1
Ho 6:1-11.
英文原文
Ho 6:1-11.
THE ISRAELITES' EXHORTATION TO ONE ANOTHER TO SEEK THE LORD.
At
Ho 6:4
a new discourse, complaining of them, begins; for
Ho 6:1-3
evidently belong to
Ho 5:15,
and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion.
Ho 6:8
perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity
(2Ki 15:29).
1. let us return--in order that God who has "returned to His place" may return to us
(Ho 5:15).
torn, and . . . heal--
(De 32:39; Jer 30:17).
They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought,
Ho 5:13)
but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us
(Ps 130:4).
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2. 首先在预表上，是以色列国的复兴，在短期之内（“两日或三日”用以表示不多几日，赛 17:6; 路 13:32-33）；在应验上，这话的措辞只在弥赛亚——那理想的以色列（赛 49:3；参 Mt 2:15 与 Ho 11:1）身上才完全准确地应验：他在第三日复活（约 2:19; 林前 15:4；参赛 53:10）。“他必延长他的年日。”试比较类似的用法：以色列政治上的复活作为一般复活之预表，而“基督是初熟的果子”（赛 26:19; 结 37:1-14; 但 12:2）。
在他面前存活——享受他的恩惠，以及他面上之光如古时那样照耀我们；与 Ho 5:6-15 所说“他自己从他们那里退去”恰成对比。
英文原文
2. Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days,
Isa 17:6; Lu 13:32, 33);
antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel
(Isa 49:3;
compare
Mt 2:15, with Ho 11:1),
raised on the third day
(Joh 2:19; 1Co 15:4;
compare
Isa 53:10).
"He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits"
(Isa 26:19; Eze 37:1-14; Da 12:2).
live in his sight--enjoy His favour and the light of His countenance shining on us, as of old; in contrast to
Ho 5:6, 15,
"Withdrawn Himself from them."
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3. 我们若竭力追求认识耶和华——他恢复恩惠（Ho 6:2）的结果，将是因恒切跟随他而向前长进，得着关于神的救恩之知识（诗 63:8; 赛 54:13）。“那时”暗示 Ho 6:2 复兴的后果。“若”与其说是条件，不如说是表达神恩典所赐福用以使以色列完全认识他的途径。正如“认识神”的缺乏是一切罪恶之源（Ho 4:1; 5:4），照样认识他必带来一切的祝福；这认识就是“永生”（约 17:3）。这认识是实行，不是空谈（耶 22:15-16）。神学是生命，不是科学；是实际，不是言辞。这种向前的进程，可以借“清晨”之光越过越明、“直到日午”来比喻（箴 4:18）。
出现——“是确凿的”，字面意为“固定的”，在神对他立约之民那永远爱的旨意中已命定。参“神所命定的”（Ge 41:32，旁注；启 12:6）。耶和华必在百姓苦难的黑夜之后，确凿地来解救他们。
如晨光——（撒下 23:4）。
如雨……晚雨……早雨——（伯 29:23; 珥 2:23）。首先提到“雨”的一般概念；接着是使巴勒斯坦肥沃的两场雨（申 11:14）——它们的缺席被视为最大的灾祸：“晚雨”降于二月下旬至三四月间，正在收割之前，因此其名来自意为“聚集”的词根；“早雨”字面意为“射箭之雨”，从十月中至十二月中。正如雨水使本会贫瘠的土地肥沃，神的恩惠也要复兴那久在国族意义上毫无生气的以色列。
英文原文
3. know, if we follow on to know the Lord--The result of His recovered favor
(Ho 6:2)
will be onward growth in saving knowledge of God, as the result of perseverance in following after Him
(Ps 63:8; Isa 54:13).
"Then" implies the consequence of the revival in
Ho 6:2.
The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils
(Ho 4:1; 5:4),
so the knowledge of Him will bring with it all blessings; yea, it is "life"
(Joh 17:3).
This knowledge is practice, not mere theory
(Jer 22:15, 16).
Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day"
(Pr 4:18).
prepared--"is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God"
(Ge 41:32,
Margin;
Re 12:6).
Jehovah shall surely come to the relief of His people after their dark night of calamity.
as the morning--
(2Sa 23:4).
as the rain . . . latter . . . former--
(Job 29:23; Joe 2:23).
First, "the rain" generally is mentioned; then the two rains
(De 11:14)
which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.
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4. 我向你要怎样行呢——才能使你归回敬虔。我在怜悯与责打两方面，还有什么未行的呢
（Isa 5:4）？
从本节起开始新的讲论，重申威吓
（Ho 5:14）。
见本章
开首的说明。
良善——即敬虔。
早晨的云——很快被日头晒散
（Ho 13:3）。
此处暗含与神将来必施恩给以色列的应许之对比，即
Ho 6:3。
祂的显现“如晨光”，越照越明，直到日午；你们的良善却“如早晨的云”，转瞬即逝。祂到祂百姓那里，“如同（滋润的）春雨秋雨”；你们到祂那里，却“如早晨的甘露速散”。
英文原文
4. what shall I do unto thee--to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings
(Isa 5:4)?
At this verse a new discourse begins, resuming the threats
(Ho 5:14).
See
opening remarks
on this chapter.
goodness--godliness.
morning cloud--soon dispersed by the sun
(Ho 13:3).
There is a tacit contrast here to the promise of God's grace to Israel hereafter, in
Ho 6:3.
His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."
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5. 我借先知砍伐他们——即我借先知宣告他们必如林中之树被砍伐。神将自己的作为与祂先知的作为视为同一，因为话语正是祂执行旨意的工具
（Jer 1:10; Eze 43:3）。
借……我口中的话——
（Isa 11:4; Jer 23:29; Heb 4:12）。
你的审判——即我所要降与以法莲和犹大的审判
（Ho 6:4）。
所以“你的审判”，即加于你身上的审判
（Zep 3:15）。
如光发出 等——如光一般，在众人眼前显明，因它是出于那刑罚罪恶的神。亨德森（HENDERSON）译作“闪电”（参边注，
Job 37:3, 15）。
英文原文
5. I hewed them by the prophets--that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will
(Jer 1:10; Eze 43:3).
by . . . words of my mouth--
(Isa 11:4; Jer 23:29; Heb 4:12).
thy judgments--the judgments which I will inflict on thee, Ephraim and Judah
(Ho 6:4).
So "thy judgments," that is, those inflicted on thee
(Zep 3:15).
are as the light, &c.--like the light, palpable to the eyes of all, as coming from God, the punisher of sin. HENDERSON translates, "lightning" (compare Margin,
Job 37:3, 15).
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6. 怜悯——用以泛指敬虔，而怜悯或慈惠只是其中一支。
不喜悦祭祀——即“胜过祭祀”。所以“不”字只是比较用法
（Ex 16:8; Joe 2:13; Joh 6:27; 1Ti 2:14）。
祭物既是神亲自设立的，便不能说祂绝对不要；而是即使在旧约时代，祂也看重道德的顺服——这才是设立属礼仪的律例（如祭祀）的唯一目的——胜过仅外表礼仪的顺服
（1Sa 15:22; Ps 50:8, 9; 51:16; Isa 1:11, 12; Mic 6:6-8; Mt 9:13; 12:7）。
认识神——是经验性、实践性的，不仅是理论上的
（Ho 6:3; Jer 22:16; 1Jo 2:3, 4）。
“怜悯”关乎律法的第二块法版——我们对人的本分；“认识神”关乎第一块法版——我们对神的本分，包括内在属灵的敬拜。第二块法版被放在前，并非因其尊严更高（因它是次要的），而是按我们领悟的次序。
英文原文
6. mercy--put for piety in general, of which mercy or charity is a branch.
not sacrifice--that is, "rather than sacrifice." So "not" is merely comparative
(Ex 16:8; Joe 2:13; Joh 6:27; 1Ti 2:14).
As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience
(1Sa 15:22; Ps 50:8, 9; 51:16; Isa 1:11, 12; Mic 6:6-8; Mt 9:13; 12:7).
knowledge of God--experimental and practical, not merely theoretical
(Ho 6:3; Jer 22:16; 1Jo 2:3, 4).
"Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.
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7. 如寻常人——指普通的人
（Ps 82:7）。
不作边注所云“如亚当”，
Job 31:33。
因“约”这一字眼在别处并未用于亚当与神的关系；虽然其事实似乎隐含在内
（Ro 5:12-19）。
以色列“违背了”神的约，如同人轻易违背日常与同伴所立的约。
那里——指北方王国以色列。
英文原文
7. like men--the common sort of men
(Ps 82:7).
Not as Margin, "like Adam,"
Job 31:33.
For the expression "covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied
(Ro 5:12-19).
Israel "transgressed the covenant" of God as lightly as men break everyday compacts with their fellow men.
there--in the northern kingdom, Israel.
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8. 基列……城——大概指基列的拉末，是约旦河东、雅博河以南山地（即“基列”）的都会
（1Ki 4:13；
参
Ge 31:21-25）。
作罪孽——
（Ho 12:11）。
被血沾染——即“染有血迹”【毛勒（MAURER）】。指基列参与比加谋杀比加辖的弑君阴谋
（2Ki 15:25）。
见
Ho 6:1。
那里有许多杀人案，因约旦河东按地域比例而言，比约旦河西有更多的逃城
（Nu 35:14; De 4:41-43; Jos 20:8）。
基列的拉末便是其中之一。
英文原文
8. Gilead . . . city--probably Ramoth-gilead, metropolis of the hilly region beyond Jordan, south of the Jabbok, known as "Gilead"
(1Ki 4:13;
compare
Ge 31:21-25).
work iniquity--
(Ho 12:11).
polluted with blood--"marked with blood-traces" [MAURER]. Referring to Gilead's complicity in the regicidal conspiracy of Pekah against Pekahiah
(2Ki 15:25).
See on
Ho 6:1.
Many homicides were there, for there were beyond Jordan more cities of refuge, in proportion to the extent of territory, than on this side of Jordan
(Nu 35:14; De 4:41-43; Jos 20:8).
Ramoth-gilead was one.
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9. 结党——指祭司的“结社”或行会。
同心杀人——字面作“用一肩”（参
Zep 3:9，
边注）。取像于牛把肩并在一起，同负一轭【里维图斯（RIVETUS）】。毛勒（MAURER）译作“在往示剑的路上”。示剑是以巴路与基利心之间的逃城，在以法莲山地
（Jos 20:7; 21:21），
长久是以法莲的民政首都，正如示罗是宗教首都；现今称为纳布卢斯；一度是耶罗波安的居所
（1Ki 12:25）。
那里的祭司败坏到埋伏杀害逃来避难之人的地步【亨德森（HENDERSON）】；那地的圣性，加重了那些滥用祭司特权与庇护权、自己行凶或包庇别人凶行的祭司的罪【毛勒（MAURER）】。
行可憎的事——即蓄意的罪行，胆大妄为的恶，源出一阿拉伯文字根，意为“蓄谋”。
英文原文
9. company--"association" or guild of priests.
murder by consent--literally, "with one shoulder" (compare
Zep 3:9,
Margin). The image is from oxen putting their shoulders together to pull the same yoke [RIVETUS]. MAURER translates, "in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim
(Jos 20:7; 21:21),
long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam
(1Ki 12:25).
The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [HENDERSON]; the sanctity of the place enhanced the guilt of the priests who abused their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others [MAURER].
commit lewdness--deliberate crime, presumptuous wickedness, from an Arabic root, "to form a deliberate purpose."
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10. 可憎的事——
（Jer 5:30; 18:13; 23:14）。
淫乱——即拜偶像。
英文原文
10. horrible thing--
(Jer 5:30; 18:13; 23:14).
whoredom--idolatry.
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11. 收割——即审判的收割（如
Jer 51:33; Joe 3:13; Re 14:15）。
称为“收割”，因为这是犹大自己所撒之种的果子
（Ho 8:7; 10:12; Job 4:8; Pr 22:8）。
犹大在亚哈斯手下，一日之间被（比加率领的）以色列杀了十二万人，“因为他们离弃了耶和华他们列祖的神。”
我使百姓被掳归回的时候——当我借我的先知俄德，使犹大的二十万妇女、儿女从被以色列掳去中得释放归回
（2Ch 28:6-15）。
这预言是在比加时传的【路德维克·德·迪厄（LUDOVICUS DE DIEU）】。毛勒（MAURER）解释为：当以色列因罪被掳，随后又被我领回之时，你犹大也必因你的罪被掳。但因犹大的刑罚并不在神领回以色列之时，所以当取路德维克·德·迪厄的解释。格劳修斯（GROTIUS）译作：“当我回来使我百姓被掳之时（即当我使我百姓再次被掳之时）”。以色列在提革拉毗列色手下第一次被掳，后又有沙龙曼以色手下第二次被掳。接着是西拿基立围攻耶路撒冷、攻取犹大有城墙的城邑——这些是日后多次攻击的前奏，最终以犹大被掳告终。但这希伯来文在别处都用以指恢复，而非重新刑罚
（De 30:3; Ps 14:7）。
英文原文
11. an harvest--namely, of judgments (as in
Jer 51:33; Joe 3:13; Re 14:15).
Called a "harvest" because it is the fruit of the seed which Judah herself had sown
(Ho 8:7; 10:12; Job 4:8; Pr 22:8).
Judah, under Ahaz, lost a hundred twenty thousand "slain in one day (by Israel under Pekah), because they had forsaken the Lord God of their fathers."
when I returned the captivity of my people--when I, by Oded My prophet, caused two hundred thousand women, sons, and daughters, of Judah to be restored from captivity by Israel
(2Ch 28:6-15).
This prophecy was delivered under Pekah [LUDOVICUS DE DIEU]. MAURER explains, When Israel shall have been exiled for its sins, and has been subsequently restored by Me, thou, Judah, also shalt be exiled for thine. But as Judah's punishment was not at the time when God restored Israel, LUDOVICUS DE DIEU'S explanation must be taken. GROTIUS translates, "When I shall have returned to make captive (that is, when I shall have again made captive) My people." The first captivity of Israel under Tiglath-pileser was followed by a second under Shalmaneser. Then came the siege of Jerusalem, and the capture of the fenced cities of Judah, by Sennacherib, the forerunner of other attacks, ending in Judah's captivity. But the Hebrew is elsewhere used of restoration, not renewed punishment
(De 30:3; Ps 14:7).
Ho 6:1-11.
以色列人彼此劝勉寻求耶和华
在 Ho 6:4 开始了一段新的论述，向他们发怨言；因为 Ho 6:1-3 显然属于 Ho 5:15，并构成以色列刑罚的欢喜终结：首先应验于从巴比伦归回；最终应验于他们从现今漫长的被分散中归回。
Ho 6:8 或许暗指比加辖被谋杀的事；这段论述不会晚于比加的在位年，因为正是在比加治下，基列被掳去（2Ki 15:29）。
1. 我们要归回——为使那“回到原处”的神可以归回我们（Ho 5:15）。
撕裂……医治——（申 32:39; 耶 30:17）。他们将所受的刑罚不归于命运或人，而归于神，并承认除了神以外，无一人（不是亚述人，如他们曾虚妄地以为的，Ho 5:13）能医治他们的伤口。同时他们也深信神的怜悯，这信念是真正悔改的起点，若没有它，人就不会寻求神，反而会恨恶并逃避神。我们的伤虽重，却不是无可救药；还有恩典的余地，还有赦免的盼望。他击打我们，却未严重到不能医治（诗 130:4）。