Hosea 7:3

KJV

They make the king glad with their wickedness, and the princes with their lies.

KJV (with Strong's)

They make the king {H4428} glad {H8055} with their wickedness {H7451}, and the princes {H8269} with their lies {H3585}.

Complete Jewish Bible

They make the king glad with their wickedness, and the leaders with their lies.

Berean Standard Bible

They delight the king with their evil, and the princes with their lies.

American Standard Version

They make the king glad with their wickedness, and the princes with their lies.

Commentary

### SUMMARY
Hosea 7:3 powerfully exposes the profound moral decay within the Northern Kingdom of Israel (Ephraim), where the nation's leaders, the king and princes, not only tolerated but actively found pleasure in the pervasive wickedness and deceit of their people. This verse reveals a society where corruption had permeated the highest echelons of power, indicating a systemic abandonment of God's righteous standards and a dangerous complicity between the rulers and the rampant sin of the populace.

### CONTEXT
* **Literary Context:** Hosea 7:3 is situated within a broader prophetic indictment of Israel's spiritual adultery and political instability, particularly in chapters 7-8. The preceding verses (Hosea 7:1-2) describe God's desire to heal Israel, only to be met with an outpouring of their iniquity, including theft, robbery, and a complete disregard for His presence. The people's sins are not hidden from God, yet they refuse to acknowledge them. This sets the stage for verse 3, which then highlights how this pervasive wickedness is not merely tolerated but celebrated by the very leaders who should be upholding justice. The subsequent verses (Hosea 7:4-7) continue to detail the nation's moral corruption, likening them to an overheated oven, consumed by their own passions and destructive political machinations, leading to a rapid succession of violent coups and the downfall of their kings.
* **Historical & Cultural Context:** The period of Hosea's prophecy (8th century BCE) was marked by extreme political instability in the Northern Kingdom of Israel, particularly after the death of Jeroboam II. This era saw a rapid succession of kings, many of whom came to power through assassination and coup d'état, often lasting only months or a few years. These rulers, lacking divine legitimacy and true spiritual authority, frequently sought alliances with foreign powers like Assyria or Egypt rather than trusting in the Lord. Culturally, the nation was deeply entrenched in idolatry, syncretism, and a departure from the Mosaic covenant, embracing Canaanite fertility cults and social injustices. The "king" and "princes" in Hosea 7:3 represent this corrupt, self-serving leadership, whose actions mirrored and even encouraged the moral decline of the populace, leading directly to the nation's eventual conquest and exile by Assyria in 722 BCE.
* **Key Themes:** Hosea 7:3 contributes significantly to several overarching themes in the book of Hosea. Firstly, it underscores the theme of **pervasive corruption**, demonstrating how sin had infiltrated all levels of Israelite society, from the common people to the highest authorities. The fact that the king and princes "make glad" in wickedness and lies points to a profound moral inversion, where depravity is celebrated rather than condemned, echoing the warnings against those who "call evil good and good evil" found in [Isaiah 5:20](/isaiah/5-20 "Isaiah 5:20 - Woe to those who call evil good"). Secondly, the verse highlights the theme of **corrupt leadership**, showing that those in power were not upholding justice or righteousness, but were instead complicit in and even delighted by the nation's spiritual and moral decay. This failure of leadership is a recurring motif in prophetic literature, as seen in [Jeremiah 23:1-2](/jeremiah/23-1-2 "Jeremiah 23:1-2 - Woe to the Shepherds"), which condemns the shepherds who scatter and destroy God's flock. Lastly, the verse illustrates the theme of **divine judgment** as an inevitable consequence of such widespread and unrepentant sin. The complicity of the leadership in the people's wickedness sealed Israel's fate, demonstrating that a nation's spiritual health is inextricably linked to the integrity of its rulers and the moral fabric of its society, as God's covenant demands faithfulness from all, from the least to the greatest.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **glad (Hebrew, _sâmach'_):** From H8055, this word means "to brighten up," "be blithe or gleesome," or "to rejoice." In this context, it describes the king and princes finding joy or pleasure in the wickedness and lies of their subjects. This is not merely tolerance or passive acceptance, but an active delight, indicating a deep moral perversion where sin is celebrated rather than condemned, creating a perverse synergy between the rulers and the ruled.
* **wickedness (Hebrew, _raʻ'_):** From H7451, this term denotes something "bad" or "evil," encompassing both natural and moral depravity, including adversity, affliction, harm, and wrong. It signifies active wrongdoing, injustice, and guilt, often implying a complete disregard for divine law and covenant. Here, it refers to the general moral depravity and sinful actions of the people, which the king and princes find pleasing.
* **lies (Hebrew, _kachash'_):** From H3585, this word literally means "a failure of flesh" or "emaciation," but figuratively refers to "hypocrisy," "falsehoods," or "deception." It implies a breaking of faith or covenants, a departure from truth and integrity. In Hosea 7:3, it points to the deceitful and treacherous nature of the people's actions, which, like their wickedness, is embraced by the ruling class.

#### Verse Breakdown
* **"They make the king glad with their wickedness":** This clause reveals a shocking inversion of justice. Instead of the king being an agent of righteousness who punishes wickedness, he is depicted as finding delight in it. The "wickedness" refers to the pervasive moral corruption, idolatry, and social injustice rampant among the people of Israel. The king's "gladness" indicates not only his complicity but his active approval and perhaps even encouragement of these sinful practices, suggesting a leadership that benefits from or is entertained by the moral decay of its subjects.
* **"and the princes with their lies":** This parallel clause extends the indictment to the "princes" or high officials, indicating that corruption was not limited to the monarch but permeated the entire ruling elite. Their "gladness" in the people's "lies" points to a culture of deceit, hypocrisy, and false dealings being celebrated. These "lies" could encompass false oaths, deceptive political maneuvering, or the abandonment of truth in favor of expediency, all of which were welcomed by the princes, further cementing the nation's spiritual and moral decline.

#### Literary Devices
Hosea 7:3 employs several powerful literary devices to convey its message of pervasive corruption. **Parallelism** is evident in the two balanced clauses, "They make the king glad with their wickedness, and the princes with their lies." This poetic structure emphasizes the widespread nature of the problem, showing that both the monarch and the broader ruling class are implicated in the same moral failing, reinforcing the idea of systemic corruption. **Irony** is strongly present, as leaders who should uphold justice and truth are instead depicted as delighting in the very sins that are destroying their nation. This inversion of expected roles highlights the profound moral perversion within Israel. Furthermore, there is an element of **Metonymy**, where "wickedness" and "lies" represent the entire spectrum of the people's sinful actions and deceptive practices. The text uses these abstract nouns to stand for the concrete manifestations of Israel's unfaithfulness and moral depravity, which are then embraced by the leadership.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Hosea 7:3 serves as a stark theological commentary on the nature of sin, leadership, and divine judgment. It reveals that when a nation's leadership not only tolerates but actively delights in the wickedness and deceit of its people, it signifies a profound spiritual sickness and a complete abandonment of God's covenantal demands for righteousness and justice. Such a condition invites inevitable divine discipline, as God cannot long tolerate a people and their rulers who revel in unrighteousness. This verse underscores the biblical principle that leaders are accountable to God for the moral climate they foster, and their complicity in sin leads to collective ruin. It highlights the dangerous synergy between a corrupt populace and a corrupt leadership, where each feeds the other's depravity, leading to a society ripe for judgment.

* [Proverbs 29:12](/proverbs/29-12 "Proverbs 29:12 - A Ruler Who Heeds Lies")
* [Isaiah 1:23](/isaiah/1-23 "Isaiah 1:23 - Corrupt Rulers and Justice")
* [Jeremiah 5:30-31](/jeremiah/5-30-31 "Jeremiah 5:30-31 - Prophets and Priests Prophesy Falsely")

### REFLECTION AND APPLICATION
Hosea 7:3 offers a timeless and sobering reflection on the state of leadership and society, urging us to consider the profound implications when those in power find pleasure in moral compromise and deceit. It challenges us to examine the moral compass of our own leaders, whether in government, business, or the church, and to discern whether their actions and policies foster righteousness or enable wickedness. For individuals, it calls for a commitment to integrity, even when it is unpopular or goes against the prevailing cultural tide. We are reminded that true societal health is intrinsically linked to adherence to divine standards of truth and justice, and that a people who celebrate or tolerate sin will inevitably face consequences. This verse compels us to pray for righteous leaders, to hold them accountable, and to embody the values of truth and integrity in our own lives, resisting the temptation to find "gladness" in anything that dishonors God.

#### Questions for Reflection
* **How might a leader today "make glad" in the wickedness or lies of their constituents or subordinates?**
* **What are the signs that a society is tolerating or even celebrating moral decay, and how can believers respond?**
* **In what ways might I, as an individual, be tempted to compromise truth or integrity for personal gain or acceptance?**
* **How does this verse challenge my understanding of accountability, both for leaders and for myself?**

### FAQ
**What does "make the king glad" imply about the relationship between the rulers and the people?**

Answer: The phrase "make the king glad" implies a deeply symbiotic and corrupt relationship between the rulers and the ruled. It suggests that the king and princes were not merely passive recipients of the people's wickedness and lies, but actively derived satisfaction or benefit from them. This could mean that the people's sins, such as idolatry, social injustice, or political deception, served the interests of the ruling class, perhaps by consolidating power, enriching themselves, or maintaining a false sense of peace. Instead of confronting and correcting the nation's moral decline, the leaders embraced it, indicating a complete breakdown of their God-given responsibility to uphold justice and righteousness. This mutual complicity highlights a society where moral boundaries had collapsed, and sin was no longer condemned but celebrated, leading to a state of spiritual blindness and inevitable judgment, as seen throughout the prophetic warnings in [Hosea](/hosea/7 "The Book of Hosea, Chapter 7").

### CHRIST-CENTERED FULFILLMENT
While Hosea 7:3 vividly portrays the depth of human depravity and the catastrophic failure of earthly leadership, it inadvertently points to the desperate need for a different kind of King and a different kind of kingdom. The kings of Israel, who delighted in wickedness and lies, stand in stark contrast to Jesus Christ, the true King, whose reign is characterized by absolute righteousness and truth. Unlike the corrupt rulers who found pleasure in sin, Jesus came to expose and conquer sin, not to celebrate it. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), not one who revels in it. Where earthly princes embraced deceit, Jesus declared, "[I am the way, the truth, and the life](/john/14-6 "John 14:6 - Jesus, the Way, Truth, and Life")". His kingdom is founded on justice and righteousness, a stark antithesis to the corrupt regimes described by Hosea. The ultimate fulfillment of Israel's need for a righteous leader is found in Christ, who, unlike the kings of Ephraim, did not seek to be made glad by human wickedness but rather bore it on the cross, offering redemption and establishing a kingdom where [righteousness and peace kiss each other](/psalms/85-10 "Psalm 85:10 - Righteousness and Peace"). He is the King who truly makes His people glad, not with their wickedness, but with His redeeming love and the promise of eternal life in His perfect reign, where [He will judge the world in righteousness](/acts/17-31 "Acts 17:31 - God Will Judge the World by Jesus Christ").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 1:32

Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Micah 7:3

That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.

Jeremiah 28:1

¶ And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, which [was] of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,

Jeremiah 28:4

And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon.

Hosea 5:11

Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment.

Jeremiah 37:19

Where [are] now your prophets which prophesied unto you, saying, The king of Babylon shall not come against you, nor against this land?

1 Kings 22:13

And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.