TRV
Translation
King James Version
As they were increased, so they sinned against me: therefore will I change their glory into shame.
Complete Jewish Bible
The more they increased in number, the more they sinned against me. I will change their glory into shame.
Berean Standard Bible
The more they multiplied, the more they sinned against Me; they exchanged their Glory for a thing of disgrace.
American Standard Version
As they were multiplied, so they sinned against me: I will change their glory into shame.
World English Bible Messianic
As they were multiplied, so they sinned against me. I will change their glory into shame.
Geneva Bible (1599)
As they were increased, so they sinned against me: therefore will I chaunge their glorie into shame.
Young's Literal Translation
According to their abundance so they sinned against Me, Their honour into shame I change.
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In the KJVVerse 22,141 of 31,102
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Commentary on Hosea 4 verses 6–11
6 ¶ My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
7 As they were increased, so they sinned against me: therefore will I change their glory into shame.
8 They eat up the sin of my people, and they set their heart on their iniquity.
9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
10 For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
11 Whoredom and wine and new wine take away the heart.
God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (Hos 4:4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer 5:31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.
I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, Hos 4:6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Ecc 12:9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Pro 29:18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.
II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it - not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore "I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me." 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Eze 44:13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Luk 8:18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Exo 19:6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.
III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, Sa1 2:20.
IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, Hos 4:7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal 2:9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, Sa1 2:30.
V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (Hos 4:8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (Hos 4:10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic 6:14; Hag 1:6.
VI. The more they increased the more they sinned (Hos 4:7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.
VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (Hos 4:9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joe 1:9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa 24:2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.
VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (Hos 4:11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–11. Public domain.
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JeromeAD 420
Commentary on Hosea 4:7-9
"According to their abundance, so they sinned against me: I will change their glory into shame, they will eat the sins of my people, and lift up their souls to their iniquity, and it shall be as the people, so the priest, and I will visit upon him his ways, and render to him his thoughts." LXX: "According to their abundance, so they sinned against me, I will turn their glory into shame": they will eat the sins of my people, and receive them in their iniquities"; "others their souls, and it will be as the people, so also the priest, and I will take vengeance on him for his ways, and render to him his thoughts." Israel had as many altars built for demons as they had men, in whose sacrifices they sinned against me. Therefore, I will exchange their glory, in which they boasted to themselves and preferred to God, into ignominy, so that both the priests and the people may be captured. For indeed, the priests eat the sins of my people, concerning whom it is written: "Those who devour my people, like bread" (Ps 13:8). And therefore they eat the sins of my people, consenting to the crimes of wrongdoers since, when they witness them sinning, not only do they not rebuke them, but they praise and exalt them and call them blessed. About whom Isaiah speaks: "My people, who call you blessed, deceive you, and they "supplant" the paths of your feet" (Isa. III, 12). Concerning them, the Psalmist cries out: "For the sinner is praised in the desires of his soul, and the unjust is blessed" (Ps. IX, 24). Hence, both the people and the priest will equally endure the sentence of God's indignation; for not only will He visit the works that they call "ways," in which they walk, but also the thoughts which they have entertained to do such things. For not only the work, but also the contemplation of evil deeds will pay the penalty. It is easy to understand about heretics, that the more there are, the more they sin against God and glory in the people; and so they deceive the unfortunate, so that they may eat the sins of the people, and by sweet words devour the houses of widows (Luke XX). For when they see some sinning, they say: God seeks nothing else but the truth of faith, which if you keep, he does not care what you do. For by saying these things, they lift up their souls in their iniquities, so that they not only do not repent or humble themselves, but rejoice in their wicked deeds and walk with heads held high. Therefore both the people and the priest, the learned and the teachers of the law, will be equally punished.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hosea 4:7 delivers a profound prophetic indictment against the Northern Kingdom of Israel, revealing a tragic spiritual paradox: as their material prosperity and national influence increased, so too did their unfaithfulness and sin against God. This escalating rebellion, particularly among those entrusted with spiritual leadership, provoked a divine judgment wherein God declared He would reverse their perceived honor and national splendor, transforming their "glory" into public "shame" as a direct consequence of their persistent idolatry and moral decay.
CONTEXT
Literary Context: This verse is situated within Hosea's opening prophetic indictment against Israel (often referred to as Ephraim), specifically within Hosea 4, which details the nation's widespread unfaithfulness and corruption. The prophet opens this chapter with a divine lawsuit, declaring that "there is no truth, no mercy, no knowledge of God in the land" (Hosea 4:1). The charges are comprehensive, encompassing the entire society, from the common people to the religious leaders. Hosea 4:4-5 directly indicts the priests for their failure to lead, and Hosea 4:6 pronounces destruction upon the people for their "lack of knowledge" of God. Verse 7 specifically hones in on the tragic irony of the priests and the nation: their prosperity and increase, which should have fostered gratitude and deeper devotion, instead fueled their rebellion, making their sin even more egregious in God's eyes.
Historical & Cultural Context: Hosea ministered during the tumultuous 8th century BC, primarily to the Northern Kingdom of Israel. This period included the reign of Jeroboam II (c. 793-753 BC), a time of significant economic prosperity, territorial expansion, and political stability for Israel, reminiscent of the Solomonic era. However, this material abundance was tragically decoupled from spiritual faithfulness. Instead, it led to rampant idolatry, particularly the syncretistic worship of Baal and Asherah alongside Yahweh, social injustice, and moral decay. The religious institutions, including the priesthood, became compromised, often participating in or condoning the very sins they were meant to oppose. The "glory" Israel experienced was a perceived national strength and divine favor, yet culturally, their practices were an affront to the covenant God. The impending Assyrian invasion, which would ultimately lead to Israel's destruction and exile, looms as the historical backdrop, serving as the instrument of God's promised judgment.
Key Themes: Hosea 4:7 articulates several profound theological themes. Firstly, it highlights the paradoxical relationship between prosperity and spiritual decline. Instead of leading to greater gratitude and obedience, Israel's material "increase" became a catalyst for deeper sin, illustrating a common human tendency to forget God in times of abundance, as warned in Deuteronomy 8:11-14. Secondly, the verse underscores the theme of divine judgment and consequence. God's declaration, "therefore will I change their glory into shame," emphasizes His righteous response to persistent, unrepentant sin. This is not arbitrary punishment but a just consequence for their covenant unfaithfulness. Finally, it speaks to the reversal of perceived honor and true glory. Israel's "glory" (Hebrew: kâbôwd) was their self-congratulatory honor and national prestige, which God promises to transform into "shame" (Hebrew: qâlôwn), signifying public disgrace and humiliation. This stark contrast demonstrates that true glory is not found in earthly achievements or status but in a right relationship with the holy God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hosea 4:7 powerfully employs several literary devices to convey its message of divine judgment. The most prominent is Antithesis, which is evident in the stark contrast between "glory" and "shame," emphasizing the complete reversal of Israel's fortunes. This also highlights Divine Reversal, where God actively intervenes to undo what Israel valued, turning their pride into humiliation. The phrase "As they were increased, so they sinned" presents a striking Paradox, as one would naturally expect prosperity to lead to gratitude and faithfulness, not deeper rebellion. This also functions as a clear Cause and Effect statement, directly linking Israel's escalating sin to God's inevitable and just retribution. Finally, the terms "glory" and "shame" can be understood as Metonymy, representing the entire state of Israel's national honor and subsequent disgrace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 4:7 profoundly reveals God's righteous character and His intolerance for sin, especially among His covenant people. It underscores the theological truth that true blessing and increase are meant to draw humanity closer to God, fostering dependence and worship, not self-sufficiency and rebellion. When material prosperity becomes an occasion for forgetting God, it perverts the very purpose of divine favor, leading to a spiritual decline that inevitably provokes divine judgment. God's act of "changing their glory into shame" demonstrates His sovereignty over human destiny and His commitment to upholding His holy name, even if it means stripping away what His people hold dear to expose their unfaithfulness and call them to repentance. This passage serves as a timeless warning against the dangers of idolatry of success and the spiritual complacency that often accompanies abundance.
REFLECTION AND APPLICATION
Hosea 4:7 serves as a poignant mirror for individuals, communities, and nations in every age. It challenges us to critically examine our relationship with prosperity, success, and influence. Do our blessings draw us closer to God in gratitude and humble obedience, or do they subtly foster self-reliance, pride, and a forgetfulness of the Giver? The tragic trajectory of Israel, where increase led to sin, warns against the insidious nature of spiritual complacency that can accompany material comfort. True honor and lasting glory are not found in accumulated wealth, status, or power, but in a faithful, humble, and obedient walk with God. This verse calls us to cultivate a posture of constant dependence, recognizing that all we have is from Him, and to steward our resources and opportunities for His glory, lest our perceived "glory" be justly turned into shame. It is a call to vigilance, ensuring that our hearts remain fixed on God, even amidst abundance, and to repent swiftly when we find ourselves drifting into the sin of ingratitude or self-exaltation.
Questions for Reflection
FAQ
What does "glory" (Hebrew: kâbôwd) specifically refer to in Hosea 4:7, and why is it turned into "shame"?
Answer: In Hosea 4:7, "glory" (Hebrew: kâbôwd) refers to Israel's perceived honor, reputation, national prestige, and perhaps even their self-assumed divine favor. This "glory" was rooted in their material prosperity, increased population, and status as God's chosen people. However, instead of using these blessings to honor God and fulfill their covenant obligations, they leveraged them to pursue idolatry, moral corruption, and social injustice, effectively sinning "against me" (God). God's turning their "glory" into "shame" (Hebrew: qâlôwn) is a direct divine judgment and a reversal of their fortunes. It signifies that what they prized as their honor would become their public disgrace and humiliation. This judgment underscores the principle that true glory comes from God and is maintained through faithfulness, while persistent unrepentant sin inevitably leads to a loss of divine favor and ultimately, to ignominy, as seen in passages like Proverbs 3:35 and Romans 1:21-23 where humanity's rejection of God leads to a debased state.
CHRIST-CENTERED FULFILLMENT
Hosea 4:7, with its stark pronouncement of Israel's glory being turned to shame due to their sin, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While Israel's glory was self-sought and self-corrupted, leading to divine judgment, Christ's glory was inherent and divine, as the Word who "became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father" (John 1:14). Yet, for the sake of humanity's sin, He willingly embraced shame and ignominy. The prophet Isaiah foreshadowed this when describing the Suffering Servant, who had "no beauty or majesty to attract us to him, nothing in his appearance that we should desire him" (Isaiah 53:2), and who was "despised and rejected by mankind, a man of suffering, and familiar with pain" (Isaiah 53:3). Jesus, the Son of God, who was truly glorious, allowed Himself to be stripped of all earthly honor, enduring the ultimate shame of the cross, where He was "made sin for us, who knew no sin, so that in him we might become the righteousness of God" (2 Corinthians 5:21). He "for the joy that was set before him endured the cross, despising the shame" (Hebrews 12:2) to bear the very shame that our sins deserved. Through His atoning sacrifice, He transforms our shame into His glory, offering us true honor and righteousness that is not based on our fleeting increase or merit, but on His perfect obedience and sacrificial love, leading to His exaltation "to the highest place and gave him the name that is above every name" (Philippians 2:8-11). Thus, the judgment on Israel in Hosea 4:7 highlights the depth of sin and the necessity of a divine intervention, which is perfectly provided in Christ, who exchanged His glory for our shame so that we might share in His eternal glory.