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Hosea Capitolo 1
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The mind of God is revealed to this prophet, and by him to the people, in the first three chapters, by signs and types, but afterwards only by discourse. In this chapter we have, I. The general title of the whole book, Ho 1:1. II. Some particular instructions which he was ordered to give to the people of God. 1. He must convince them of their sin in going a whoring from God, by marrying a wife of whoredoms, Ho 1:2,3. 2. He must foretel the ruin coming upon them for their sin, in the names of his sons, which signified God's disowning and abandoning them, Ho 1:4-6,8,9. 3. He must speak comfortable to the kingdom of Judah, which still retained the pure worship of God, and assure them of the salvation of the Lord, Ho 1:7. 4. He must give an intimation of the great mercy God had in store both for Israel and Judah, in the latter days (Ho 1:10,1), for in this prophecy many precious promises of mercy are mixed with the threatenings of wrath.
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The Time of Hosea's Prophecy (768 BC)
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何西阿預言的時代（主前768年）
¹ 當烏西雅、約坦、亞哈斯、希西家作猶大王，約阿施的兒子耶羅波安作以色列王的時候，耶和華的話臨到備利的兒子何西阿。
1. 這裏先知的名字和姓氏。他自己也像其他先知一樣，在預言之前冠上自己的名字，為要使所有讀者確信：他隨時準備為自己所寫的，證明是出於神；他親手在其上簽署，表明這是他所堅守的。他的名字何西阿（與約書亞的原名相同），意為拯救者；因為先知是神子民得救的器皿，忠心的傳道人也是如此；他們幫助拯救許多靈魂脫離死亡，乃是藉著拯救他們脫離罪。他的姓氏是備利之子（Ben-Beeri）。正如我們現今一樣，當時也有人按其本鄉取姓，如摩利沙人彌迦、伊勒歌斯人那鴻；也有人按其父母取姓，如毗土珥的兒子約珥，以及此處備利的兒子何西阿。或許當其父母的顯赫能為他們帶來尊榮時，他們便使用這種區別；但猶太人認為凡先知的父親被提名者，其父也是先知，這乃是沒有根據的臆測。備利意為井，這可以使我們想到那生命泉源與活水——先知乃是從其中被汲取出來，也必須不斷地汲取。 2. 這裏是他的權柄與使命：耶和華的話臨到他。這話是給他的；這話帶著能力與功效臨到他；是作為真實的事啟示給他，而非他自己虛幻想像出來的，正如神當時向祂的僕人眾先知顯明自己的某種方式。他所說所寫的，都是出於神的默示；是藉著耶和華的話，正如保羅論到他所純粹藉著啟示而領受的事所說的（帖前4:15）。因此，這卷書一直被收於舊約正典之中，並為新約中所引用的內容所證實——太2:15、9:13、12:7，羅9:25,26，彼前2:10。因為耶和華的話永遠長存。 3. 這裏特別記載了他發預言的時代——當猶大王烏西雅、約坦、亞哈斯、希西家在位的時候，以及以色列王約阿施的兒子耶羅波安在位的時候。我們對他預言的時間只有這一般性的記載，而沒有其任何特定部分的年代，不像此前的以賽亞、耶利米、以西結、但以理，以及此後的哈該和撒迦利亞那樣。這裏以色列只提到一位王的名字，雖然在這段時期內還有許多王，因為既已提及猶大的諸王，就沒有必要再列舉其他；而且他們都是惡人，他不以提名他們為樂，也不願將榮耀歸給他們。如今根據此處所記何西阿在這幾個朝代中所發預言的記載（看來耶和華的話在整個時期、在不同時刻仍或多或少臨到他），可以看出：（1）他發預言的時間很長，從年幼時就開始，這使他具有精力與活力的優勢，並且一直工作到年邁，這使他具有經驗與權威的優勢。他這樣長期從事如此善工，是他的極大榮耀；而這樣一位深知百姓光景、並且天然關心他們的牧者能長久住在他們中間——一位他們久已習慣、因此更可能對他們有益的牧者——對百姓而言是極大的憐憫。然而，就表面所見，他在他們中間並沒有行多少善；他們享受他越久，就越不把他放在心上；他們先是藐視他的年輕，後又藐視他的年邁。（2）他經歷了各種境遇。這些王之中有些非常好，可能支持並鼓勵他；另一些非常邪惡，（我們可以推想）對他皺眉並使他灰心；然而他仍然始終如一。神的僕人當預備經歷榮耀與羞辱、惡名與美名，並決心在兩種情形下都堅守自己的純全、緊貼自己的職分。（3）他在神的審判正在施行之時開始發預言——那時神正以更直接的方式與這犯罪的百姓爭辯，他們在被交在人手中之前，先落在耶和華的手中；因為在烏西雅和他同時代的耶羅波安的日子，發生了那可怖的地震，記載於亞14:5、摩1:1。那時也有蝗蟲之災，珥1:2-4、摩7:1、何4:3。神的杖被差遣來執行神的話，神的話也被差遣來解釋神的杖，然而若非神的靈開通人的耳朵使其受教與受管教，兩者都不能奏效。（4）他在以色列國處於繁榮昌盛之時開始發預言，因為耶羅波安第二在位時正是如此，正如我們在王下14:25所見：他收回以色列的邊境，神藉他的手拯救他們；然而那時何西阿仍大膽地責備他們的罪，並預告他們的毀滅。不可因人在世上亨通就奉承他們在罪中之行，反倒要在那時忠心地責備他們，明白告訴他們他們的繁榮不能成為他們的保障，他們若仍舊在其過犯中行事，那繁榮也必不能長久。
Originale inglese
The Time of Hosea's Prophecy (768 BC)
¹ The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel.
1. Here is the prophet's name and surname; which he himself, as other prophets, prefixes to his prophecy, for the satisfaction of all that he is ready to attest what he writes to be of God; he sets his hand to it, as that which he will stand by. His name, Hosea, or Hosea (for it is the very same with Joshua's original name), signifies a saviour; for prophets were instruments of salvation to the people of God, so are faithful ministers; they help to save many a soul from death, by saving it from sin. his surname was Ben-Beeri, or the son of Beeri. As with us now, so with them then, some had their surname from their place, as Micah the Morashite, Nahum the Elkoshite; others from their parents, as Joel the son of Bethuel, and here Hosea the son of Beeri. And perhaps they made use of that distinction when the eminence of their parents was such as would bring honour upon them; but it is a groundless conceit of the Jews that where a prophet's father is names he also was a prophet. Beeri signifies a well, which may put us in mind of the fountain of life and living waters from which prophets are drawn and must be continually drawing. 2. Here are his authority and commission: The word of the Lord came to him. It was to him; it came with power and efficacy to him; it was revealed to him as a real thing, and not a fancy or imagination of his own, in some such way as God then discovered himself to his servants the prophets. What he said and wrote was by divine inspiration; it was by the word of the Lord, as St. Paul speaks concerning that which he had purely by revelation, 1Th 4:15. Therefore this book was always received among the canonical books of the Old Testament, which is confirmed by what is quoted out of it in the New Testament, Mt 2:15,9:13,12:7, Ro 9:25,26, 1Pe 2:10. For the word of the Lord endures for ever. 3. Here is a particular account of the times in which he prophesied—in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. We have only this general date of his prophecy; and not the date of any particular part of it, as, before, in Isaiah, Jeremiah, Ezekiel, and Daniel, and, afterwards, in Haggai and Zechariah. Here is only one king of Israel named, though there were many more within this time, because, having mentioned the kings of Judah, there was no necessity of naming the other; and, they being all wicked, he took no pleasure in naming them, nor would do them the honour. Now by this account here given of the several reigns in which Hosea prophesied (and it should seem the word of the Lord still came to him, more or less, at times, throughout all these reigns) it appears, (1.) That he prophesied a long time, that he began when he was very young, which gave him the advantage of strength and sprightliness, and that he continued at his work till he was very old, which gave him the advantage of experience and authority. It was a great honour to him to be thus long employed in such good work, and a great mercy to the people to have a minister so long among them that so well knew their state, and naturally cared for it, one they had been long used to and who therefore was the more likely to be useful to them. And yet, for aught that appears, he did but little good among them; the longer they enjoyed him the less they regarded him; they despised his youth first, and afterwards his age. (2.) That he passed through a variety of conditions. Some of these kings were very good, and, it is likely, countenanced and encouraged him; others were very bad, who (we may suppose) frowned upon him and discouraged him; and yet he was still the same. God's ministers must expect to pass through honour and dishonour, evil report and good report, and must resolve in both to hold fast their integrity and keep close to their work. (3.) That he began to prophesy at a time when the judgments of God were abroad, when God was himself contending in a more immediate way with that sinful people, who fell into the hands of the Lord, before they were turned over into the hands of man; for in the days of Uzziah, and of Jeroboam his contemporary, the dreadful earthquake was, mentioned Zec 14:5, Am 1:1. And then was the plague of locusts, Joe 1:2-4, Am 7:1, Ho 4:3. The rod of God is sent to enforce the word and the word of God is sent to explain the rod, yet neither prevails till God by his Spirit opens the ear to instruction and discipline. (4.) That he began to prophesy in Israel at a time when their kingdom was in a flourishing prosperous condition, for so it was in the reign of Jeroboam the second, as we find 2Ki 14:25, He restored the coast of Israel, and God saved them by his hand; yet then Hosea boldly tells them of their sins and foretels their destruction. Men are not to be flattered in their sinful ways because they prosper in the world, but even then must be faithfully reproved, and plainly told that their prosperity will not be their security, nor will it last long if they go on still in their trespasses.
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The Prophet's Marriage; Threatenings against Israel; Intimation of Mercy to Judah (768 BC)
繁體中文
先知的婚姻；對以色列的警告；對猶大施憐憫的暗示（主前768年）
² 耶和華初次藉何西阿說話。耶和華對何西阿說：你去娶淫婦為妻，也收那從淫亂所生的兒女；因為這地大行淫亂，離棄耶和華。
³ 於是他去娶了滴拉音的女兒歌篾。這女子懷孕，給他生了一個兒子。
⁴ 耶和華對他說：給他起名叫耶斯列；因為再過片時，我必向耶戶家追討耶斯列的流血之罪，也必使以色列家的國度滅絕。
⁵ 到那日，我必在耶斯列平原折斷以色列的弓。
⁶ 婦人又懷孕生了一個女兒。神對他說：給她起名叫羅路哈瑪；因為我必不再憐憫以色列家；但我必將他們全然除滅。
⁷ 但我卻要憐憫猶大家，使他們靠耶和華他們的神得救；不靠弓、不靠刀、不靠爭戰、不靠馬、不靠馬兵得救。
耶和華初次藉何西阿說話這話，可以指以下兩者之一： 1. 指大約這時候興起的那一榮耀的先知群體。約在此時，約珥、阿摩司、彌迦、約拿、俄巴底亞和以賽亞都活著並發預言；但何西阿是其中第一個預告以色列毀滅的人；耶和華這話的開始是藉著他。我們在這裏所提的耶羅波安的歷史中讀到（王下14:27），耶和華尚未說要塗抹以色列的名，但不久之後祂就這樣說了，而何西阿就是開始這樣說的那人，這使他的任務格外艱難——要作頭一個傳達令人不悅的信息的人，而且過了相當時候才有其他人被興起來支持他。或者更確切地說， 2. 指何西阿自己的預言。這是神差他到這百姓那裏所傳的第一個信息，要告訴他們：他們是一個邪惡淫亂的世代。他本可能請求暫緩如此嚴厲地對待他們，等到他建立了權威和聲望，並在他們的感情中取得一些地位之後再說。不；他必須從這事開始，好叫他們知道從耶和華的先知那裏可以期待什麼。不但如此，他不僅要向他們傳講這事，還要寫下來、發表，並留作記錄作為對他們的見證。如今在這裏，
一、先知要好像對著一面鏡子，向他們展示他們的罪，並且顯明這罪極其邪惡、極其可憎。先知被吩咐去娶淫婦為妻，也收那從淫亂所生的兒女（何1:2）。他也照樣行了（何1:3）。他娶了一個名聲敗壞的女子，滴拉音的女兒歌篾——不是一個結了婚又犯了姦淫的女子，因為若是這樣她必被治死，而是一個在未婚狀態中生活放蕩的女子。娶這樣的人並非本質上的惡（malum in se），只是偶發的惡（malum per accidens）——不謹慎、不得體、不適宜，因此為祭司所禁止；若真的行了，對先知而言將是一種苦難（亞瑪謝受咒詛的威脅就是他的妻子要成為妓女，摩7:17），但當神為了神聖的目的而吩咐時，就並不是罪；既被吩咐，那就是他的本分，他必須將自己的名聲交託給神。然而大多數註釋家認為這是在異象中成就的，或者只不過是一個比喻；這是古時常用的教導方式，特別是先知們常用的；他們用比喻將關乎別人的意思轉到自己身上，正如保羅所說的（林前4:6）。他要娶淫亂之妻，並且要從她得著那些雖然在婚姻中所生、卻人人都要懷疑是淫亂所生的兒女、是在姦淫中所懷的——因為那些在未婚時生活放蕩的人，在婚姻狀態中往往也照樣如此，這實在太普遍了。「如今」（神說）「何西阿，這百姓對我而言，就是這樣的羞辱、這樣的悲傷與煩擾，如同淫亂之妻和淫亂所生的兒女之於你一樣。因為這地大行淫亂。」他們在一切惡行上都偏離了耶和華；但他們的拜偶像尤為此處所指控的淫亂。將唯獨歸於神的榮耀歸給任何受造物，對神而言是一種傷害和冒犯，正如妻子投入陌生人的懷抱之於丈夫一樣。在那些已經承認信仰、並已與神立約的人身上尤為如此；這是破壞了婚姻的盟約；這是一種可憎可恨的罪，比任何事物更甚地使人心昏昧、奪去人的心。拜偶像就是大淫亂，比任何別的更壞；這是離棄耶和華——我們對祂所負的義務，比任何妻子對丈夫所負的或所能負的都更大。這地行了淫亂；這不是這裏那裏個別的人犯拜偶像之罪，而是全地都被它玷污了；這罪已成為全國性的，這病已成為傳染性的。先知這樣一個聖人若有一個淫亂的妻子和像她一樣淫亂的兒女，那是何等可憎的事！這對他的忍耐是何等大的考驗！她若執意如此，除了休書之外還能期望什麼呢！那麼，聖潔的神有了這樣的百姓被稱為祂名下的人、在祂的殿中有一席之地，豈不更為冒犯嗎？祂對他們的忍耐何其大！祂將他們棄絕又是何等公義！這就好像他娶了滴拉音的女兒歌篾一樣——她當時可能是一位有名的妓女。以色列地就像滴拉音的女兒歌篾。歌篾意為敗壞；滴拉音意為兩個餅或兩塊無花果餅；這表明以色列已瀕臨毀滅，而他們的奢華和縱慾正是其原因。他們如同壞無花果，壞得不能吃。這暗示罪是豐裕之女，而毀滅是濫用豐裕之女。有人這樣解釋這裏給先知的命令：「你去娶淫亂之妻吧，因為你若去尋找一個正直端莊的女子，你必找不著，因為這地和這地的一切百姓都沉溺於淫亂之中——這是拜偶像通常的伴隨物。」
二、先知要好像透過望遠鏡，向他們展示他們的毀滅；他以這淫婦所生兒女的名字來作成這事；因為正如私慾既懷了胎，就生出罪來，罪既長成，就生出死來。
1. 他藉著被指定給頭一個孩子的名字預告了王室的傾覆。這孩子是個兒子：給他起名叫耶斯列（何1:4）。我們看到先知以賽亞給他的兒女取了預言性的名字（賽7:3、8:3），這位先知在此也是如此。耶斯列意為神的種子（他們本應如此）；但也意為神所分散的；他們要像山上沒有牧人的羊一般。不要稱他們為以色列——這名意為治理，他們已經喪失了那名字的一切尊榮；要稱他們為耶斯列——意為分散，因為那些離棄耶和華的人必無盡地飄流。迄今他們像種子一樣被分散；如今讓他們像糠秕一樣被分散。耶斯列是以色列諸王御座之一的名稱；那是一座美麗的城市，坐落在宜人的山谷中，正是因這城市的緣故，這孩子被稱為耶斯列，因為再過片時，我必向耶戶家追討耶斯列的流血之罪——現任的王耶羅波安就是耶戶的直系後裔。耶戶家為耶戶的罪受了報應，因為神常常將人的罪孽積存起來，追討在他們子孫身上。這是以色列家的國度——可以指現今的王室，就是耶戶的家室，神很快就使它滅絕（因為這耶羅波安的兒子撒迦利雅只作了六個月的王，他是耶戶家族最後一人）；也可以指整個國家，它持續敗壞邪惡，在何細亞作王時約七十年後被廢除；在神看來，那不過是片時。注意：王的威榮也好，國度的權勢也好，若他們繼續悖逆神，都不能保護他們免受神毀滅性的審判。（2）這爭辯的根據是什麼：我必向耶戶家追討耶斯列的流血之罪——就是耶戶在耶斯列所流的血，那時他奉神的差遣、遵從神的命令，徹底滅絕了亞哈家以及一切與它結盟的人，和一切拜巴力的人。神稱許了他所作的（王下10:30）：你辦好我眼中看為正的事；然而在此神卻要在那應許他的家族可以掌權到第四代的期限滿了之後，向耶戶家追討那血債。但同一個行為怎能既被賞賜又被懲罰呢？完全公道；這事的本質是好的；這是對亞哈家所宣告之公義判決的執行，因此得了賞賜；但耶戶不是以正當的方式行的；他的目標是自己的高升，而不是神的榮耀，並且在執行神的公義時夾雜了自己的私憤。他帶著對罪人的惡意而行，卻對罪本身毫無反感；因為他維持了金牛犢的敬拜，也不留意遵行神的律法（王下10:31）。所以當他家的罪孽滿盈、神來與他們算賬的時候，賬上的第一項（既為首，便代表了其餘一切）就是亞哈家的血——此處稱為耶斯列的血。巴沙家被剷除時也是如此，因為他效法耶羅波安的家，又因為他殺了他（王上16:7）。注意：那受託執行審判的人，有責任留心自己是否出於正當的原則和正當的動機而行，並且自己不要活在所懲罰於別人的那些罪中，免得連他們公義的處決，到那日也被算為與謀殺無異。（3）這爭辯將進行到何等地步；這不是管教，而是毀滅。有人將我必追討（或指定）耶戶家耶斯列的血這些話，理解為不像我們所讀的那樣是報復那流血，而是重複那流血：「我必懲罰耶戶家，正如我懲罰了亞哈家一樣，因為耶戶沒有因他前人的受罰而受警戒，反而步了他們拜偶像的後塵。耶戶家被滅之後，我必使以色列家的國度滅絕；我要開始使它敗落，雖然它目前正繁榮興盛。」耶戶家最後一人撒迦利亞死後，十支派的國度就走向衰敗，明顯地日漸式微。而為了它的毀滅，有警告說（何1:5）：我必在耶斯列平原折斷以色列的弓——即以色列戰士的力量，迦勒底人譯本如此說。神要使他們無力自衛或抵抗仇敵。弓在力量中堅立、在手中更新，表示力量增長；照樣，弓被折斷表示沉淪敗落的力量。這弓要在耶斯列平原被折斷，那裏可能有兵器庫；或者，在那山谷裏曾打過某場戰役，使以色列國大為削弱。注意：對神的爭辯毫無防禦之法；當祂出來攻擊一國的時候，他們的強弓很快就折斷，他們的堅壘就倒塌。他們在耶斯列平原流了那血，公義的神必在同一個地方向他們追討；正如某些臭名昭著的罪犯，恰在他們受刑所因之惡行發生的地方被鎖鏈吊死，使刑罰與罪惡相稱。
2. 他藉著給第二個孩子所取的名字，預告神將全國棄絕。這是個女兒，正如前一個是兒子，暗示兒女都敗壞了自己的道路。有人以此暗示以色列變得柔弱，因而被削弱。要給這女兒起名叫羅路哈瑪——不蒙憐憫（如此譯於羅9:25），或譯未蒙憐憫（如此譯於彼前2:10）。意思都是一樣。這宣告了以色列家的厄運：我必不再憐憫他們。這暗示神曾向他們大施憐憫，但他們濫用了祂的恩惠、喪失了這些恩惠，如今祂不再向他們施恩。注意：那些為虛謊之物離棄自己憐憫的人，有理由預期自己的憐憫離棄他們，將他們交給虛謊的偶像（拿2:8）。罪甚至使神的憐憫轉離以色列家——祂自己承認信仰的百姓——當神說祂不再憐憫他們的時候，他們的光景實在悲慘。接著說：我必將他們全然除滅，有人譯為必全然遷移他們，另有人譯為必全然拔出他們。注意：當憐憫的溪流被截斷，我們除了期望忿怒的瓶傾倒之外，別無可期。神不再憐憫的人必全然被除滅，如同渣滓和糞土一般。除滅這詞有時意為赦免罪；有人在此取此義：我必不再憐憫他們，儘管我從前在赦免中已赦免了他們。神雖久忍，卻不會永遠容忍一個恨惡改革的百姓。或者，我必不再憐憫他們，使我以任何方式赦免他們，或（如旁註所譯）使我完全赦免他們。若赦免之恩被拒，就不能期望別的憐憫了，因為那是通往一切其餘恩典的門戶。有人以此說明安慰：我必不再憐憫他們，直到我在赦免中赦免他們的時候——即直到救贖主來到錫安、除去雅各的不敬虔。迦勒底譯本如此讀：但若他們悔改，我在赦免中必赦免他們。 即使是最大的罪人，若及時醒悟歸回，也必發現在神那裏有赦免之恩。
三、他要向他們展示神為猶大家所存留的是怎樣的憐憫——就在祂如此與以色列家爭辯的同時（何1:7）：但我卻要憐憫猶大家。 注意：雖然有些人因不順服而被公義地棄絕，神卻總要為自己保全一群餘民，作為憐憫的器皿和記念。當神的公義在一些人身上得著榮耀時，仍有另一些人使白白之恩在他們身上得著榮耀。雖然有人因不信被折下來，神卻要在這世上保留教會，直到末時。神要憐憫猶大而不憐憫他們，這加增了以色列被棄的嚴重性；而猶大雖然也行了惡，神卻不像棄絕以色列那樣棄絕他們，這就更顯大神對猶大的憐憫：我必憐憫他們，拯救他們。 注意：我們的得救純粹歸功於神的憐憫，而非我們自己的任何功勞。如今，
1. 這無疑是指神以獨特的方式為猶大所成就的屬世拯救，就是那賜給他們而不賜給以色列的恩惠。當亞述軍隊毀滅了撒瑪利亞、將十支派擄去之後，他們進而圍攻耶路撒冷；但神憐憫猶大家，藉著一位天使在一夜之間在亞述營中造成大屠殺而拯救了他們；那時他們是靠耶和華他們的神直接得救，而不是靠刀靠弓。當十支派繼續被擄、他們的地被別人佔據、他們全然被除滅時，神憐憫猶大家並拯救了他們，七十年後使他們歸回，不是倚靠勢力，不是倚靠才能，乃是倚靠萬軍之耶和華的靈（亞4:6）。我必靠耶和華他們的神拯救他們，即靠我自己。神要以自己的能力被高舉，將這工作攬在自己手中。祂親自承當作者的拯救是確定的；因為祂若行事，無人能阻擋。而祂靠著自己所行的拯救最為可悅。如此，耶和華獨自引導他。 任何拯救中人的成分越少、神的成分越多，這拯救就越發光輝燦爛、越甘甜可口。我必靠耶和華的話語拯救他們（迦勒底譯本如此），為基督——那永恆的道——的緣故，並藉著祂的大能。我必不靠弓不靠刀拯救他們，即：（1）他們在自己被削減到連自衛的弓和刀都沒有的低谷時，將蒙拯救（士5:8，撒上13:22）。（2）當他們被帶到不再倚靠自己的力量和武器時，他們將蒙耶和華拯救（詩44:6）。（3）他們將輕而易舉地蒙拯救，無須動刀動弓（何1:7）。賽9:5，我必靠耶和華他們的神拯救他們。 稱祂為他們的神，是責備那將祂從自己那裏趕走的十支派——正因如此祂棄絕了他們——並且表明神向猶大家施憐憫、施特別的憐憫而拯救他們的真正原因：這是照著祂作為耶和華他們的神與他們所立的約，也是對他們忠心地遵從祂和祂的話語與敬拜的報答。但是，
2. 這也可以指猶大從拜偶像中得拯救，這預備了他們並使他們配得其他的拯救。這實在是靠耶和華他們的神的拯救；這只能藉著祂恩典的大能來成就，決不能靠刀或弓來成就。正當以色列國在何細亞手下全然被除滅之時，猶大國在希西家手下榮耀地改革了，因此得以保全；在巴比倫，神先拯救他們脫離拜偶像，然後才拯救他們脫離被擄。
3. 有人認為這應許指向那在時候滿足時、靠著主我們的神耶穌基督所成就的大拯救——祂來到世上為要將自己的百姓從罪惡裏救出來。
Originale inglese
The Prophet's Marriage; Threatenings against Israel; Intimation of Mercy to Judah (768 BC)
² The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD.
³ So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.
⁴ And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.
⁵ And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel.
⁶ And she conceived again, and bare a daughter. And God said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.
⁷ But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
These words, The beginning of the word of the Lord by Hosea, may refer either, 1. To that glorious set of prophets which was raised up about this time. About this time there lived and prophesied Joel, Amos, Micah, Jonah, Obadiah, and Isaiah; but Hosea was the first of them that foretold the destruction of Israel; the beginning of this word of the Lord was by him. We read in the history of this Jeroboam here named (2Ki 14:27) that the Lord had not yet said he would blot out the name of Israel, but soon after he said he would, and Hosea was the man that began to say it, which made it so much the harder task to him, to be the first that should carry an unpleasing message and some time before any were raised up to second him. Or, rather, 2. To Hosea's own prophecies. This was the first message God sent him upon to this people, to tell them that they were an evil and an adulterous generation. He might have desired to be excused from dealing so roughly with them till he had gained authority and reputation, and some interest in their affections. No; he must begin with this, that they might know what to expect from a prophet of the Lord. Nay, he must not only preach this to them, but he must write it, and publish it, and leave it upon record as a witness against them. Now here,
I. The prophet must, as it were in a looking-glass, show them their sin, and show it to be exceedingly sinful, exceedingly hateful. The prophet is ordered to take unto him a wife of whoredoms and children of whoredoms, Ho 1:2. And he did so, Ho 1:3. He married a woman of ill fame, Gomer the daughter of Diblaim, not one that had been married and had committed adultery, for then she must have been put to death, but one that had lived scandalously in the single state. To marry such a one was not malum in se—evil in itself, but only malum per accidens—incidentally an evil, not prudent, decent, or expedient, and therefore forbidden to the priests, and which, if it were really done, would be an affliction to the prophet (it is threatened as a curse on Amaziah that his wife should be a harlot, Am 7:17), but not a sin when God commanded it for a holy end; nay, if commanded, it was his duty, and he must trust God with his reputation. But most commentators think that it was done in vision, or that it is no more than a parable; and that was a way of teaching commonly used among the ancients, particularly prophets; what they meant of others they transferred to themselves in a figure, as St. Paul speaks, 1Co 4:6. He must take a wife of whoredoms, and have such children by her as every one would suspect, though born in wedlock, to be children of whoredoms, begotten in adultery, because it is too common for those who have lived lewdly in the single state to live no better in the married state. "Now" (saith God) "Hosea, this people is to me such a dishonour, and such a grief and vexation, as a wife of whoredoms and children of whoredoms would be to thee. For the land has committed great whoredoms." In all instances of wickedness they had departed from the Lord; but their idolatry especially is the whoredom they are here charged with. Giving that glory to any creature which is due to God alone is such an injury and affront to God as for a wife to embrace the bosom of a stranger is to her husband. It is especially so in those that have made a profession of religion, and have been taken into covenant with God; it is breaking the marriage-bond; it is a heinous odious sin, and, as much as any thing, besots the mind and takes away the heart. Idolatry is great whoredom, worse than any other; it is departing from the Lord, to whom we lie under greater obligations than any wife does or can do to her husband. The land has committed whoredom; it is not here and there a particular person that is guilty of idolatry, but the whole land is polluted with it; the sin has become national, the disease epidemical. What an odious thing would it be for the prophet, a holy man, to have a whorish wife, and children whorish like her! What an exercise would it be of his patience, and, if she persisted in it, what could be expected but that he should give her a bill of divorce! And is it not then much more offensive to the holy God to have such a people as this to be called by his name and have a place in his house? How great is his patience with them! And how justly may he cast them off! It was as if he should have married Gomer the daughter of Diblaim, who probably was at that time a noted harlot. The land of Israel was like Gomer the daughter of Diblaim. Gomer signifies corruption; Diblaim signifies two cakes, or lumps of figs; this denotes that Israel was near to ruin, and that their luxury and sensuality were the cause of it. They were as the evil figs that could not be eaten, they were so evil. It intimates sin to be the daughter of plenty and destruction the daughter of the abuse of plenty. Some give this sense of the command here given to the prophet: "Go, take thee a wife of whoredoms, for, if thou shouldst go to seek for an honest modest woman, thou wouldst not find any such, for the whole land, and all the people of it, are given to whoredom, the usual concomitant of idolatry."
II. The prophet must, as it were through a perspective glass, show them their ruin; and this he does in the names given to the children born of this adulteress; for as lust, when it has conceived, brings forth sin, so sin, when it is finished, brings forth death.
1. He foretels the fall of the royal family in the name he is appointed to give to his first child, which was a son: Call his name Jezreel, Ho 1:4. We find that the prophet Isaiah gave prophetical names to his children (Isa 7:3,8:3), so this prophet here. Jezreel signifies the seed of God (so they should have been); but it signifies also the scattered of God; they shall be as sheep on the mountains that have no shepherds. Call them not Israel, which signifies dominion, they have lost all the honour of that name; but call them Jezreel, which signifies dispersion, for those that have departed from the Lord will wander endlessly. Hitherto they have been scattered as seek; let them now be scattered as chaff. Jezreel was the name of one of the royal seats of the kings of Israel; it was a beautiful city, seated in a pleasant valley, and it is with allusion to that city that this child is called Jezreel, for yet a little while and I will avenge the blood of Jezreel upon the house of Jehu, from whom the present king, Jeroboam, was lineally descended. The house of Jehu smarted for the sins of Jehu, for God often lays up men's iniquity for their children and visits it upon them. It is the kingdom of the house of Israel, which may be meant either of the present royal family, that of Jehu, which God did quickly cause to cease (for the son of this Jeroboam, Zechariah, reigned but six months, and he was the last of Jehu's race), or of the whole kingdom in general, which continued corrupt and wicked, and which was made to cease in the reign of Hoshea, about seventy years after; and with God that is but a little while. Note, Note, Neither the pomp of kings nor the power of kingdoms can secure them from God's destroying judgments, if they continue to rebel against him. (2.) What is the ground of this controversy: I will revenge the blood of Jezreel upon the house of Jehu, the blood which Jehu shed at Jezreel, when by commission from God and in obedience to his command, he utterly destroyed the house of Ahab, and all that were in alliance with it, with all the worshippers of Baal. God approved of what he did (2Ki 10:30): Thou has done well in executing that which is right in my eyes; and yet here God will avenge that blood upon the house of Jehu, when the time has expired during which it was promised that his family should reign, even to the fourth generation. But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed at his own advancement, not at the glory of God, and mingled his own resentments with the execution of God's justice. He did it with a malice against the sinners, but not with any antipathy to the sin; for he kept up the worship of the golden calves, and took no heed to walk in the law of God, 2Ki 10:31. And therefore when the measure of the iniquity of his house was full, and God came to reckon with them, the first article in the account is (and, being first, it is put for all the rest) for the blood of the house of Ahab, here called the blood of Jezreel. Thus when the house of Baasha was rooted out it was because he did like the house of Jeroboam, and because he killed him, 1Ki 16:7. Note, Those that are entrusted with the administration of justice are concerned to see to it that they do it from a right principle and with a right intention, and that they do not themselves live in those sins which they punish in others, lest even their just executions should be reckoned for, another day, as little less than murders. (3.) How far the controversy shall proceed; it shall be not a correction, but a destruction. Some make those words, I will visit, or appoint, the blood of Jezreel upon the house of Jehu, to signify, not as we read it the revenging of that bloodshed, but the repeating of that bloodshed: "I will punish the house of Jehu, as I punished the house of Ahab, because Jehu did not take warning by the punishment of his predecessors, but trod in the steps of their idolatry. And after the house of Jehu is destroyed I will cause to cease the kingdom of the house of Israel; I will begin to bring it down, though now it flourish." After the death of Zechariah, the last of the house of Jehu, the kingdom of the ten tribes went to decay, and dwindled sensibly. And, in order to the ruin of it, it is threatened (Ho 1:5), I will break the bow of Israel in the valley of Jezreel; the strength of the warriors of Israel, so the Chaldee. God will disable them either to defend themselves or to resist their enemies. And the bow abiding in strength, and being renewed in the hand, intimates a growing power, so the breaking of the bow intimates a sinking ruined power. The bow shall be broken in the valley of Jezreel, where, probably, the armoury was; or, it may be, in that valley some battle was fought, wherein the kingdom of Israel was very much weakened. Note, There is no fence against God's controversy; when he comes forth against a people their strong bows are soon broken and their strong-holds broken down. In the valley of Jezreel they shed that blood which the righteous God would in that very place avenge upon them; as some notorious malefactors are hanged in chains just where the villainy they suffer for was perpetrated, that the punishment may answer the sin.
2. He foretels God's abandoning the whole nation in the name he gives to the second child. This was a daughter, as the former was a son, to intimate that both sons and daughters had corrupted their way. Some make to signify that Israel grew effeminate, and was thereby enfeebled and made weak. Call the name of this daughter Lo-ruhamah—not beloved (so it is translated Ro 9:25), or not having obtained mercy, so it is translated 1Pe 2:10. It comes all to one. This reads the doom of the house of Israel: I will no more have mercy upon them. It intimates that God had shown them great mercy, but they had abused his favours, and forfeited them, and now he would show them favour no more. Note, Those that forsake their own mercies for lying vanities have reason to expect that their own mercies should forsake them, and that they should be left to their lying vanities, Jon 2:8. Sin turns away the mercy of God even from the house of Israel, his own professing people, whose case is sad indeed when God says that he will no more have mercy upon them. And then it follows, I will utterly take them away, will utterly remove them (so some), will utterly pluck them up, so others. Note, When the streams of mercy are stopped we can expect no other than that the vials of wrath should be opened. Those whom God will no more have mercy upon shall be utterly taken away, as dross and dung. The word for taking away sometimes signifies to forgive sin; and some take it in that sense here: I will no more have mercy upon them, though in pardoning I have pardoned them heretofore. Though God has borne long, he will not bear always, with a people that hate to be reformed. Or, I will no more have mercy upon them, that I should in any wise pardon them, or (as our margin reads it) that I should altogether pardon them. If pardoning mercy is denied, no other mercy can be expected, for that opens the door to all the rest. Some make this to speak comfort: I will no more have mercy upon them till in pardoning I shall pardon them, that is, till the Redeemer comes to Zion to turn away ungodliness from Jacob. The Chaldee reads it, But, if they repent, in pardoning I will pardon them. Even the greatest sinners, if in time they bethink themselves and return, will find that there is forgiveness with God.
III. He must show them what mercy God had in store for the house of Judah, at the same time that he was thus contending with the house of Israel (Ho 1:7): But I will have mercy upon the house of Judah. Note, Though some are justly cast off for their disobedience, yet God will always secure to himself a remnant that shall be the vessels and monuments of mercy. When divine justice is glorified in some, yet there are others in whom free grace is glorified. And, though some through unbelief are broken off, yet God will have a church in this world till the end of time. It aggravates the rejection of Israel that God will have mercy on Judah, and not on them, and magnifies God's mercy to Judah that, though they also have done wickedly, yet God did not reject them, as he rejected Israel: I will have mercy upon them and will save them. Note, Our salvation is owing purely to God's mercy, and not to any merit of our own. Now,
1. This, without doubt, refers to the temporal salvations which God wrought for Judah in a distinguishing way, the favours shown to them and not to Israel. When the Assyrian armies had destroyed Samaria, and carried the ten tribes away into captivity, they proceeded to besiege Jerusalem; but God had mercy on the house of Judah, and saved them by the vast slaughter which an angel made, in one night, in the camp of the Assyrians; then they were saved by the Lord their God immediately, and not by sword or bow. When the ten tribes were continued in their captivity, and their land was possessed by others, they being utterly taken away, God had mercy on the house of Judah and saved them, and, after seventy years, brought them back, not by might or power, but by the Spirit of the Lord of hosts, Zec 4:6. I will save them by the Lord their God, that is, by myself. God will be exalted in his own strength, will take the work into his own hands. That salvation is sure which he undertakes to be the author of; for, if he will work, none shall hinder. And that salvation is most acceptable which he does by himself. So the Lord alone did lead him. The less there is of man in any salvation, and the more of God, the brighter it shines and the sweeter it tastes. I will save them in the word of the Lord (so the Chaldee), for the sake of Christ, the eternal word, and by his power. I will save them not by bow nor by sword, that is, (1.) They shall be saved when they are reduced to so low an ebb that they have neither bow nor sword to defend themselves with, Jdg 5:8, 1Sa 13:22. (2.) They shall be saved by the Lord when they are brought off from trusting to their own strength and their weapons of war, Ps 44:6. (3.) They shall be saved easily, without the trouble of sword and bow, Ho 1:7. Isa 9:5, I will save them by the Lord their God. In the calling him their God, he upbraids the ten tribes who had cast him off from being theirs, for which reason he had cast them off, and intimates what was the true reason why he had mercy, distinguishing mercy, for the house of Judah, and saved them: it was in pursuance of his covenant with them as the Lord their God, and in recompence for their faithful adherence to him and to his word and worship. But,
2. This may refer also to the salvation of Judah from idolatry, which qualified and prepared them for their other salvations. And this is indeed a salvation by the Lord their God; it is wrought only by the power of his grace, and can never be wrought by sword or bow. Just at the time that the kingdom of Israel was utterly taken away, under Hoshea, the kingdom of Judah was gloriously reformed, under Hezekiah, and was therefore preserved; and in Babylon God saved them from their idolatry first, and then from their captivity.
3. Some make this promise to look forward to the great salvation which, in the fulness of time, was to be wrought out by the Lord our God, Jesus Christ, who came into the world to save his people from their sins.
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Temporary Rejection of Israel; Promises of Mercy (768 BC)
繁體中文
以色列暫時被棄；憐憫的應許（主前768年）
⁸ 歌篾給羅路哈瑪斷奶以後，又懷孕生了一個兒子。
⁹ 神說：給他起名叫羅阿米；因為你們不是我的子民，我也不作你們的神。
¹⁰ 然而，以色列人的人數必如海沙，不可量、不可數；並且從前對他們說你們不是我的子民的那地方，在那裏必對他們說：你們是永生神的兒子。
¹¹ 猶大人和以色列人必一同聚集，為自己立一個首領，他們必從這地上去；因為耶斯列的日子必為大。
我們在此看到一個預言，
一、關乎以色列暫時被棄，這藉著何西阿從他那淫亂的妻子所生的另一個孩子的名字來表明（何1:8,9）。我們仍須注意：那些名字中對以色列帶有可怕凶兆的孩子，都是淫亂的兒女（何1:2），都是何西阿所娶的那妓女所生的，為要暗示以色列的毀滅是以色列之罪的自然產物。他們若不是先背叛了神，就永不會被祂棄絕；神從不離棄任何人，直到那人先離棄祂。這裏有： 1. 這孩子的出生：她給女兒斷了奶之後，又懷孕生了一個兒子。 注意這孩子出生的遲延——這孩子的名字要在其中帶著他們徹底被棄的確定預兆，為要表明神對他們的忍耐，以及祂不願走到極端。有人認為她再生一個兒子，表示那百姓執意行惡；私慾仍懷了胎，生出罪來。他們越發犯罪（迦勒底意譯本如此解釋）；他們在淫亂中已老於世故，並且剛硬。 2. 所給他的名字：叫他羅阿米——非我民。 當他們被告知神不再憐憫他們時，他們毫不在意，卻以這種想法自欺：他們是神的百姓，祂不能不憐憫他們。所以祂將那根杖從他們腳下抽走，否認與他們有任何關係：你們不是我的子民，我也不作你們的神。 我必不作你們的（原文如此）；我必不與你們有任何關係，必不與你們有分；我必不作你們的王，你們的父，你們的保護者和護衛者。我們將這譯為涵蓋一切的話語，非常貼切：「我必不作你們的神；我必不作給你們的我——不是從前的那個我，不是你們所虛妄期望的那個我，也不是你們若緊緊跟從我時我會作的那個我。」注意：你們不是我的子民——你們不像我的百姓那樣行事；你們不像我的百姓那樣敬重我、順從我；你們不是我的百姓，而是這個或那個糞堆之神的百姓；所以我必不認你們為我的百姓，必不保護你們，必不對你們提出任何主張，不向你們索討，不從擄掠你們的人手中拯救你們；任憑他們取去；你們不是我的。你們不願意我作你們的神，卻向那些冒牌者致敬，所以我也不作你們的神；你們在我裏面無分，不可從我期望任何益處。注意，我們得以進入與神的約中，完全是出於祂、出於祂的恩典，因為這約是從祂那邊開始的：我必作他們的神，然後他們才作我的子民；我們愛，因為神先愛我們。 但我們被逐出約外，完全是出於我們自己、出於我們自己的愚昧。破裂是在人這一邊：你們不是我的子民，所以我也不作你們的神；神若恨惡任何人，是因為他們先恨惡了祂。 這在以色列被全然帶到亞述地、他們的地方不再認識他們的時候應驗了。他們不再是神的百姓，因為他們失去了對神的認識和敬拜；沒有先知被差到他們那裏，沒有應許賜給他們，像在被擄中賜給那兩個支派的那樣；不但如此，他們甚至不再是一個民族——就表面所見，他們與被擄到的列國混雜，在其中消失了。
二、關乎時候滿足時以色列的復歸與復興。這裏如同以前一樣，在怒氣中記念了憐憫；這棄絕既不會是全部，也不會是最終的（何1:10,11）：然而以色列人的人數必如海沙。 看那傷人的同一隻手怎樣伸出來醫治，那撕裂的怎樣溫柔地包紮；神雖然藉著威脅使人憂愁，卻要施憐憫，並以永遠的慈愛聚集他們。此處關乎神的以色列所作的應許非常寶貴，對我們今日也大有用處。
1. 有人認為這些應許在猶太人從巴比倫被擄歸回時就應驗了，那時十支派中有許多人歸附了猶大，享受了居魯士所宣告的自由，從他們所分散的各國出來、大量回到本國，立所羅巴伯為他們的首領，合而為一個民族，而此前的兩國卻是兩個分立的國家。並且在他們自己的地——神曾藉著先知否認他們、棄絕他們為非祂子民之地——神要藉著先知承認他們，並作為祂的兒女為他們顯現；全國各地的人都要上到聖殿敬拜。我們有理由相信，雖然這應許有更遠的所指，它卻是恩慈地為著、並敬虔地被用於巴比倫中被擄之人的支持和安慰，給了他們一個概括的保證：神為他們和他們的地預備了憐憫；只要這福分在其中、為其存留，他們的國就不會被毀滅。
2. 有人認為這些應許至少不會完全應驗，直到末後猶太人普遍歸正之日——這一日仍被期待來臨，那時如海沙般分散在各地的無數猶太人將被引導接受基督的信仰，並被納入福音教會之中。到那時，且直到那時，神才承認他們為祂的百姓、祂的兒女——就在他們曾經在被棄的陰沉記號之下躺臥的那個地方。猶太教師認為這應許至今尚未應驗。但是，
3. 可以肯定這應許在設立基督的國度時就應驗了——藉著傳福音、將猶太人和外邦人都帶入其中，因為這些話被保羅（羅9:25,26）和彼得寫信給分散的猶太人時（彼前2:10）所引用。此處的以色列就是福音教會，屬靈的以色列（加6:16），就是一切跟隨忠信的亞伯拉罕的腳蹤、承受他祝福的相信者——亞伯拉罕是一切相信之人的父，無論是猶太人還是外邦人（羅4:11,12）。如今讓我們看看關乎這個以色列所應許了什麼。
（1）它必大大增多，其數目必加增；它必如海沙，不可量、不可數。 雖然按肉體說的以色列減少、變得稀少，屬靈的以色列卻必繁盛、不可勝數。在藉著傳福音而被引到基督面前的廣大群眾中——無論是在基督教的最初世代還是此後——這應許都應驗了，以色列各支派和列國中有千千萬萬，沒有人能數過來（啟7:4,9，加4:27）。藉此，神當初呼召亞伯拉罕為多國的父時對亞伯拉罕所發的應許，就完全應驗了（創17:5），創22:17也是如此。有人觀察到，這裏將他們比作海沙，不僅因數目眾多，也因海沙作為水的界限，使水不至漫過大地；照樣，真以色列人在他們所居住的地方是一道防禦的牆垣，可以擋住審判。只要羅得在那裏，神就不能對所多瑪行事。
（2）神必與福音的以色列更新祂的約，並以與舊約教會設立時同樣充分而完備的憲章，將它設立為自己的教會；不但如此，其特權將更大得多：「從前對他們說，你們不是我的子民的那地方，在那裏你們必再次被納入約中，被承認為我的子民。」被棄的外邦人在他們各自的地方，以及被棄的猶太人在他們的地方，都必蒙恩、得福。在那裏——父親們因不信而被棄的地方——兒女們一旦相信就必被收納。這是蒙福的復活，使那不是子民的成為神的百姓。不但如此，特權更擴大了；如今不僅像從前一樣是你們是我的子民，而是你們是永生神的兒子——無論你們按血統是猶太人還是外邦人。律法之下的以色列是神的兒子，祂的長子，但那時他們如同未成年的孩童；如今在福音之下，他們已經長大，達到更大的理解和更大的自由（加4:1,2）。注意：[1] 一切相信之人都有不能言喻的特權——以永生的神為父，並可藉著恩典和收養看自己為祂的兒女。[2] 信徒的兒子名分必被承認和認可；必對他們說——為著他們的安慰和滿足，甚至為著他們的榮耀，在世人面前說：你們是永生神的兒子。 不要讓聖徒自己煩躁不安；也不要讓別人輕看他們；因為或遲或早，必有一個神兒女的顯明，全世界都要知道他們的卓越和神對他們的重視。[3] 當他們在那曾長久躺在神不悅之記號下的同一個地方，被神恩寵的記號所尊榮時，這將大大加添他們的安慰，非常增添他們的榮耀。這對相信的外邦人傳達安慰：他們不必上耶路撒冷去被接納和承認為神的兒女；不，他們可以留在原處，並在那個地方——即使是在地上最遙遠的角落——在那個地方他們曾經遠離、曾經被告知「你們不是神的子民」、與祂隔絕之地（賽56:3,6）——就在那裏，不必離開本國和親族，他們可以藉著信心領受收養的靈，與他們的靈同證「他們是神的兒女」。
（3）那些曾經不和的人必蒙福地被聚集在一起（何1:11）：那時猶大人和以色列人必一同聚集。 猶大和以色列這兩個如今嚴重對立、互相撕咬吞噬的國度的聯合，僅僅被當作一個標本，或世上設立基督國度之喜樂後果的一個例子——將那些曾經彼此為仇最深的人帶到彼此之間好的理解和親切的感情。這在加利利人——他們住在屬於十支派的那部分地區，可能大多數是他們的後裔——如此誠心地與那些可能被稱為猶太人（屬於猶太地）的人聯合跟從基督、接受祂的福音時，就按字面應驗了；祂最初的門徒一部分是猶太人，一部分是加利利人。最初蒙福音之光照的人，是西布倫地和拿弗他利地的人（太4:15）；雖然猶太人和加利利人之間毫無善意，然而他們既信了基督，就喜樂地合而為一，他們之間從前的不和毫無存留；不但如此，當撒瑪利亞人信了的時候，雖然他們與猶太人之間的仇恨更大得多，在基督裏卻有完全的一致（徒8:14）。這樣，猶大和以色列一同聚集了；然而這不過是猶太人和外邦人之間那更加著名的聯合的預表——當基督死的時候，儀文律法的隔斷之牆被拆毀了。見弗2:14-16。基督死了，為要將神四散的子民都聚集歸一（約11:51，弗1:10）。
（4）耶穌基督必成為神一切屬靈以色列的合一中心。他們都要同意為自己立一個首領，這除了神所設立的那位——基督——之外，別無他人。注意：耶穌基督是教會的頭，是教會唯一的頭，不僅是政治身體那樣治理的頭，更是屬靈身體那樣賜生命的頭。信基督就是立祂為我們的頭，即同意神的設立，並甘心將自己交託給祂的引導和治理；並且這是在與一切以祂為首的敬虔基督徒的同心合意和相交之中；因此他們雖然眾多，在基督裏卻合而為一，這樣也就彼此合而為一了。凡在第三者上同意的，彼此之間也就同意了。
（5）他們既以基督為首，就必從這地上去；他們要從各方、各等次的人中出來，歸附教會，正如在猶太制度之下，他們從以色列地的四面八方上到耶路撒冷敬拜一樣（詩122:4），眾支派上那裏去——這在外邦人歸附教會的預言中有清楚的暗示（賽2:3）：來吧，我們登耶和華的山。 這不是指地點上的遷移（因為據說他們仍在那地方，何1:10），而是指心思的改變，向著基督屬靈的升登。他們要從地上上來（也可以這樣讀）；因為那些將自己獻給基督為首的人，將他們的感情從這地和其上的事物挪去，放在上面的事上（西3:1,2）；因為他們不屬世界（約15:19），卻有在天上的交往。他們要從這地上去，即使是其出生之地；他們要在情感上從中出來，好跟隨羔羊無論往哪裏去。博學的波考克博士如此理解。
（6）當這一切成就的時候，耶斯列的日子必為大。 雖然耶斯列遭難的日子為大（有人如此理解），然而耶斯列得榮耀的日子必為大。這必作以色列的日子；在他們的仇敵長久得勢之後，那日子必成為他們自己的。以色列在此被稱為耶斯列——神的種子，聖潔的種子（賽6:13），地的本質。這種子如今被撒在地裏，埋在土塊之下；但收割來到時，那日子必為大。當主將得救的人天天加給教會時，就是教會的大日子；那時全能者為教會成就了大事。
Originale inglese
Temporary Rejection of Israel; Promises of Mercy (768 BC)
⁸ Now when she had weaned Lo-ruhamah, she conceived, and bare a son.
⁹ Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.
¹⁰ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.
¹¹ Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.
We have here a prediction,
I. Of the rejection of Israel for a time, which is signified by the name of another child that Hosea had by his adulterous spouse, Ho 1:8,9. And still we must observe that those children whose names carried these direful omens in them to Israel were all children of whoredoms (Ho 1:2), all born of the harlot that Hosea married, to intimate that the ruin of Israel was the natural product of the sin of Israel. If they had not first revolted from God, they would never have been rejected by him; God never leaves any till they first leave him. Here is, 1. The birth of this child: When she had weaned her daughter, she conceived and bore a son. Notice is taken of the delay of the birth of this child, which was to carry in its name a certain presage of their utter rejection, to intimate God's patience with them, and his unwillingness to proceed to extremity. Some think that her bearing another son signifies that people's persisting in their wickedness; lust still conceived and brought forth sin. They added to do evil (so the Chaldee paraphrase expounds it); they were old in adulteries, and obstinate. 2. The name given him: Call him Lo-ammi—Not my people. When they were told that God would no more have mercy on them they regarded it not, but buoyed up themselves with this conceit, that they were God's people, whom he could not but have mercy on. And therefore he plucks that staff from under them, and disowns all relation to them: You are not my people, and I will not be your God. "I will not be yours (so the word it); I will be in no relation to you, will have nothing to do with you; I will not be your King, your Father, your patron and protector." We supply it very well with that which includes all, "I will not be your God; I will not be to you what I have been, nor what you vainly expect I should be, nor what I would have been if you had kept close to me." Observe, "You are not my people; you do not act as becomes my people; you are not observant of me and obedient to me, as my people should be; you are not my people, but the people of this and the other dunghill-deity; and therefore I will not own you for my people, will not protect you, will not put in any claim to you, not demand you, not deliver you out of the hands of those that have seized you; let them take you; you are none of mine. You will not have me to be your God, but pay your homage to the pretenders, and therefore I will not be your God; you shall have no interest in me, shall expect no benefit from me." Note, Our being taken into covenant with God is owing purely to him and to his grace, for then it begins on his side: I will be to them a God, and then they shall be to me a people; we love him because he first loved us. But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when they were utterly taken away into the land of Assyria, and their place knew them no more. They were no longer God's people, for they lost the knowledge and worship of him; no prophets were sent to them, no promises made to them, as were to the two tribes in their captivity; nay, they were no longer a people, but, for aught that appears, were mingled with the nations into which they were carried, and lost among them.
II. Of the reduction and restoration of Israel in the fulness of time. Here, as before, mercy is remembered in the midst of wrath; the rejection, as it shall not be total, so it shall not be final (Ho 1:10,11): Yet the number of the children of Israel shall be as the sand of the sea. See how the same hand that wounded is stretched forth to heal, and how tenderly he that has torn binds up; though God cause grief by his threatenings, yet he will have compassion, and will gather with everlasting kindness. They are very precious promises which are here made concerning the Israel of God, and which may be of use to us now.
1. Some think that these promises had their accomplishment in the return of the Jews out of their captivity in Babylon, when many of the ten tribes joined themselves to Judah, and took the benefit of the liberty which Cyrus proclaimed, came up in great numbers out of the several countries into which they were dispersed, to their own land, appointed Zerubbabel their head, and coalesced into one people, whereas before they had been two distinct nations. And in their own land, where God had by his prophets disowned and rejected them as none of his, he would by his prophets own them and appear for them as his children; and from all parts of the country they should come up to the temple to worship. And we have reason to think that, though this promise has a further reference, yet it was graciously intended and piously used for the support and comfort of the captives in Babylon, as giving them a general assurance of mercy which God had in store for them and their land; their nation could not be destroyed so long as this blessing was in it, was in reserve for it.
2. Some think that these promises will not have their accomplishment, at least not in full, till the general conversion of the Jews in the latter days, which is expected yet to come, when the vast incredible numbers of Jews, that are now dispersed as the sand of the sea, shall be brought to embrace the faith of Christ and be incorporated in the gospel-church. Then, and not till then, God will own them as his people, his children, even there where they had lain under the dismal tokens of their rejection. The Jewish doctors look upon this promise as not having had its accomplishment yet. But,
3. It is certain that this promise had its accomplishment in the setting up of the kingdom of Christ, by the preaching of the gospel, and the bringing in both of Jews and Gentiles to it, for to this these words are applied by St. Paul (Ro 9:25,26), and by St. Peter when he writes to the Jews of the dispersion, 1Pe 2:10. Israel here is the gospel-church, the spiritual Israel (Ga 6:16), all believers who follow the steps, and inherit the blessing of faithful Abraham, who is the father of all that believe, whether Jews or Gentiles, Ro 4:11,12. Now let us see what is promised concerning this Israel.
(1.) That it shall greatly multiply, and the numbers of it be increased; it shall be as the sand of the sea, which cannot be measured nor numbered. Though Israel according to the flesh be diminished and made few, the spiritual Israel shall be numerous, shall be innumerable. In the vast multitudes that by the preaching of the gospel have been brought to Christ, both in the first ages of Christianity and ever since, this promise is fulfilled, thousands out of every tribe in Israel, and out of other nations, a multitude which no man can number, Re 7:4,9, Ga 4:27. In this the promise made to Abraham, when God called him Abraham the high father of a multitude, had its full accomplishment (Ge 17:5), and that Ge 22:17. Some observe that they are here compared to the sand of the sea, not only for their numbers, but as the sand of the sea serves for a boundary to the waters, that they shall not overflow the earth, so the Israelites indeed are a wall of defence to the places where they live, to keep off judgments. God can do nothing against Sodom while Lot is there.
(2.) That God will renew his covenant with the gospel-Israel, and will incorporate it a church to himself, by as full and ample a charter as that whereby the Old-Testament church was incorporated; nay, and its privileges shall be much greater: "In the place where it was said unto them, You are not my people, there shall you be again admitted into covenant, and owned as my people." The abandoned Gentiles in their respective places, and the rejected Jews in theirs, shall be favoured and blessed. There, where the fathers were cast off for their unbelief, the children, upon their believing, shall be taken in. This is a blessed resurrection, the making of those the people of God that were not a people. Nay, but the privilege is enlarged; now it is not only, You are my people, as formerly, but You are the sons of the living God, whether by birth you were Jews or Gentiles. Israel under the law was God's son, his first-born, but then they were as children under age; now, under the gospel, they have grown up both to greater understanding and greater liberty, Ga 4:1,2. Note, [1.] It is the unspeakable privilege of all believers that they have the living God for their Father, the ever-living God, and may look upon themselves as his children by grace and adoption. [2.] The sonship of believers shall be owned and acknowledged; it shall be said to them, for their comfort and satisfaction, nay, and it shall be said for their honour in the hearing of the world, You are the sons of the living God. Let not the saints disquiet themselves; let not others despise them; for, sooner or later, there shall be a manifestation of the children of God, and all the world shall be made to know their excellency and the value God has for them. [3.] It will add much to their comfort, very much to their honour, when they are dignified with the tokens of God's favour in that very place where they had long lain under the tokens of his displeasure. This speaks comfort to the believing Gentiles, that they need not go up to Jerusalem, to be received and owned as God's children; no, they may stay where they are, and in that place, though it be in the remotest corner of the earth, in that place where they were at a distance, where it was said to them, "You are not God's people," but are separated from them (Isa 56:3,6), even there, without leaving their country and kindred, they may by faith receive the Spirit of adoption, witnessing with their spirits that "they are the children of God."
(3.) That those who had been at variance should be happily brought together (Ho 1:11): Then shall the children of Judah and the children of Israel be gathered together. This uniting of Judah and Israel, those two kingdoms that were now so much at variance, biting and devouring one another, is mentioned only as a specimen, or one instance, of the happy effect of the setting up of Christ's kingdom in the world, the bringing of those that had been at the greatest enmity one against another to a good understanding one of another and a good affection one to another. This was literally fulfilled when the Galileans, who inhabited that part of the country which belonged to the ten tribes, and probably for the most part descended from them, so heartily joined with those that were probably called Jews (that were of Judea) in following Christ and embracing his gospel; and his first disciples were partly Jews and partly Galileans. The first that were blessed with the light of the gospel were of the land of Zebulun and Naphtali (Mt 4:15); and, though there was no good-will at all between the Jews and the Galileans, yet, upon their believing in Christ, they were happily consolidated, and there were no remains of the former disaffection they had to one another; nay, when the Samaritans believed, though between them and the Jews there was a much greater enmity, yet in Christ there was a perfect unanimity, Ac 8:14. Thus Judah and Israel were gathered together; yet this was but a type of the much more celebrated coalition between Jews and Gentiles, when, by the death of Christ, the partition-wall of the ceremonial law was taken down. See Eph 2:14-16. Christ died, to gather together in one all the children of God that were scattered abroad, Joh 11:51, Eph 1:10.
(4.) That Jesus Christ should be the centre of unity to all God's spiritual Israel. They shall all agree to appoint to themselves one head, which can be no other than he whom God has appointed, even Christ. Note, Jesus Christ is the head of the church, the one only head of it, not only a head of government, as of the body politic, but a head of vital influence, as of the natural body. To believe in Christ is to appoint him to ourselves for our head, that is, to consent to God's appointment, and willingly commit ourselves to his guidance and government; and this in concurrence and communion with all good Christians that make him their head; so that, though they are many, yet in him they are one, and so become one with each other. Qui conveniunt in aliquo tertio inter se conveniunt—Those who agree with a third agree with each other.
(5.) That, having appointed Christ for their head, they shall come up out of the land; they shall come, some of all sorts, from all parts, to join themselves to the church, as, under the Jewish economy, they came up from all corners of the land of Israel to Jerusalem, to worship (Ps 122:4), Thither the tribes go up, to which there is a plain allusion in that prophecy of the accession of the Gentiles to the church (Isa 2:3), Come, and let us go up to the mountain of the Lord. It denotes not a local remove (for they are said to be in the same place, Ho 1:10), but a change of their mind, a spiritual ascent to Christ. They shall come up from the earth (so it may be read); for those who have given up themselves to Christ as their head take their affections off from this earth, and the things of it, to set them upon things above (Col 3:1,2); for they are not of the world (Joh 15:19), but have their conversation in heaven. They shall come up out of the land, though it be the land of their nativity; they shall, in affection, come out from it, that they may follow the Lamb withersoever he goes. Thus the learned Dr. Pocock takes it.
(6.) That, when all this comes to pass, great shall be the day of Jezreel. Though great is the day of Jezreel's affliction (so some understand it), yet great shall be the day of Jezreel's glory. This shall be Israel's day; the day shall be their own, after their enemies have long had their day. Israel is here called Jezreel, the seed of God, the holy seed (Isa 6:13), the substance of the land. This seed is now sown in the earth, and buried under the clods; but great shall be its day when the harvest comes. Great was the church's day when there were added to it daily such as should be saved; then did the Almighty do great things for it.
在前三章中，神將祂的心意向這位先知啟示，並藉著他向百姓啟示，所用的是記號和表樣；此後則僅以講論的方式啟示。在本章中，我們看到：一、全書的總標題（何一1）。二、他奉命向神的百姓所傳遞的一些特別指示。1. 他必須藉著娶淫婦為妻，使他們知罪——他們離棄神而行淫（何一2、3）。2. 他必須藉著眾子的名字，預告將臨到他們的毀滅，以懲罰他們的罪，這些名字表明神否認並棄絕他們（何一4-6、8、9）。3. 他必須向仍持守純正敬拜的猶大國說安慰的話，並向他們保證主的救恩（何一7）。4. 他必須暗示神在末後的日子為以色列和猶大所預備的大憐憫（何一10、一1），因為在這預言中，許多關乎憐憫的寶貴應許與震怒的威脅交織在一起。