Chapter commentary
Hosea Chapter 11
1
Ho 11:1-12.
English original
Ho 11:1-12.
GOD'S FORMER BENEFITS, AND ISRAEL'S INGRATITUDE RESULTING IN PUNISHMENT, YET JEHOVAH PROMISES RESTORATION AT LAST.
Ho 11:5
shows this prophecy was uttered after the league made with Egypt
(2Ki 17:4).
1. Israel . . . called my son out of Egypt--BENGEL translates, "From the time that he (Israel) was in Egypt, I called him My son," which the parallelism proves. So
Ho 12:9 and Ho 13:4
use "from . . . Egypt," for "from the time that thou didst sojourn in Egypt."
Ex 4:22
also shows that Israel was called by God, "My son," from the time of his Egyptian sojourn
(Isa 43:1).
God is always said to have led or brought forth, not to have "called," Israel from Egypt.
Mt 2:15,
therefore, in quoting this prophecy (typically and primarily referring to Israel, antitypically and fully to Messiah), applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body.
Isa 49:3
calls Him "Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (compare
Ge 42:1-43:34; 45:18; 46:3, 4; Eze 16:4-6; Jer 31:20)
to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" while yet in the Egypt of the world.
2
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2. As they called them——「他們」，即我所差派的勸戒者。「Called（呼召）」，
在
Ho 11:1
中，暗示其後眾先知多次的呼召。
went from them——輕蔑地轉身離去
（Jer 2:27）。
Baalim——在各處所設立的巴力像。
English original
2. As they called them--"they," namely, monitors sent by Me. "Called," in
Ho 11:1,
suggests the idea of the many subsequent calls by the prophets.
went from them--turned away in contempt
(Jer 2:27).
Baalim--images of Baal, set up in various places.
3
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3. taught . . . to go——字面作「使用他的腳」。參類似的意象，
De 1:31; 8:2, 5, 15; 32:10, 11; Ne 9:21; Isa 63:9; Am 2:10。
神懷抱他們，如同父母懷抱嬰孩——因嬰孩無力自養，對飲食、衣著、出外都無憂無慮。
Ac 13:18，
大概是指何西阿書的這一段；祂拉著他們的膀臂，引導他們免致迷途，扶持他們免致跌倒。
knew not that I healed them——即不知道我的心意原是要在屬靈與時事上恢復他們
（Ex 15:26）。
English original
3. taught . . . to go--literally, "to use his feet." Compare a similar image,
De 1:31; 8:2, 5, 15; 32:10, 11; Ne 9:21; Isa 63:9; Am 2:10.
God bore them as a parent does an infant, unable to supply itself, so that it has no anxiety about food, raiment, and its going forth.
Ac 13:18,
which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble.
knew not that I healed them--that is, that My design was to restore them spiritually and temporally
(Ex 15:26).
4
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4. cords of a man——與「用愛的繩索」平行；不是像牽牛所用之繩，而是 人性的方法，正如人勸導別人所用的，例如父親以帶子牽引孩子、教他行走
（Ho 11:1）。
I was . . . as they that take off the yoke on their jaws . . . I laid meat——正如仁慈的農夫偶爾鬆開牛頸上繫緊牛軛的下頷帶子，又把食物擺在它們面前讓它們吃。這是描繪神將以色列從埃及的軛下釋放出來、又在曠野餵養他們的貼切畫面。
English original
4. cords of a man--parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go
(Ho 11:1).
I was . . . as they that take off the yoke on their jaws . . . I laid meat--as the humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on the neck of oxen and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness.
5
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5. He shall not return into . . . Egypt——意即不會回去向埃及求助以抗拒亞述（參
Ho 7:11），
正如以色列最近所行的
（2Ki 17:4），
那是在他們背叛亞述之後——從米拿現年間起，他們便向亞述進貢
（2Ki 15:19）。
在 寓意 上，「他 必 回埃及去」
（Ho 9:3），
意即回到埃及式的奴役中；而且當聖地落入亞述與迦勒底人之手時，許多猶太逃亡者也確實要 回到 埃及。
Assyrian shall be his king——取代了他們本國的王，也取代了作他們援助的埃及。
because they refused to return——公義的報應。他們不肯（在屬靈上）歸向神，因此他們不得（在肉身上）回到他們所渴慕的埃及。
English original
5. He shall not return into . . . Egypt--namely, to seek help against Assyria (compare
Ho 7:11),
as Israel lately had done
(2Ki 17:4),
after having revolted from Assyria, to whom they had been tributary from the times of Menahem
(2Ki 15:19).
In a figurative sense, "he shall return to Egypt"
(Ho 9:3),
that is, to Egypt-like bondage; also many Jewish fugitives were literally to return to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands.
Assyrian shall be his king--instead of having kings of their own, and Egypt as their auxiliary.
because they refused to return--just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire.
6
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6. abide——或作「攻擊」〔CALVIN〕。
branches——意即他的村莊，是城市的分支或附屬〔CALVIN〕。 GROTIUS 譯作「他的門閂」（參
La 2:9），
意即那些作國家保障的勇士。參
Ho 4:18，
「rulers（官長）」（Margin〔旁註〕），「shields（盾牌）」
（Ps 47:9）。
because of their own counsels——即在拜偶像並倚靠埃及上（參
Ho 10:6）。
English original
6. abide--or, "fall upon" [CALVIN].
branches--that is, his villages, which are the branches or dependencies of the cities [CALVIN]. GROTIUS translates, "his bars" (so
La 2:9),
that is, the warriors who were the bulwarks of the state. Compare
Ho 4:18,
"rulers" (Margin), "shields"
(Ps 47:9).
because of their own counsels--in worshipping idols, and relying on Egypt (compare
Ho 10:6).
7
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7. bent to backsliding——他們不僅 退後，而且是 從 我——他們「至高的善」——退後，更是 一心要 退後。他們（先知）雖呼召他們（以色列人）歸向至高者（離棄偶像），「卻無人尊崇（即頌讚或尊崇）祂」。要尊崇神，他們必須不再「一心 退後」，並且 必須 將自己向上提升。
English original
7. bent to backsliding--Not only do they backslide, and that too from ME, their "chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (that is, extol or honor) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards.
8
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8. as Admah . . . Zeboim——在那些包括所多瑪、蛾摩拉在內、徹底傾覆的諸城之中
（De 29:23）。
heart is turned within me——以最深的憐憫轉意，以致不執行我的威脅
（La 1:20；
參
Ge 43:30； 1Ki 3:26）。
這話語也用以指情感有了新的轉向
（Ps 105:25）。
repentings——神是按 人的 思維模式說話
（Nu 23:19）。
神 表面 的改變，實與祂對其百姓那隱秘、永遠的慈愛旨意相符，為要在他們絕望地背叛之後，彰顯祂的恩典。
English original
8. as Admah . . . Zeboim--among the cities, including Sodom and Gomorrah, irretrievably overthrown
(De 29:23).
heart is turned within me--with the deepest compassion, so as not to execute My threat
(La 1:20;
compare
Ge 43:30; 1Ki 3:26).
So the phrase is used of a new turn given to the feeling
(Ps 105:25).
repentings--God speaks according to human modes of thought
(Nu 23:19).
God's seeming change is in accordance with His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion.
9
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9. I will not return to destroy Ephraim——意即我不再像過去那樣毀滅以法蓮。此處首先所指的毀滅，大概是提革拉毗列色所行的；他作猶大王亞哈斯對抗以色列比加與敘利亞利汛的盟友，奪去了以色列的基列、加利利與拿弗他利
（2Ki 15:29）。
其更遠的指向，乃是以後那漫長的分散，終將因神守約的憐憫而結束——祂要恢復祂的百姓，不是因他們的功勞，而是出於祂的恩典。
God, . . . not man——不像人在可怕的惹動之下以無情的忿怒行事
（Isa 55:7-9； Mal 3:6）。
我不像人，一旦立了永遠之愛的約就改變，正如與以色列所立的
（Nu 23:19）。
我們用人為的標準衡量神，因而遲遲不肯完全信祂的應許；然而這些應許是屬於忠信的餘民，不是屬於頑梗不悔改之人的。
in the midst of thee——作為你特有的神
（Ex 19:5, 6）。
not enter into the city——不像敵人那樣進入：正如我進入押瑪、洗扁與所多瑪，將其盡行毀滅；然而我卻不將你盡行毀滅。耶柔米也有類似的解釋：「我 不是城中人所那樣的，以殘忍的報復行事；我拯救我所責罰的人。」如此，「not man（不是人）」與「in the midst of thee（在你中間）」便與「into the city（進城）」平行。我雖在你們中間，卻不像人進入叛城要盡行毀滅。MAURER 譯作「我不 在忿怒中 來」，實屬多餘。
English original
9. I will not return to destroy Ephraim--that is, I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz' ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naphtali
(2Ki 15:29).
The ulterior reference is to the long dispersion hereafter, to be ended by God's covenant mercy restoring His people, not for their merits, but of His grace.
God, . . . not man--not dealing as man would, with implacable wrath under awful provocation
(Isa 55:7-9; Mal 3:6).
I do not, like man, change when once I have made a covenant of everlasting love, as with Israel
(Nu 23:19).
We measure God by the human standard, and hence are slow to credit fully His promises; these, however, belong to the faithful remnant, not to the obstinately impenitent.
in the midst of thee--as peculiarly thy God
(Ex 19:5, 6).
not enter into the city--as an enemy: as I entered Admah, Zeboim, and Sodom, utterly destroying them, whereas I will not utterly destroy thee. Somewhat similarly JEROME: "I am not one such as human dwellers in a city, who take cruel vengeance; I save those whom I correct." Thus "not man," and "in the midst of thee," are parallel to "into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. MAURER needlessly translates, "I will not come in wrath."
10
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10. he shall roar like a lion——藉著對他們仇敵的可畏審判
（Isa 31:4； Jer 25:26-30； Joe 3:16），
將祂分散的「兒女」從散居的列國中召回。
shall tremble——必急速踴躍而來。\n from the west——
（Zec 8:7）。
字面作「海」。大概指地中海，包括其「海島」與沿海地帶。如此，正如
Ho 11:11
指出亞洲與非洲的地區，此處則指歐洲。
Isa 11:11-16
與之平行，所指的是完全相同的地區。論「children（兒女）」，見
Ho 1:10。
English original
10. he shall roar like a lion--by awful judgments on their foes
(Isa 31:4; Jer 25:26-30; Joe 3:16),
calling His dispersed "children" from the various lands of their dispersion.
shall tremble--shall flock in eager agitation of haste.
from the west--
(Zec 8:7).
Literally, "the sea." Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as
Ho 11:11
specifies regions of Africa and Asia, so here Europe.
Isa 11:11-16,
is parallel, referring to the very same regions. On "children," see
Ho 1:10.
11
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11. tremble——急促地鼓翅。
dove——不再是「愚蠢的鴿子」
（Ho 7:11），
而是「如鴿子飛向牠們的窗戶」
（Isa 60:8）。
in their houses——
（Eze 28:26）。
字面作「在……之上」，因東方人住在平頂的房屋上，幾乎 在 房頂上與 在 屋內一樣多。
English original
11. tremble--flutter in haste.
dove--no longer "a silly dove"
(Ho 7:11),
but as "doves flying to their windows"
(Isa 60:8).
in their houses--
(Eze 28:26).
Literally, "upon," for the Orientals live almost as much upon their flat-roofed houses as in them.
12
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12. MAURER 將本節與第十二章相連。但本節既稱讚猶大，而
Ho 12:2
卻責備猶大，所以本節必屬第十一章，新的預言從第十二章開始。為避免此難，MAURER 將本節譯作責備之語：「猶大與神一同流蕩」，意即雖有真神，卻又隨從假神。
ruleth with God——事奉神就是作王。以法蓮卻要 不要神 而作王（參
1Co 4:8）；
甚至為要作王而廢棄對神的敬拜〔RIVETUS〕。在猶大有正統相承的王與祭司。
with the saints——指聖潔的祭司與利未人〔RIVETUS〕。並指那些傳遞神純一敬拜的列祖與先知。以色列的背道更為有罪，因為在他面前原有猶大的好榜樣，他卻輕看。平行結構（「與神」）支持 Margin（旁註） 的「與 至聖者」。
English original
12. MAURER joins this verse with the twelfth chapter. But as this verse praises Judah, whereas
Ho 12:2
censures him, it must belong rather to the eleventh chapter and a new prophecy begins at the twelfth chapter. To avoid this, MAURER translates this verse as a censure, "Judah wanders with God," that is, though having the true God, he wanders after false gods.
ruleth with God--to serve God is to reign. Ephraim wished to rule without God (compare
1Co 4:8);
nay, even, in order to rule, cast off God's worship [RIVETUS]. In Judah was the legitimate succession of kings and priests.
with the saints--the holy priests and Levites [RIVETUS]. With the fathers and prophets who handed down the pure worship of God. Israel's apostasy is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with GOD") favors Margin, "With THE MOST HOLY ONE."
Ho 11:1-12.
神往日的恩惠，以及以色列忘恩負義以致受罰，然而耶和華至終應許復興。
Ho 11:5
表明這預言是在與埃及結盟之後發出的
（2Ki 17:4）。
1. Israel . . . called my son out of Egypt——BENGEL 譯作：「自 他（以色列）在 埃及之時，我就稱他為我的兒子」，這由平行經文可證。照樣
Ho 12:9
與 Ho 13:4
用「自……埃及」來表示「自你寄居 在 埃加之時」。
Ex 4:22
也表明，自以色列在埃及寄居之時起，神就稱他為「我的兒子」
（Isa 43:1）。
論到以色列，聖經總是說神 引領 或 帶領 出埃及，而非「呼召」他們出埃及。
因此
Mt 2:15
引用這預言時（按預表與首先的意義指以色列，按應驗與完全的意義指彌賽亞），是將其應用於耶穌 在 埃及的寄居，而非祂 從 埃及回來。甚至從祂嬰孩時期——部分時日在埃及度過——神就稱祂為自己的兒子。神將彌賽亞，以及為彌賽亞緣故的以色列，包含在同一的愛中，因此也在同一的預言中。彌賽亞的百姓與祂自己原為一體，如同頭與身子。
Isa 49:3
稱祂為「以色列」。同樣普遍的原因——滅絕的危險——使嬰孩耶穌，以及處於國家嬰孩期的以色列（參
Ge 42:1-43:34; 45:18; 46:3, 4； Eze 16:4-6； Jer 31:20）
寄居於埃及。照樣，祂與祂屬靈的以色列，縱然仍在世界的埃及之中，已被稱為「神的眾子」。