Chapter commentary
Hosea Chapter 2
1
Ho 2:1-23.
English original
Ho 2:1-23.
APPLICATION OF THE SYMBOLS IN THE FIRST CHAPTER.
Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
1. Say . . . unto . . . brethren, Ammi, &c.--that is, When the prediction
(Ho 1:11)
shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.
2
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2. 控诉——与之辩驳。
母亲——即集合意义上的国族。这呼话是对“她的儿女”，即国家的个别公民说的（参赛 50:1）。
因为她不是我的妻子——她因属灵的淫乱而丧失了她崇高的地位。
从她眼前除掉——更准确地说，“从她脸上”。她的面色毫不羞耻地流露出她的淫欲，她那暴露的“双乳”也是如此。
English original
2. Plead--expostulate.
mother--that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare
Isa 50:1).
for she is not my wife--She has deprived herself of her high privilege by spiritual adultery.
out of her sight--rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."
3
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3. 使她如才生的日子——（结 16:4; 23:25-26, 28-29）。她政治上“出生”的那日，是神将她从埃及的奴役中释放出来、设立神治体制之时。
使她如旷野——（耶 6:8; 番 2:13）。译作：“使她如旷野”，即她前往得迦南美地为业途中、漂泊四十年的那旷野。这与下文所提的“干渴”相符（参耶 2:6）。
English original
3. set her as in the day . . . born--
(Eze 16:4; 23:25, 26, 28, 29).
The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.
make her as a wilderness--
(Jer 6:8; Zep 2:13).
Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare
Jer 2:6).
4
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4. 她的儿女——国族整体既受刑罚，连她个别的成员也不能逃脱，因为他们各人都有罪。
English original
4. her children--Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.
5
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5. 我要追随——希伯来文表达的是一种坚定的决心。
所爱的——即以色列所以为赐他们一切好处的偶像，其实赐这一切的乃是神
（Ho 2:8-13；
参
Jer 44:17-19）。
饼和……水——即食物中的必需品。
羊毛……麻——衣著。
油……酒——香膏与可口的饮料：希伯来人生活中的奢侈品。
English original
5. I will go after--The Hebrew expresses a settled determination.
lovers--the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods
(Ho 2:8-13;
compare
Jer 44:17-19).
bread and . . . water--the necessaries of life in food.
wool . . . flax--clothing.
oil . . . drink--perfumed unguents and palatable drinks: the luxuries of Hebrew life.
6
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6, 7. 荆棘……墙垣——
（Job 19:8; La 3:7, 9）。
被掳使以色列与她的偶像之间生了拦阻。她既将一切现世的福归功于偶像，我必使她陷入困境，使她求假神而徒然不得帮助之时，终必寻求我为她独一的神与丈夫，如起初一样
（Isa 54:5; Jer 3:14; Eze 16:8）。
从前——指以色列在耶罗波安之下叛教之前。尽责之路四围布满荆棘；犯罪的道才是被荆棘堵住的。恶道上的十字架，是神为叫我们转离而设的篱笆。约束的恩典与约束的护理（连疾病与试炼也算在内），当它们使我们停下犯罪的脚步时，便是大福。参
Lu 15:14-18，
“我要起来，到我父亲那里去。”此处也是如此，“我要去，要归回” 等；两处的十字架都蒙分别为圣，为要产生同样的效果。
English original
6, 7. thorns . . . wall--
(Job 19:8; La 3:7, 9).
The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first
(Isa 54:5; Jer 3:14; Eze 16:8).
then--before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare
Lu 15:14-18,
"I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.
8
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8. 她不知道是我——并非如她所以为的偶像；那“所爱的”见
Ho 2:5。
他们为巴力所预备的——即他们用以造巴力之像的，至少也用以作神像的包金
（Ho 8:4）。
巴力是腓尼基的日神，与女性亚斯他录——月神——相对。这偶像之名见于腓尼基的汉尼拔、哈斯德鲁巴等名字。以色列是从推罗人那里借来的。
English original
8. she did not know that I--not the idols, as she thought: the "lovers" alluded to in
Ho 2:5.
which they prepared for Baal--that is, of which they made images of Baal, or at least the plate covering of them
(Ho 8:4).
Baal was the Phœnician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phœnician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.
9
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9. 我的五谷……我的羊毛……我的麻——与“我的饼……我的羊毛……我的麻”相对
（Ho 2:5）。
又参
Ho 2:21-23，
论到神作为伟大的第一因，借自然界次要的工具赐下这些。“归还而夺去”，等于说“我要再取回”，即借风暴、蝗虫、亚述之敌等。“所以”，即因她不以我为赐予者。
那时——指收割之时。
English original
9. my corn . . . my wool . . . my flax--in contrast to "my bread . . . my wool . . . my flax,"
(Ho 2:5).
Compare also
Ho 2:21-23,
on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.
in the time thereof--in the harvest-time.
10
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10. 丑陋——当译作“她赤身的羞耻”；撇开比喻，即“我要在她所爱的人面前，使她被剥夺一切所需而赤身露体”——所指的“所爱的人”就是偶像（拟人化，仿佛他们能看见），他们却不能给她任何帮助。“显露”一辞正适用于剥去她虚伪的自欺。
English original
10. lewdness--rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
11
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11. 她的节期——耶罗波安所设立的，与摩西律法有别
（1Ki 12:32）。
然而大多数向耶和华守的摩西节期、“月朔”与“安息日”仍然存留；但对堕落的以色列而言，敬拜已成厌烦，他们所在意的只是节期中肉体的放纵
（Am 8:5）。
English original
11. her feast days--of Jeroboam's appointment, distinct from the Mosaic
(1Ki 12:32).
However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them
(Am 8:5).
12
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12. 我的赏赐——我作妓女所得的雇价
（Isa 23:17, 18）。
所爱的——指偶像。
毁坏……葡萄树……变为……丛林——
（Isa 5:6; 7:23, 24）。
应验于以色列被亚述倾覆之时
（Ho 9:4, 5）。
English original
12. my rewards--my hire as a harlot
(Isa 23:17, 18).
lovers--idols.
destroy . . . vines . . . make . . . forest--
(Isa 5:6; 7:23, 24).
Fulfilled in the overthrow of Israel by Assyria
(Ho 9:4, 5).
13
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13. 巴力的日子——指献给巴力的日子，或各城中各种巴力之像，因此有巴力迦得、巴力黑门等名。
佩戴……耳环——当译作“鼻环”
（Isa 3:21; Eze 16:12，
边注），妓女用以装饰自己以吸引情人：正对应以色列人在偶像节期所戴的装饰。
忘记了我——比那些从未认识神的外邦更糟。以色列是从它所认识的耶和华那里故意叛教。
English original
13. days of Baalim--the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.
decked herself with . . . earrings--rather, "nose-rings"
(Isa 3:21; Eze 16:12,
Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.
forgat me--worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.
14
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14. 因此——当译作“然而”【亨德森（HENDERSON）】。英文译本对神的描绘更为美善。那足以惹动别人难以平息之怒的事——以色列的顽梗及其所致的刑罚——反成了神至终怜悯她的缘由。正如“所以”
（Ho 2:9）
表明以色列受罚是犯罪的结果；照样此处的“所以”，正如
Ho 2:6，
表明当那刑罚达到其设计的目的——以荆棘堵住她的路，使她归向她起初所爱的神——之时，在神奇妙的恩典中，那结果就是祂“劝导她”（字面作“对她的心说话”；参
Jud 19:8; Ru 2:13）。
她如此顽梗，神必须“诱导她”，即把审判与出乎意料的恩典调和，以赢取她归向祂的道。为此，必须先“带她入旷野”（即使她陷入今世的匮乏与试炼），借罪之苦果使她恨恶罪，又借“旷野”的对比使神随后所施的恩更觉宝贵。哲罗姆（JEROME）则将“带入旷野”解作拯救她脱离仇敌，正如古时以色列从埃及为奴中被带进旷野；此处的话语正是暗指此事（参
Ho 2:15）。
然而旷野的寄居并非字面的，而是道德上的：当他们地理位置上仍在仇敌之地时，借试炼的管教使神的话语对他们变为甘甜，他们便在道德上被带入旷野的状态，即为归回本国今世与属灵之特权而预备好的状态；正如从前的旷野为他们的列祖预备了迦南：这样，把他们带入旷野的状态，实质上就是拯救他们脱离仇敌。
English original
14. Therefore--rather, "Nevertheless" [HENDERSON]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore"
(Ho 2:9)
expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in
Ho 2:6,
expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare
Jud 19:8; Ru 2:13).
So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." JEROME makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare
Ho 2:15).
The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.
15
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15. 从那里——从旷野归回。神把以色列重新赐给迦南——那是她本已丧失的；她的葡萄园等也是如此
（Ho 2:9, 12）。
亚割——意为“连累”。从前以色列经过旷野的漫长旅程后，就在这谷中——迦南的门槛——因亚干的罪而遭遇连累，然而那连累旋即在艾城的大捷中转为喜乐，使全迦南尽归他们手中
（Jos 7:1-8:28）；
照样，以色列在旷野状态的苦难，也必成为开启美好日子的“盼望之门”。亚割谷靠近耶利哥，格外肥沃
（Isa 65:10）；
所以“连累”与“盼望”与此谷相联，正是恰当。
歌唱……如……出……埃及的时候——这必是一首新的出埃及之歌，如以色列在红海得救后所唱的
（Ex 15:1-21；
参
Isa 11:15, 16）；
也是“摩西的歌”
（Re 15:2, 3）
——那些借羔羊胜过兽、因而站在玻璃海上（混杂着火，象征火炼的试炼，如以色列在红海所经历的）之人所唱的。
English original
15. from thence--returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c.
(Ho 2:9, 12).
Achor--that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands
(Jos 7:1-8:28);
so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful
(Isa 65:10);
so "trouble" and "hope" are rightly blended in connection with it.
sing . . . as . . . when she came . . . out of . . . Egypt--It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea
(Ex 15:1-21;
compare
Isa 11:15, 16);
and "the song of Moses"
(Re 15:2, 3)
sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.
16
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16. 伊施……不再称我巴力——“我的丈夫……不再称我的主。”“丈夫”含感情之意；“主”含统治之意。以丈夫代主的主要原因，见
Ho 2:17；
即巴力（希伯来文作我的主之意）已被曲解为巴力众偶像之名，而他们的嘴唇不当提这名
（Ex 23:13; Zec 13:2）。
English original
16. Ishi . . . no more Baali--"my Husband . . . no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in
Ho 2:17;
namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips
(Ex 23:13; Zec 13:2).
17
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17. 巴力——复数，表达巴力的各种偶像，这些偶像按其设立之地而有不同的名字：巴力迦得、巴力亚扪等。
English original
17. Baalim--plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
18
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18. 为他们——为他们的益处。
与……田野的走兽立约——不伤害他们
（Job 5:23）。
当人履行其受造之律——顺服神——之时，走兽也要履行其受造之初的律，服于人之下。这要在千禧年时才完全实现
（Isa 11:6-9）。
从地上折断弓……——当译作“从地上”；即我要折断并除掉地上的战争
（Ps 46:9）；
先从以色列的地上开始
（Isa 2:4; Eze 39:9, 10; Zec 9:9, 10）。
躺卧——东方人不在工作时，通常取躺卧的姿势。
安然——
（Jer 23:6）。
English original
18. for them--for their benefit.
covenant . . . with the beasts--not to hurt them
(Job 5:23).
They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times
(Isa 11:6-9).
break the bow . . . out of the earth--rather, "out of the land"; that is, I will break and remove war out of the earth
(Ps 46:9);
and "out of the land" of Israel first
(Isa 2:4; Eze 39:9, 10; Zec 9:9, 10).
lie down--A reclining posture is the usual one with Orientals when not in action.
safely--
(Jer 23:6).
19
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19, 20. “聘”字重复了三次，暗示神对祂百姓的深爱；也许也指三一神的三个位格，各自起誓保证这聘约的实现。婚约将如同从头开始重新订立，立在不同的根基上；不再像从前那样——因百姓的叛教——只是暂时的，而是借弥赛亚的灵将律法写在心上，“永远”立定
（Jer 31:31-37）。
公义……公平——即在正直与真理中。
慈爱 等——神借此向那可能怀疑自己能否恢复祂恩的以色列保证：你虽卑下、堕落、不配，我却要因我自己的“慈爱”——而非你的功劳——恢复你。
English original
19, 20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah
(Jer 31:31-37).
righteousness . . . judgment--in rectitude and truth.
loving-kindness, &c.--Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.
20
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20. 诚实——即对我与你所立的新恩典之约的诚实
（1Th 5:24; Heb 10:23）。
English original
20. faithfulness--to My new covenant of grace with thee
(1Th 5:24; Heb 10:23).
21
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21. 当那日——即神施恩给以色列之日。
天……听地——拟人化。不论中间的媒介有多少，神总是一切自然现象的伟大第一因。神曾威吓
（Ho 2:9）
要收回祂的五谷、祂的酒 等。此处相反，神应许要垂听诸天，仿佛诸天恳求祂使其中充满雨水浇灌大地；而诸天又要垂听大地，因大地乞求所需之雨；大地又要垂听五谷、酒、油，因它们乞求大地使之发生；这些又要垂听耶斯列，即成全以色列对它们的祈求。如今以色列的“耶斯列”不再是“神必分散”之意
（Ho 1:4），
而是“神必栽种”之意
（Ho 1:11）。
English original
21. in that day--of grace to Israel.
heavens . . . hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened
(Ho 2:9)
He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God will SCATTER"
(Ho 1:4),
but in the sense, "God will PLANT"
(Ho 1:11).
23
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23. 我必将她种——取意于耶斯列之名
（Ho 2:22）。
English original
23. I will sow her--referring to the meaning of Jezreel
(Ho 2:22).
Ho 2:1-23.
第一章中象征的应用
以色列属灵的淫乱，以及她所要受的刑罚：然而，当管教达到其预期的果效之后，也有神恢复恩惠的应许。
1. 你们……要对自己的弟兄说：阿米，等等——即当那预言（Ho 1:11）应验之时，你们将彼此称呼，如同神家中弟兄和姊妹一般，称为“阿米”和“路哈玛”。