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英文原文
The strain of this chapter differs from that of the foregoing chapters. Those were generally made up of reproofs for sin and threatenings of wrath; but this is made up of exhortations to repentance and promises of mercy, and with these the prophet closes; for all the foregoing convictions and terrors he had spoken were designed to prepare and make way for these. He wounds that he may heal. The Spirit convinces that he may comfort. This chapter is a lesson for penitents; and some such there were in Israel at this day, bad as things were. We have here, I. Directions in repenting, what to do and what to say, Ho 14:1-3. II. Encouragements to repent taken from God's readiness to receive returning sinners (Ho 14:4,8) and the comforts he has treasured up for them, Ho 14:5-7. III. A solemn recommendation of these things to our serious thoughts, Ho 14:9.
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Penitents Encouraged (720 BC)
悔改者得鼓励（主前720年）
¹ 以色列啊，你要归向耶和华你的神；你是因自己的罪孽跌倒了。 ² 当归向耶和华，用言语祷告他说：求你除净一切的罪孽，悦纳我们的善行，这样我们就把嘴唇的祭献上。 ³ 我们不再倚靠亚述，不再骑马，也不再对我们手所造的说：你是我们的神；因为孤儿在你那里得蒙怜悯。
这里我们看到：
一、神亲切地邀请罪人悔改（何14:1）。这话是向以色列，就是向神所承认的子民发出的。他们被召要归回。请注意，悔改归正不仅要向外邦人传讲，也要向教会之内的人传讲。「你是以色列，因此在本分、感恩与切身利益上都当与你的神相连；你背离他就更显得可憎，你归向他就更显得必要。」让以色列省察：1. 他为悔改造出了何等的光景：「你是因自己的罪孽跌倒了。你绊跌了」（有人如此译）。他们的偶像就是他们绊脚的石头。「你从神那里跌落到罪中，从一切的善上跌落，跌倒在罪咎与咒诅的重担之下。」请注意，罪就是一种跌倒；因罪跌倒之人，理当借悔改重新站起。2. 他在悔改中当行何事：「归向耶和华你的神；归向他这位你所倚靠的主，归向他这位与你立约、你有份在其中的你的神。」请注意，凡背离神的人，最大的要务就是归向神，并去行那起初所行的。「归向那位你从他跌落、唯有他能扶你起来的主。要直归到耶和华那里，或说完全归到主那里；不要只是望他一眼，或向他迈出几步，乃要彻底为之。」古时的犹太人据此有一句话：悔改是大事，因它把人一直引到荣耀的宝座前。
二、神赐下必要的教导，指示他们当如何悔改。1. 他们当思想到神面前时要对他说什么：当带着言语。所要求他们带来的，不是祭牲与供物，乃是悔罪的祷告与恳求，是嘴唇所结的果子，却又不可单凭嘴唇，更要发自内心，否则言语不过是虚风。有一位拉比说，那言语必须是先在内心所说的话；要由心向舌头发令。我们当带着善言而去，就是带着善念与善情而去。Verbaque prævisam rem non invita sequentur——精通题旨之人，鲜少苦于措辞。请注意，我们来到神面前，应当思想有何话向他陈说；因为若来时没有所求之事，去时也多半得不着答覆。拉9:10，我们还有什么话可说呢？我们当带着出自圣经的言语而来，带着那位施恩叫人恳求之灵所赐的言语，他教我们呼叫「阿爸，父」，并在我们里面替我们祈求。2. 他们当思想该作什么。他们不仅要带着言语，更要归向耶和华；内里在他们心中，外面在他们生活中。
三、为帮助并激励他们如此行，神乐意把话放在他们口中，教导他们当说什么。神既亲自为我们拟好祷词、随手可用，又有他自己的灵为我们口授，我们寻求他岂不更有指望？我们的心灵若与此处所荐的言语相合，必然蒙他垂听。这些言语乃是：
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祈求的言语。这里指示我们为两件事祈求：（1.）求脱去罪咎。我们归向耶和华时，当对他说：主啊，求你除净一切的罪孽。他们如今正因罪受苦，伏在苦难的重担之下，却被教导不要像法老那样求「除掉这一死亡」，乃要求「除掉这罪」。请注意，我们在苦难中，更当为罪得赦免挂心，过于为患难得挪去挂心。「除净罪孽，将它如同我们快要被压沉的重担，如同我们屡次绊跌的绊脚石一般挪去。主啊，求你除净它，免得它出来与我们作对，叫我们蒙羞定罪。求你借着白白且全备的赦免，将它尽都除净，因我们绝不能凭自己的功劳抵消其中分毫。」神赦罪时，是赦一切，赦那巨债；我们求脱离罪时，也当求脱离一切的罪，不可有所例外。（2.）求在神眼前蒙悦纳为义：「悦纳我们。求你以恩慈待我们，赐下你的喜爱与眷顾，悦纳我们与我们所行的。求你悦纳我们的祷告；求你喜悦那靠你的恩典使我们能行的善。」原文作接受善；可解作接受善以赐给我们，旁注则译作赐下善。这是承接「除净罪孽」之求而来的；因为罪孽未除之先，我们无从指望神赐什么善，唯有罪孽除净，才把那拦阻挪开，为善的赐下开了路。赐下善；他们不明说求什么善，乃将之交托给神；这不是世人所炫示的善（诗4:6），乃是神所赐的善。「赐下善，就是我们所丧失、你所应许、我们的境况所迫切需要的那善。」请注意，我们归向神时，当殷切渴慕并祈求神恩慈的悦纳，以及那悦纳所结的蒙福果子与凭据。「赐下善，就是那叫我们成为善、并使我们不再转回罪孽的善。」
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许愿的言语。这些话也放在他们口中，不是要打动神、使他不得不向他们施怜悯，乃是要激励他们自己、使他们立志尽本分。请注意，我们为蒙赦免与蒙神悦纳所发的祷告，总当伴随着诚心立志、矢志重新顺服。他们当许愿、起誓行两件事：（1.）感谢。「求你赦免我们的罪，悦纳我们，这样我们就把嘴唇的祭献上。」就是嘴唇所结的果子（七十士译本如此），他们用以指燔祭，故与希伯来文相合。使徒引用了这句话（来13:15），并把嘴唇所结的果子解作赞美神的祭，就是承认主名之人嘴唇的果子。请注意，赞美感谢乃是我们属灵的祭物，若发自正直的心，必比公牛或牛犊更蒙主喜悦（诗69:30,32）。蒙神赦免悦纳的体会，必使我们的心在赞美感谢中放宽。凡蒙恩悦纳的人，都可以、也必当献上嘴唇的祭——以贫乏的回报换取丰富的领受，然而若是出于真诚，便比圈中肥牛犊更蒙悦纳。（2.）改过自新。他们受教所应许的，不仅是口头的承认，更是实际的改正。这里也教导我们：[1.] 我们归向神时，当立约与罪为敌。我们若不借弃绝罪而除去罪，就不能指望神借赦免而除去罪。[2.] 我们在与罪立约立志时当具体，正如认罪时当具体一样，因为含糊笼统之处常藏诡诈。[3.] 当特别明确地立约抵挡那些我们最易陷入、最易缠累、最常被胜过的罪。我们必须远离自己的罪孽，并因此如此防备它（诗18:23）。他们在此立约抵挡的罪——借此承认他们曾犯此罪——就是把唯独归于神的荣耀归给别的；他们应许永不再如此行：第一，不再把唯独当倚靠神的信靠放在受造之物上。他们不再倚仗外邦的联盟：亚述（即亚述国）不能救我们。「我们在患难中不再像从前那样去求亚述人帮助（何5:13,7:11,8:9）；既不与之订约，也不倚仗、不依赖它。我们既有神可去投靠，有全足的神可信赖，岂屑于仰赖亚述人的帮助。」他们也不再倚仗本国的军备，尤其是那些被禁止增添的：「我们不再骑马，就是说，我们不再去巴结埃及」，因他们的马匹是从那里购得的（申17:16，赛30:16,31:1,3）。「仇敌来侵犯我们时，我们必倚靠我们的神扶助我们的步兵，绝不挂虑去重整骑兵。」或可解作：「我们不再策马疾驰，急忙从这受造之物奔向那受造之物去求援助，乃要走最近、也是唯一稳妥之路，就是亲近神，向他陈情」（赛20:5）。请注意，真悔改使我们不再信靠肉臂，乃叫我们单单倚靠神去得着一切所需的好处。第二，他们也不再把唯独当归于神的敬奉献给受造之物。我们不再对我们手所造的说：你是我们的神。他们必须应许不再拜偶像，理由也是充分的，因为向自己手所造的求告、当它为神，乃是世上最荒谬、最无知的事。我们也当应许，绝不把心放在今世的利益上，也不以自己宗教上的外在行为夸口，因为那样作，实际上就是对我们手所造的说：你是我们的神。
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这里也把恳求的言语放在他们口中：因为孤儿在你那里得蒙怜悯。我们祷告中的鼓励，并非出于神在我们身上看出什么功劳，乃全然出于我们盼望在神那里寻得的怜悯。这话本身含有一大真理，就是神特别看顾孤儿（诗68:4,5）。他在律法中如此（出22:22），在护理中也如此（诗27:10）。帮助无助之人，乃是神的特权。在他那里有怜悯为这等人存留，因他们正是怜悯当施的对象。在他那里他们寻得怜悯；那怜悯为他们存留在那里，他们也当在那里寻求；寻找就寻见。这话在此用作求怜悯施恩的有力凭据，也激励他们的信心。（1.）他们陈明自己处境的窘迫：「我们是无父的孤儿，毫无帮助。」凡真诚自觉一无所能、并甘愿承认的人，才可指望在神那里得着帮助。这是迈向安慰的良好一步。「我们若还没有胆量称神为父，至少自认离了他便是孤儿，因此俯伏在他脚前，求他以怜恤眷顾我们。」（2.）他们陈明神素常向这等景况之人所施的慈爱：孤儿在你那里不仅可以寻得，乃确实寻得、也必寻得怜悯。我们归向神时，深知以父待孤儿、以助待无助乃是他的荣耀，这对我们的信心与盼望是极大的激励。
英文原文
Penitents Encouraged (720 BC)
¹ O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.
² Take with you words, and turn to the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.
³ Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.
Here we have,
I. A kind invitation given to sinners to repent, Ho 14:1. It is directed to Israel, God's professing people. They are called to return. Note, Conversion must be preached even to those that are within the pale of the church as well as to heathen. "Thou are Israel, and therefore art bound to thy God in duty, gratitude, and interest; thy revolt from him is so much the more heinous, and thy return to him so much the more necessary." Let Israel see, 1. What work he has made for repentance: "Thou has fallen by thy iniquity." Thou has stumbled; so some read it. Their idols were their stumbling-blocks. "Thou has fallen from God into sin, fallen off from all good, fallen down under the load of guilt and the curse." Note, Sin is a fall; and it concerns those that have fallen by sin to get up again by repentance. 2. What work he has to do in his repentance: "Return to the Lord thy God; return to him as the Lord whom thou has a dependence upon, as thy God, thine in covenant, whom thou has an interest in." Note, It is the great concern of those that have revolted from God to return to God, and so to do their first works. "Return to him from whom thou has fallen, and who alone is able to raise thee up. Return even to the Lord, or quite home to the Lord; do not only look to him, or take some steps towards him, but make thorough work of it." The ancient Jews had a saying grounded on this, Repentance is a great thing, for it brings men quite up to the throne of glory.
II. Necessary instructions given them how to repent. 1. They must bethink themselves what to say to God when they come to him: Take with you words. They are required to bring, not sacrifices and offerings, but penitential prayers and supplications, the fruit of thy lips, yet not of the lips only, but of the heart, else words are but wind. One of the rabbin says, They must be such words as proceed from what is spoken first in the inner man; the heart must dictate to the tongue. We must take good words with us, by taking good thoughts and good affections with us. Verbaque prævisam rem non invita sequentur—Those who master a subject are seldom at a loss for language. Note, When we come to God we should consider what we have to say to him; for, if we come without an errand, we are likely to go without an answer. Ezr 9:10, What shall we say? We must take with us words from the scripture, take them from the Spirit of grace and supplication, who teaches us to cry, Abba, Father, and makes intercession in us. 2. They must bethink themselves what to do. They must not only take with them words, but must turn to the Lord; inwardly in their hearts, outwardly in their lives.
III. For their assistance herein, and encouragement, God is pleased to put words into their mouths, to teach them what they shall say. Surely we may hope to speed with God, when he himself has ordered our address to be drawn up ready to our hands, and his own Spirit has indited it for us; and no doubt we shall speed if the workings of our souls agree with the words here recommended to us. They are,
1. Petitioning words. Two things we are here directed to petition for:—(1.) To be acquitted from guilt. When we return to the Lord we must say to him, Lord, take away all iniquity. They were now smarting for sin, under the load of affliction, but are taught to pray, not as Pharaoh, Take away this death, but, Take away this sin. Note, When we are in affliction we should be more concerned for the forgiveness of our sins than for the removal of our trouble. "Take away iniquity, lift it off as a burden we are ready to sink under or as the stumbling-block which we have often fallen over. Lord, take it away, that it may not appear against us, to our confusion and condemnation. Take it all away by a free and full remission, for we cannot pretend to strike any of it off by a satisfaction of our own." When God pardons sin he pardons all, that great debt; and when we pray against sin we must pray against it all and not except any. (2.) To be accepted as righteous in God's sight: "Receive us graciously. Let us have thy favour and love, and have thou respect to us and to our performances. Receive our prayer graciously; be well pleased with that good which by thy grace we are enabled to do." Take good (so the word is); take it to bestow upon us, so the margin reads it—Give good. This follows upon the petition for the taking away of iniquity; for, till iniquity is taken away, we have no reason to expect any good from God, but the taking away of iniquity makes way for the conferring of good removendo prohibens—by taking that out of the way which hindered. Give good; they do not say what good, but refer themselves to God; it is not good of the world's showing (Ps 4:6), but good of God's giving. "Give good, that good which we have forfeited, and which thou has promised, and which the necessity of our case calls for." Note, God's gracious acceptance, and the blessed fruits and tokens of that acceptance, are to be earnestly desired and prayed for by us in our returning to God. "Give good, that good which will make us good and keep us from returning to iniquity again."
2. Promising words. These also are put into their mouths, not to move God, or to oblige him to show them mercy, but to move themselves, and oblige themselves to returns of duty. Note, Our prayers for pardon and acceptance with God should be always accompanied with sincere purposes and vows of new obedience. Two things they are to promise and vow:—(1.) Thanksgiving. "Pardon our sins, and accept of us, so will we render the calves of our lips." The fruit of our lips (so the LXX.), a word they used for burnt-offerings, and so it agrees with the Hebrew. The apostle quotes this phrase (Heb 13:15), and by the fruit of our lips understands the sacrifice of praise to God, giving thanks to his name. Note, Praise and thanksgiving are our spiritual sacrifice, and, if they come from an upright heart, shall please the Lord better than an ox or bullock, Ps 69:30,32. And the sense of our pardon and acceptance with God will enlarge our hearts in praise and thankfulness. Those that are received graciously may, and must, render the calves of their lips—poor returns for rich receivings, yet, if sincere, more acceptable than the calves of the stall. (2.) Amendment of life. They are taught to promise, not only verbal acknowledgements, but a real reformation. And we are taught here, [1.] In our returns to God to covenant against sin. We cannot expect that God should take it away by forgiving it if we do not put it away by forsaking it. [2.] To be particular in our covenants and resolutions against sin, as we ought to be in our confession, because deceit lies in generals. [3.] To covenant especially and expressly against those sins which we have been most subject to, which have most easily beset us, and which we have been most frequently overcome by. We must keep ourselves from, and therefore must thus fortify ourselves against, our own iniquity, Ps 18:23. The sin they here covenant against, owning thereby that they had been guilty of it, is giving that glory to another which is due to God only; this they promise they will never do, First, By putting that confidence in creatures which should be put in God only. They will not trust to their alliances abroad: Asshur (that is, Assyria) shall not save us. "We will not court the help of the Assyrians when we are in distress, as we have done (Ho 5:13,7:11,8:9); we will not contract for it, nor will we confide in it, or depend upon it. Having a God to go to, a God all-sufficient to trust to, we scorn to be beholden to the Assyrians for help." They will not trust to their warlike preparations at home, especially not those which they were forbidden to multiply: "We will not ride upon horses, that is, we will not make court to Egypt," for thence they fetched their horses, De 17:16, Isa 30:16,31:1,3. "When our enemies invade us we will depend upon our God to succour our infantry, and will be in no care to remount our cavalry." Or, "We will not post on horseback, for haste, from one creature to another, to seek relief, but will take the nearest way, and the only sure way, by addressing ourselves to God," Isa 20:5. Note, True repentance takes us off from trusting to an arm of flesh, and brings us to rely on God only for all the good we stand in need of. Secondly, Nor will they do it by paying that homage to creatures which is due to God only. We will not say any more to the works of our hands, You are our gods. They must promise never to worship idols again, and for a good reason, because it is the most absurd and senseless thing in the world to pray to that as a god which is the work of our hands. We must promise that we will not set our hearts upon the gains of this world, nor pride ourselves in our external performances in religion, for that is, in effect, to say to the work of our hands, You are our gods.
3. Pleading words are here put into their mouths: For in thee the fatherless find mercy. We must take our encouragement in prayer, not from any merit God finds in us, but purely from the mercy we hope to find in God. This contains in itself a great truth, that God takes special care of fatherless children, Ps 68:4,5. So he did in his law, Ex 22:22. So he does in his providence, Ps 27:10. It is God's prerogative to help the helpless. In him there is mercy for such, for they are proper objects of mercy. In him they find it; there it is laid up for them, and there they must seek it; seek and you shall find. It comes in here as a good plea for mercy and grace and an encouraging one to their faith. (1.) They plead the distress of their state and condition: "We are fatherless orphans, destitute of help." Those may expect to find help in God that are truly sensible of their helplessness in themselves and are willing to acknowledge it. This is a good step towards comfort. "If we have not yet boldness to call God Father, yet we look upon ourselves as fatherless without him, and therefore lay ourselves at his feet, to be looked upon by him with compassion." (2.) They plead God's wonted lovingkindness to such as were in that condition: With thee the fatherless not only may find, but does find, and shall find, mercy. It is a great encouragement to our faith and hope, in returning to God, that it is his glory to father the fatherless and help the helpless.
4-7
Assurance of Mercy; Repentance of Ephraim (720 BC)
怜悯的确据；以法莲的悔改 (主前720年)
⁴ 我必医治他们背道的病，甘心爱他们；因为我的怒气向他转消。
⁵ 我必向以色列如甘露；他必如百合花开放，如利巴嫩的树木扎根。
⁶ 他的枝条必延展，他的荣华如橄榄树，他的香气如利巴嫩。
⁷ 曾住在他荫下的必归回，发旺如五谷，开花如葡萄树。他的香气如利巴嫩的酒。
我们在此看见，主对归回之以色列的祷告作出了平安的答覆。他们寻求神的面，必不至于徒然寻求。凡照尽本分之道归向神的人，神必定以怜悯之道与他们相会。我们若以美好的祷告向神说话，神必以美好的应许向我们说话，正如他用美善的安慰话回答与他说话的天使（亚1:13）。我们来到神面前时，若把前面的话带去，便可把以下这些话带回家来，作我们信心的飨宴；且看这些话如何应答那些祷告。
I. 他们是否畏惧并恳求神挪去他的怒气，因而归向他呢？神向他们保证：他们一旦顺服，他的怒气便向他们转消。这是此处所应许之一切其他恩惠的根基。我必如此行，因为我的怒气已经转消，由此便开了一道门，使一切美善都流向他们（赛12:1）。要注意：神虽然公义地、大大地向罪人发怒，他的怒气却并非不可平息；怒气可以转消；对那些转离罪孽的人，怒气也必转消。凡与神并他全部意志和好的人，神也必与他们和好。
II. 他们是否祈求除掉罪孽呢？神向他们保证：他必医治他们背道的病；他正是如此应许的（耶3:22）。要注意：背离神固然是灵魂危险的疾病与创伤，却并非不能医治，因为神已经满有恩典地应许：背道的罪人若来求他作他们的医生，并遵从他的方法，他必医治他们背道的病。他必以赦免的怜悯医治他们背道的罪咎，又以更新的恩典医治他们惯于背道之心。他们的罪孽必不成为他们的败坏。
III. 他们是否祈求神施恩接纳他们呢？为答覆此事，看哪，应许已经赐下：我必甘心爱他们。当他们持续犯罪时，神曾恨恶他们（何9:15）；如今他们既归回悔改，他便爱他们，不仅止息向他们发的怒气，更以他们为喜悦，并筹划他们的益处。他甘心爱他们，乃以完全无间的爱（有人如此解），以致从前的不悦丝毫无存；又以慷慨丰厚的爱（另有人如此解）；他在爱他们的事上必慷慨大方，凡所赐给他们、所为他们成就的，必不以为多。或是以乐意自愿的爱；他爱他们必无勉强或抗拒之意。在你悔改之日，他必不像在你背道之日说我怎能再收纳你呢那样说话；他在你背道之日曾说我怎能舍弃你呢。又或是以不靠功德、白白预先的爱。凡神所爱的，他是甘心爱他，并非因他们配得，乃出于他自己的美意。他爱，是因他愿意爱（申7:7,8）。
IV. 他们是否祈求神赐下美善，使他们成为良善呢？为答覆此事，看哪，应许已经赐下：我必向以色列如甘露（何14:5）。要留意：
1. 神所要赐给他们的是何等恩惠。这正是他们先祖雅各所得的祝福：愿神赐你天上的甘露（创27:28）。不但如此，凡他们所需的，神不仅赐给他们，更要亲自成为他们所需的一切：我必向以色列如甘露。这确保了天上属灵的福气；并且这福气紧随医治他们背道之病而来，因为赦免的怜悯总与更新的恩典相伴。要注意：对真以色列人，神必亲自如甘露。他必教导他们；他的教训必如甘露滴在他们身上（申32:2）。他们必越发认识他，因为他必如雨临到他们（何6:3）。他必以他的安慰使他们苏醒，叫他们的灵魂如浇灌的园子（赛58:11）。他对真正悔改的人，必如以色列在旷野时所得的甘露，那带有吗哪的甘露（出16:14，民11:9）。圣灵的诸般恩典正是那隐藏的吗哪，藏在甘露之中；神必从天上赐他们粮食，正如从前在甘露中丰丰富富地赐给以色列那样（约1:16）。
2. 这恩惠在他们身上要结出何等果效。这白白赐给他们的恩典必不徒然。那些蒙神如甘露临到、有他的恩典滴下的灵魂，这些以色列人，
（1.）必要生长。坏人既因神的恩典变为好人，也必因同一恩典变得更好；因为恩典凡是真实的，便是生长的。〔1.〕他们必向上生长，更加繁茂，开放如百合花（有人译作开花如玫瑰）。百合花和一切球根植物的生长都极其迅速；百合的根整个冬天仿佛埋没在土里，但一经春天的甘露滋润，不多时便挺立而出；神的恩典在初信者身上有时也增长得如此之快。百合花长到极处，是一朵可爱的花（太6:29），照样，恩典是灵魂的俊美（结16:14）。这就是那由清晨的甘露所产生之圣洁的妆饰（诗110:3）。〔2.〕他们必向下生长，更加坚固。百合固然长得快、长得美，却很快凋谢，且容易被拔出；故此处应许以色列：他既有百合的花，也必有香柏的根：他必扎根如利巴嫩，如利巴嫩的树木，这些树既已深深扎根，便不能被拔出（摩9:15）。要注意：属灵的生长，最在乎那看不见之根的生长。我们越倚靠基督，从他汲取汁液与能力，便越凭着原则行事于敬虔之中；我们在其中越坚定不移，便越扎下我们的根。〔3.〕他们必向四围生长（何14:6）：他的枝条必向各方延展。并且（何14:7）他必发旺如葡萄树，葡萄树的枝条比任何树木伸展得更远。约瑟原是多结果子的枝子（创49:22）。当许多人从外面加入教会，当满有指望的一代兴起时，以色列的枝条便延展开来。当个别信徒多多行善，并在认识神的事上、在各样美善的恩赐上长进时，他们的枝条便可说是延展了。里面的人日日更新。
（2.）他们必在神与人面前都蒙喜悦、得悦纳。恩典是可爱之物，使有恩典的人真正可爱。他们在此被比作那些可悦的树木：〔1.〕悦人眼目：他的荣华如橄榄树，橄榄树常青不凋。耶和华曾称你的名为青橄榄树（耶11:16）。诸般圣礼是教会的荣华，教会在其中是、且将永远是青翠的。圣洁是灵魂的俊美；当心里相信的人以口承认，并以相称的言行使所承认的得以彰显、得以装饰时，他们的荣华便如橄榄树（诗52:8）。这是对义树的应许：他们的叶子必不枯干。〔2.〕悦人嗅觉：他的香气必如利巴嫩（何14:6），他的香气如利巴嫩的酒（何14:7）。这正是他们先祖雅各所受的称赞：我儿子的香气如耶和华赐福之田地的香气（创27:27）。教会被比作香料的园子（歌4:12,14），她一切的衣服都有香气。真信徒是蒙神悦纳、且为众人所赞许的。神从他们属灵的祭物中闻到馨香之气（创8:21），他们也为众弟兄所悦纳。恩典是灵魂的香气，是美名的馨香，使名如同贵重的膏油（传7:1）。这香气的记念必如利巴嫩的酒（如旁注所读），不仅是他们如今苏醒的安慰，连他们离世之后存留的尊荣，也必如利巴嫩的酒，有馨美的滋味。繁盛的教会必因信德传遍天下（罗1:8），留下他们的名被人记念（诗45:17）；繁盛圣徒的记念是蒙福的，且必如此，正如那些因信得了美好证据之人的记念。
（3.）他们必多结果子、大有益处。教会在此被比作葡萄树和橄榄树，结出有用的果子，使神与人得荣耀。不但如此，连教会的荫影也必怡人（何14:7）：那些住在他荫下的必归回——住在神的荫下（有人如此解），住在弥赛亚的荫下（迦勒底译本如此）。信徒住在神的荫下（诗91:1），在那里他们是、也可以是安稳无虑的。但这里更宜指住在以色列的荫下，住在教会的荫下。要注意：神的应许只临到那些住在教会荫下的人，就是那些殷勤领受神圣礼、紧紧依附他子民的人，而非那些只在炎热中为求遮蔽才逃到那荫下的人，乃是那些住在其下之人（诗27:4）。我们也可应用于个别信徒：当一个人被切实领回归向神时，凡住在他荫下的——儿女、仆婢、属下、亲友。今天救恩到了这一家。住在教会荫下的人必归回；他们颓丧的心灵必苏醒，他们必得着滋润与安慰。他使我的灵魂苏醒（诗23:3）。他们必苏醒如五谷，五谷撒下时先要死去，然后苏醒，结出许多子粒（约12:24）。这是应许：神的子民必如五谷和新酒一样成为世人的祝福。能服事我们这一世代，乃是极大而宝贵的怜悯。安慰与尊荣必随之而来。
英文原文
Assurance of Mercy; Repentance of Ephraim (720 BC)
⁴ I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
⁵ I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.
⁶ His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.
⁷ They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.
We have here an answer of peace to the prayers of returning Israel. They seek God's face, and they shall not seek in vain. God will be sure to meet those in a way of mercy who return to him in a way of duty. If we speak to God in good prayers, God will speak to us in good promises, as he answered the angel with good words and comfortable words, Zec 1:13. If we take with us the foregoing words in our coming to God, we may take home with us these following words for our faith to feast upon; and see how these answer those.
I. Do they dread and deprecate God's displeasure, and therefore return to him? He assures them that, upon their submission, his anger is turned away from them. This is laid as the ground of all the other favours here promised. I will do so and so, for my anger is turned away, and thereby a door is opened for all good to flow to them, Isa 12:1. Note, Though God is justly and greatly angry with sinners, yet he is not implacable in his anger; it may be turned away; it shall be turned away, from those that turn away from their iniquity. God will be reconciled to those that are reconciled to him and to his whole will.
II. Do they pray for the taking away of iniquity? He assures them that he will heal their backslidings; so he promised, Jer 3:22. Note, Though backslidings from God are the dangerous diseases and wounds of the soul, yet they are not incurable, for God has graciously promised that if backsliding sinners will apply to him as their physician, and comply with his methods, he will heal their backslidings. He will heal the guilt of their backslidings by pardoning mercy and their bent to backslide by renewing grace. Their iniquity shall not be their ruin.
III. Do they pray that God will receive them graciously? In answer to that, behold, it is promised, I will love them freely. God had hated them while they went on sin (Ho 9:15); but now that they return and repent he loves them, not only ceases to be angry with them, but takes complacency in them and designs their good. He loves them freely, with an absolute entire love (so some), so that there are no remains of his former displeasure, with a liberal bountiful love (so others); he will be open-handed in his love to them, and will think nothing too much to bestow upon them or to do for them. Or with a cheerful willing love; he will love them without reluctancy or renitency. He will not say in the day of thy repentance, How shall I receive thee again? as he said in the day of thy apostasy, How shall I give thee up? Or with an unmerited preventing love. Whom God loves he loves freely, not because they deserve it, but of his own good pleasure. He loves because he will love, De 7:7,8.
IV. Do they pray that God will give good, will make them good? In answer to that, behold, it is promised, I will be as the dew unto Israel, Ho 14:5. Observe,
1. What shall be the favour God will bestow upon them. It is the blessing of their father Jacob, God give thee the dew of heaven, Ge 27:28. Nay, what they need God will not only give them, but he will himself be that to them, all that which they need: I will be as the dew unto Israel. This ensures spiritual blessings in heavenly things; and it follows upon the healing of their backslidings, for pardoning mercy is always accompanied with renewing grace. Note, To Israelites indeed God himself will be as the dew. He will instruct them; his doctrine shall drop upon them as the dew, De 32:2. They shall know more and more of him, for he will come to them as the rain, Hos 6:3. He will refresh them with his comforts, so that their souls shall be as a watered garden, Isa 58:11. He will be to true penitents as the dew to Israel when they were in the wilderness, dew that had manna in it, Ex 16:14, Nu 11:9. The graces of the Spirit are the hidden manna, hidden in the dew; God will give them bread from heaven, as he did to Israel in the dew in abundance, Joh 1:16.
2. What shall be the fruit of that favour which shall be produced in them. The grace thus freely bestowed on them shall not be in vain. Those souls, those Israelites, to whom God is as the dew, on whom his grace distils,
(1.) Shall be growing. The bad being by the grace of God made good, they shall by the same grace be made better; for grace, wherever it is true, is growing. [1.] They shall grow upwards, and be more flourishing, shall grow as the lily, or (as some read it) shall blossom as the rose. The growth of the lily, as that of all bulbous roots, is very quick and speedy. The root of the lily seems lost in the ground all winter, but, when it is refreshed with the dews of the spring, it starts up in a little time; so the grace of God improves young converts sometimes very fast. The lily, when it has come to its height, is a lovely flower (Mt 6:29), so grace is the comeliness of the soul, Eze 16:14. It is the beauty of holiness that is produced by the dew of the morning, Ps 110:3. [2.] They shall grow downwards, and be more firm. The lily indeed grows fast, and grows fine, but it soon fades and is easily plucked up; and therefore it is here promised to Israel that with the flower of the lily he shall have the root of the cedar: He shall cast forth his roots as Lebanon, as the trees of Lebanon, which, having taken deep root, cannot be plucked up, Am 9:15. Note, Spiritual growth consists most in the growth of the root, which is out of sight. The more we depend upon Christ and draw sap and virtue from him, the more we act in religion from a principle and the more steadfast and resolved we are in it, the more we cast forth our roots. [3.] They shall grow round about (Ho 14:6): His branches shall spread on all sides. And (Ho 14:7) he shall grow as the vine, whose branches extend furthest of any tree. Joseph was to be a fruitful bough, Ge 49:22. When many are added to the church from without, when a hopeful generation rises up, then Israel's branches spread. When particular believers abound in good works, and increase in the knowledge of God and in every good gift, then their branches may be said to spread. The inward man is renewed day by day.
(2.) They shall be graceful and acceptable both to God and man. Grace is the amiable thing, and makes those that have it truly amiable. They are here compared to such trees as are pleasant, [1.] To the sight: His beauty shall be as the olive-tree, which is always green. The Lord called thy name a green olive-tree, Jer 11:16. Ordinances are the beauty of the church, and in them it is, and shall be, ever green. Holiness is the beauty of a soul; when those that believe with the heart make profession with the mouth, and justify and adorn that profession with an agreeable conversation, then their beauty is as the olive-tree, Ps 52:8. It is a promise to the trees of righteousness that their leaf shall not wither. [2.] To the smell: His smell shall be as Lebanon (Ho 14:6) and his scent as the wine of Lebanon, Ho 14:7. This was the praise of their father Jacob, The smell of my son is as the smell of a field which the Lord has blessed, Ge 27:27. The church is compared to a garden of spices (So 4:12,14), which all her garments smell of. True believers are acceptable to God and approved of men. God smells a sweet savour from their spiritual sacrifices (Ge 8:21), and they are accepted of the multitude of the brethren. Grace is the perfume of the soul, the perfume of the name, makes it like a precious ointment, Ec 7:1. The memorial thereof shall be as the wine of Lebanon (so the margin reads it), not only their reviving comforts now, but their surviving honours when they are gone, shall be as the wine of Lebanon, that has a delicate flavour. Flourishing churches have their faith spoken of throughout the world (Ro 1:8) and leave their name to be remembered (Ps 45:17); and the memory of flourishing saints is blessed, and shall be so, as theirs who by faith obtained a good report.
(3.) They shall be fruitful and useful. The church is compared here to the vine and the olive, which brings forth useful fruits, to the honour of God and man. Nay, the very shadow of the church shall be agreeable (Ho 14:7): Those that dwell under his shadow shall return—under God's shadow (so some), under the shadow of the Messias, so the Chaldee. Believers dwell under God's shadow (Ps 91:1), and there they are and may be safe and easy. But it is rather under the shadow of Israel, under the shadow of the church. Note, God's promises pertain to those, and those only, that dwell under the church's shadow, that attend on God's ordinances and adhere to his people, not those that flee to that shadow only for shelter in a hot gleam, but those that dwell under it. Ps 27:4. We may apply it to particular believers; when a man is effectually brought home to God all that dwell under his shadow—children, servants, subjects, friends. This day has salvation come to this house. Those that dwell under the shadow of the church shall return; their drooping spirits shall return, and they shall be refreshed and comforted. He restores my soul, Ps 23:3. They shall revive as the corn, which, when it is sown, dies first, and then revives, and brings forth much fruit, Joh 12:24. It is promised that God's people shall be blessings to the world, as corn and wine are. And a very great and valuable mercy it is to be serviceable to our generation. Comfort and honour attend it.
8-9
Assurances of Mercy (720 BC)
怜悯的确据（主前720年）
⁸ 以法莲必说： 我与偶像还有甚么相干呢？我听见了，也必应允他。我如青翠的松树；你的果子从我而得。
⁹ 谁是智慧人，可以明白这些事？谁是通达人，可以知道这一切？因为主的道是正直的，义人必在其中行走，罪人却必在其上跌倒。
如今让我们来听这全篇事理的结论。
一、论到以法莲；这里有论及他、也有对他说的话（何14:8）。在此我们看见：
1. 他的悔改与归正：以法莲必说：我与偶像还有甚么相干呢？ 有人这样读：神在此与他理论争辩，劝他为何当弃绝拜偶像：“以法莲哪！我与偶像有甚么相干呢？ 我与偶像之间能有甚么和谐 或相合呢？光明与黑暗有甚么相通，基督与彼列有甚么相和呢？ （林后6:14,15）因此你若要进入与我所立的约，就当断绝你与它们所结的盟。”但照我们所读的，神应许要使以法莲如此说并坚守此言：以法莲必说， 神必使他心里说，我与偶像还有甚么相干呢？ 他曾应许（何14:3）不再对自己手所造的说，你是我的神。 然而，神向我们所发的应许，在治死罪恶上，远比我们向神所发的应许更是我们的保障与力量；因此，神自己在此为他的仆人作中保使其向善，必将此放在他心里、放在他口中。无论我们何时说甚么善言、行甚么善事，都是他在我们里面运行成就的。以法莲曾郑重起誓，不再称他的偶像为他的神； 但神在此进一步为他作担保，说他必立志与它们再无相干。 他必废弃它们，必抛弃它们，并且要带着极大的憎恶；因为不单在我们的行为上要转离罪，更要在我们的心里转而厌恶罪。看哪，这里：（1.）神恩的大能。以法莲曾亲近他的偶像（何4:17），何等迷恋，以致人会以为他绝不会与它们决裂；然而神却要在他里面成就这样的改变，使他憎恶它们一如他从前爱它们之深。（2.）看那蒙圣别之苦难的益处。以法莲曾因拜偶像受苦；这罪曾使一灾接一灾临到他，而这便是末了所结的果子，就是除掉他的罪（赛27:9）。（3.）看悔改的性质；它乃是一个坚定不移的决心，与罪再无相干。 这是悔改之人的话语：“我深感羞愧，曾与罪有过任何相干；但我已受够了；我憎恶它，并靠神的恩典必永不再与它有任何相干，不，连引人犯罪的机缘也不再沾。”你必对你的偶像说，你去吧（赛30:22），必对那试探者说，撒但，退我后边去吧。
2. 神乐意对此所施的恩慈眷顾：我听见了，也必应允他。我已听见，必眷顾他； 有人如此读。要注意，天上的神留意悔改之人那痛悔的省思与决意，并那回转的罪人的归回。他切望罪人悔改，因他不喜悦他们灭亡。他鉴察世人（伯33:27），侧耳而听（耶8:6）。若有半分悔改的意向，他便喜悦。当以法莲为自己悲叹 在神面前时，他是亲爱的儿子， 是可喜悦的孩子（耶31:20）。他以怜悯迎接悔改的人，正如那父亲迎接他归来的浪子。神眷顾 以法莲，要看他是否结出与他所认的悔改相称的果子，是否在这美好的心意上恒久持守。他眷顾他，是要善待他、安慰他，照他境况的需要而行。
3. 神为他所定意的怜悯，为要叫他得安慰，并在他的决心中恒久坚立；神仍要在他凡事上作他的一切。先前以色列被比作树，如今神将自己比作树。他必作他子民的：（1.）如树的枝子：“我如青翠的松树， 也必如此向你。”那地的松树极其高大茂密，可遮蔽日晒雨淋。神必作一切真正归信者的喜乐与防卫；在他的保护与影响之下，他们必既安然居住，又安逸居住。他必照他们境况的需要，或作日头与盾牌， 或作荫蔽与盾牌。 他们必在他的荫下坐卧，心觉甘甜（歌2:3）。他必无论何种天气都如此（赛4:6）。（2.）如树的根：你的果子从我而得， 这话或可解作那为我们所结的果子（我们一切的安慰都归于他），或解作那从我们所结的果子——我们从他领受恩典与力量，使我们能尽本分。无论我们结出甚么义的果子，其一切赞美都当归于神；因他在我们里面运行，使我们立志行事，成就他的美意。
二、论到每一个听见并读到本书预言之言的人（何14:9）：谁是智慧人，可以明白这些事？ 这位先知或许素来惯以这话作他所讲信息的结语，如今他以这话作全书的总结，他将自己所讲许多信息中的片段记录于此书中。请观察：1. 那从他所传真理得益之人的特征：谁是智慧人、通达人？他必明白这些事，他必知道这些事。 凡立志要明白并知道这些事的人，便藉此显明他们确是有智慧、通达的，也必藉此被造就得更有智慧、更通达；若有人不明白、不知道这些事，乃因他们愚昧无知。凡在尽本分上有智慧、在实际敬虔上通达的人，最有可能认识并明白神的真理与护理，这对别人却是奥秘（约7:17）。耶和华与敬畏他的人亲密（诗25:14）。谁是智慧人？ 这暗含一个心愿，盼望那些读到、听到这些事的人能明白（但愿他们有智慧！），又含一句哀叹，叹息这样的人何其稀少——我们所传的有谁信呢？ 2. 这些我们在此所受教导之事的卓越：主的道是正直的； 因此认识并明白它们，乃是我们的智慧与本分。神训诲的道，就是他所命我们行走于其中的，乃是正直的，与永恒的理性公平之准则相合，并直接引向我们永远的福乐。神护理的道，就是他向我们所行走的，也都是正直的；神所行的没有甚么可指摘的，因都是行得美善。他对不悔改者的审判，他对悔改者的恩眷，都是正直的；纵然这些可被人歪曲误解，神到末了必在这一切事上得称为义、得荣耀。他的道是公平的。 3. 人对这些道所作的不同的应用。（1.）神正直的道，对那些为善的人乃是、也必是叫人活的香气：义人必在其中行走； 他们必在神的训诲与他的护理上都顺服他的心意，并享有如此而行的安慰。他们必深明神在他的道与他的作为中的心意；他们必与二者和好，并使自己顺应神在二者中的旨意。义人必在那些道上 向他们的大结局行走，必不致与之失之交臂。（2.）神正直的道，对那些为恶的人必是叫人死的香气：罪人必跌倒， 不单跌在他们自己邪僻的道上，更跌在主正直的道上。 基督，对一些人是房角的基石，对另一些人却是绊脚的石头、跌人的磐石。 那原是叫人活的， 因他们的滥用，反成了叫他们死的。神的护理，因他们不善加运用，便使他们在罪中刚硬，助成他们的败亡。神在他口中的判语并他手中的判事上对自己的彰显，于我们乃是照我们在其下所受的感动而定。受者按其领受的资质而受其影响。 同一日头能晒软蜡，却晒硬泥。但在一切犯罪者中，那些跌在神的道上 的，撞在万古磐石上的，从基列的乳香中吸出毒来的，其跌倒必定是最危险、最致命的。愿锡安中的罪人惧怕 这事。
英文原文
Assurances of Mercy (720 BC)
⁸ Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found.
⁹ Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.
Let us now hear the conclusion of the whole matter.
I. Concerning Ephraim; he is spoken of and spoken to, Ho 14:8. Here we have,
1. His repentance and reformation: Ephraim shall say, What have I to do any more with idols? As some read it, God here reasons and argues with him, why he should renounce idolatry: "O Ephraim! what to me and idols? What concord or agreement can there be between me and idols? What communion between light and darkness, between Christ and Belial? 2Co 6:14,15. Therefore thou must break off thy league with them if thou wilt come into covenant with me." As we read it, God promises to bring Ephraim and keep him to this: Ephraim shall say, God will put it into his heart to say it, What have I to do any more with idols? He has promised (Ho 14:3) not to say any more to the works of his hands, You are my gods. But God's promises to us are much more our security and our strength for the mortifying of sin than our promises to God; and therefore God himself is here surety for his servant to good, will put in into his heart and into his mouth. And, whatever good we say or do at any time, it is he that works it in us. Ephraim had solemnly engaged not to call his idols his gods; but God here engages further for him that he shall resolve to have no more to do with them. He shall abolish them, he shall abandon them, and that with the utmost detestation; for it is necessary not only that in our lives we be turned from sin, but that in our hearts we be turned against sin. See here, (1.) The power of divine grace. Ephraim had been joined to his idols (Ho 4:17), was so fond of them that one would have thought he could never fall out with them; and yet God will work such a change in him that he shall loathe them as much as ever he loved them. (2.) See the benefit of sanctified afflictions. Ephraim had smarted for his idolatry; it had brought one judgment after another upon him, and this at length is the fruit, even the taking away of his sin, Isa 27:9. (3.) See the nature of repentance; it is a firm and fixed resolution to have no more to do with sin. This is the language of the penitent: "I am ashamed that ever I had to do with sin; but I have had enough of it; I hate it, and by the grace of God I will never have any thing to do with it again, no, not with the occasions of it." Thou shalt say to thy idol, Get thee hence (Isa 30:22), shalt say to the tempter, Get thee behind me, Satan.
2. The gracious notice God is pleased to take of it: I have heard him, and observed him. I have heard, and will look upon him; so some read it. Note, The God of heaven takes cognizance of the penitent reflections and resolutions of returning sinners. He expects and desires the repentance of sinners, because he has no pleasure in their ruin. He looks upon men (Job 33:27), hearkens and hears, Jer 8:6. And, if there be any disposition to repent, he is well pleased with it. When Ephraim bemoans himself before God, he is a dear son, he is a pleasant child, Jer 31:20. He meets penitents with mercy, as the father of the prodigal met his returning son. God observed Ephraim, to see whether he would bring forth fruits meet for this profession of repentance that he made, and whether he would continue in this good mind. He observed him to do him good, and comfort him, according to the exigencies of his case.
3. The mercy of God designed for him, in order to his comfort and perseverance in his resolutions; still God will be all in all to him. Before, Israel was compared to a tree, now God compares himself to one. He will be to his people, (1.) As the branches of a tree: "I am like a green fir-tree, and will be so to thee." The fir-trees, in those countries, were exceedingly large and thick, and a shelter against sun and rain. God will be to all true converts both a delight and a defence; under his protection and influence they shall both dwell in safety and dwell in ease. He with be either a sun and a shield or a shade and a shield, according as their case requires. They shall sit down under his shadow with delight, So 2:3. He will be so all weathers, Isa 4:6. (2.) As the root of a tree: From me is thy fruit found, which may be understood either of the fruit brought forth to us (to him we owe all our comforts) or of the fruit brought forth by us—from him we receive grace and strength to enable us to do our duty. Whatever fruits of righteousness we brought forth, all the praise of them is due to God; for he works in us both to will and to do that which is good.
II. Concerning every one that hears and reads the words of the prophecy of this book (Ho 14:9): Who is wise? and he shall understand these things. Perhaps the prophet was wont to conclude that sermons he preached with these words, and now he closes with them the whole book, in which he has committed to writing some fragments of the many sermons he had preached. Observe, 1. The character of those that do profit by the truths he delivered: Who is wise and prudent? He shall understand these things, he shall know them. Those that set themselves to understand and know these things thereby make it to appear that they are truly wise and prudent, and will thereby be made more so; and, if any do not understand and know them, it is because they are foolish and unwise. Those that are wise in the doing of their duty, that are prudent in practical religion, are most likely to know and understand both the truths and providences of God, which are a mystery to others, Joh 7:17. The secret of the Lord is with those that fear him, Ps 25:14. Who is wise? This intimates a desire that those who read and hear these things would understand them (O that they were wise!) and a complaint that few were so—Who has believed our report? 2. The excellency of these things concerning which we are here instructed: The ways of the Lord are right; and therefore it is our wisdom and duty to know and understand them. The way of God's precepts, in which he requires us to walk, is right, agreeing with the rules of eternal reason and equity and having a direct tendency to our eternal felicity. The ways of God's providence, in which he walks toward us, are all right; no fault is to be found with any thing that God does, for it is all well done. His judgments upon the impenitent, his favours to the penitent, are all right; however they may be perverted and misinterpreted, God will at last be justified and glorified in them all. His ways are equal. 3. The different use which men make of them. (1.) The right ways of God to those that are good are, and will be, a savour of life unto life: The just shall walk in them; they shall conform to the will of God both in his precepts and in his providences, and shall have the comfort of so doing. They shall well understand the mind of God both in his word and in his works; they shall be well reconciled to both, and shall accommodate themselves to God's intention in both. The just shall walk in those ways towards their great end, and shall not come short of it. (2.) The right ways of God will be to those that are wicked a savour of death unto death: The transgressors shall fall not only in their own wrong ways, but even in the right ways of the Lord. Christ, who is a foundation stone to some, is to others a stone of stumbling and a rock of offence. That which was ordained to life becomes through their abuse of it, death to them. God's providences, being not duly improved by them, harden them in sin and contribute to their ruin. God's discovery of himself both in the judgments of his mouth and in the judgments of his hand is to us according as we are affected under it. Recipitur ad modum recipientis—What is received influences according to the qualities of the receiver. The same sun softens wax and hardens clay. But of all transgressors those certainly have the most dangerous fatal falls that fall in the ways of God, that split on the rock of ages, and suck poison out of the balm of Gilead. Let the sinners in Zion be afraid of this.
本章的声调与前几章不同。前几章大体由对罪的责备和忿怒的警告构成；本章却由悔改的劝勉和怜悯的应许构成，先知也以此作结；因为他先前所说的一切责罪与惊惧，都是为这些劝勉和应许预备道路。他击伤，为要医治。圣灵使人知罪，为要安慰人。本章是给悔罪者的功课；在当日的以色列，情势虽败坏，却仍有这样的人。这里有：I. 关于悔改的指引，说明当做什么、当说什么，Ho 14:1-3。II. 鼓励人悔改的根据，就是神乐意接纳归回的罪人（Ho 14:4,8），以及他为他们所积存的安慰，Ho 14:5-7。III. 严肃地把这些事交托给我们，使我们认真思想，Ho 14:9。