Hosea 13:8
Like a bear robbed of her cubs I will attack them, and I will tear open their chests. There I will devour them like a lion, like a wild beast would tear them apart.
Like a bear robbed of her cubs
The imagery of a bear robbed of her cubs is a powerful metaphor for divine wrath and protection. In the Hebrew context, the bear is seen as a fierce and protective animal, especially when her young are threatened. This phrase emphasizes God's intense anger and the protective nature of His justice. The Hebrew word for "bear" (דֹּב, dov) conveys a sense of ferocity and urgency. Historically, the bear was known in the ancient Near East as a dangerous predator, and this metaphor would have been understood by the Israelites as a warning of God's impending judgment due to their unfaithfulness.

I will attack them and tear open their chests
This phrase illustrates the severity of God's judgment. The Hebrew verb for "attack" (פָּגַע, paga) can also mean to meet or encounter, suggesting an unavoidable confrontation. The imagery of tearing open chests signifies a complete and thorough judgment, leaving nothing hidden. It reflects the seriousness of Israel's sin and the depth of God's response. In a historical context, this would remind the Israelites of the consequences of turning away from God, as their covenant relationship required faithfulness and obedience.

I will devour them there like a lioness
The lioness is another symbol of strength and ferocity. In the ancient world, lions were feared predators, and the lioness, in particular, was known for her role in hunting. The Hebrew word for "devour" (אָכַל, akal) implies complete consumption, leaving nothing behind. This phrase underscores the totality of God's judgment against Israel's idolatry and rebellion. The lioness metaphor also serves as a reminder of God's sovereignty and power, as He alone has the authority to execute such judgment.

Like a wild beast
The term "wild beast" (חַיָּה, chayah) in Hebrew encompasses a range of untamed animals, symbolizing chaos and destruction. This phrase highlights the untamed and unstoppable nature of God's judgment. In the scriptural context, wild beasts often represent forces of judgment and are used to convey the idea of divine retribution. The Israelites would have understood this as a call to repentance, recognizing that their actions had unleashed a force of judgment that only God could control.

I will rip them open
The final phrase reiterates the theme of divine judgment with graphic intensity. The Hebrew verb for "rip open" (בָּקַע, baqa) suggests a violent and decisive action. This imagery serves as a stark warning to the Israelites about the consequences of their continued disobedience and idolatry. It is a call to return to the covenant relationship with God, who desires repentance and restoration rather than destruction. The historical and scriptural context of this passage serves as a reminder of God's justice and mercy, urging believers to remain faithful and obedient to His commands.

Persons / Places / Events
1. Hosea
A prophet in the Northern Kingdom of Israel during the 8th century BC, Hosea's ministry focused on calling Israel to repentance and warning of impending judgment due to their unfaithfulness to God.

2. Israel
The Northern Kingdom, often referred to as Ephraim in Hosea, which had turned away from God, engaging in idolatry and alliances with foreign nations.

3. God
The sovereign Lord who, through Hosea, expresses His righteous anger and impending judgment on Israel for their spiritual adultery and rebellion.

4. Bear and Lioness
Metaphors used to describe God's fierce and protective nature, emphasizing the intensity of His judgment against Israel's sin.

5. Wild Beasts
Symbolic of the destructive forces that God will unleash as a consequence of Israel's persistent disobedience.
Teaching Points
God's Righteous Anger
God's anger is not arbitrary but a response to persistent sin and rebellion. Understanding His righteous nature helps us appreciate His justice and mercy.

The Consequences of Idolatry
Idolatry leads to spiritual and physical destruction. We must guard our hearts against modern forms of idolatry, such as materialism and self-reliance.

The Protective Nature of God
Like a bear or lioness protecting her young, God fiercely protects His covenant relationship. This should encourage us to remain faithful and trust in His protection.

Repentance and Restoration
While judgment is severe, God's ultimate desire is for repentance and restoration. We should seek to turn back to God in areas where we have strayed.

The Certainty of God's Word
The fulfillment of prophetic warnings in Scripture assures us of the reliability of God's Word. We should live in light of His promises and warnings.
Bible Study Questions
1. How does the imagery of a bear and lioness in Hosea 13:8 help us understand the nature of God's judgment?

2. In what ways can modern believers fall into the same patterns of idolatry that led to Israel's judgment?

3. How does understanding God's protective nature influence our relationship with Him and our response to His discipline?

4. What steps can we take to ensure that we are living in repentance and alignment with God's will?

5. How can we apply the lessons from Hosea 13:8 to our understanding of God's character and His expectations for His people today?
Connections to Other Scriptures
Deuteronomy 32:24
This verse speaks of God sending wild beasts as a form of judgment, similar to the imagery in Hosea 13:8, highlighting the consequences of Israel's covenant unfaithfulness.

Amos 5:19
Amos uses similar imagery of a bear and a lion to describe the inescapable nature of God's judgment, reinforcing the message of Hosea.

Proverbs 17:12
This proverb compares the danger of encountering a bear robbed of her cubs to dealing with a fool in his folly, illustrating the ferocity and inevitability of divine judgment.
Ephraim, Living and DeadC. Jerdan Hosea 13:1-8
Mercy in Beneficent Action and in Retributive DispleasureD. Thomas Hosea 13:5-8
Self-ExaltationJ. Orr Hosea 13:5-8
God Present with His People in the WildernessT. Hannam.Hosea 13:5-9
Known in Time of DistressJeremiah Burroughs.Hosea 13:5-9
Wilderness-KnowledgeJoseph Parker, D. D.Hosea 13:5-9
People
Hosea
Places
Egypt, Samaria
Topics
Animal, Apart, Attack, Bear, Beast, Beasts, Bereaved, Breast, Broken, Caul, Chests, Covering, Cubs, Devour, Dogs, Enclosure, Encounter, Face, Fall, Field, Heart, Hearts, Inmost, Lion, Lioness, Meal, Meet, Ones, Open, Rend, Rip, Robbed, Tear, Whelps, Wild, Wounded
Dictionary of Bible Themes
Hosea 13:6

     5476   property
     5939   satisfaction
     6245   stubbornness
     8810   riches, dangers

Hosea 13:4-6

     8763   forgetting

Library
Destruction and Help
'O Israel, thou hast destroyed thyself; but in Me is thine help.'--HOSEA xiii. 9 (A.V.). 'It is thy destruction, O Israel, that thou art against Me, against thy Help' (R.V.). These words are obscure by reason of their brevity. Literally they might be rendered, 'Thy destruction for, in, or against Me; in, or against thy Help.' Obviously, some words must be supplied to bring out any sense. Our Authorised Version has chosen the supplement 'is,' which fails to observe the second occurrence with 'thy
Alexander Maclaren—Expositions of Holy Scripture

Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Joyous Return
"When God's right arm is bared for war, And thunders clothe his cloudy car." e'en then he stays his uplifted hand, reins in the steeds of vengeance, and holds communion with grace; "for his mercy endureth for ever," and "judgment is his strange work." To use another figure: the whole book of Hosea is like a great trial wherein witnesses have appeared against the accused, and the arguments and excuses of the guilty have been answered and baffled. All has been heard for them, and much, very much against
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

"For if Ye Live after the Flesh, Ye Shall Die; but if Ye through the Spirit do Mortify the Deeds of the Body, Ye Shall Live.
Rom. viii. s 13, 14.--"For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." The life and being of many things consists in union,--separate them, and they remain not the same, or they lose their virtue. It is much more thus in Christianity, the power and life of it consists in the union of these things that God hath conjoined, so that if any man pretend to
Hugh Binning—The Works of the Rev. Hugh Binning

How a Private Man must Begin the Morning with Piety.
As soon as ever thou awakest in the morning, keep the door of thy heart fast shut, that no earthly thought may enter, before that God come in first; and let him, before all others, have the first place there. So all evil thoughts either will not dare to come in, or shall the easier be kept out; and the heart will more savour of piety and godliness all the day after; but if thy heart be not, at thy first waking, filled with some meditations of God and his word, and dressed, like the lamp in the tabernacle
Lewis Bayly—The Practice of Piety

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
Hugh Binning—The Works of the Rev. Hugh Binning

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places,
William Beveridge—Private Thoughts Upon a Christian Life

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Hosea
The book of Hosea divides naturally into two parts: i.-iii. and iv.-xiv., the former relatively clear and connected, the latter unusually disjointed and obscure. The difference is so unmistakable that i.-iii. have usually been assigned to the period before the death of Jeroboam II, and iv.-xiv. to the anarchic period which succeeded. Certainly Hosea's prophetic career began before the end of Jeroboam's reign, as he predicts the fall of the reigning dynasty, i. 4, which practically ended with Jeroboam's
John Edgar McFadyen—Introduction to the Old Testament

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