Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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The prophet exhorts his people to speak and to act as became those who obtained mercy of God; and to remonstrate strongly against the conduct of their mother, (Samaria), whose captivity is threatened on account of her forsaking God, and ascribing her prosperity to idols, Hosea 2:1-5. As an amplification of this threatening, the prophet enumerates a series of afflictions which were to befall her to bring her to a sense of her duty to God; and of her folly in seeking after idols, and falsely ascribing to them the blessings of Providence, Hosea 2:6-13. After these corrections, however, God promises to conduct Israel safely to their own land; perhaps alluding to their restoration from the Babylonish captivity, for this prophecy is supposed to have been delivered about two hundred and fifty years prior to this event, Hosea 2:14, Hosea 2:15. He farther engages to deal with them as a tender husband, and not as a severe master, as were the idols which they served, Hosea 2:16, Hosea 2:17. The rest of the chapter promises the people of God, the true Israel, security from every evil, with the possession of every blessing, under a new covenant; and that in terms full of beauty, energy, and consolation. Heaven and earth, and whatever they contain; all nature, and the God of nature, are represented as uniting to make the people of God happy; so that if they only breathe a wish, one part of nature, animate or inanimate, echoes it to another, and all join in sweet harmony to transmit it to the ear of the Almighty. "I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel."
INTRODUCTION TO Hosea 2
This chapter is an explanation of the former, proceeding upon the same argument in more express words. The godly Israelites are here called upon to lay before the body of the people their idolatry, ingratitude, obstinacy, and ignorance of the God of their mercies; and to exhort them to repentance, lest they should be stripped of all their good things, and be brought into great distress and difficulties; all their joy and comfort cease, and be exposed to shame and contempt, Hosea 2:1, yet, notwithstanding, many gracious promises are made unto them, of their having the alluring and comfortable word of the Gospel; of a door of hope; of salvation being opened to them; of faith in the Lord, and affection to him as their husband; of the removal of all idolatry from them; of safety from all enemies; of their open espousal to Christ; of his hearing of their prayers, and giving them plenty of all good things; and of their multiplication, conversion, and covenant relation to God, Hosea 2:14.
II.
(1-23) Gives the explanation of the strange enigma of the first chapter. Hosea’s domestic misery and his symbolically named children pass out of sight, and Jehovah is represented as taking up the language of the prophet, and uttering His terrible and yearning cry over Israel, who had been unfaithful to Him, and who, by her idolatries, had forfeited all claim to His covenanted love.
Ho 2:1-23.
第一章中象徵的應用。
以色列屬靈的淫亂，以及所受的懲罰警告；卻仍有應許，當管教達成其預期果效之後，神將恢復她的恩寵。
1. Say . . . unto . . . brethren, Ammi，
等等——意即，當那預言
（Ho 1:11）
應驗之時，你們將在神的家中如同 弟兄 與 姊妹 一般彼此相稱，互稱阿米與路哈瑪。
「你們要對你們的弟兄說：阿米」——意即「我的民」；「對你們的姊妹說：路哈瑪」——意即「蒙愛的」或「蒙憐恤的」。這些話構成神之愛的層層遞進。首先，那被分散、不被憐恤、被神否認的民，由神重生；然後被宣告處於與神持續的關係中——「我的民」；繼而成為祂熱切之愛的對象。「我的民」這話，既可充滿為「你們是我的民」，也可為「你們要作我的民」。在預言中，它們是盼望的話——「你們必再作我的民」；在應驗的每個階段，它們成為喜樂的話。它們在蒙順從時，是彼此喜樂與祝賀的話；在未蒙順從時，是鼓勵的話。神已與我們和好，並願我們與祂和好。在那些已經是神子民的人中間，它們是兒子名分之靈裡、合一中彼此相愛同喜的聲音——「我們是祂的民」；對那些在外面的人（無論是十個支派，還是猶太人或異端者），它們是那些知道自己所信的是誰之人的聲音——「你們也要作祂的民」。不要對任何人的得救絕望，倒要存弟兄之愛，呼召他們悔改歸向救恩。
這一節結束了前文，作為神對祂自己判決的翻轉，並預示了將來的事（Hosea 5:14 ff）。神吩咐眾先知和一切愛祂的人，向那些忘記祂的人呼籲，向他們指出那也為他們存留的憐憫——只要他們肯歸向祂。祂吩咐他們不要輕看那些仍與祂疏離的人，「倒要把神所願接入祂家、並召來承受祂產業之豐富的人，待如弟兄姊妹」。
Say ye unto your brethren, Ammi - I prefer the interpretation of these proper names. Say ye unto your brethren, My People; and, to your sisters, who have Obtained Mercy.
Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. These words are to be considered either in connection with the latter part of the preceding chapter, and as directed to the sons of the living God, who had not been, but now were, "Ammi", the Lord's people; and who had not, but now have, "Ruhamah", obtained mercy; which grace and mercy shown them, it became them to speak of one to another, to affect their hearts mutually with it, and to glorify God for it, Malachi 3:16 as also to speak of it to their carnal relations, that so, if it was the will of God, it might be of use to them, to show them the state they were in, the danger of it, their need of the grace and mercy of God, and the hope there was by their own instance and example of obtaining it; see Romans 9:1, or as directed to the converted Jews that appointed Christ their Head, and believed in him; exhorting them to own the believing Gentiles as their brethren and sisters, since they were the spiritual seed of Abraham their father, and walked in the steps of his faith; and to call them Ammi and Ruhamah, since they, who were not the people of God, now were, and who had not obtained mercy, now have obtained mercy, 1 Peter 2:10, or else they may be considered as in connection with the following words,
plead with your mother; and that either as spoken to the two tribes of Judah and Benjamin, who were the people of God, retained the pure worship of God, and obtained mercy of the Lord, Hosea 1:7,
"O ye Ammi and Ruhamah, that are the Lord's people, and he has had mercy on; stir up and exhort your brethren and sisters of the ten tribes, for so they were, notwithstanding their separation, 1 Kings 12:4, to contend with their mother, the body of the nation, about idolatry and departure from God;''
or as spoken to the godly among the ten tribes, who were the real people of God, and sharers in his grace and mercy; the remnant he reserved for himself, who had not bowed their knees to idols; or as the command of God by the prophet, to the people of Israel, to exhort one another to contend with their mother, who were, as yet, the Lord's people, had mercy shown them, when this prophecy was delivered out; though, in case of obstinacy and impenitence, they were threatened with a "Loammi" and "Loruhamah"; so Schmidt, who thinks that "ammi" and "ruhamah" are put by way of "apposition to your brethren and sisters", in which he seems to be right. Aben Ezra thinks the words are spoken ironically, like those in Ecclesiastes 11:9, and others, but without reason. The Targum is,
"O ye prophets, say to your brethren, and my people, and I will have mercy on your congregation;''
but whether the words are spoken to the Jewish converts who first believed in Christ, were his people, received grace and mercy from him, and stood in the relation of brethren and sisters to one another, both in a natural and spiritual sense, to stir up one another to reprove their mother, the Jewish church, for rejecting Christ, saying, as follows:
本章的宗旨似乎與前一章大致相同，所指向的也是相同的事件及其成因。正如前章，此處亦然：一、神藉先知向他們揭發罪惡，並嚴厲指控他們——就是他們拜偶像的罪、屬靈的淫行、事奉偶像而忘記神以及他們對神當盡的本分（何二1、2、5、8）。二、祂威脅要從他們奪去那一切用來事奉偶像的豐盛美物，並任憑他們敗壞、無可挽救（何二3、4、6、7、9-13）。三、然而祂應許至終要為自己的緣故，以憐憫的途徑歸向他們（何二14），恢復他們從前的豐盛（何二15），醫治他們拜偶像的傾向（何二16、17），與他們重新立約（何二18-20），並以一切美物賜福給他們（何二21-23）。