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
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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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
평이 절별 신약 해설 (일반신자·모바일)
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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
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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The prophet charges his people with their enormous sins, Hosea 4:1, Hosea 4:2; in consequence of which they are threatened with heavy judgments, Hosea 4:3-5. God himself is then introduced complaining of the ignorance and obstinacy of Israel; and as their priests had a large share in the common guilt, it is declared that they shall be visited with a proportionable share of the common ruin, Hosea 4:6-11. The sins of idolatry and divination are then particularly reproved, Hosea 4:12-14; and Judah admonished to beware of these sins, which would leave her rebellious sister Israel helpless and desolate as a lamb in a desert, Hosea 4:15, Hosea 4:16. In the remaining verses the style is varied, but the subject is the same. Ephraim is given up to idolatry, and the necessary consequence declared to be a bitter draught! Immediately we see him bound in the wings of a mighty tempest, and driven as chaff before the wind, either to destruction or captivity, Hosea 4:17-19.
INTRODUCTION TO Hosea 4
This chapter contains a new sermon or prophecy, delivered in proper and express words, without types and figures, as before; in which the people of Israel are summoned to appear at the tribunal of God, to hear the charge brought against them, and the sentence to be pronounced upon them, and which would be executed. They are charged with sins of omission and commission; with want of truth and mercy to men, and with ignorance of God; with swearing, lying, murder, theft, and adultery, Hosea 4:1, the punishment threatened is the sword, famine, and pestilence; which should affect the whole land, and all creatures in it, men, beasts, fowls, and fishes, Hosea 4:3, then the priests and false prophets are threatened with falling into calamities along with the people, and with rejection from their office, and forgetfulness of their posterity, and a taking away their glory from them, because of their striving with the true prophets; their rejection of knowledge; forgetfulness of the law of God; covetousness, adultery, and drunkenness, Hosea 4:4, then the discourse is turned to the people again, who are charged with divination and idolatry, which is spiritual adultery; and therefore, by way of retaliation, their wives and daughters would be left to commit adultery and fornication, Hosea 4:12, and the chapter is concluded with advice to Israel not to tempt Judah to sin; or to Judah not to do the like, after the example of Israel, who were backsliders, idolaters, left of God and alone; guilty of bribery, and the like shameful things, and would be suddenly filled with shame, Hosea 4:15.
IV.
Here commences a new part in the collection of Hosea’s prophecies. The entire chapter is one terrible series of accusations, supporting the severe character of the imagery already employed. It is difficult to assign it to any particular period. It may have been composed during the years that immediately succeeded the reign of Jeroboam II. Ewald divides it into four strophes: Hosea 4:1-5; Hosea 4:6-10; Hosea 4:11-14; Hosea 4:15-19. The first two expand the former part of the reproach conveyed in Hosea 4:1-2; Hosea 4:11-14 point to the licentiousness of Israel; while in Hosea 4:15-19 judgment is pronounced.
Ch. 4. Israel’s gross moral corruption, abetted and increased by his religious guides
Ho 4:1-19.
此後先知不再使用象徵，而以簡潔精煉的命題，直接了當地陳明。
在本章中，他責備百姓和祭司在耶羅波安死後之空位期中所犯的罪；因此沒有提到王或其家族；而在
Ho 4:2
中，列出了流血以及內戰中常見的種種惡事。
1. Israel——指十個支派。
controversy——法律上的控訴根據
（Isa 1:18； Jer 25:31； Mic 6:2）。
no . . . knowledge of God——在實際行為中顯明出來
（Jer 22:16）。
「以色列眾子啊，要聽耶和華的話」——先知在此開始，彷彿以一系列圖畫，將以色列民擺在他們自己面前，好叫他們知道，神向他們所宣告的這一切，並非無故而行。在此開端，祂召集全體百姓、他們的先知和祭司，到神的審判臺前；在那裡，神願親自屈尊起訴他們，並聽他們有什麼可辯護的。「以色列眾子」這稱呼本身，就是對他們的感恩與良心的呼籲，正如我們中間「基督徒」這稱呼，藉著那位我們奉其名行事者，也是對我們的呼籲。我們的主說：「你們若是亞伯拉罕的兒子，就必行亞伯拉罕所行的事」（John 8:39）；保羅也說：「凡稱呼主名的人總要離開不義」（2 Timothy 2:19）。
「因為耶和華與這地的居民爭辯」——神在祂與我們這些受造者的一切交往中，樂意向我們自己的良心證明祂審判的公義，使我們無可推諉。如今，祂藉祂的眾僕人向人指明他們的不義與祂的公義；將來，我們的主——那公義的審判者——要藉人自己良心的書卷將它顯明。
「與這地的居民」——神曾把這地賜給以色列眾子，是因那些被祂從他們面前趕出之人的邪惡。祂把地賜給他們，「為要他們遵祂的律例、守祂的律法」（Psalm 105 末節）。祂曾應許，祂的「眼目必看顧那地，從年頭到年歲尾」（Deuteronomy 11:12）。這曾經歷那些早期審判、又按那些條件賜給他們的地（參 Deuteronomy 4:1, Deuteronomy 4:40; Deuteronomy 6:21-25 等），這神賜給他們作為他們之神的地，他們竟使它滿了罪惡。
「因為這地上無誠實、無良善」——「誠實與良善」論及全能的神時，常被並提。誠實涵蓋一切正當的事、以及神以自己約束自己所要去行的；良善（憐憫）則涵蓋此外一切神出於祂無邊之愛所行的。當神論到以色列說「無誠實、無良善」時，祂是說這兩大特質絕對付之闕如——祂乃是以此二者概括祂自己一切的良善。「無誠實」——絕對沒有——「無視已知的真理；無良心、無真誠、無正直；言語無誠實；應許無誠實；作證無誠實；在行為上兌現不出他們在言語上所說的」。
「無良善」——這詞含義甚廣；它包括人與人之間一切的愛——一種發而為行動的愛。它包括慈愛、對父母的孝敬、天然的親情、饒恕、溫柔、仁慈、憐恤、良善。先知宣告這恩典的缺乏，就是宣告它所包括的一切的缺乏。凡可以歸在愛之下的，凡受愛感動的情感，一概沒有。
「無人認識神」——正確的認識與錯誤的行為相結合，本身就是可憎的；而受造者竟知道他們得罪的是誰、如何得罪祂，卻在認知之中並逆著認知，揀選那不討祂喜悅的事——這對全能的神必定尤其冒犯。也許正因這緣故，祂造我們時如此安排：當我們的行為錯了，我們的認識就變為昏暗（Romans 1:21）。「認識神」不僅是知道關於神的一些事，例如祂是世界和我們自己的創造者與保存者。知道關於神的事，並不等於認識神自己。我們若非在某程度上被造得像祂，就不能在任何方面認識祂。「我們若遵守祂的誡命，就曉得是認識祂。人若說我認識祂，卻不遵守祂的誡命，便是說謊話的，真理也不在他心裡了。凡有愛心的，都是由神而生，並且認識神。沒有愛心的，就不認識神，因為神就是愛」（1 John 2:3-4; 1 John 4:7-8）。
認識神既是聖靈的恩賜，沒有恩典的人就不能有這認識。某種程度對神的思辨認識，惡人也可能有，如巴蘭藉默示所得的，又如那些異教徒——「他們知道神，卻不當作神榮耀祂」。但連這樣的認識，若沒有愛，也不能持守。那些「以不義壓制真理」的人（保羅說，Romans 1:21, Romans 1:18, Romans 1:28），結局是將它敗壞了。「他們既然故意不認識神，神就任憑他們存邪僻的心」——不能分辨的心——「以致不能持守」。確實，思辨的認識與實踐的認識，是藉著靈魂對神之關係的合一而繫在一起的——無論是在對祂的思想上，還是在向祂的行為上。錯誤的行為敗壞信仰，正如錯謬的信仰敗壞行為。因此，先知大概否認有任何真正的對神的認識——無論是生命的、信仰的、悟性的、還是愛的認識。那麼，不認識神乃是大惡，是一切其他邪惡的根源。
The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.
But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,
先知受差遣作責備者，要向百姓指出他們的過犯，並警告他們因罪而招致的神的審判；在本章及接續幾章中，先知正是如此受差遣使用。他在這裏如同萬王之王的辯護人，向以色列百姓展開控訴，竭力使他們知罪，並因罪認清自己的悲慘與危險，好勸服他們悔改歸正。一、他向他們指明神與他們爭辯的根由：罪惡與褻瀆的普遍盛行（何四1、2），對神的無知與遺忘（何四6、7），祭司的貪婪世俗（何四8），醉酒與污穢（何四11），行占卜和邪術（何四12），在邱壇獻祭（何四13），淫亂（何四14、18），以及官長中的賄賂（何四18）。二、他向他們指明神爭辯的後果。神必因這些事懲罰他們（何四9）。全地必荒涼（何四3），各階層的人必被剪除（何四5），他們的尊榮喪盡（何四7），受造之物的慰藉不再令人滿足（何四10），他們自己也必蒙羞（何四19）。而其中屢次被提及、作為最嚴厲審判的，乃是任憑他們留在罪中（何四17）——他們彼此不責備（何四4），神不懲罰他們（何四14），甚至任他們亨通（何四16）。三、他警告猶大不可追隨以色列的腳蹤，因為他們看見以色列的腳步正走向地獄（何四15）。