, in the places that they formerly left, in the land of Israel. The Israelites had been as silly as pigeons seeking foreign alliances (7:11), but now they would return as vulnerable and as swift as doves to the land (cf. Ps. 55:6-7; Isa. 60:8).