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英文原文
In this chapter, I. The oppressors in Israel are threatened for their oppression of the poor, Am 4:1-3. II. The idolaters in Israel, being joined to idols, are given up to their own heart's lusts, Am 4:4,5. III. All the sins of Israel are aggravated from their incorrigibleness in them, and their refusal to return and reform, notwithstanding the various rebukes of Providence which they had been under, Am 4:6-11. IV. They are invited yet at length to humble themselves before God, since it is impossible for them to make their part good against him, Am 4:12,13.
1-5
Threatenings against Oppressors; Punishment of Proud Oppressors (790 BC)
对欺压者的警告；骄傲欺压者的刑罚（公元前790年）
¹ 你们住撒玛利亚山如巴珊母牛的啊，当听这话！你们欺负贫寒的，压碎穷乏的，对你们的主人说：拿酒来，我们喝吧！
² 主耶和华指着自己的圣洁起誓说：日子快到，人必用钩子将你们钩去，用鱼钩将你们余剩的钩尽。
³ 你们必从破口出去，各母牛直冲在前；人必将你们抛弃在宫中。这是耶和华说的。
⁴ 以色列人哪，任你们往伯特利去犯罪，到吉甲加重罪过；每日早晨献上你们的祭物，每三年奉上你们的十分之一。
⁵ 任你们献有酵的感谢祭，把甘心祭宣扬报告；因为这是你们所喜爱的。这是主耶和华说的。
此处奉神的名预言：欺压者必被降卑，拜偶像者必被刚硬。
I. 骄傲的欺压者必因他们的欺压被降卑；因为那行不义的，必照他所行的不义受报。 如今请观察，
1. 他们的罪如何被描述，摩4:1。他们被比作巴珊的母牛，那是一种体型极大、力量极强的牛种，尤其若是虽在巴珊所繁育，却在撒玛利亚山上牧养，那里的草场格外肥美。阿摩司曾作牧人，他便用他本行的言语说话，把那些生活奢华放纵的富足大户比作巴珊的母牛——它们放纵难驯，不肯守在自己牧场的界限之内，反而冲破篱笆、撞倒一切栅栏，闯入邻舍的地界；不但如此，还用角抵触那些不是它们对手的小牲畜。那些在撒玛利亚山上设有避暑别墅、为求清新空气而前往的人，正如巴珊山上的母牛一样，对人同样有害，对四围的人同样造成损伤。(1.) 他们自己欺压贫寒穷乏的人；他们压碎他们，要从他们身上榨取利益。他们利用别人的贫穷、急需、无力自救，使别人比从前更加贫穷更加穷乏。他们利用自己作审判官和官长的权势去侵夺人的产业和财物，连穷人也不放过；因为他们连医院也抢，毫无良心可言。(2.) 他们与那些如此行的人结盟。他们对穷人的主人——那些虐待穷人、强取他们财物的人，而他们本该周济穷人的——说：“拿酒来，我们喝吧；让我们与你们同享我们欺压所得的肥甘，然后我们必保护你们，必在你们的事上扶持你们，并驳回穷人对你们的申诉。”请注意：勒索所得的，通常都被用来作肉体的预备，以放纵肉体的情欲；人所以对穷人暴虐，正因为他们是自己食欲的奴仆。拿酒来，我们喝吧，这正是那些压碎穷乏人之人的言语，仿佛被欺压之人的眼泪搀在他们的酒里，能使酒喝得更香似的。而且借着他们饮酒狂欢、纵欲无度的结党，他们又巩固了彼此迫害欺压的同盟，并使彼此的心在其中更加刚硬。
2. 他们的刑罚如何被描述，摩4:2-3。神必用钩子将他们钩去，用鱼钩将他们的余剩钩尽；祂必差遣亚述大军临到他们，使他们成为掠物；不仅要将全国的整体收在网中，还要用钩钓取个别的人，用钩子和鱼钩将他们俘虏囚禁，要把他们从自己的本土拖出来，正如鱼被拖出它为元素的活水一样——他们和他们的儿女都要如此被拖去。或者，他们在他们那一代被一个得胜的敌人拖去，他们的后裔在他们那一代又被另一个所拖，这样借着接续而来的毁灭性审判，他们终必被彻底除灭。这些巴珊的母牛自以为绝不能像利维坦那样被人用钩和绳拖走，伯41:1-2。但神必使它们知道，祂有当鼻子鼻环和使嘴如嚼环之钩，赛37:29。敌人要像渔夫取小鱼那样轻而易举地把他们取去，并以之为嬉戏消遣。当敌人已占据撒玛利亚之后：(1.) 必有人试图逃遁：你们必从破口出去——就是城墙被打破之处——各母牛直冲在前，为自己逃命尽力奔逃；如今巴珊的母牛被驯服了，它们自己也像从前压碎贫寒穷乏人那样被压碎了。请注意：神所赐好牧场的，若在其中放纵，就必公义地从其中被赶出；凡不肯守在神诫命的篱笆之内的，就丧失了神保护之篱笆的益处，并必徒然被迫穿过他们自己所可怖地在那个篱笆上造成的破口而逃。(2.) 又有人想为自己——或至少为自己的财物——在宫中找到藏身之处，因为那是一座防御坚固、守卫森严的城堡：你们必将自己（有人如此读），或将他们（即你们的后裔、你们的儿女、或你们所看为宝贵的）抛在宫中，在那里敌人要把它们搜刮一空。请注意：以欺压得来的，不能长久怀着满足来享用。
3. 他们被定此刑的判决如何得以确立：主耶和华指着自己的圣洁起誓。 祂已屡次说过，他们却不理会；他们以为神和祂的先知不过是与他们戏耍；所以祂在怒中起誓，祂所起的誓祂必不收回。祂指着自己的圣洁起誓——那是祂大大荣耀的属性，也是在刑罚恶人时大大得荣耀的属性；因为神既为圣洁的神，那些耕罪孽、种毒害的人，必照样收割，这事就必确实。
II. 顽梗的拜偶像者必在其偶像崇拜中被刚硬（摩4:4-5）：往伯特利去犯罪。 这是带着反讽的话：“去作吧；随你们所愿；借多多献祭来多多加重你们的罪过，因为这是你们所喜爱的；但你们在此事结局之时将怎样行呢？”我们在此看见：1. 他们何等热切于事奉他们的偶像，并何等情愿为之花费；他们献上祭物、十分之一、甘心祭，指望借此蒙神悦纳，但这在神眼中全然可憎。拜偶像者在事奉假神之事上的慷慨，可以叫我们在事奉又真又活的神之事上的吝啬蒙羞。2. 他们何等仿效神所设立的制度。他们在伯特利的坛上有每日的祭，正如神在祂的坛上所有的一样；他们也有感谢祭，正如神所有的一样，只不过他们在其中容许有酵，这是神所禁止的，因为他们的祭司不喜欢那若无酵就会变得沉重无味的饼，要有使它发酵的东西。圣的饼不足以满足他们，除非它是可口的饼。3. 他们自己对这些仪式何等满意：这是你们所喜爱的，你们以色列人哪！你们如此爱慕。 凡自己发明的，他们就偏爱、就执着，并以为必蒙神悦纳，因为它合乎自己的喜好。4. 这事如何被用作责备的话：“往伯特利去，到吉甲去；你们自己献上祭物和十分之一；向全国宣扬报告甘心祭，催促他们多多带来；继续这样行吧；”意即：(1.) “你们显然已决意如此行，不论神和良心怎样反对。”(2.) “你们的先知必任凭你们如此行，不再像从前那样告诫你们，因为全无用处。任凭人不再与他的邻舍争辩责备。”(3.) “你们愚顽的心必越发昏暗、越发痴迷，你们必完全被交给这些强烈的迷惑，去信从虚谎。”(4.) “你们借此能得着什么呢？往伯特利去，多多献祭，看看你们能因此好得了多少，能从你们的祭物得着什么回报，在患难之日它们能为你们站立得稳吗。你们必以伯特利为所仰赖的而羞愧”，耶48:13。(5.) “去犯罪吧，去加重你们的罪过吧，好叫你们可以填满你们罪孽的度量，速速成熟以备毁灭。”基督也曾这样对犹大说：你所要作的，快作吧；又对犹太人说：你们去充满你们列祖的罪孽吧，太23:32。
英文原文
Threatenings against Oppressors; Punishment of Proud Oppressors (790 BC)
¹ Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
² The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fish-hooks.
³ And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.
⁴ Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years:
⁵ And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.
It is here foretold, in the name of God, that oppressors shall be humbled and idolaters shall be hardened.
I. That proud oppressors shall be humbled for their oppressions: for he that does wrong shall receive according to the wrong that he has done. Now observe,
1. How their sin is described, Am 4:1. They are compared to the kine of Bashan, which were a breed of cattle very large and strong, especially if, though bred there, they were fed upon the mountain of Samaria, where the pastures were extraordinarily fat. Amos had been a herdsman, and he speaks in a dialect of his calling, comparing the rich and great men, that lived in luxury and wantonness, to the kine of Bashan, which were wanton and unruly, would not be kept within the bounds of their own pasture, But broke through the hedges, broke down all the fences, and trespassed upon the neighboring grounds; and not only so, but pushed and gored the smaller cattle that were not a match for them. Those that had their summer-houses upon the mountains of Samaria when they went thither for fresh air were as mischievous as the kine upon the mountains of Bashan and as injurious to those about them. (1.) They oppress the poor and needy themselves; they crush them, to squeeze something to themselves out of them. They took advantage of their poverty, and necessity, and inability to help themselves, to make them poorer and more necessitous than they were. They made use of their power as judges and magistrates for the invading of men's rights and properties, the poor not excepted; for they made no conscience of robbing even the hospital. (2.) They are in confederacy with those that do so. They say to their masters (to the masters of the poor, that abuse them and violently take from them what they have, when they ought to relieve them), "Bring, and let us drink; let us feast with you upon the gains of our oppression, and then we will protect you, and stand by you in it, and reject the appeals of the poor against you." Note, What is got by extortion is commonly made use of as provisions for the flesh, to fulfil the lusts thereof; and therefore men are tyrants to the poor because they are slaves to their appetites. Bring, and let us drink, is the language of those that crush the needy, as if the tears of the oppressed, mingled with their wine, made it drink the better. And by their associations for drinking and reveling, and an excess of riot, they strengthen their combinations for persecution and oppression, and harden the hearts of one another in it.
2. How their punishment is described, Am 4:2,3. God will take them away with hooks, and their posterity with fish-hooks; he will send the Assyrian army upon them, that shall make a prey of them, shall not only enclose the body of the nation in their net, but shall angle for particular persons, and take them prisoners and captives as with hooks and fish-hooks, shall draw them out of their own land as fish are drawn out of the water, which is their element, them and their children with them, or, They in their day shall be drawn out by one victorious enemy, and their posterity in their day by another, so that by a succession of destroying judgments they shall at length be wholly extirpated. These kine of Bashan thought they could no more be drawn out with a hook and a cord than the Leviathan can, Job 41:1,2. But God will make them know that he has a hook for their nose and a bridle for their jaws, Isa 37:29. The enemy shall take them away as easily as the fisherman takes away the little fish, and shall make it their sport and recreation. When the enemy has made himself master of Samaria, then, (1.) Some shall attempt to escape by flight: You shall go out at the breaches made in the wall of the city, every cow at that which is before her, to shift for her own safety, and make the best of her way; and now the unruly kine of Bashan are tamed, and are themselves crushed, as they crushed the poor and needy. Note, Those to whom God has given a good pasture, if they are wanton in it, will justly be turned out of it; and those who will not be kept within the hedge of God's precept forfeit the benefit of the hedge of God's protection, and will be forced in vain to flee through the breaches they have themselves fearfully made in that hedge. (2.) Others shall think to shelter themselves, or at least their best effects, in the palace, because it is a castle well fortified and a garrison well manned: You shall throw yourselves (so some read it), or throw them (that is, your posterity, your children, or whatever is dear to you), into the palace, where the enemy will find it ready to be seized. Note, What is got by oppression cannot long be enjoyed with satisfaction.
3. How their sentence to this punishment is ratified: The Lord God has sworn it by his holiness. He had often said it, and they regarded it not; they thought God and his prophets did but jest with them; therefore he swears it in his wrath, and what he has sworn he will not revoke. He swears by his holiness, that attribute of his which is so much his glory, and which is so much glorified in the punishment of wicked people; for, as sure as God is a holy God, those that plough iniquity and sow wickedness shall reap the same.
II. That obstinate idolaters shall be hardened in their idolatries (Am 4:4,5): Come to Bethel, and transgress. It is spoken ironically: "Do so; take your course; multiply your transgressions by multiplying your sacrifices, for this liketh you; but what will you do in the end hereof?" Here we see, 1. How intent they were upon the service of their idols, and how willing they were to be at cost upon them; they brought their sacrifices, and their tithes, and their free-will offerings, hoping that therein they should be accepted of God, but it was all an abomination to him. The profuseness of idolaters in the service of their false gods may shame our strait-handedness in the service of the true and living God. 2. How they mimicked God's institutions. They had their daily sacrifice at the altar of Bethel, as God had at his altar; they had their thank-offerings as God had, only they allowed leaven in them, which God had forbidden, because their priests did not like to have the bread to heavy and tasteless as it would be if it had not leaven in it, for something to ferment it. Holy bread would not serve them, unless it were pleasant bread. 3. How well pleased they were with these services themselves: This liketh you, O you children of Israel! So you love. What was their own invention they were fond of and wedded to, and thought it must be pleasing to God because it was agreeable to their own fancy. 4. How they upbraided with it: "Come to Bethel, to Gilgal; bring the sacrifices and tithes yourselves; proclaim and publish to the nation the free-offerings, pressing them to bring in abundance of such; go on in this way;" that is, (1.) "It is plain that you are resolved to do it, whatever God and conscience say to the contrary." (2.) "Your prophets shall let you alone in it, and not admonish you as they have done, for it is to no purpose. Let no man strive nor rebuke his neighbour." (3.) "Your foolish hearts shall be more and more darkened and besotted, and you shall be quite given up to these strong delusions, to believe a lie." (4.) "What will you get by it? Come to Bethel and multiply your sacrifices, and see what the better you will be, what returns you will have to your sacrifices, what stead they will stand you in in the day of distress. You shall be ashamed of Bethel your confidence," Jer 48:13. (5.) "Come, and transgress, come, and multiply your transgression, that you may fill up the measure of your iniquity and be ripened for ruin." Thus Christ said to Judas, What thou doest do quickly; and to the Jews, Fill you up the measure of your fathers, Mt 23:32.
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Incorrigibleness of Israel; Judgments Called to Remembrance; Greater Judgments Threatened (790 BC)
以色列之怙恶不悛；追念已施之审判；威吓更重之审判（主前790年）\n\n> ⁶ 我使你们在一切城中牙齿干净，你们在各处所缺乏粮食；你们仍不归向我。这是耶和华说的。\n> ⁷ 收割前三个月，我不使雨降在你们那里；我降雨在这城，不降雨在那城；这块地有雨，那块地无雨，就枯干了。\n> ⁸ 这样，两三城的人凑到一城去找水喝，却不足；你们仍不归向我。这是耶和华说的。\n> ⁹ 我用旱风霉烂攻击你们；你们的菜园、葡萄园、无花果树、橄榄树，蝗虫所吃；你们仍不归向我。这是耶和华说的。\n> ¹⁰ 我降瘟疫在你们中间，像在埃及一样；用刀杀你们的少年人，使你们的马被掳掠；营中臭气上升鼻孔；你们仍不归向我。这是耶和华说的。\n> ¹¹ 我倾覆你们，如同神倾覆所多玛、蛾摩拉；你们好像从火中抽出来的一根柴；你们仍不归向我。这是耶和华说的。\n> ¹² 以色列啊，因此我必这样对待你。以色列啊，我既这样行，你当预备迎见你的神。\n> ¹³ 看哪，那创山造风，将心意指示人，使晨光变为幽暗，脚踏在地之高处的——他的名是耶和华万军之神。\n\n在此，I. 神控诉他的百姓在他为使他们谦卑归正而降下的审判之下，怙恶不悛。他曾借若干征兆向他们表明他的不悦，目的为使他们借悔改与他复和；但此举并未奏效。\n\n1. 本段经文中五次重复作为控诉之重担的话：你们仍不归向我，这是主说的；你们已多次受责打，却归徒然；你们未受挽回，毫无改正的迹象。你们一次又一次被差遣的使者所唤，你们却不回来，你们不归家。 (1.) 这暗示神在他一切护理的责罚中所定的，就是要他们归回效忠，激励他们归向他。(2.) 他们若归向了他们的神，就必蒙悦纳，他必欢迎他们，他们所处的困苦也必被挪去。(3.) 神之所以降下更重的患难，是因为前次的患难未达其效——否则 全能者并不喜悦使人受苦。 (4.) 神为他们的顽梗而伤痛，对他们竟迫使他行他所极不愿行的事感到不悦：你们不归向我——你们所背叛的那位，与你们立约的那位，站立等候接纳你们的那位，如此屡次呼召你们的那位。 如今，\n\n2. 为加重他们的怙恶不悛，并表明自己降下更重审判的公义，他历数了他为使他们悔改而试用过的较轻审判。\n\n(1.) 有时粮食短缺，却无明显的成因（摩4:6）：我使你们在一切城中牙齿干净——因你们无肉可嚼，以致牙齿不致污秽；尤其没有肉食——肉食会使牙齿污秽。或作：我使你们的牙齿空空，无物可塞于口中。粮——生命之杖——已经缺乏，因你们 多种 却 收少（如该1:9所言）。有人认为这是指以利沙年间那 七年的饥荒（王下8:1所记）。如今神既在他们准备献给巴力之时 按时收回他们的粮食，他们本当说：我们要 归回我们最初的丈夫——因离开他而付了重价；但这事未生其效。他们仍不归向我，这是主说的。\n\n(2.) 有时他们缺雨，自然也就缺地里的出产。这灾祸是从耶和华来的：我不使雨降在你们那里。 神掌有云的钥匙，他若关闭，谁能开启呢（摩4:7）？雨在 收割前三个月 还未到之时就被止住——那原是他们惯常得雨的时节，因此止住不下乃是非常之事；若自然之常道已被更改，他们必须在此认出自然之神的作为；又是在他们最需要之时，因此缺雨乃是非常沉重的审判，使他们收获的指望尽都落空。而使这事更显特殊的一个情形是：当一些地方缺雨、因无雨而枯干之时，邻近的别处却丰沛得雨。神 使雨降在这城，不降在那城——在同国之内；不但如此，他使雨降在 这一块田——田的 一片——使它因雨而结实丰盛；但隔壁的田，篱笆那一边的田，甚至同一片田的另一部分，却 滴雨不下；久旱不雨，使其中所有的出产尽都 枯干。 此事无疑按字面应验了，其中有许多实例为众人所共见。如今，[1.] 借此显明止雨并非出于偶然，乃是出于神的吩咐与安排；那润泽大地的云彩 循神的指引转动，成就他所吩咐的，或为责罚，或为他的地，或为他的怜悯（伯37:12-18）。雨并非随星辰运行（如俗语所言），而是神借他的风所差遣的。[2.] 我们有理由相信，那些不降雨的城乃是因恶名昭著，如伯特利和吉甲（摩4:4）；而那些得雨的城，则在居民中尚存几分敬虔与德行。城郊的田地，或得雨或不得雨，全在乎田主如何；因为我们确知 耶和华的咒诅在恶人的家中，并在他们的地上；但他赐福与义人的居所，他的田乃是 耶和华所赐福的田。 [3.] 那因缺雨而田地枯干的人，看见邻舍的田得水滋润、青葱茂盛，就更为忧愁愤慨。我的仆人必得吃，你们却饥饿（赛65:13）。恶人看见便忧愁。 或许那些受欺压的人得着了雨，于是弥补了所失；而欺压者的田却枯干，于是失去了所得。[4.] 然而就全国而论，这是怜悯与审判的混合，因此更增强了悔改归正的呼唤，也鼓励他们盼望归向神之时必得着全然的怜悯——因为连神的责罚之中也有如此的怜悯。但他们既未善用这消减审判极处的恩惠之处置，便不能得其益处——这本是可得的；因为（摩4:8）两三城的人 如乞丐一般 漫无目的地凑到一城去找水喝，若可能，还想带些回家，但 却不足；只有这里那里一座城有水，许多城缺水，于是水的情形不再如常——众水公用，水为众人所共有。 那有水的，自己也需用，或不知何时自己也要缺，因此只能少量分给那些缺乏的人，说：免得不够我们和你们用的。 那些来的人 喝了水，却 不满足，因他们是 按分量惊惶而喝；而 喝这水的，还要再渴（约4:13）。他们不满足，因为他们的欲望贪婪，他们所有的，神不赐福（该1:6）。如今，人必以为他们既遭此失望，便当省察自己的道路而悔改；但此事未生其效：你们仍不归向我——甚至没有以正当的方式求早雨晚雨（亚10:1）。请看属肉体之心的愚妄：他们从一城到一城，从一个受造之物到另一个，追逐满足，却始终不得；他们 劳碌求那不能使人饱足的（赛55:2），却至终 不肯归向神，不肯侧耳听那本可使他们满足的神。福音的传讲如同雨水；神有时使一处比另一处更蒙福；一些国家、一些城市，如基甸的羊毛，沾满了这露水，而周围之地却枯干；无此雨水之处，一切都枯萎。但愿人能为自己灵魂的事如为自己身体的事那样智慧——若身边无此雨，便往可得之处寻求；他们若按正道寻求，必不徒然。\n\n(3.) 有时地里的出产被蝗虫所食，或被霉烂所毁（摩4:9）。天与地都武装起来，攻击那以神为仇的人。当神喜悦之时——即当他发怒之时——[1.] 他们受恶气的损害，那气或过热或过冷，使他们所结的果实霉烂，其力既不能辨识也不能抵挡，对之更无防御之法。[2.] 他们受恶兽之害。他们的 葡萄园 和 菜园 丰盛地结出果子，他们的 无花果树 和 橄榄树 也是如此；但 蝗虫 在果实未熟、未到收成之时便将其尽行吞吃。这或许就是珥1:4-6所记的那次审判，或是为预示那次审判而先降下的同类较轻审判。但他们并未因此受警诫：你们仍不归向我。\n\n(4.) 有时瘟疫在他们中间猖獗，战争的刀剑剪除了多人（摩4:10）。瘟疫 是神的使者；他 打发 它 在他们中间，指明当击杀何人，事便成就。那是 像在埃及一样的瘟疫；死亡借 灭命天使在午夜之手 散布在他们中间。或许这瘟疫如埃及的瘟疫一样，专击长子。在往埃及的路上（边注如此）——当他们正要逃往埃及，或要去那里求助之时，瘟疫在路上抓住他们，止住了他们的行程。战争的刀剑也是 耶和华的刀；这刀是奉命在他们中间拔出的；于是 杀了他们的少年人——当代的力量和下一代的种子。神说：我杀了他们——他承认这执行。耶和华所杀的必多。 仇敌 掳去了他们的马匹，归为己用；而被刀剑或瘟疫所杀之人的尸首如此之多，又因无存活的亲人而久未埋葬，以致 他们营中的臭气升入他们的鼻孔，既可憎又危险，并可使他们想起他们的罪在神面前也是何等的可憎。然而这事仍未能使他们谦卑归正：你们不归向那击打你们的主。 这样一幅凄惨可悲的景象，仍未能使他们敬虔。\n\n(5.) 在这些和别的审判之中，有些人被特殊地剪除，成为公义的鉴戒；另有些人被特殊地存留，成为怜悯的记念——这两者并列，人原以为足以打动他们，却仍未奏效（摩4:11）。[1.] 有些人完全倾覆，他们的家破人亡，他们也在其中：我倾覆你们中间的一些人，如同神倾覆所多玛、蛾摩拉一样。 或许他们如所多玛一样被闪电所灭，或他们的房屋以别的方式被烧成平地，居民也在其中。所多玛、蛾摩拉被称为 判定受倾覆，作为鉴戒（彼后2:6）。神曾威吓要如此倾覆全地，如所多玛的倾覆一般（申29:23）。但他先从一些具体地方开始，以警告他们；或从一些具体的人开始——他们的 罪先行到审判之中。 [2.] 另一些人则侥幸得脱：你们许多人如同从火中抽出来的一根柴——如同罗得从所多玛被救出，那时火已燃及你们身上了；然而你们并不因罪所招致的危险而更加恨恶罪，也不因神所行的拯救而更加爱神。你们这些如此明显蒙了拯救、如此特别地得着区别对待的人，竟仍不归向我。\n\nII. 神在结尾之处呼召他的百姓，趁着如今——他们的日子——尚未从他们眼前隐藏之前，明白那关乎他们平安的事（摩4:12-13）。请在此留意，\n\n1. 神如何以比他们迄今所经历的更重的审判来威吓他们：因此，你们既至今未因受责打而归正，我必这样对待你，以色列啊！ 他没有说明要怎样行，但必是比迄今所临到的更糟（约5:14）。或作：我必这样继续待你——以一灾接一灾，如埃及的灾殃，直到我将你们尽行灭绝。惟有改革才能阻止罪人的灭亡。他们若不归向他，他的怒气就 未转消，他的手 仍然伸出。你们若不受惩戒，我必再惩罚你们七次——这是律法上所写的（利26:23-24）。\n\n2. 他如何因此唤醒他们去思想与神和好：我既这样待你，又别无救济，以色列啊，当预备迎见你的神！ 意即：(1.) 当思想你不能如战士一般与他相会。 有人以此话为反讽或挑战：当预备迎见神——他正出来与你争辩。你能穿上什么坚固的铠甲？你能以何等的勇气装备自己？唉！那不过是把 荆棘蒺藜 放在烈火之前（赛27:4-5）。你以不足一万之兵，能迎见那以两万之兵出来攻击你的吗？（路14:31）。(2.) 因此当决心如悔改的人、如谦卑的恳求者那样迎见他，如你的神——与你立约的那位——那样迎见他，要降服，不再顽抗。 我们当 在神审判的道路中预备迎见他（赛26:8），抓住他的力量，使我们得以和好。 当知，我们既不能逃避神，便当关切地预备迎见他；他因此预先警告我们，使我们可以预备。当我们借他的典章与他相会之时，我们必须预备迎见他，预备寻求他。\n\n3. 他如何陈明神的伟大与权能，作为我们理当预备迎见他的理由（摩4:13）。他若真如这里所描绘的那样的神，与他争辩便是愚妄，与他复和乃是我们的本分与利益；以他为友便是美事，以他为敌便是恶事。(1.) 他 创山——造了大地，造了其中最强壮最巍峨的部分，并以其权能的话语继续托住地和其中的山。永远的山岭所出的一切产物，都是他所造的；从 山冈 所盼望得着的 拯救，他也是其创立者（诗89:11-12）。那造了 大山 的，当山阻挡他百姓的救恩之时，也能 使其变为平地。 (2.) 他 造风。 空中之气的能力是从他而来的，也是他所引导的；他从他的府库中带出风来，又命定它从罗盘的哪个方位吹来；造风的主也治理风；连 风和海也听从他。 (3.) 他 将心意指示人。 他借他的仆人众先知向世人宣告他的心意——向不悔改的罪人宣告他公义的心意，向悔改的人宣告他所想望的善意。他也能显明——因他全然知道——人心中的意念；他 从远处明白；在定罪之日，他必将罪人的恶念与其余的罪愆 摆列在他们面前。 (4.) 他常 使晨光变为幽暗——在太阳明亮荣耀地升起之后，使厚云立刻遮蔽天空；这样，当我们盼望昌盛与喜乐之时，他能以某种意想不到的灾祸击碎我们的指望。(5.) 他 脚踏在地之高处——他不但比至高者更高，更统管万有，将骄傲的人、并那在最高之处受敬拜的偶像践踏脚下。(6.) 耶和华万军之神是他的名——他自有永有，他是万有之源，天上的万军和地上的万军都在他命令之下。我们当在这位神面前自卑，当预备迎见他，并尽心竭力使他成为我们的神——因为以他为神的民是有福的，他们得着这一切权能为之效力。\n
英文原文
Incorrigibleness of Israel; Judgments Called to Remembrance; Greater Judgments Threatened (790 BC)
⁶ And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.
⁷ And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.
⁸ So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD.
⁹ I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the LORD.
¹⁰ I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD.
¹¹ I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.
¹² Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel.
¹³ For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name.
Here, I. God complains of his people's incorrigibleness under the judgments which he had brought upon them in order to their humiliation and reformation. He had by several tokens intimated to them his displeasure, with this design, that they might by repentance make their peace with him; but it had not that effect.
1. It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. (3.) That the reason why God sent further troubles was because former troubles had not done the work, otherwise it is no pleasure to the Almighty that he should afflict. (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly: "You have not returned to me from whom you have revolted, to me with whom you are in covenant, to me who stands ready to receive you, to me who have so often called you." Now,
2. To aggravate their incorrigibleness, and to justify himself in inflicting greater judgments, he recounts the less judgments with which he had tried to bring them to repentance.
(1.) There had sometimes been a scarcity of provisions, though there was no visible cause of it (Am 4:6): "I have given you cleanness of teeth in all your cities, for you had no meat to chew, whereby your teeth might be fouled," especially no flesh, which dirties the teeth. Or, I have given you emptiness of teeth, nothing to fill your mouths with. "Bread, the staff of life, has been wanting, for you have sown much and brought in little," as Hag 1:9. Some think this refers to that seven years' famine that was in Elisha's time, which we read of 2Ki 8:1. Now when God thus took away their corn in the season thereof, because they had prepared it for Baal, they should have said, We will go and return to our first husband, having paid dearly for leaving him; but it had not that effect. They have not returned to me, saith the Lord.
(2.) Sometimes they had wanted rain, and then of course they wanted the fruits of the earth. This evil was of the Lord: I have withholden the rain from you. God has the key of the clouds, and, if he shut up, who can open? Am 4:7. The rain was withheld when there were yet three months to the harvest, at the time when they used to have it, and therefore the withholding of it was an extraordinary thing, and, if the course of nature was altered, they must therein own the hand of the God of nature; and it was at a time when they most needed it, and therefore the want of it was a very sore judgment, and blasted their expectations of a crop at harvest. And one circumstance which made this very remarkable was that when there were some places that wanted rain, and withered for want of it, there were other places near adjoining that had it in abundance. God caused it to rain upon one city, and not upon another, in the same country; nay, he caused it to rain upon one field, one piece of a field, and it was thereby made fruitful and flourishing, but on the next field, on the other side of the hedge, nay, on another part of the same field, it rained not at all, and it was so long without rain that all the products of it withered. No doubt this was literally true, and there were many instances of it which were generally taken notice of. Now, [1.] By this it appeared that the withholding of the rain was not casual, but by a divine direction and disposal, and that the cloud which waters the earth is turned round about by the counsels of God, to do whatsoever he commands it, whether for correction, or for his land, or for his mercy, Job 37:12-18. Rain does not go by planets (as common people speak), but as God sends it by his winds. [2.] We have reason to think that those cities on which it rained not were the most infamous for wickedness, such as Bethel and Gilgal (Am 4:4), and that those on which it rained were such as retained something of religion and virtue among them. And so in the town-fields it rained or rained not, upon the piece, according as the owner was; for we are sure the curse of the Lord is in the house, and upon the ground, of the wicked, but he blesses the habitation of the just, and his field is a field that the Lord has blessed. [3.] It would be the greater grief and vexation to those whose fields withered for want of rain to see their neighbours' fields well watered and flourishing. My servants shall eat, but you shall be hungry, Isa 65:13. The wicked shall see it, and be grieved. Probably those that were oppressed were rained upon, and so they recovered their losses, while the oppressors withered, and so lost their gains. [4.] Yet, as to the nation in general, it was a mixture of mercy with the judgment, and, consequently, strengthened the call to repentance and reformation, and encouraged them to hope for all mercy, in their returns to God, since there was so much mercy even in God's rebukes of them. But, because they did not make good use of this gracious allay to the extremity of the judgment, they had not the benefit of it, which otherwise they might have had, for (Am 4:8) two or three cities wandered at uncertainty, as beggars, unto one city, to drink water, and, if possible, to have some to carry home with them, but they were not satisfied; it was but here and there one city that had water, while many wanted, and then it was not, as usual, Usus communis aquarum—Water is free to all. Those that had it had occasion for it, or knew not how soon they might, and therefore could afford but little to those that wanted, saying, Lest there be not enough for us and you. Those that came drank water, but they were not satisfied, because they drank it by measure, and with astonishment; and those that drink of this water shall thirst again, Joh 4:13. They were not satisfied, because their desires were greedy, and what they had God did not bless to them, Hag 1:6. And now, one would think, when they met with all this disappointment, they should have considered their ways and repented; but it had not that effect: "Yet have you not returned to me, no, not so much as to pray in a right manner for the former and latter rain," Zec 10:1. See the folly of carnal hearts; they will wander from city to city, from one creature to another, in pursuit of satisfaction, and still they miss of it; they labour for that which satisfies not (Isa 55:2), and yet, after all, they will not return to God, will not incline their ear to him in whom they might have satisfaction. The preaching of the gospel is as rain; God sometimes blesses one place with it more than another; some countries, some cities, are, like Gideon's fleece, wet with this dew, while the ground about is dry; all withers where this rain is wanting. But it were well if people were but as wise for their souls as they are for their bodies, and, when they have not this rain near them, would go and seek it where it is to be had; and, if they seek aright, they shall not seek in vain.
(3.) Sometimes the fruits of their ground were eaten up by caterpillars, or blasted with mildew, Am 4:9. Heaven and earth are armed against those who have made God their enemy. When God pleased, that is, when he was displeased, [1.] They suffered by a malignant air, the influence of which, either too hot or too cold, blasted their fruits, with a force that could be neither discerned nor resisted, and against which there was no defence. [2.] They suffered by malignant animals. Their vineyards and gardens yielded their increase in great abundance, so did their fig-trees and olive-trees; but the palmer-worm devoured them before the fruits were ripe, and fit to be gathered in. This was either the same judgment with that which we read of Joe 1:4-6, or a less judgment of the same nature, sent before to give warning of that. But they did not take warning: Yet have you not returned unto me.
(4.) Sometimes the plague had raged among them, and the sword of war had cut off multitudes, Am 4:10. The pestilence is God's messenger; this he sent among them, with directions whom to strike dead, and it was done. It was a pestilence after the manner of Egypt; deaths were scattered among them by the hand of a destroying angel at midnight. And perhaps this pestilence, as that of Egypt, fastened upon the first-born. In the way of Egypt (so the margin); when they were making their escape to Egypt, or going thither to seek for aid, the pestilence seized them by the way and stopped their journey. The sword of war is likewise the sword of the Lord; this was drawn among them with commission; and then it slew their young men, the strength of the present generation and the seed of the next. God says, I have slain them; he avows the execution. The slain of the Lord are many. The enemy took away their horses, and converted them to their own use; and the dead carcases of those that were slain either with sword or pestilence were so many, and for want of surviving friends were left so long unburied, that the stench of their camps came up into their nostrils, and was both noisome and dangerous, and might put them in mind of the offensiveness of their sin to God. And yet this did not prevail to humble and reclaim them: You have not returned to him that smites you. Such a rueful woeful sight as this prevailed not to make them religious.
(5.) In these and other judgments some were remarkably cut off, and made monuments of justice, others were remarkably spared, and made monuments of mercy, the setting of which the one over against the other one would have thought likely to work upon them, but it had not its effect, Am 4:11. [1.] Some were quite ruined, their families destroyed, and themselves in them: I have overthrown some of you, as God overthrew Sodom and Gomorrah. Perhaps they were consumed with lightning, as Sodom was, or the houses were, in some other way, burnt to the ground, and the inhabitants in them. Sodom and Gomorrah are said to be condemned with an overthrow, and so made an example, 2Pe 2:6. God had threatened to destroy the whole land with such an overthrow as that of Sodom, De 29:23. But he began with some particular places first, to give them warning, or perhaps with some particular persons, whose sins went beforehand to judgment. [2.] Others very narrowly escaped: "You were many of you as a firebrand plucked out of the burning, like Lot out of Sodom, when the fire had already kindled upon you; and yet you hate sin never the more for the danger it has brought you to, nor love God ever the more for the deliverance he wrought for you. You that have been so signally delivered, and in such a distinguishing way, have not returned unto me."
II. God, in the close, calls upon his people, now at length, in this their day, to understand the things that belong to their peace, before they were hidden from their eyes, Am 4:12,13. Observe here,
1. How God threatens them with sorer judgments than any they had yet been under: "Therefore, seeing you have not been wrought upon by correction hitherto, thus will I do unto thee, O Israel!" He does not say how he will do, but it shall be something worse than had come yet, Joh 5:14. Or, "Thus I will go on to do unto thee, following one judgment with another, like the plagues of Egypt, till I have made a full end." Nothing but reformation will prevent the ruin of a sinful people. If they turn not to him, his anger is not turned away, but his hand is stretched out still. I will punish you yet seven times more, if you will not be reformed; so it was written in the law, Le 26:23,24.
2. How he awakens them therefore to think of making their peace with God: "Seeing I will do this unto thee, and there is no remedy, prepare to meet they God, O Israel!" that is, (1.) "Consider how unable thou art to meet him as a combatant." Some make it to be spoken by way of irony or challenge: "Prepare to meet God, who is coming forth to contend with thee. What armour of proof canst thou put on? What courage canst thou steel thyself with? Alas! it is but putting briers and thorns before a consuming fire, Isa 27:4,5. Art thou able with less than 10,000 to meet him that comes forth against thee with more than 20,000?" Lu 14:31. (2.) "Resolve therefore to meet him as a penitent, as a humble suppliant, to meet him as thy God, in covenant with thee, to submit, and stand it out no longer." We must prepare to meet God in the way of his judgments (Isa 26:8), to take hold on his strength, that we may make peace. Note, Since we cannot flee from God we are concerned to prepare to meet him; and therefore he gives us warning, that we may prepare. When we are to meet him in his ordinances we must prepare to meet him, prepare to seek him.
3. How he sets forth the greatness and power of God as a reason why we should prepare to meet him, Am 4:13. If he be such a God as he is here described to be, it is folly to contend with him, and our duty and interest to make our peace with him; it is good having him our friend and bad having him our enemy. (1.) He formed the mountains, made the earth, the strongest stateliest parts of it, and by the word of his power still upholds it and them. Whatever are the products of the everlasting mountains, he formed them; whatever salvation is hoped for from hills and mountains, he is the founder of it, Ps 89:11,12. He that formed the great mountains can make them plain, when they stand in the way of his people's salvation. (2.) He creates the wind. The power of the air is derived from him, and directed by him; he brings the wind out of his treasures, and orders from what point of the compass it shall blow; and he that made it rules it; even the winds and the seas obey him. (3.) He declares unto man what is his thought. He makes known his counsel by his servants the prophets to the children of men, the thought of his justice against impenitent sinners, and the thought of good he thinks towards those that repent. He can also make known, for he perfectly knows, the thought that is in man's heart; he understands it afar off, and in the day of conviction will set the evil thoughts among the other sins of sinners in order before them. (4.) He often makes the morning darkness, by thick clouds overspreading the sky immediately after the sun rose bright and glorious; so when we look for prosperity and joy he can dash our expectations with some unlooked-for calamity. (5.) He treads upon the high places of the earth, is not only higher than the highest, but has dominion over all, tramples upon proud men, and upon the idols that were worshipped in the highest places. (6.) Jehovah the God of hosts is his name, for he has his being of himself, and is the fountain of all being, and all the hosts of heaven and earth are at his command. Let us humble ourselves before this God, prepare to meet him, and give all diligence to make him our God, for happy are the people whose God he is, who have all this power engaged for them.
在本章中：I. 以色列中的欺压者因欺压穷人而受到威吓，摩4:1-3。II. 以色列中的偶像崇拜者既与偶像联合，就被交付于自己心里的私欲，摩4:4-5。III. 以色列的一切罪因他们顽固不化、不肯回头改过而更加可恶，尽管他们已身处神护理的各种责罚之下，摩4:6-11。IV. 他们终被劝勉要在神面前自卑，因为他们断不能在祂面前站得住，摩4:12-13。