4<\/strong>. They have spoken words<\/em> ] i.e. mere ‘words of the lips’ (Isa 36:5<\/span>, comp. Isa 58:13<\/span>), and, as the context shows, deliberate falsehoods (comp. Isa 29:21<\/span>).<\/p>\n swearing falsely in making a covenant<\/em> ] Better, they swear falsely, they make covenants.<\/strong> The ‘covenants’ spoken of are those entered into with Assyria and Egypt ( Hos 10:6<\/em><\/span>, Hos 12:2<\/span>), not those of everyday life, since it is the making of covenants, and not the breaking of them, which the prophet denounces.<\/p>\n thus judgment springeth up as hemlock<\/em>, &c.] Rather, so judgment shall spring up as the poppy.<\/strong> Their sins are as it were the seed from which a plant is produced as bitter and as abundant as the poppy of the fields. The plant in question (Heb. rsh<\/em>) is often referred to, and cannot be identified with precision (see on Jer 8:14<\/span>); most think it is some umbelliferous plant, rsh<\/em> being the common word for ‘head.’ Elsewhere its bitterness is the point of comparison (Deu 29:18<\/span>; Jer 9:15<\/span>; Lam 3:19<\/span>); here its abundant growth as well. Hence some have been led to render, continuing the description of the immorality of Israel, ‘and justice springs up like the poppy’, i.e., understanding the passage ironically, acts of hurtful injustice are as luxuriantly abundant as that noxious weed, comp. Amo 6:12<\/span>. But the universality of the divine judgment can be as well expressed by this figure as the universality of sin, and Hos 10:5<\/em><\/span> requires some previous reference to the punishment to explain it. The judgment began with the man who was foremost in those illegitimate covenants with the prophet’s royal namesake (Hoshea); see 2Ki 17:4<\/span>.<\/p>\n They have spoken words – <\/B>The words which they spoke were eminently words; they were mere words, which had no substance; swearing falsely in making a covenant, literally, swearing falsely, making a covenant, and judgments springeth up as hemlock in the furrows of the field. : There is no truth in words, no sanctity in oaths, no faithfulness in keeping covenants, no justice in giving judgments. Such is the result of all their oaths and covenants, that judgment springeth up, yea, flourisheth; but, what judgment? Judgment, bitter and poisonous as hemlock, flourishes, as hemlock would flourish on ground broken up and prepared for it. They break up the ground, make the furrows. They will not have any chance self-sown seed; they prepare the soil for harvest, full, abundant, regular, cleared of all besides. And what harvest? Not any wholesome plant, but poison. They cultivate injustice and wickedness, as if these were to be the fruits to be rendered to God from His own land. So Amos says, Ye have turned judgment into gall or wormwood Amo 6:12<\/span>; Amo 5:7<\/span>, and Habakkuk, Judgment went forth perverted Hab 1:4<\/span>.<\/P> <\/p>\n Hos 10:4<\/span><\/p>\n They have spoken words, swearing falsely in making a covenant: thus Judgment springeth up as hemlock in the furrows of a field.<\/em><\/p>\n<\/p>\n Social sins and their result<\/strong><\/p>\n 1. <\/strong>Vain speech. They utter empty speeches. Not only are words of falsehood, blasphemy, and unchastity sinful, but empty words. How much idle language is there current in society!<\/p>\n 2. <\/strong>False swearing. In judicial courts, in homes, in shops, in fields.<\/p>\n 3. <\/strong>Unrighteous treaties. There is no harm in making covenants. Making a bad covenant is implied. The primal reference is to certain treaties Israel had formed with foreign nations. Untruthful as well as unrighteous bargains, are being struck every hour.<\/p>\n 1. <\/strong>They come as a growth. Every sin is a seed from which a pestiferous plant must spring.<\/p>\n 2. <\/strong>They come as a poison. Hemlock, or poppy, or darnel; poisonous productions.<\/p>\n 3. <\/strong>They come in abundance. Very prolific is sin. See its plants growing in the ridges and furrows of life; in sick chambers, hospitals, workhouses, in prisons, in battlefields. (Homilist.<\/em>)<\/p>\n<\/p>\n Sin disturbing human relations<\/strong><\/p>\n The sin of Israel is now contemplated in its effects on human relations. Before, it was regarded in relation to God. But men who are wrong with Him cannot be right with one another. Morality is rooted in religion, and, if we lie to God, we shall not be true to our brother. Hence, passing over all other sins for the present, Hosea fixes upon one, the prevalence of which strikes at the very foundation of society. What can be done with a community in which lying has become a national characteristic, and that even in formal agreements? Honeycombed with falsehood, it is only fit for burning. Sin is bound by an iron link to penalty. Therefore, says Hosea, Gods judgment springs up, like a bitter plant (the precise name of which is unknown) in the furrows, where the farmer did not know that its seeds lay. They little dreamed what they were sowing when they scattered abroad their lives, but this is the fruit of that. Whatsoever a man soweth, that shall he also reap; and whatever other crop we may hope to gather from our sins, we shall gather that bitter one, which we did not expect. The inevitable connection of sin and judgment, the bitterness of its results, the unexpectedness of them, are all here, and to be laid to heart by us. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n Sin the cause of sorrow<\/strong><\/p>\n There is a connection between sin and sorrow, between wickedness and calamity, between moral transgression and physical, social, political disaster. We may define sin negatively is impiety, iniquity, unspirituality; but Hosea speaks of it as a positive aggressive force, inflicting injury on the heart of the individual transgressor, and infecting also the external condition of the people. In emphasising the influence of sin on external conditions, the prophet teaches a profound truth, but not the whole truth. Jesus teaches that sin works disaster, even when the external condition is prosperous, and all that appears is respectable. Moral transgression is always followed by moral punishment. The connection between moral transgression and physical disaster is not constant and necessary. The prophet begins with a reference to Israels condition as blessed by God. Israel is a luxuriant vine. But he is found guilty. Here is the prophets charge against Israel on account of their sin.<\/p>\n 1. <\/strong>It perverts prosperity. Prosperity itself is not sinful. It is far from the thought of the Hebrew prophet that misery is the normal condition of the servant of Jehovah. But sin perverts prosperity. It allows the material to eclipse the spiritual. It fails to use prosperity for the noblest ends. It fails to take account of the latent force of prosperity; it does not appreciate its value. Prosperity is to be valued as a condition of life, as a means of ministering to life more abundant.<\/p>\n 2. <\/strong>It destroys religion, and takes away its inspiration. Sin does not at once do away with religion. It would fashion religion to its liking; but in this transformation the essence of religion evaporates. So it was at least in Israel. In perfunctory religion there is nothing to take hold of and mould the man.<\/p>\n 3. <\/strong>It invalidates government. The deepest conditions of national prosperity are not of mans creation, not determined by human legislatures. The political intercourse of men is conditioned on eternal principles of right, and nations as well as men must act in truth.<\/p>\n 4. <\/strong>It emasculates society. It is a pitiable picture which Amos and Hosea paint of society in Samaria. Appetite reigns, drunkenness abounds, licentiousness and cruelty follow in their train. The very indulgence which sin practises defeats its own object. The fibre of the muscle is relaxed, the vigour of the mind is gone, patience, courage, hope have fled with faith, and the people lie supine, weak, inert. The prophet has disclosed the disastrous consequences of sin, but his purpose is to establish righteousness. Gods aim is not to curse, but to bless. But alas! the prophet, like all spiritual teachers, speaks to heavy ears. The people have but little leisure for righteousness. They would none of Hoseas counsel, they despised all his reproof. (T. D. Anderson.<\/em>)<\/p>\n Verse 4<\/span>. They have spoken words<\/B><\/I>] Vain, empty, deceitful words<\/I>.<\/P> <\/P> Swearing falsely<\/B><\/I>] This refers to the alliances made with strange powers, to whom they promised fidelity without intending to be faithful; and from whom they promised themselves protection and support, notwithstanding God was against them, and they knew it. All their words were vain, and in the end as bitter as gall<\/I>.<\/P> <\/P> Judgment springeth up as hemlock<\/B><\/I>] As our land lies without cultivation, so that we have nothing but noxious weeds instead of crops; so we have no administration of justice. What is done in this way is a perversion of law, and is as hurtful to society as hemlock would be to animal life. All this may refer to the anarchy that was in the kingdom of Israel before Hoshea’s reign, and which lasted, according to Archbishop Usher, nine<\/I> years. They then, literally, “had no king.”<\/P> <\/p>\n They, <\/B>the nobles and great men in Israel, the heads of the parties, or the counsellors of the kingdom, <\/P> have spoken words; <\/B>have in long and repeated consultations and debates contrived and laid forth the designs most like to help us; but all in vain, all is but words; or thus they have deceived one another, and ruined all; and this latter seems exactly to suit with what follows. <\/P> Swearing falsely, <\/B>by perjury deceiving those they treated with, in making a covenant; either among themselves, accepting a usurper, promising and swearing fealty to him; or with their allies, as with the Assyrian king, whose covenant they perjuriously broke, and, contrary to oath, sent to and confederated with Sun, or So, king of Egypt. <\/P> Judgment, <\/B>i.e. Divine revenges, do so abound every where; or else unequal and sinful projects, counsels, and resolutions of their rulers are, instead of just, wholesome, and saving, turned into bitter, poisonous, and pernicious as hemlock. <\/P> As hemlock in the furrows of the field; <\/B>a proverbial speech, expressing the greatness of this pernicious evil. So this will be explained by Amo 6:12<\/span>, oppression, injustice, and all sins spread (as hemlock quickly overruns a field) over all the kingdom. <\/P> <\/p>\n 4. words<\/B>mere empty words. <\/P> swearing falsely in making acovenant<\/B>breaking their engagement to Shalmaneser (2Ki17:4<\/span>), and making a covenant with So, though covenants withforeigners were forbidden. <\/P> judgment . . . ashemlock<\/B>that is, divine judgment shall spring up as rank, andas deadly, as hemlock in the furrows (Deu 29:18<\/span>;Amo 5:7<\/span>; Amo 6:12<\/span>).GESENIUS translates,”poppy.” GROTIUS,”darnel.”<\/P><\/p>\n They have spoken words, swearing falsely in making a covenant<\/strong>,…. Those are other crimes they were guilty of, for which the wrath of God could not be awarded from them by a king, if they had one, or by any other. They had used vain and idle words in their common talk and conversation; and lying and deceitful ones to one another in trade and commerce, in contracts and promises; and so had deceived and overreached one another: they had belched out many “oaths of vanity” u: or vain oaths and curses; their mouths had been full of cursing and bitterness; and they made covenants with God, and their king, and with other kings and princes, and with one another, and had not kept them; and now for these things God had a controversy with them:<\/p>\n thus judgment springeth up as hemlock in the furrows of the field<\/strong>; either the judgment of God, his wrath and vengeance for the above sins, rose up and spread itself in all their cities, towns, and villages; or rather the judgment and justice they pretended to execute, instead of being what it should have been, useful and beneficial to the people, like a wholesome herb, sprung up like hemlock, bitter and poisonous, and spread itself in all parts of the kingdom. Injustice is meant; see Am 6:12<\/span>.<\/p>\n u “execrationes vanitatis”, Schmidt.<\/p>\n The thoughts of Hos 10:2<\/span>, Hos 10:3<\/span> are carried out still further in Hos 10:4-7<\/span>. Hos 10:4<\/span>. “They have spoken words, sworn falsely, made treaties: thus right springs up like darnel in the furrows of the field. Hos 10:5<\/span>. For the calves of Beth-aven the inhabitants of Samaria were afraid: yea, its people mourn over it, and its sacred ministers will tremble at it, at its glory, because it has strayed from them. Hos 10:6<\/span>. Men will also carry it to Asshur, as a present for king Jareb: shame will seize upon Ephraim, and Israel will be put to shame for its counsel.” The dissimulation of heart (Hos 10:3<\/span>) manifested itself in their speaking words which were nothing but words, i.e., in vain talk (cf. Isa 58:13<\/span>), in false swearing, and in the making of treaties. , by virtue of the parallelism, is an infin. abs. for , formed like , analogous to (Isa 22:13<\/span>; see Ewald, 240, b). , in connection with false swearing, must signify the making of a covenant without any truthfulness in it, i.e., the conclusion of treaties with foreign nations – for example, with Assyria – which they were inclined to observe only so long as they could promise themselves advantages from them. In consequence of this, right has become like a bitter plant growing luxuriantly ( = ; see at Deu 29:17<\/span>). Mishpat does not mean judgment here, or the punitive judgment of God (Chald. and many others), for this could hardly be compared with propriety to weeds running over everything, but right in its degeneracy into wrong, or right that men have turned into bitter fruit or poison (Amo 6:12<\/span>). This spreads about in the kingdom, as weeds spread luxuriantly in the furrows of the field ( a poetical form for , like Deu 32:13<\/span>; Psa 8:8<\/span>). Therefore the judgment cannot be delayed, and is already approaching in so threatening a manner, that the inhabitants of Samaria tremble for the golden calves. The plural egloth is used with indefinite generality, and gives no warrant, therefore, for the inference that there were several golden calves set up in Bethel. Moreover, this would be at variance with the fact, that in the sentences which follow we find “the (one) calf” spoken of. The feminine form egloth , which only occurs here, is also probably connected with the abstract use of the plural, inasmuch as the feminine is the proper form for abstracts. Beth – ‘aven for Beth – ‘el , as in Hos 4:15<\/span>. Shakhen is construed with the plural, as an adjective used in a collective sense. (Hos 4:5<\/span>) is emphatic, and the suffixes attached to and do not refer to Samaria, but to the idol, i.e., the calf, since the prophet distinctly calls Israel, which ought to have been the nation of Jehovah, the nation of its calf-idol, which mourned with its priests ( k e marm , the priests appointed in connection with the worship of the calves: see at 2Ki 23:5<\/span>) for the carrying away of the calf to Assyria. does not mean to exult or rejoice here, nor to tremble (applied to the leaping of the heart from fear, as it does from joy), but has the same meaning as in Psa 96:9<\/span>. is still further defined by , “for its glory,” i.e., not for the temple-treasure at Bethel (Hitzig), nor the one glorious image of the calf, as the symbol of the state-god (Ewald, Umbreit), but the calf, to which the people attributed the glory of the true God. The perfect, galah , is used prophetically of that which was as good as complete and certain (for the fut. exact., cf. Ewald, 343, a). The golden calf, the glory of the nation, will have to wander into exile. This cannot even save itself; it will be taken to Assyria, to king Jareb (see at Hos 5:13<\/span>), as minchah , a present of tribute (see 2Sa 8:2<\/span>, 2Sa 8:6<\/span>; 1Ki 5:1<\/span>). For the construing of the passive with , see Ges. 143, 1, a. Then will Ephraim (= Israel) be seized by reproach and shame. Boshnah , a word only met with here; it is formed from the masculine boshen , which is not used at all (see Ewald, 163, 164).<\/p>\n They have spoken words, they have uttered words. Some give this explanation, that they daringly followed their own counsels, as the despisers of God are wont to settle and determine what comes to their minds according to their own will; for they deign not to inquire of God what is right. Thus they take the meaning to be; but I view it to be different, that is, that they spoke words, or very freely testified, that they would be the best and the most faithful worshipers of God. Then it follows, By swearing falsely. Some refer this to covenants. I will explain the words one by one; for I shall hereafter speak of the real meaning of the Prophet. <\/p>\n Then he says, that they swore falsely, that is, according to some because there was in them much levity and changeableness. And, indeed, I confess it to be true, that they procured for themselves grievous punishments by their perjuries; but the Prophet rather means those who swore falsely to the Lord. It then follows, By cutting a covenant, by making a covenant. Here again the Prophet no doubt reproves them for renewing their covenant with God perfidiously; for it was a mere dissimulation. But it follows, Judgement will germinate as wormwood Some render the word כראש, carash as gall; but the similitude is not suitable, since the Prophet speaks here of fields; for he adds, In the furrows of the field; that is, judgement will germinate in the furrows as wormwood or some other bitter plant. <\/p>\n I have thus briefly explained how some understand this verse, namely, that Israel was daring and haughty in their counsels, boldly determining whatever pleased them, as if it were not in the power of God to change what men resolve to do, — and then, that they implicated themselves in many compacts, that without any faith they violated them with this and that nation, and that at last they had nothing but bitterness. This is their exposition: but I rather think that the cause of God is here pleaded by the Prophet; that is, that the Israelites, as often as they promised some repentance, and gave some sign of it, only dissembled and lied to God. Hence he says They have spoken words, but they were only words; for they were never from a heart touched with any feeling as to God’s wrath, so as to abhor themselves for their vices. They therefore uttered words only. <\/p>\n He afterwards expresses the same deceitfulness in other words: They have sworn falsely, he says, and made a covenant; which means, that though they seemed to wish to return to God, it was yet a fallacious pretence; yea, a perjury. When they wished to prove themselves to be especially faithful, they then sinned more grievously by renewing their covenant. <\/p>\n Judgement shall therefore germinate as wormwood in the furrows of the field. Judgement is here to be taken as rectitude, as though the Prophet had said, “When they exhibit some appearance of religion, and give a colour to their impieties, it seems indeed to be judgement, there seems to be some justice; but it will be at last wormwood, and will germinate in the furrows of the field.” <\/p>\n Interpreters seem not to me to have understood the design of the Prophet. For why does he say, “in the furrows of the field,” rather than in the field? Even for this reason, because there is some preparation made, when the field is ploughed, for the good seed to grow. When therefore, noxious herbs grow on the furrows of the land, it is less to be endured than when they grow in dry and desert places; for this is what is wont naturally to happen. But when wormwood grows up instead of wheat in the furrows, that is, on lands well cultivated, it is a thing more strange and less to be endured. We now then apprehend what the Prophet meant. They indeed seemed at times to be touched with some feeling of piety, and promised much, and were very liberal in good words; they even swore, and seemed prepared to renew their covenant with God, — but what was all this? It was the same as if a husband man had prepared his field, and noxious herbs had grown up where he had bestowed much labour and toil. Such was their rectitude, — a disguised form or shadow of religion; it was nothing else, but like wormwood growing in well-cultivated land. <\/p>\n (4) Judgment<\/strong>i.e.,<\/em> Divine judgments shall prevail not as a blessing, but as a curse; not as a precious harvest, but as a poisonous plant (poppy or hemlock) in the ridges of the field.<\/p>\n ‘They speak but words,<\/p>\n Swearing falsely in making covenants,<\/p>\n Therefore judgment springs up as poisonous weeds<\/p>\n In the furrows of the field.’<\/p>\n Hosea points out the folly of their words. They should recognise that they are but words, bold, brash, and foolish. For while they may still be swearing covenants, it is with gods who are unable to respond. They are false covenants. They are trusting in shadows. And that is why even now judgment is inevitably springing up around them, in the same way as poisonous weeds will inevitably spring up in the furrows of their fields, the aftermath of the abundant fruitfulness. The one is as inevitable as the other. And the Baal who does not prevent the hemlock, cannot prevent the judgment.<\/p>\n Alternately the false covenants may be those made with allies, or with Assyria itself. It would be their failure to observe the latter that would bring down on them what is threatened in Hos 10:5<\/span>.<\/p>\n Hos 10:4<\/span><\/em><\/strong>. <\/strong>Thus judgment springeth, <\/em><\/strong>&c.<\/strong> “Injustice, being publicly countenanced, encourages the same practices in the dealings of private men.” Thus injustice increaseth everywhere, as bitter and poisonous weeds spring up in a field where there is no care taken to destroy them. The word rosh, <\/em>is in some places translated gall, <\/em>and in others hemlock; <\/em>a very bitter and poisonous plant, common in Palestine. <\/p>\n Hos 10:4 They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field.<\/p>\n Ver. 4. They have spoken words<\/strong> ] Bubbles of words, great swelling words, as <\/em> 2Pe 2:18 thereby thinking to bear down and outface the prophets, and the godly party. They speak violent words (as the Chaldee hath it), robust words, as if they would yet carry it (though their king could not help them) by confederacies and covenants confirmed with oaths; holding that rule of the Priscillianists for gospel (as they say), <\/p>\n “ Iura, periura: secretum prodere noli:<\/em> ”<\/p>\n<\/p>\n and that maxim of Machiavel, that religion itself (in contracts and covenants) should not be cared for; but only the appearance, because the credit is a help, the use a cumber; but all these are but words, saith the prophet, and those but wind; they shall do them no good, because without God. <\/p>\n “ Quid nisus? risus; conamina? inania, vana:<\/p>\n Conventus? ventus; foedera? verba mera. ”<\/p>\n <\/em><\/p>\n <\/p>\n Swearing falsely in making a covenant<\/em><\/strong> ] A foul business, whether it be understood of covenant with God (whereof before) or with the Assyrian, with whom they broke, to ingratiate with “So, king of Egypt,” 2Ki 17:4<\/span><\/em> . How God plagueth perjurers, &c., covenant breakers, see <\/em> Zec 5:3 Mal 3:5<\/span><\/em> . See Trapp on “<\/em> Zec 5:3 He will See Trapp On”<\/em> Mal 3:5 appoint the sword to avenge the quarrel of his covenant, Lev 26:25<\/span> , as he did upon Jerusalem, not leaving there one stone upon another; upon those seven golden candlesticks, long since broken in pieces for their breach of covenant; upon Bohemia, that seat of the first open and authorized Reformation whatever will yet become of England. <\/p>\n <\/p>\n Thus judgment springeth up as hemlock in the furrows of the field<\/strong> ] Heb. of my field, where I have ploughed and made long furrows, fitted for good seed, wherein I “looked for judgment, but behold oppression; for righteousness, but behold a cry,” Isa 5:7<\/span> . This root of bitterness, these stalks of hemlock (that venomous weed, full of deadly poison), is bad anywhere, but worst of all when found in God’s field, noted for a habitation of justice and mountain of holiness, Jer 31:23<\/span> . Where should a man look for justice, but where holiness is professed? since primo praecepto reliquorum omnium observantia praecipitur,<\/em> the second table of the law is included in the first; yea, the keeping of all the ten is enjoined in the first commandment? Of Rome it was anciently said, that all the neighbouring cities were the better for her example of singular care to do justice. It should be so said of the city of God; where when judgment is turned into wormwood, and the fruit of righteousness into hemlock, as Amo 6:12<\/span> , well, it may grow till it be ripe in the field, but God will not suffer it to shed, to grow again, but cuts it up by a just and seasonable vengeance.<\/p>\n hemlock = poppy. Reference to Pentateuch (Deu 29:18; Deu 32:32, Deu 32:33). App-92. Elsewhere only in Job, Psalms, Jeremiah, and Amo 5:7; Amo 6:12. <\/p>\n in the furrows. Some codices, with four early printed editions (one Rabbinic, margin), read “all the furrows” <\/p>\n swearing: Hos 6:7, 2Ki 17:3, 2Ki 17:4, Eze 17:13-19, Rom 1:31, 2Ti 3:3 <\/p>\n thus: Deu 29:18, Isa 5:7, Isa 59:13-15, Amo 5:7, Amo 6:12, Act 8:23, Heb 12:15, Rev 8:10, Rev 8:11 <\/p>\n Reciprocal: Job 5:6 – spring out Pro 16:10 – transgresseth Jer 5:2 – though Eze 17:16 – whose oath Hab 1:4 – for Act 24:25 – righteousness 1Ti 1:10 – perjured<\/p>\n Hos 10:4. The people of Israel were not sincere when they made their vows. They would swear to serve the Lord, then break that oath at the first, opportunity for worshiping at an altar. As a punishment for this impure manner of life, the Lord predicted that He would bring judgment upon the people that would be likened to poisonous weeds in their fields.<\/p>\n Hos 10:4. They have spoken words Mere empty words; swearing falsely in making a covenant This may be spoken either of their breaking their solemn covenant with God, (see Hos 5:7,) or of their treachery toward their kings, against whom they had formed several conspiracies: see 2Ki 15:10; 2Ki 15:14; 2Ki 15:25; 2Ki 15:30. Thus judgment Divine vengeance; springeth up as hemlock, &c. Destructive calamities, inflicted by the righteous judgment of God, will necessarily abound, as hemlock does in the furrows of a field. Bishop Horsley renders the verse, Negotiate, (or, talk words,) swear false oaths, ratify a treaty; nevertheless judgment shall sprout up, like hemlock over the ridges of the field. Which version he paraphrases thus: Negotiate alliances with one power after another; make a treaty with the Assyrians; bind yourselves to it with an oath; break your oath, and make a new alliance with the Egyptian. In spite of all measures of crooked policy, all acquisitions of foreign aid and support, judgment is springing up.<\/p>\n 10:4 They have spoken words, swearing falsely in making {e} a covenant: thus {f} judgment springeth up as hemlock in the furrows of the field.<\/p>\n (e) In promising to be faithful toward God.<\/p>\n (f) In this way their integrity and fidelity which they pretended, was nothing but bitterness and grief.<\/p>\n The people had not been true to their word. They had broken covenants they made with one another. Consequently God’s judgment was as inevitable as weeds growing in the furrows of their fields. His judgment would slay them just as poisonous weeds kill people who eat them. Another view is that the weeds represent perverted justice, and true justice would have been as wheat. [Note: Ibid., p. 164.] <\/span><\/p>\n They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. 4. They have spoken words ] i.e. mere ‘words of the lips’ (Isa 36:5, comp. Isa 58:13), and, as the context shows, deliberate falsehoods (comp. Isa 29:21). swearing falsely in making a covenant … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 10:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22240","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22240","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22240"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22240\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22240"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22240"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22240"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>Social sins.<\/p>\n
II. <\/strong>Results of social sins. Judgment springeth up as hemlock in the furrows of the field. Out of these social sins certain results appear. How do they come?<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"