Chapter commentary
Hosea Chapter 5
1
Ho 5:1-5.
繁體中文
English original
Ho 5:1-5.
GOD'S JUDGMENTS ON THE PRIESTS, PEOPLE, AND PRINCES OF ISRAEL FOR THEIR SINS.
Judah, too, being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them; judgments shall at last lead them to repentance.
1. the king--probably Pekah; the contemporary of Ahaz, king of Judah, under whom idolatry was first carried so far in Judah as to call for the judgment of the joint Syrian and Israelite invasion, as also that of Assyria.
judgment is towards you--that is, threatens you from God.
ye have been a snare on Mizpah . . . net . . . upon Tabor--As hunters spread their net and snares on the hills, Mizpah and Tabor, so ye have snared the people into idolatry and made them your prey by injustice. As Mizpah and Tabor mean a "watch tower," and a "lofty place," a fit scene for hunters, playing on the words, the prophet implies, in the lofty place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it [JEROME]. These two places are specified, Mizpah in the east and Tabor in the west, to include the high places throughout the whole kingdom, in which Israel's rulers set up idolatrous altars.
2
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2. revolters——背道者。
profound——指 深深地 紮根〔CALVIN〕，且沉到最深的底層，在拜偶像上 無所不用其極
（Ho 9:9； Isa 31:6）
〔HENDERSON〕。從對比
（Ho 5:3）
「沒有向我隱藏」看來，我寧可解釋為他們在拜偶像上 極其狡猾。耶羅波安以為在但和伯特利設立金牛犢來代表神，藉以阻止以色列人的心因上耶路撒冷敬拜而重新歸向大衛家，這是一項 深謀遠慮 的策略。照樣以色列其後的拜偶像，也是他們的首領以各種國家權宜之計為根據（參
Isa 29:15）。
to . . . slaughter——他不說「獻 祭」，因為他們所謂的祭與其說是獻祭，不如說是 屠殺；那些祭毫無神聖可言，因為是獻給偶像，而不是獻給聖潔的神。
though——MAURER 譯作「並且（儘管他們藉著向偶像宰殺祭牲而希望得著安全）我必成為 他們眾人的刑罰」。英文譯本（English Version） 的譯法也很有道理：他們深深地背道，卻不顧 我一切的先知警告。
English original
2. revolters--apostates.
profound--deeply rooted [CALVIN] and sunk to the lowest depths, excessive in their idolatry
(Ho 9:9; Isa 31:6)
[HENDERSON]. From the antithesis
(Ho 5:3),
"not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to worship. So Israel's subsequent idolatry was grounded by their leaders on various pleas of state expediency (compare
Isa 29:15).
to . . . slaughter--He does not say "to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God.
though--MAURER translates, "and (in spite of their hope of safety through their slaughter of victims to idols) I will be a chastisement to them all." English Version is good sense: They have deeply revolted, notwithstanding all my prophetical warnings.
3
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3. Ephraim——此處如此稱呼以法蓮支派，與這裏指其他九個支派的「Israel（以色列）」有別。在北國諸支派中，它向來居首。在早期歷史的四百年間，它與其附屬的兩個支派——瑪拿西和便雅憫——在整個國家中居於領導地位。此處以法蓮之所以被點名，是因他在拜偶像上首當其衝。
I how . . . not hid from me——儘管他們自以為 深藏不露 的狡猾
（Ho 5:2； Re 2:2, 9, 13, 19）。
now——「儘管我一直是責備一切」
（Ho 5:2）
犯這類屬靈 淫行 之人的，你 如今 仍舊在其中行。
English original
3. Ephraim--the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For four hundred years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry.
I how . . . not hid from me--notwithstanding their supposed profound cunning
(Ho 5:2; Re 2:2, 9, 13, 19).
now--"though I have been a rebuker of all them"
(Ho 5:2)
who commit such spiritual whoredoms, thou art now continuing in them.
4
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4. They——既不再直接稱呼以法蓮，便改用第三身 複數 來概括全體百姓。希伯來文 與 Margin（旁註） 相左——Margin（旁註） 作「their doings will not suffer（容讓）them」，希伯來文 在動詞之後省略「them」是不尋常的。其意是：他們是無可救藥的，因為他們不肯 容讓（如 希伯來文 字面之意）自己的行為被塑造成歸向神的樣式。意即他們 抵擋 神的靈，不 容讓 祂更新他們；又任憑自己沉溺於「淫亂的靈」之中（與「容讓」一詞所暗示的「神的靈」相對）
（Ho 4:12； Isa 63:10； Eze 16:43； Ac 7:51）。
English original
4. They--Turning from a direct address to Ephraim, he uses the third person plural to characterize the people in general. The Hebrew is against the Margin, their doings will not suffer them" the omission of "them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew literally means) their doings to be framed so as to turn unto God. Implying that they resist the Spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to "the Spirit of God" implied in "suffer" or "permit")
(Ho 4:12; Isa 63:10; Eze 16:43; Ac 7:51).
5
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5. the pride of Israel——他們以此驕傲拒絕神眾先知的警告
（Ho 5:2），
並以偶像為先於神
（Ho 7:10； Jer 13:17）。
testify to his face——他要公開地 當面 被定那顯而易見的驕傲之罪。或作「在 他的面上」，如
Isa 3:9。
Judah . . . shall fall with them——這預言晚於
Ho 4:15，
那時猶大尚未在拜偶像上走那麼遠；如今她效法以色列的壞榜樣，便招致要與以色列同受刑罰的威脅。
English original
5. the pride of Israel--wherewith they reject the warnings of God's prophets
(Ho 5:2),
and prefer their idols to God
(Ho 7:10; Jer 13:17).
testify to his face--openly to his face he shall be convicted of the pride which is so palpable in him. Or, "in his face," as in
Isa 3:9.
Judah . . . shall fall with them--This prophecy is later than
Ho 4:15,
when Judah had not gone so far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment.
6
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6. with . . . flocks——為要討好耶和華
（Isa 1:11-15）。
seek . . . not find——因為引導他們尋求祂的，乃是奴僕般的恐懼；也因為那時已經太遲了
（Pr 1:28； Joh 7:34）。
English original
6. with . . . flocks--to propitiate Jehovah
(Isa 1:11-15).
seek . . . not find--because it is slavish fear that leads them to seek Him; and because it then shall be too late
(Pr 1:28; Joh 7:34).
7
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7. treacherously——如對婚約的詭詐
（Jer 3:20）。
strange children——影射「淫亂的兒女」
（Ho 1:2; 2:4）。
「Strange（陌生）」或 外來 暗示他們的偶像是從國外引進的〔HENDERSON〕。更確切地說，「被神視為陌生人，不是屬祂的」，因他們是在拜偶像中長大的。如今不僅現存的一代，連將來興起的一代都在背道中被養大，情況已經絕望。
a month——只消 極短的時間，刑罰便要追上他們
（Zec 11:8）。
此處似乎是借貸的典故，那是 按月 計算的，不像我們按年計算。你無法拖延；你們毀滅的時候立刻、突然臨到，正如欠債的人必須在月終滿足債主的要求一樣。這預言論到提革拉毗列色的入侵，他擄走了流便、迦得、拿弗他利與瑪拿西半支派。
portions——意即產業。他們的資源與駐軍都不能拯救他們。HENDERSON 根據
Isa 57:6
解作「portions（分）」為 他們的偶像；上下文也支持此說，因「耶和華」——祂百姓真正的「分」
（De 32:9）——
與「他們的分」，即偶像，恰成對比。
English original
7. treacherously--as to the marriage covenant
(Jer 3:20).
strange children--alluding to "children of whoredoms"
(Ho 1:2; 2:4).
"Strange" or foreign implies that their idolatry was imported from abroad [HENDERSON]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation is reared in apostasy.
a month--a very brief space of time shall elapse, and then punishment shall overtake them
(Zec 11:8).
The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; the time of your destruction is immediately and suddenly coming on you; just as the debtor must meet the creditor's demand at the expiration of the month. The prediction is of the invasion of Tiglath-pileser, who carried away Reuben, Gad, Naphtali, and the half tribe of Manasseh.
portions--that is, possessions. Their resources and garrisons will not avail to save them. HENDERSON explains from
Isa 57:6,
"portions" as their idols; the context favors this, "the Lord" the true "portion of His people"
(De 32:9),
being in antithesis to "their portions," the idols.
8
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8. 此處以「吹角」的命令形式，宣告敵人將至。
cornet . . . trumpet——「cornet（角）」是用動物的彎角製成，為牧人所吹。「trumpet（號）」是黃銅或銀製的，筆直，用於戰爭與莊嚴場合。希伯來文 是 hatzotzerah，其音模仿號聲
（Ho 8:1； Nu 10:2； Jer 4:5； Joe 2:1）。
Gibeah . . . Ramah——都在便雅憫境內
（Isa 10:29）。
Beth-aven——在便雅憫境內；不像
Ho 4:15
所指的 Beth-el（伯特利），而是其東邊的一座城
（Jos 7:2）。
「Cry aloud（大聲呼喊）」，意即為報警而呼喊。「Benjamin（便雅憫）」用以代表整個南國猶大（參
Ho 5:5），
因為它是最先迎擊從北方進犯之敵的部分。「After thee, O Benjamin（便雅憫哪，在你後頭）」，表明伯特亞文的位置在便雅憫 後面，在以法蓮的邊界上。當敵人到伯特亞文時，便是在便雅憫的後方，緊貼著你——便雅憫哪
（Jud 5:14）。
English original
8. The arrival of the enemy is announced in the form of an injunction to blow an alarm.
cornet . . . trumpet--The "cornet" was made of the curved horn of animals and was used by shepherds. The "trumpet" was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew is hatzotzerah, the sound imitating the trumpet note
(Ho 8:1; Nu 10:2; Jer 4:5; Joe 2:1).
Gibeah . . . Ramah--both in Benjamin
(Isa 10:29).
Beth-aven--in Benjamin; not as in
Ho 4:15;
Beth-el, but a town east of it
(Jos 7:2).
"Cry aloud," namely, to raise the alarm. "Benjamin" is put for the whole southern kingdom of Judah (compare
Ho 5:5),
being the first part of it which would meet the foe advancing from the north. "After thee, O Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin
(Jud 5:14).
9
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9, 10.
Ho 5:9
論到以色列，
Ho 5:10
論到猶大。
the day of rebuke——我責罰他的日子。
among the tribes of Israel have I made known——證明何西阿的事奉範圍是在十個支派之中。
that which shall surely be——即此處所預言將要臨到的審判。這不再是附帶條件的判決，在悔改時還有蒙赦免的指望；而是絕對的，因為以法蓮已無可救藥地不悔改。
English original
9, 10. Israel is referred to in
Ho 5:9,
Judah in
Ho 5:10.
the day of rebuke--the day when I shall chastise him.
among the tribes of Israel have I made known--proving that the scene of Hosea's labor was among the ten tribes.
that which shall surely be--namely, the coming judgment here foretold. It is no longer a conditional decree, leaving a hope of pardon on repentance; it is absolute, for Ephraim is hopelessly impenitent.
10
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10. remove the bound——
（De 19:14; 27:17； Job 24:2； Pr 22:28; 23:10）。
用以比喻擅改祖宗所定、使人盡責的律法。亞哈斯與其朝臣（「猶大的首領」）廢棄了神古時的條例，挪移了銅座與銅海與洗濯盤的邊界，又從大馬色引進了一座拜偶像的壇
（2Ki 16:10-18）；
他也在欣嫩子谷焚燒自己的兒女，效法外邦可憎的事
（2Ch 28:3）。
English original
10. remove the bound--
(De 19:14; 27:17; Job 24:2; Pr 22:28; 23:10).
Proverbial for the rash setting aside of the ancestral laws by which men are kept to their duty. Ahaz and his courtiers ("the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the layer and the sea and introduced an idolatrous altar from Damascus
(2Ki 16:10-18);
also he burnt his children in the valley of Hinnom, after the abominations of the heathen
(2Ch 28:3).
11
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11. broken in judgment——指神臨到他的「judgment（審判）」
（Ho 5:1）。
walked after the commandment——指耶羅波安所命拜牛犢的命令
（2Ki 10:28-33）。
試比較
Mic 6:16，
「the statutes（律例） of Omri（暗利的）」，即拜偶像的律例。我們應當順從神過於順從人
（Ac 5:29）。
JEROME 讀作「filthiness（污穢）」。七十士譯本 給出的是意譯，而非字面翻譯：「after vanities（虛無之物）」。
English original
11. broken in judgment--namely, the "judgment" of God on him
(Ho 5:1).
walked after the commandment--Jeroboam's, to worship the calves
(2Ki 10:28-33).
Compare
Mic 6:16,
"the statutes of Omri," namely, idolatrous statutes. We ought to obey God rather than men
(Ac 5:29).
JEROME reads "filthiness." The Septuagint gives the sense, not the literal translation: "after vanities."
12
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12. as a moth——蛀壞衣裳
（Job 13:28； Ps 39:11； Isa 50:9）。
Judah . . . rottenness——以法蓮即十個支派，如被蛀蟲所蛀的 衣裳；猶大如被朽壞所侵的 身子
（Pr 12:4）。
或許暗指猶大較優之處——有大衛家，又有聖殿這民族的宗教中心〔GROTIUS〕。正如
Ho 5:13, 14
以「獅子」所造成的「傷」預表災禍的猛烈，此處則以緩慢卻必然蛀蝕的 蛀蟲 與 朽壞 這些比喻，預表其長久拖延的過程，以及從微小而意外的開端而來、確定又徹底的毀壞。
English original
12. as a moth--consuming a garment
(Job 13:28; Ps 39:11; Isa 50:9).
Judah . . . rottenness--Ephraim, or the ten tribes, are as a garment eaten by the moth; Judah as the body itself consumed by rottenness
(Pr 12:4).
Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious center of the nation [GROTIUS]. As in
Ho 5:13, 14,
the violence of the calamity is prefigured by the "wound" which "a lion" inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consuming moth and rottenness.
13
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13. wound——字面作「繃帶」；故指 包紮了的傷
（Isa 1:6； Jer 30:12）。
「Saw（看見）」，意即感覺到自己在政治上的衰弱，以及所面臨的危險。他們的頑梗由此更加顯明：既知道自己的景況不妙、充滿災禍，卻不查究其原因，也不尋求正當的救治。
went . . . to the Assyrian——先是米拿現
（2Ki 15:19）
向普勒求助；後有何細亞向撒縵以色求助
（2Ki 17:3）。
sent to King Jareb——當以 Judah（猶大） 作「sent（差遣）」的主語。如此，正如「以法蓮見自己的病」（第一句）在平行結構中對應「以法蓮……去亞述」（第三句），照樣「猶大見自己的傷」（第二句）對應（猶大）「差遣人去見耶雷布王」（第四句）。Jareb（耶雷布） 更當譯作「他們的 保護者」，字面為「報復者」〔JEROME〕。亞述「王」為自己的利益，隨時插手鄰國事務，自稱要 承辦 以色列與猶大的 案件；在
Jud 6:32，
Jerub（耶路巴） 中的 Jerub 正是如此使用，意即「為某人 爭辯」。猶大在亞哈斯治下，向提革拉毗列色求助以抗拒敘利亞與以色列
（2Ki 16:7, 8； 2Ch 28:16-21）；
亞述王「卻沒有幫助他、堅固他」，正應驗了此處的預言：「他不能醫治你們，也不能治好你們的傷。」
English original
13. wound--literally, "bandage"; hence a bandaged wound
(Isa 1:6; Jer 30:12).
"Saw," that is, felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, that, though aware of their unsound and calamitous state, they did not inquire into the cause or seek a right remedy.
went . . . to the Assyrian--First, Menahem
(2Ki 15:19)
applied to Pul; again, Hoshea to Shalmaneser
(2Ki 17:3).
sent to King Jareb--Understand Judah as the nominative to "sent." Thus, as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth clause). Jareb ought rather to be translated, "their defender," literally, "avenger" [JEROME]. The Assyrian "king," ever ready, for his own aggrandizement, to mix himself up with the affairs of neighboring states, professed to undertake Israel's and Judah's cause; in
Jud 6:32,
Jerub, in Jerub-baal is so used, namely, "plead one's cause." Judah, under Ahaz, applied to Tiglath-pileser for aid against Syria and Israel
(2Ki 16:7, 8; 2Ch 28:16-21);
the Assyrian "distressed him, but strengthened him not," fulfiling the prophecy here, "he could not heal you, nor cure you of your wound.
14
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14. lion——黑獅 與 少壯獅 是力量與兇猛的象徵
（Ps 91:13）。
I, even I——是強調的；當我，就是我這不可抵擋的神，撕裂之時
（Ps 50:22），
亞述的勢力也不能拯救。
go away——如獅子帶著獵物悠然回到洞中。
English original
14. lion--The black lion and the young lion are emblems of strength and ferocity
(Ps 91:13).
I, even I--emphatic; when I, even I, the irresistible God, tear in pieces
(Ps 50:22),
no Assyrian power can rescue.
go away--as a lion stalks leisurely back with his prey to his lair.
15
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繁體中文
15. return to my place——意即收回我的恩寵。
till they acknowledge their offence——希伯來文 作「直到他們承當己罪的刑罰」。正如 英文譯本（English Version） 所譯，大概也包含「接受 己罪刑罰」之意（參
Zec 11:5）。參
Le 26:40, 41； Jer 29:12, 13； Eze 6:9; 20:43; 36:31。
seek my face——意即尋求我的恩寵
（Pr 29:26，
Margin〔旁註〕）。
in . . . affliction . . . seek me early——意即殷勤地；天未亮就起來尋求我
（Ps 119:147；
參
Ps 78:34）。
English original
15. return to my place--that is, withdraw My favor.
till they acknowledge their offence--The Hebrew is, "till they suffer the penalty of their guilt." Probably "accepting the punishment of their guilt" (compare
Zec 11:5)
is included in the idea, as English Version translates. Compare
Le 26:40, 41; Jer 29:12, 13; Eze 6:9; 20:43; 36:31.
seek my face--that is, seek My favor
(Pr 29:26,
Margin).
in . . . affliction . . . seek me early--that is, diligently; rising up before dawn to seek Me
(Ps 119:147;
compare
Ps 78:34).
Ho 5:1-5.
神對以色列的祭司、百姓與首領因其罪而施的審判。
猶大也因有罪必受罰；他們兩者所求助的亞述也不能拯救他們；審判至終必引導他們悔改。
1. the king——大概指比加；他與猶大王亞哈斯同時，在亞哈斯治下，偶像崇拜在猶大首次猖獗到一個地步，招致敘利亞與以色列聯合入侵的審判，以及亞述的審判。
judgment is towards you——意即神的審判威脅著你們。
ye have been a snare on Mizpah . . . net . . . upon Tabor——正如獵人在米斯巴和陀伯這些山岡上張網設圈套，你們也照樣用網羅陷百姓於偶像崇拜，又以不公義將他們當作獵物。Mizpah 與 Tabor 之意分別為「守望樓」與「高處」，原是獵人合宜的場地；先知藉雙關語暗示，在我所設立你們的高位上，你們本當作百姓的 守望者，護衛他們免受惡害，你們卻作了 設陷阱獵捕 他們的人〔JEROME〕。此處特別指出這兩個地方——東邊的米斯巴與西邊的陀伯——是為了概括全國 各處的邱壇，以色列的統治者在那裏設立了拜偶像的祭壇。