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The closing words of the foregoing chapter gave us some hopes that God and his Israel, notwithstanding their sins and his wrath, might yet be happily brought together again, that they would seek him and he would be found of them; now this chapter carries that matter further, and some join the beginning of this chapter with the end of that, "They will seek me early," saying, "Come and let us return." But God doth again complain of the wickedness of this people; for, though some did repent and reform, the greater part continued obstinate. Observe, I. Their resolution to return to God, and the comforts wherewith they encourage themselves in their return, Ho 6:1-3. II. The instability of many of them in their professions and promises of repentance, and the severe course which God therefore took with them, Ho 6:4,5. III. The covenant God made with them, and his expectations from them (Ho 6:6); their violation of that covenant and frustrating those expectations, Ho 6:7-11.
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Penitential Resolutions; Promises (758 BC)
繁體中文
悔改的決心；應許（主前758年）
¹ 來吧，我們歸向耶和華！他撕裂我們，也必醫治；他打傷我們，也必纏裹。 ² 過兩天他必使我們甦醒，第三天他必使我們興起，我們就在他面前得以存活。 ³ 我們務要認識耶和華，竭力追求認識他。他出現確如晨光，他必臨到我們像甘雨，像滋潤田地的春雨秋雨。
這些話既可以看作是先知對百姓所說的話——呼召他們悔改，也可以看作是百姓彼此對說的話——彼此激勵、彼此鼓勵去「尋求耶和華」，在祂面前謙卑，盼望在祂那裏得著憐憫。神曾說：「他們在患難的時候必切切尋求我」；如今先知和他那些敬虔的朋友，要趁熱打鐵，配合鄰舍似乎已經知罪的感動而進言。注意，那自己情願歸向神的人，當盡力激發、帶動、鼓勵別人也歸向祂。請留意，
一、他們承諾要作的事：「來吧，我們歸向耶和華」（何六1）。我們不再去投奔亞述，也不再遣人去見耶雷布王；那一切我們已受夠了。我們要「歸向耶和華」——從我們的拜偶像中歸回對祂的敬拜，從我們對受造之物的一切倚靠中歸回對祂的盼望。注意，那已經偏離神的人，當以歸回祂為首要關切。而那些曾彼此同心、成群結夥地離開祂、互相牽引犯罪的人，也當彼此同心、成群結夥地歸回祂——這必使祂得榮耀，也使他們彼此同得建立。
二、他們用以彼此激勵去行這事的動機和鼓勵：
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他們對神不悅的經歷：「我們歸向祂吧，因為『祂撕裂我們，祂打傷我們』。我們被撕裂，撕裂我們的正是祂；我們被打傷，打傷我們的正是祂。所以，我們當歸向祂，因為正是因為我們偏離了祂，祂才在怒氣中撕裂、打傷我們；在我們歸回祂之前，不能指望祂與我們和好；祂如此管教我們，正是為此目的——要我們被感動歸回祂。若百姓『不歸向擊打他們的』，祂的手仍要伸出攻擊他們」（賽九12、13）。注意，思量神對我們和我們這地所施的審判，尤其是撕裂性的審判，當喚醒我們藉悔改、禱告和改革歸向神。
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他們對神恩惠的期望：「撕裂我們的，必『醫治』我們；打傷我們的，必『纏裹』我們」——如同熟練的外科醫生以溫柔的手包裹斷骨或流血的傷口。注意，那使神的百姓受苦的神的護佑，也使他們得解救；那使聖徒知罪的同一聖靈，也安慰他們；那先是「為奴的靈」的，後來便成了「得兒子名分的靈」。這是對神大能的承認（無論我們被撕裂得多嚴重，祂都能醫治），也是對祂憐憫的承認（祂必如此行）；不但如此，祂撕裂，正是為了醫治。有人認為這特別指向猶大人從巴比倫歸回之時，那時他們尋求耶和華，歸附於祂，盼望祂以憐憫的途徑恩惠地歸向他們。注意，在患難中支撐我們、在悔改中鼓勵我們的，莫過於對神以及祂對我們的心意和計劃常存好的意念。如今他們在此所盼望的神的恩惠，是從幾方面描述的：
(1) 他們確信自己從患難中得解救，對他們而言必如「死裏復生」（何六2）：「過兩天他必使我們甦醒」（就是說，在短時間內，一兩天之內），「第三天」——當死屍預料必腐爛敗壞、要被埋葬「不再在我們眼前」之時——那時祂必「使我們興起」，「我們就在他面前得以存活」，我們必以安慰見祂的面，這必使我們甦醒。「他雖『片時』『離棄』，卻必以『永遠的慈愛』『招聚』。」注意，神的百姓不但可能被撕裂、被打傷，甚至被丟棄如同已死，並可能長久如此躺臥；但他們不會永遠如此躺臥，也不會長久如此躺臥；神必在短時間內使他們甦醒；而這確據當吸引他們歸回、緊緊依附祂。但這似乎有更深的指涉，就是耶穌基督的復活；所限定的時間用「兩天」和「第三天」來表達，為要作為基督「第三天」復活的預表和影像——祂正是「照聖經所說」第三天復活，照著這段聖經而說；因為眾先知都為「基督的受苦和後來得榮耀」作見證。讓我們看見並讚嘆神的智慧和良善，祂如此安排先知的話語，使他在預言教會從患難中得解救之時，同時指明瞭我們藉基督所得的救恩——其他的拯救既是那救恩的影像，也是那救恩的果子；雖然他們當時可能未察覺這話語中的奧秘，但如今這話語既已在基督復活中按字面應驗，便印證了我們的信仰——「這就是那將要來的」，我們「不要再等別的」。而以這樣的話來表達基督復活的預言，也是各方面都合宜的：「祂必使我們興起，我們必得以存活」，因為基督如初熟的果子復活，我們也與祂一同活過來，我們藉祂而活；祂為我們的稱義而復活，所有信徒都被說成是「與基督一同復活」（參賽二十六19）。這話也當時為教會帶來安慰，使他們確信神必將他們從卑微中興起，因為在祂所定的時候，祂必使祂的兒子從墳墓中復活，祂必作祂百姓以色列的生命和榮耀。注意，憑信心仰望那復活的基督，是受苦信徒極大的支撐，也給悔改歸回的罪人豐富的鼓勵；因為祂曾說：「因為我活著，你們也要活著。」
(2) 那時他們必在認識神的事上長進（何六3）：「我們務要認識耶和華，竭力追求認識他。那時」——當神以憐憫歸向祂的百姓、為他們定下恩惠之計時，祂必以更大地認識自己作為祂恩惠的憑據和果子；大地必「充滿那認識」（賽十一9），「知識必加增」（但十二4），「他們都必認識神」（耶三十一34）。「我們必認識，我們必竭力追求認識耶和華」（原文如此）；這可以被視為基督復活的果子，也是我們藉著祂在神面前所活的生命，使我們不但有更多認識的途徑，也有恩典藉著這些途徑在認識上長進。注意，當神為百姓定意施憐憫時，便賜他們「一個認識祂的心」（耶二十四7）。那「與基督一同復活」的人，便得了智慧和啟示的靈。若我們如迦勒底文譯者那樣，將「在祂面前存活」理解為死人復活之日，那麼「我們必認識，我們必竭力追求認識耶和華」便十分貼切地接續其後；因為在那日我們必看見祂得以完全，卻又永遠不斷加增。或者照我們所讀的，「我們若竭力追求認識」，此處便有：[1] 一個寶貴的應許：「我們務要認識」——「認識耶和華」，就是我們「歸向神」之時；那來到神面前的人，必被帶入與祂相識之中。當我們被定意「在祂面前存活」時，祂便使我們認識祂；因為這就是「認識神」的「永生」（約十七3）。[2] 得著這福分的途徑和方法。我們必須「竭力追求認識」祂。我們必須看重並珍視對神的認識為最上好的知識，必須「呼求」它、「搜求」它（箴二3、4），必須「尋求」並「專心究察一切的智慧」（箴十八1），並且必須在追求這知識的查考上、在努力於其中長進上持續前進。我們若盡了所吩咐的本分，便有理由期望所應許的恩惠——我們必越久越認識神，至終在這知識上得以完全。
(3) 那時他們必充滿屬天的安慰：「他出現確如晨光」——就是祂那曾因離去、「回到自己的居所」而收回的恩惠，如今再次彰顯，為我們預備並確保，如同黑夜之後早晨的歸來那樣確定；我們也如那些經過漫漫長夜「等候早晨」的人那樣期待它，深信它必在所定的時候來到，決不落空；祂面的光必對我們既歡迎又與日俱增，直達完美之日，如同晨光一般。「他必臨到我們」，對我們是歡迎的，「像甘雨，像滋潤田地的春雨秋雨」——使地得滋潤並結果子。如今這所指的，遠超過他們從被擄中得解救，毫無疑問是在基督和福音的恩典中才得以完全應驗。舊約聖徒「竭力追求認識祂」，殷切盼望耶路撒冷的救贖；至終，神在基督裏所施恩典的彰顯——就是祂降臨探訪這世界——[1] 對這黑暗的大地，如早晨一般，因祂如「公義的日頭」而出，在祂裏面「清晨的日光從高天臨到我們」。「他出現確如晨光」，因為祂是在時候滿足時來到；施洗約翰是祂的先鋒，不，祂自己就是那「明亮的晨星」。[2] 對這乾旱的大地，如雨水一般。「他必如雨降在已割的草地上」（詩七十二6）。在祂裏面，傾盆的福分降在這世上，「賜種給撒種的，賜糧給人吃的」（賽五十五10）。而神在基督裏的恩惠，正如論到王的恩寵所說的，「如春雨的雲彩」（箴十六15）。神在基督裏的恩典，既是「春雨」也是「秋雨」，因為我們結果子這善工，是藉著它開始，也是藉著它繼續。
英語原文
Penitential Resolutions; Promises (758 BC)
¹ Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
² After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
³ Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.
These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,
I. What it is they engage to do: "Come, and let us return to the Lord, Ho 6:1. Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.
II. What inducements and encouragements to do this they fasten upon, to stir up one another with.
1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them," Isa 9:12,13. Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.
2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up," as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances:—
(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead (Ho 6:2): "After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness." Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa 26:19. And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.
(2.) That then they shall improve in the knowledge of God (Ho 6:3): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa 11:9. Knowledge shall be increased, Da 12:4. All shall know God, Jer 31:34. We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer 24:7. Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, Joh 17:3. [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it (Pr 2:3,4), must seek and intermeddle with all wisdom (Pr 18:1), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.
(3.) That then they shall abound in divine consolations: His going forth is prepared as the morning, that is, the returns of his favour, which he had withdrawn from us when he went and returned to his place. His out-goings again are prepared and secured to us as firmly as the return of the morning after a dark night, and we expect it, as those do that wait for the morning after a long night, and are sure that it will come at the time appointed and will not fail; and the light of his countenance will be both welcome to us and growing upon us, unto the perfect day, as the light of the morning is. He shall come to us, and be welcome to us, as the rain, as the latter and former rain unto the earth, which refreshes it and makes it fruitful. Now this looks further than their deliverance out of captivity, and, no doubt, was to have its full accomplishment in Christ, and the grace of the gospel. The Old-Testament saints followed on to know him, earnestly looked for redemption in Jerusalem; and at length the out-goings of divine grace in him, in his going forth to visit this world, were [1.] As the morning to this earth when it is dark for he went forth as the sun of righteousness, and in him the day-spring from on high visited us. His going forth was prepared as the morning, for he came in the fulness of time; John Baptist was his fore-runner, nay, he was himself the bright and morning star. [2.] As the rain to this earth when it is dry. He shall come down as the rain upon the mown grass, Ps 72:6. In him showers of blessings descend upon this world, which give seed to the sower and bread to the eater, Isa 55:10. And the favour of God in Christ is what is said of the king's favour, like the cloud of the latter rain, Pr 16:15. The grace of God in Christ is both the latter and the former rain, for by it the good work of our fruit-bearing is both begun and carried on.
4-11
Promises and Expostulations; The Crimes of the People (758 BC)
繁體中文
應許與規勸；百姓的罪惡（主前758年）
⁴ 以法蓮哪，我可向你怎樣行呢？猶大啊，我可向你怎樣行呢？因為你們的良善如同早晨的雲彩，又如速散的甘露。
⁵ 因此，我藉先知砍伐他們，用我口中的話殺戮他們；我施行的審判如光發出。
⁶ 因為我喜愛良善，不喜愛祭祀；喜愛認識神，勝於燔祭。
⁷ 他們卻如亞當背約，在那裏向我行事詭詐。
⁸ 基列是作孽之人的城，被血沾染。
⁹ 強盜成群埋伏殺人；祭司結黨，在往示劍的路上殺戮，行可憎惡的事。
¹⁰ 在以色列家我看見可憎的事；那裏有以法蓮的淫亂，以色列被玷污了。
¹¹ 猶大啊，我使被擄之民歸回的時候，也必為你指定收割的日子。
這裏有兩件事——兩件惡事——猶大和以法蓮都被指控、都被公義地定罪：
一、他們對自己的信念不堅定，動搖不定，如水一般不穩（何6:4,5）。以法蓮哪，我可向你怎樣行呢？猶大啊，我可向你怎樣行呢？ 這是一個奇特的說法。無限的智慧豈會不知當怎樣行嗎？豈會為難，或被迫採取新的對策嗎？絕不會；但神以人的方式說話，為要顯明他們是何等荒謬和不講理，以及祂對他們的作為是何等公正。讓他們不要抱怨祂撕裂他們、擊打他們是嚴苛殘忍的；因為祂還能怎樣呢？祂對他們還能採取什麼別的途徑呢？神已經用各種方法試過他們了（對於祂的葡萄園，祂還能做什麼是祂沒有做的呢？ 賽5:4），祂很不情願讓事情走到絕境；祂在心中與自己理論（如何11:9）：以法蓮哪，我怎能捨棄你呢？ 神本要向他們施恩，但他們不配：我可向你怎樣行呢？ 當我不能在不損自己榮耀的情況下拯救你時，我除了棄絕你之外，還能怎樣呢？注意：神在看不見別的出路之前，絕不毀滅罪人。請看這裏： 1. 他們對神的態度如何：他們的良善——即他們的敬虔——如同早晨的雲彩。有人將此理解為他們對自己靈魂的善意——即他們的悔改；為自己的罪悔改確實是對自己的憐憫，但他們很快就收回對自己的善意，又將之推翻，像從前一樣虧負自己的靈魂。但這更應理解為他們的敬虔和宗教生活；有時在他們身上顯出的善，很快就消失無蹤了，如同早晨的雲彩和速散的甘露。以色列在耶戶時代、猶大在希西家和約西亞時代的善正是如此——轉瞬即逝。在乾旱之時，早晨的雲彩似乎應許降雨，甘露給大地帶來些許清涼；但雲消散了（假冒為善的人被比作無水的雲彩，猶12），露水也不滲入地裏，反而被蒸回空中，大地仍然乾裂。祂當怎樣待他們呢？當悅納他們的良善嗎？不，因為它轉眼消散；而factum non dicitur quod non perseverat——不能持久的，幾乎不能算為做成。注意：如早晨雲彩和速散甘露一般的良善，永不能討神喜悅，也不能使人得益。當人承諾得美好卻不履行，在信仰上起頭得好卻不堅持到底，丟棄了起初的愛心和起初的行為；或者，雖然他們並未完全拋棄信仰，卻在其中搖擺不定、起伏不均、反覆無常——那時他們的良善就如早晨的雲彩和速散的甘露。 2. 神對他們採取了什麼途徑（何6:5）：因此——因為他們如此粗糙而不成形——我藉先知砍伐他們，如同砍伐木料或石頭以備使用；我用我口中的話殺戮他們。 先知所做的，都是藉著他們口中的神的話語做成的，那話語絕不徒然返回。他們因此覺得自己被殺了，幾乎要說先知們殺了他們——當先知忠心待他們時，刺透了他們的心。（1）先知們藉著知罪來砍伐他們，竭力剪除他們的過犯。他們在信仰上參差不齊（何6:4），所以神砍伐他們。罪人的心不僅如石頭，更如粗石，需要花極大氣力才能成形；或如多節的木料，不費大功夫不能弄方正；傳道人的工作是砍伐他們，神也藉傳道人砍伐他們——因為對乖僻的人，祂必以乖僻待他。 有些人是傳道人必須嚴嚴責備的；每一句話都當如刀劈砍，雖然木屑飛濺到工匠臉上，雖然受責備者對責備者反唇相稽、因他說真理而視之為仇敵，他卻仍繼續他的工作。（2）他們藉著忿怒的宣告殺戮他們——預告他們將被殺，正如以西結在預言聖城將被毀時被稱為毀滅那城一般（結43:3）。而神也成就了所預言的：我用我口中的話，藉著我的審判殺戮了他們。 注意：神的話語要麼成為罪的死，要麼成為罪人的死——或作活出生命的香氣，或作招致死亡的香氣。有人如此讀：我砍伐了先知，用我口中的話殺了他們——即我使他們為百姓的好處勞苦服事，消耗了他們的力量；他們在工作中、在危險的服事中耗盡了自己，喪失了生命。注意：傳道人是神在人身上動工所用的工具；雖然在許多人身上勞而無功，神卻必為祂工具的磨損算賬。（3）神因此得以在後來對他們最嚴厲的作為中顯為公義。祂的先知已在他們身上費了極大心血，已警告他們的罪、警戒他們的危險，但所用的方法未達預期效果；也許暫時留下了一些好印象，但它們很快消退，如早晨的雲彩一般消散了，如今他們若怪神嚴厲而將所威脅的災禍降在他們身上，就不能成立了。先知轉向神，承認：你施行的審判如光發出——顯然公義而正直。注意：罪人雖然不因傳道人所花的工夫而悔改，但因此神說話時必顯為公義，判斷時必得勝。 參太11:17-19。
二、他們對神與他們所立的約不忠實（何6:6,7）。請注意，
1. 神與他們所立的約是什麼，他們當在什麼條件下得著祂的恩惠並蒙悅納（何6:6）：我喜愛良善，不喜愛祭祀（即勝於祭祀），喜愛認識神，勝於燔祭。 這裏的良善與何6:4中的良善是同一個詞——chesed——敬虔、聖潔；它代表一切實踐的宗教；這與新約中的愛相當——對神和鄰舍那支配性的愛，並伴隨著、且源自於認識神——照祂在話語中啟示自己的樣式認識祂，堅信祂是，且賞賜那殷勤尋求祂的人，在良好判斷引導之下對屬靈之事的良好情感——這不能不產生非常美好的為人生活。這就是神藉著祂的約所要求的，而不是祭牲和供物。這在耶7:22,23中有充分的解釋：論到燔祭……我並未對你們的列祖提說（那是我對他們所說事中最小的一件，也是最不著重的一件），但這事我曾吩咐他們說：你們當聽從我的話（彌6:6-8）。愛神和鄰舍比一切燔祭和祭祀更好（可12:33，詩51:16,17）。並非祭牲和供物不被要求、不需獻上——它們有它們的用處，當它們伴隨著良善和對神的認識時，是蒙悅納的；但若沒有這些，神不看顧，反而藐視它們（賽1:10,11）。也許這裏提到這一點，是為了顯明他們所離棄的神與他們投奔的假神之間的分別。真神所求的不過是他們作好人、過好生活，為自己的好處；而以祭祀尊榮祂的儀式不過是祂律法中最小的事之一。假神卻只要求這個——讓它們的祭司和祭壇得享祭祀和供物，百姓就可以隨意而活。那麼，離棄一位志在使敬拜者得著新性情的神，去投奔那些除了為自己建立新名聲之外別無志向的神，是何等愚昧！這也同樣為了表明神與他們的爭辯不是因為獻祭的疏忽（我不因祭物責備你，詩50:8），而是因為他們中間沒有公義、良善和認識神的知識（何4:1），也是為了教導我們眾人：敬虔的能力才是神所看、所要求的主要之事，沒有它，敬虔的外貌便毫無用處。心中和生活中的真誠敬虔是那不可缺少的一件事；與此分離，無論多麼體面、多麼代價高昂的虔誠操練，都毫無價值。我們的救主引此經文，為要表明當道德責任與儀式責任衝突時，前者當居先；也是為自己在與稅吏和罪人同吃之事上辯護——因為那是對人靈魂的憐憫；又在安息日治病之事上辯護——因為那是對人身體的憐憫；而飲食上的分別和安息日的安息，這些儀式必須讓步（太9:13，12:7）。
2. 雖然這約在各方面都安排得如此美好，雖然得益的是他們而非神，他們卻何等輕看這約。請看結果如何。
（1）總而言之，他們與神決裂，證明了自己不忠。有美好的事物交託他們保管——良善和敬虔的珠寶，以及對神的認識，安放在祭祀和燔祭的匣子裏；但他們背棄了所託，留下了匣子，卻將珠寶典當以滿足卑鄙的情慾——這就是神公義地與他們爭論的緣由（何6:7）：他們卻如亞當背約——背棄了神與他們所立的約；他們違背了約的條件，因此喪失了約的益處。藉著丟棄良善和對神的認識，以及其他不順服的表現：[1] 他們犯了作偽證和背約的罪；他們如同違背了自己鄭重立下的盟約之人，這是全世界都引以為恥的事；如此行的人不配再被重視、信任或交往。「在那裏，他們向我行事詭詐」；他們是背信棄義、卑鄙、虛假之子，毫無信實——雖然我曾指望他們是不說謊的兒女。[2] 在此他們不過是照自己的本性行事——如亞當——世人通常虛假而易變，在他們的本性（敗壞的本性）中行事詭詐；人都是說謊的，他們與那墮落族類的其餘人一樣，都偏離了正路（詩14:2,3）。他們如亞當（原文如此）違背了約——如同那些違背了自然之約的外邦人；或如卑賤之人（此詞有時指低微的人）——行事詭詐，如同不知羞恥的卑鄙之人。或者，[3] 他們在此跟隨了人類始祖的腳蹤：他們如亞當背約（如此讀法甚佳）；正如他違背了無罪之約，他們也違背了恩典之約——如此背信棄義、如此愚昧；在那裏——在樂園中——他違背了對神的承諾；而在迦南——另一個樂園——他們違背了他們的承諾。而他們詭詐的行徑使他們如亞當一般毀滅了自己和自己的後裔。注意：罪越有亞當過犯的樣式（羅5:14），就越發惡劣。[4] 這一切的根源在於對神以及祂的權威和恩寵的低估；因為有人如此讀：他們違背了約，如同人的約——好像那不過是與他們平起平坐的人所立的約，好像約的命令不過如與他們同類之人的命令，約中所傳達的恩惠不比人的恩惠更有價值。人的約中也有些神聖而約束人的東西（正如使徒所表明的，加3:15），神的約更是如此，他們卻毫不放在心上；在那裏，他們在那約中行事詭詐——承諾得好，卻什麼也不履行。對神行事詭詐在這裏被稱為向祂行事詬詐，因為這既是冒犯，也是對抗。背教者是叛徒，必被如此對待；背叛的心就是叛逆的心。
（2）此處列舉了他們詭詐的一些具體事例：在那裏他們行事詭詐——即在下文所提到的地方。[1] 看約但河對岸的那片國土——那裏最容易受到鄰國的侵犯，因此百姓更當保守自己常在神的保護之下，然而在那裏你卻會發現最放肆的對神威嚴的挑釁（何6:8）。基列位於迦得和瑪拿西半支派的境內，是作孽之人的城。罪惡在那裏成了行業；那地叫基列，卻被稱為一座城，因為他們全都如同被合併為一個背叛神的社團。或者（如大多數人所認為的）這裏所指的是基列的拉末——約但河東三座逃城之一，也是利未人的城；其中的居民雖屬於聖潔的支派，卻是作孽之人——圖謀並實行罪惡。注意：當一座利未人的城成了作孽之人的城，當那些當傳好教訓的人卻活出壞生活時，實在糟糕。特別是它被血沾染——這似乎是那些惡劣的利未人特別容易犯的罪。在教皇制的國家，據觀察聖職人員是最殘酷的逼迫者。或者，作為一座逃城，它因濫用了審斷殺人案的權力而被血沾染。他們受了賄賂就保護那些犯了蓄意謀殺、本當處死的人，卻將那些只犯了過失殺人的——如果他們貧窮、無物可送——交在報血仇的人手中；如此兩面都被血沾染。注意：血污了流它的地，在那裏若不追查或不予報應的話。看那些為在公義和憐憫之間保持平衡而設計得最好的制度，也能如何被濫用和歪曲，以至公然損害和違背兩者。[2] 看那些本當辦理聖事的人，他們卻如最壞的人一樣壞、如最卑鄙的人一樣可恥（何6:9）：祭司結黨——不是這裏那裏一個有辱其品級的人，而是整個品級和團體；祭司們同心合意地走一條路（原文如此），一個不落；他們使彼此在罪中更加敗壞——更加放肆、凶猛、厚顏；更加詭詐、更加殘忍。一群祭司在密謀中所說所做的，是其中任何人單獨所不敢說不敢做的。祭司的黨羽如同強盜的幫派、匪徒或攔路搶劫的匪黨——為奪人錢財而割人喉嚨。第一，他們殘忍嗜血。他們謀殺那些與他們有嫌隙或擋他們路的人；非此不能滿足他們。第二，他們詭詐。他們埋伏等候人，好得到一個有利的機會來實現他們惡毒的計謀；正如祭司的黨羽埋伏要拿住基督，說：不可在節日。 第三，他們如同一人地同心合意：他們在道上殺戮——在旅客應當安全的公路上，他們結黨殺戮，彼此相助、彼此慫恿。看惡人在作惡上何等同心；那麼善人豈不更當在行善上如此嗎？他們在往示劍的路上殺戮（旁注如此讀，作專有名詞），殺害那些正要前往耶路撒冷敬拜的人（因示劍就在那條路上）。或者往示劍的路上（有人以為）是指他們的祖先利未與其兄西緬以欺詐詭計殺害示劍人的方式（創34:1-31）；也有人將此理解為他們藉引人犯罪而毀滅人的靈魂。第四，他們是有預謀地行的：他們行可憎惡的事；這詞意味著經過深思熟慮、懷有預謀的惡行。罪中的設計和計謀越多，罪就越發嚴重。[3] 看百姓的全體，縱觀以色列全家，他們都是一樣的（何6:10）：在以色列家我看見可憎的事——雖然他們可能巧加掩飾，神卻發現了它，也必向他們揭發；而神親自說祂所看見的，誰能否認呢？那裏有以法蓮的淫亂——無論是肉體的還是屬靈的淫亂；那裏有，明顯到不容否認。注意：罪人的罪——尤其是以色列家中罪人的罪——足以使他們戰慄，因為那是可憎的事，是令人驚異、令人恐懼的；也足以使他們羞愧，因為以色列因此被玷污，在神眼中成為可憎。[4] 看猶大，你發現他們與以色列同流合污（何6:11）：猶大啊，他也為你指定了收割的日子；你也要和以法蓮一樣被算賬；你也成熟於毀滅，你毀滅的時候——那所定的時候——正在速速臨到，那時你耕種罪孽、撒下毒草的，必照樣收割。一般的審判被比作收割（太13:39），特殊的審判也是如此（珥3:13，啟14:15）。我已指定了一個時候要向你算賬，就是我使被擄之民歸回的時候——即當那些被以色列人擄去的猶大人被恢復之時——他們聽從了神藉先知俄德差派給他們的命令（代下28:8-15）。那時神暫且饒了他們，卻為他們指定了收割的日子——即祂打算另一個時候要一併與他們算賬。注意：從眼前的審判中得蒙保守，若不善用，不過是為更大的審判作了保留。
英語原文
Promises and Expostulations; The Crimes of the People (758 BC)
⁴ O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.
⁵ Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth.
⁶ For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
⁷ But they like men have transgressed the covenant: there have they dealt treacherously against me.
⁸ Gilead is a city of them that work iniquity, and is polluted with blood.
⁹ And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness.
¹⁰ I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled.
¹¹ Also, O Judah, he hath set a harvest for thee, when I returned the captivity of my people.
Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of:—
I. That they were not firm to their own convictions, but were unsteady, unstable as water, Ho 6:4,5. O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them (What could have been done more to his vineyard than he had done? Isa 5:4), and very loth he was to let things go to extremity; he reasons with himself (as Ho 11:9), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: "What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jude 1:12) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat—that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them (Ho 6:5): "Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth." What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion (Ho 6:4), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Eze 43:3. And God accomplished that which was foretold: "I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, "I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Mt 11:17-19.
II. That they were not faithful to God's covenant with them, Ho 6:6,7. Here observe,
1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him (Ho 6:6): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in Ho 6:4 is rendered goodness—chesed—piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer 7:22,23. I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic 6:6-8. To love God and our neighbour is better than all burnt offering and sacrifice, Mk 12:33, Ps 51:16,17. Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa 1:10,11. Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices (I will not reprove thee for them, Ps 50:8), but because there was no justice, nor mercy, nor knowledge of God, among them (Ho 4:1), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Mt 9:13,12:7.
2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it.
(1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them (Ho 6:7): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. "There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie." [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Ps 14:2,3. They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Ro 5:14. [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Ga 3:15), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart.
(2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, Ho 6:8. Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest (Ho 6:9): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites (Ge 34:1-31), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike (Ho 6:10): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel (Ho 6:11): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest (Mt 13:39), so are particular judgments, Joe 3:13, Re 14:15. I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, 2Ch 28:8-15. When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.
前一章結束的話語給了我們一些盼望：儘管以色列犯罪、神發怒，神與祂的以色列仍可能喜樂地重新相會——他們會尋求祂，祂也會被他們尋見。如今本章將這事進一步推展，有人甚至將本章的開頭與前章的結尾連在一起看：「他們必早早尋求我」，說：「來吧，我們歸向耶和華。」但神再次抱怨這百姓的邪惡；因為雖然有些人確實悔改歸正，大多數人卻仍舊頑固。請留意：一、他們歸向神的決心，以及他們在歸回中用以激勵自己的安慰（何六1-3）。二、他們中間許多人在悔改的認信與應許上不穩定，以及神因此對他們採取的嚴厲措施（何六4、5）。三、神與他們所立的約，以及祂對他們的期望（何六6）；他們違背了那約，使這些期望落空（何六7-11）。