Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another. Cursing and lyingThe Hebrew word for "cursing" is "אָלָה" (alah), which implies invoking harm or misfortune upon others, often through false oaths or blasphemy. In the context of Hosea, this reflects a society that has turned away from God, embracing deceit and falsehood. "Lying" is translated from "כָּזָב" (kazab), indicating a deliberate distortion of truth. Together, these terms highlight a breakdown in moral integrity and trust, foundational elements of a covenantal relationship with God. Historically, Israel's infidelity to God often manifested in their speech, reflecting a heart far from Him. Murder and stealing
"Murder" comes from the Hebrew "רָצַח" (ratsach), which denotes unlawful killing, a direct violation of the sixth commandment. "Stealing," from "גָּנַב" (ganab), breaches the eighth commandment, emphasizing the erosion of respect for life and property. These acts are symptomatic of a society that has abandoned divine law, leading to chaos and injustice. Archaeological findings from ancient Israelite settlements reveal societal unrest and moral decline during periods of spiritual apostasy, corroborating the prophetic critique. Adultery
The Hebrew "נָאַף" (na'aph) refers to marital unfaithfulness, a metaphor Hosea frequently uses to describe Israel's spiritual infidelity to God. Adultery, both literal and figurative, signifies a breach of covenant, reflecting Israel's pursuit of foreign gods and alliances. This imagery is powerful, as marriage is a sacred covenant, mirroring the relationship between God and His people. The prevalence of adultery underscores the nation's disregard for sacred commitments. Are rampant
The phrase "are rampant" captures the pervasive nature of these sins. The Hebrew "פָּרַץ" (parats) suggests breaking forth or spreading uncontrollably, indicating that these transgressions are not isolated incidents but widespread societal norms. This paints a picture of a community in moral decay, where sin is not only tolerated but has become the standard. One act of bloodshed follows another
This phrase, "דָּם בְּדָם נָגָע" (dam b'dam naga), literally means "blood touches blood," illustrating a cycle of violence and retribution. It conveys the idea of continuous, escalating violence, where one act of bloodshed leads to another, creating an unending chain of vengeance and death. This reflects a society devoid of justice and peace, where the sanctity of life is disregarded. In the broader biblical narrative, such conditions are often the result of turning away from God's righteous decrees, leading to societal collapse. Persons / Places / Events 1. HoseaA prophet in the Northern Kingdom of Israel during the 8th century BC, called by God to deliver messages of judgment and hope. 2. IsraelThe Northern Kingdom, often characterized by idolatry and moral decay during Hosea's time. 3. God's CovenantThe agreement between God and Israel, which included moral and ethical laws that the people were expected to follow. 4. Prophetic JudgmentHosea's role in delivering God's message of impending judgment due to Israel's unfaithfulness. 5. Moral DecayThe societal condition in Israel, marked by rampant sin as described in Hosea 4:2. Teaching Points The Consequences of SinHosea 4:2 highlights the destructive nature of sin and its ability to permeate society. As believers, we must recognize the seriousness of sin and its impact on our relationship with God and others. The Importance of Covenant FaithfulnessIsrael's failure to uphold God's covenant led to moral decay. Christians are called to remain faithful to God's commands and live lives that reflect His holiness. The Role of Prophetic VoicesHosea's message serves as a reminder of the importance of listening to God's warnings through Scripture and contemporary prophetic voices. Repentance and RestorationWhile Hosea's message is one of judgment, it also offers hope for repentance and restoration. Believers are encouraged to turn back to God and seek His forgiveness. Moral ResponsibilityThe sins listed in Hosea 4:2 are not just personal but have communal implications. Christians are called to uphold moral integrity and influence their communities positively. Bible Study Questions 1. How does the moral decay described in Hosea 4:2 compare to the societal issues we face today? 2. In what ways can we ensure that we remain faithful to God's covenant in our daily lives? 3. How can we discern and respond to prophetic warnings in our current context? 4. What steps can we take to promote repentance and restoration within our communities? 5. How can we, as individuals and as a church, address the communal impact of sin and work towards moral integrity? Connections to Other Scriptures Exodus 20The Ten Commandments, which outline the moral laws that Israel was breaking, such as prohibitions against murder, stealing, and adultery. Leviticus 19Contains laws about holiness and ethical behavior, which Israel was neglecting. Jeremiah 7Another prophet's warning about similar sins and the consequences of breaking God's covenant. Romans 1Describes the consequences of turning away from God, leading to a society filled with unrighteousness. James 4Discusses the source of conflicts and sins, similar to those mentioned in Hosea 4:2. People HoseaPlaces Beth-aven, Gilgal, JezreelTopics Adultery, Attacks, Blood, Bloodshed, Boundaries, Bounds, Break, Breaking, Broken, Causes, Committing, Cursing, Death, Deception, Employ, Faith, Follows, Houses, Increased, Killing, Lying, Married, Murder, Murdering, Nought, Property, Stealing, Swearing, Touched, Toucheth, Touching, Untrue, Violence, ViolentDictionary of Bible Themes Hosea 4:2 5555 stealing Hosea 4:1-2 6242 adultery
8715 dishonesty, and God Hosea 4:1-3 5201 accusation
7259 promised land, later history
8764 forgetting God Hosea 4:2-3 4029 world, human beings in Library 'Let Him Alone'
'Ephraim is joined to idols: let him alone.'--HOSEA iv. 17. The tribe of Ephraim was the most important member of the kingdom of Israel; consequently its name was not unnaturally sometimes used in a wider application for the whole of the kingdom, of which it was the principal part. Being the 'predominant partner,' its name was used alone for that of the whole firm, just as in our own empire, we often say 'England,' meaning thereby the three kingdoms: England, Scotland, and Ireland. So 'Ephraim' here …
Alexander Maclaren—Expositions of Holy ScriptureThe Life, as Amplified by Mediaeval Biographers.
1. His Early Years.--Ephraim, according to this biography, was a Syrian of Mesopotamia, by birth, and by parentage on both sides. His mother was of Amid (now Diarbekr) a central city of that region; his father belonged to the older and more famous City of Nisibis, not far from Amid but near the Persian frontier, where he was priest of an idol named Abnil (or Abizal) in the days of Constantine the Great (306-337). This idol was afterwards destroyed by Jovian (who became Emperor in 363 after the …
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian Instruction for the Ignorant:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH REIGNS BOTH IN YOUNG AND OLD. PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED TO THE CAPACITY OF THE WEAKEST. 'My people are destroyed for lack of knowledge.'--Hosea 4:6 ADVERTISEMENT BY THE EDITOR. This little catechism is upon a plan perfectly new and unique. It was first published as a pocket volume in 1675, and has been republished in every collection of the author's works; and recently in a separate tract. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land, …
John Lightfoot—From the Talmud and Hebraica Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be …
Martin Luther—First Principles of the Reformation "For the Law of the Spirit of Life in Christ Jesus Hath Made Me Free from the Law of Sin and Death. "
Rom. viii. 2.--"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." You know there are two principal things in the preceding verse,--the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading …
Hugh Binning—The Works of the Rev. Hugh Binning Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally …
Saint Gregory the Great—the Epistles of Saint Gregory the Great That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have …
Leo the Great—Writings of Leo the Great The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of …
John Bunyan—The Works of John Bunyan Volumes 1-3 Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments The Doctrine
OF THE LAW AND GRACE UNFOLDED; OR, A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS: Wherein, for the better understanding of the reader, there are several questions answered touching the law and grace, very easy to be read, and as easy to be understood, by those that are the sons of wisdom, the children …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
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 Links Hosea 4:2 NIVHosea 4:2 NLTHosea 4:2 ESVHosea 4:2 NASBHosea 4:2 KJV
Hosea 4:2 Commentaries
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