Hermann Spieckermann, «God's Steadfast Love Towards a New Conception of Old Testament Theology», Vol. 81 (2000) 305-327

This article argues in favour of a conception of Old Testament theology that is aware of the different hermeneutical presuppositions due to the different canonical shapes of the Jewish and the Christian Bible, respectively. An Old Testament Theology based on the canon of the Christian Bible has to do equal justice to the Hebrew and to the Greek version of the Old Testament, acknowledging that the Greek version, the Septuagint, is a dominant factor for the emergence of Christian faith. Perceiving the Old Testament from a Christian point of view sheds new light on a central theological issue thus far underestimated in scholarly research: God's steadfast love. The contribution tries to show how this characteristic insight into God's true being is reflected and interpreted in the different parts of the Old Testament.

repent is compromised by their foolish belief in salvation that will come for certain. Israel’s God may strike, but he does cure as well — that is as certain as the dawn and the showers. God’s steadfast love — Hosea avoids this term in connection with God on purpose — is part of Israel’s reckoning with salvation. Lamenting Israel’s inability to love, God says: ‘Your love (dsx) is like a morning cloud, like the dew that goes away early’ (Hos 6,4b). There is no steadfast love on Israel’s part. Israel does not comprehend the fatal presence of judgement which the prophetic word suggests (6,5a). Instead, they keep confiding without any reserve in God’s benevolent presence. God, however, is waiting for mutual love and knowledge — in vain. Steadfast love (dsx) and knowledge of God (Myhl) t(d) are intentionally combined in Hos 6,6. There is no blind love for God. There is only steadfast love combined with a listening heart, as the sages would put it (1 Kgs 3,9). Knowing God is loving and understanding at the same time. For sure, God will meet this with loving approval (ytcpx, Hos 6,6). There is only a gradual difference as compared to Ps 1, where the delight taken in the Torah (hwhy trwtb wcpx) (1,2) leads the blissful man to the way of the righteous known by the loving God (cf. 1,6).

        In the Book of Hosea God turns out to be incapable of executing judgement²³. He is repenting of his anger (Hos 11,8-9). ‘What shall I do with you?’ in Hos 6,4 is developed into ‘How can I give you up!’ in Hos 11,8. The reason for this is significant: ‘for I am God and not man’ (11,9b). God’s being God means being capable of repenting of his just anger that he felt because of Israel’s adultery. Upon what could God’s repentance be based if not upon his steadfast love that turns out to be mercy? Consequently, one of the compositionally latest pronouncements in the Book of Hosea utters the promise:

And I will betroth you to me for ever; I will betroth you to me in righteousness and in justice (+p#mbw qdcb), in steadfast love and in mercy (Mymxrbw dsxb). I will betroth you to me in faithfulness (hnwm)b); and you shall know the Lord (Hos 2,21-22)²⁴.