Book of Hosea Chapter 2 Vs. 4

 Israel's Unfaithfulness Punished

And I will not have mercy upon her children; for they be the children of whoredoms. Hos. 2:4

And I will not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Ch. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

have mercy upon...

רָחַם

rāḥam, רֻחָמָה

ruḥāmāh: A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).

The children are like their mother: not only are they born of doubtful parentage, but are personally defiled. Not only is idolatry enshrined in the national sanctuary and the royal palace, but the people love to have it so. They endorse the degradation of their mother.

her children;...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

for they...

הֵם

hēm, הֵמָּה

hēmmāh: A masculine plural pronoun meaning they, these. Both forms are used alike. Its basic uses are: (1) with a verb form to serve as its subject or to emphasize its subject, meaning they or they themselves respectively (Gen. 6:4; Exo. 5:7; 18:22); (2) as a linking verb meaning is, are (Gen. 3:7; 48:5; Exo. 5:8; Job 6:7; Pro. 30:24); (3) as a demonstrative adjective coming after a noun and bearing the definite article (Gen. 6:4; Exo. 2:11) meaning those (Num. 14:38); (4) as an object of prepositions (Exo. 30:4; 36:1) meaning them, whom (Jer. 36:32) and translated as the particular preposition demands.

be the children... see her children above.

of whoredoms...

זְנוּנִים

z^enûniym: A masculine noun meaning fornication, prostitution, adultery, idolatry. Judah's daughter-in-law Tamar was accused of prostitution (Gen. 38:24). This word can also be used to describe cities like Nineveh (Nam. 3:4). Most often, it is used in a religious sense to describe, for instance, the unfaithfulness of Israel. Jezebel practiced idolatry (2Kgs. 9:22); and Jerusalem's idolatry was portrayed in a story where she was the prostitute Oho-libah (Ezk. 23:11, 23:29). God commanded Hosea to take an unfaithful wife (Hos. 1:2), who was also a picture of Israel (Hos. 2:2,4, 2:4,6; 4:12; 5:4).

God greatly blesses the children of those who are faithful to Him. We see what happened to those who worshipped false gods.

Exo. 20:5 "Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;"

We see then (what verse 4 above is speaking of). These children can repent and come to God on their own, however. The mother generally has a great deal to do with the moral character of her children. She has not taught them correctly in this particular instance.

Sometimes, the mother could be speaking of the church in our case. In that case, a church which does not teach truth could cause the members to fail.

The third threat involved the rejection of the wife’s children. The reason was that they were children of adultery. This may mean they were products of their mother’s illicit relationships, though probably it simply indicates they were covered with shame by reason of their association with such a mother (cf. Hos. 2:5 and Hos. 1:2). At any rate, the Lord announced they would not receive His love (rāḥam; cf. Hos. 1:6-8; 2:1), implying they would be disowned and become orphans. In this way any reminder of the relationship with their mother would be eliminated.

The harsh punishment threatened in Hos. 2:3-4 seems to imply complete termination of the marriage. The wayward wife would be executed and her children disowned. However, the context clearly demonstrates that this would not occur. This same anomaly occurs in Eze. 16:1-63 where Israel is executed as an adulteress (Eze. 16:35-42) only to be eventually restored to favor (Eze. 16:59-63). Apparently the harsh language was intended to emphasize the severity of the punishment without implying the absolute termination of the Lord’s relationship with Israel, a remnant will survive.