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英文原文
The same strings, though generally unpleasing ones, are harped upon in this chapter that were in those before. People care not to be told either of their sin or of their danger by sin; and yet it is necessary, and for their good, that they should be told of both, nor can they better hear of either than from the word of God and from their faithful ministers, while the sin may be repented of and the danger prevented. Here, I. The people of Israel are reproved and threatened for their idolatry, Ho 13:1-4. II. They are reproved and threatened for their wantonness, pride, and luxury, and other abuses of their wealth and prosperity, Ho 13:5-8. III. The ruin that is coming upon them for these and all their other sins is foretold as very terrible, Ho 13:12,13,15,16. IV. Those among them that yet retain a respect for their God are here encouraged to hope that he will yet appear for their relief, though their kings and princes, and all their other supports and succours, fail them, Ho 13:9-11,14.
1-4
Reproofs and Threatenings (722 BC)
繁體中文
責備與威脅（主前722年）
¹ 從前以法蓮說話，人都戰兢，他在以色列中居高位；但他因巴力犯罪，就死了。 ² 現今他們犯罪越來越多，用銀子為自己造偶像，照自己的聰明製造，全是匠人的手工。他們論這些偶像說：「獻祭的人可以向牛犢親嘴。」 ³ 因此他們必如早晨的雲霧，又如速散的甘露，像場上的糠秕被旋風吹去，又像煙氣騰於窗外。 ⁴ 自從你出埃及地以來，我就是耶和華——你的神。除了我以外，你不可認識別神；除我以外並無救主。
拜偶像乃是那最易纏累猶太民族的罪，直到被擄之後才止息；十支派從一開始就犯了這罪，尤其是在亞哈的日子之後；這正是本章這幾節經文中所控告他們的罪。請留意，
一、神為防止他們陷入拜偶像所作的預備。這記在何十三4。神作了合宜的事，要使他們緊緊跟從祂；還有甚麼能比這作得更多呢？1. 祂向他們啟示自己為「耶和華——他們的神」，並以特殊的方式揀選他們作自己的子民。藉著祂的話語和作為，「自從出埃及地以來」，祂一直宣告：「我是耶和華——你的神」；祂在西奈山從天上告訴他們，祂是「耶和華」，是他們的「神」，就是那「將他們從埃及地領出來」的。祂藉著先知和護佑，持續向他們宣告並證明這一點。2. 祂賜給他們律法，禁止他們敬拜別神：「你不可認識別神，除了我以外」——不但不可承認並敬拜別神，也不可與別神打交道，也不可使外邦人的禮儀和習俗與你熟習。注意，不曉得我們所不當干涉的事，乃是有福的無知。我們看見那些「不曉得撒但深奧之理」的人被稱許。3. 神給了他們一個充分的理由：「除我以外並無救主。」我們以甚麼為神，就指望它作我們的救主，使我們今生和來世得福；正如我們在哪裏得著保護，就在哪裏有效忠的義務，照樣我們在哪裏得著拯救並盼望拯救，就在哪裏有敬拜的本分。
二、當以法蓮持守自己不沾染拜偶像之時，他所享有的尊榮（何十三1）：「從前以法蓮說話，人都戰兢」——或作「帶著戰兢」（照 Pocock 博士的理解，就是他對待神如同他先祖雅各那樣，以「哭泣和懇求」，不以驕傲放肆的話頂撞神和祂的先知，當他持守對神的聖潔敬畏，並在這敬畏中敬拜祂之時），那時「他在以色列中居高位」——就是說，他在眾支派中極受尊重，大有聲望。耶羅波安正是出於這支派，使自己和他家族高升。「他說話時，人都戰兢」——就是說，他周圍的人都敬畏他；有人如此理解。注意，「自己謙卑」的人，尤其是在神面前謙卑自己的，必被升高。當人以謙和、對自己存著慎重的心說話，不信任自己的判斷，又尊重別人，他們便是使自己升高，得著名聲。但至於以法蓮，他很快就喪失了自己：「他因巴力犯罪，就死了」——就是說，他喪失了自己的聲望，他的尊榮很快衰殘下沉，被踐踏於塵土。巴力在此代表一切拜偶像之事；當以法蓮離棄神，轉而去敬拜偶像時，國家便受了致命傷，此後再無可用之處。注意，離棄神就是任何人或任何群體的死亡。
三、他們中間拜偶像之事可悲的增長（何十三2）：「現今他們犯罪越來越多。」一旦他開始「在巴拉犯罪」，破冰既成，他便越來越壞，貪圖更多的偶像，越發迷戀已有的偶像，在敬拜上越發荒唐。注意，拜偶像之路如同別的罪一樣，是下坡路，人不容易止住自己。一切離棄神之人的可悲光景，正是他們越久越犯罪。讓我們追蹤他們背道的蹤跡。1. 他們為自己「造了鑄像」——以擁有可以隨意鑄成任何形狀的神為傲；這大概是那牛犢的縮小版，如同那為亞底米銀龕一樣；擁護牛犢敬拜的狂熱者隨身攜帶的，可能是他們所敬拜之神的像，特意「為自己」而造。2. 他們用「自己的銀子」製造，便毫不懷疑自己對偶像的所有權，因為他們是用自己的錢購買，或是用自己的銀器熔化澆鑄而成。看他們在事奉偶像上為自己招致了多少花費——他們以自己所有的上好之物尊榮偶像，因此用銀子造了鑄像。3. 他們「照自己的聰明」製造——照自己的幻想。他們與自己商量當以何種形狀製造偶像，便照著而行，「照自己最佳的判斷」造了一位神。或作「照自己的形像」——人的樣式。而當他們把偶像造成與自己形狀相似的人時，他們在實質上也使自己成了與偶像相似的木頭石頭；因為「造它們的，和它們一樣，凡信靠它們的也是如此」。4. 這「全是匠人的手工」。他們的偶像並不如亞底米的像那樣假稱是「從丟斯那裏降下來的」（徒十九35）；不，也許匠人還把自己的名字印在其上——某某偶像是某人的作品（參何八6；賽四十四9等）。5. 雖然這些只是他們手中的工作，卻是他們靈魂所愛的；因為他們論到這些說：「獻祭的人可以向牛犢親嘴。」或是祭司呼召百姓如此行禮，或是那些自己不能這樣靠近的百姓，呼召那些「獻祭的人」——就是替他們辦理的祭司——以他們的名義和代表「向牛犢親嘴」，因為他們自己夠不著去行，他們對於向自己所教導當敬重的偶像，是何等殷勤地致以最高的敬意。雖然是牛犢，但只要是神，敬拜的人就藉著自己或代理人如此向它們致敬。他們「向牛犢親嘴」，以此作為對偶像的敬拜、愛慕和效忠的記號。照樣，我們也被吩咐「親吻兒子」——以祂為我們的主、我們的神。
四、因他們拜偶像而發出震怒的威脅。那名為「忌邪」的主，是忌邪的神，必不將祂的榮耀歸給別人；因此一切「敬拜偶像」的人必「蒙羞」，尤其是以法蓮若如此行（詩九十七7）。因為他們如此熱中於親吻牛犢，神便要使他們切實知道自己愚昧（何十三3）。他們指望在敬拜偶像中得著極大的安全感和滿足，指望自己的興盛因此得以穩固；但神告訴他們，他們必大失所望，「在自己的罪中被驅逐」。這以四個比方來說明：他們必——1. 如「早晨的雲霧」，向乾旱之地應許甘雨。2. 如「速散的甘露」，似乎是那甘雨的憑據。但二者都「消散」，白日仍如從前一樣乾旱炎熱；他們敬虔的認信是何等短暫易逝（何六4），他們怎樣辜負了神對他們的期望，因此照樣他們的興盛理當如此，他們對偶像的期望也理當如此落空——一切以這世界為偶像的人，他們的期望也必如此落空。3. 他們「如糠秕」——輕飄而無價值；他們必「如糠秕被旋風吹出麥場」一般被吹散（詩一篇4、二十五5；伯二十一18）。不但如此，4. 他們「如煙氣」——有害而令人厭惡（參賽六十五5），必「如煙氣騰於窗外」一般被驅散——轉瞬即逝（詩六十八2）。注意，除了在神裏面，別處都不能指望得著堅實而持久的安慰。
英文原文
Reproofs and Threatenings (722 BC)
¹ When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.
² And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.
³ Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.
⁴ Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.
Idolatry was the sin that did most easily beset the Jewish nation till after the captivity; the ten tribes from the first were guilty of it, but especially after the days of Ahab; and this is the sin which, in these verses, they are charged with. Observe,
I. The provision that God made to prevent their falling into idolatry. This we have, Ho 14:4. God did what was fit to be done to keep them close to himself; what could have been done more? 1. He made known himself to them as the Lord their God, and took them to be his people in a peculiar manner. Both by his word and by his works all along from the land of Egypt he declared, I am the Lord thy God; he told them so from heaven at Mount Sinai, that he was the Lord and their God, who brought them out of the land of Egypt. This he continued both to declare and to prove to them by his prophets and by his providences. 2. He gave them a law forbidding them to worship any other: "Thou shalt know no God but me; not only shalt not own and worship any other, but shalt not acquaint thyself with any other, nor make the rites and usages of the Gentiles familiar to thee." Note, It is a happy ignorance not to know that which we ought not to meddle with. We find those commended who have not known the depths of Satan. 3. He gave them a good reason for it: There is no saviour besides me. Whatever we take for our God we expect to have for our saviour, to make us happy here and hereafter; as, where we have protection, we owe allegiance, so where we have salvation, and hope for it, we owe adoration.
II. The honour that Ephraim had, while he kept himself clear from idolatry (Ho 14:1): While Ephraim spoke trembling, or with trembling (that is, as Dr. Pocock understands it, while he behaved himself towards God as his father Jacob did, with weeping and supplications, and spoke not proudly and insolently against God and his prophets, while he kept up a holy fear of God, and worshipped him in that fear) so long he exalted himself in Israel, that is, he was very considerable among the tribes and made a figure. Jeroboam, who was of that tribe, exalted himself and his family. When he spoke there was trembling, that is, all about him stood in awe of him; so some understand it. Note, Those that humble themselves, especially that humble themselves before God, shall be exalted. When people speak with modesty and jealousy of themselves, with a diffidence of their own judgment and a deference to others, they exalt themselves, they gain a reputation. But as for Ephraim he soon lost himself: When he offended in Baal he died, that is, he lost his reputation, his honour soon dwindled and sunk, and was laid in the dust. Baal is here put for all idolatry; when Ephraim forsook God, and took to worship images, the state received its death's wound and was never good for any thing afterwards. Note, Deserting God is the death of any person or persons.
III. The lamentable growth of idolatry among them (Ho 14:2): Now they sin more and more. When once he began to offend in Baal the ice was broken, and he grew worse and worse, coveted more idols, doted more upon those he had, and grew more ridiculous in the worship of them. Note, The way of idolatry, as of other sins, is down-hill, and men cannot easily stop themselves. It is the sad case of all those who have forsaken God that they sin yet more and more. Let us trace them in their apostasy. 1. They made themselves molten images, proud to have gods that they could cast into what mould they pleased; probably these were the calves in miniature like the silver shrines for Diana; the zealots for the calf-worship carried about with them, it may be, images of the gods they worshipped, made on purpose for themselves. 2. They made them of their silver, and then doubted not of their property in them, when they purchased them with their own money or made them of their own plate melted down for that purpose. See what cost they put themselves to in the service of their idols, which they honoured with the best they had, and therefore made their molten images of silver. 3. They made them according to their own understanding, according to their own fancy. They consulted with themselves what shape they should make their idol in, and made it accordingly, a god according to the best of their judgment. Or according to their own likeness, in the form of a man. And, when they made their idols men like themselves in shape, they made themselves stocks and stones like them in reality; for those that make them are like unto them, and so is every one that trusts in them. 4. It was all the work of the craftsmen. Their images did not pretend, like that of Diana, to have come down from Jupiter (Ac 19:35); no, perhaps the workmen stamped their names upon them, such an idol was such a man's work. See Ho 8:6, Isa 44:9, etc. 5. Though they were thus the work of their hands, yet they were the beloved of their souls; for they say of them, Let the men that sacrifice kiss the calves. Either the priests called upon the people thus to pay their homage, or the people, who were not allowed to come so near themselves, called upon the men that sacrificed, the priests that attended for them, to kiss the calves in their name and stead, because they could not reach to do it, so very fond were they of paying their utmost respects to such an idol as they were taught to have a veneration for. Though they were calves, yet, if they were gods, the worshippers, by themselves or their proxies, thus made their honours to them. They kissed the calves, in token of the adoration of them, affection for them, and allegiance to them, as theirs. Thus we are directed to kiss the Son, to take him for our Lord and our God.
IV. Threatenings of wrath for their idolatry. The Lord, whose name is Jealous, is a jealous God, and will not give his glory to another; and therefore all those that worship images shall be confounded, especially if Ephraim do it, Ps 97:7. Because they are so fond of kissing their calves, therefore God will give them sensible convictions of their folly, Ho 14:3. They promise themselves a great deal of safety and satisfaction in the worship of their idols, and that their prosperity will thereby be established; but God tells them that they shall be disappointed, and driven away in their wickedness. This is illustrated by four similitudes:—They shall be, 1. As the morning cloud, which promises showers of rain to the parched ground. 2. As the early dew, which seems to be an earnest of such showers. But both pass away, and the day proves as dry and hot as ever; so fleet and transitory their profession of piety was (Ho 6:4), and so had they disappointed God's expectation from them, and therefore it is just that so their prosperity should be, and so their expectations from their idols should be disappointed, and so will all theirs be that make an idol of this world. 3. They are as the chaff, light and worthless; and they shall be driven as the chaff is driven with the whirlwind out of the floor, Ps 1:4,25:5, Job 21:18. Nay, 4. They are as the smoke, noisome and offensive (see Isa 65:5), and they shall be driven away as the smoke out of the chimneys, that is soon dissipated and disappears, Ps 68:2. Note, No solid lasting comfort is to be expected any where but in God.
5-8
Ingratitude of Israel (722 BC)
繁體中文
以色列的忘恩（主前722年）
⁵ 我曾在曠野的荒野、極其乾旱之地認識你。
⁶ 他們得了草吃就飽足；既得飽足，心就高傲；因此忘記了我。
⁷ 所以我向他們必如獅子；如豹在路旁窺探他們。
⁸ 我必遇見他們如丟失幼崽的母熊，撕裂他們的心膜，在那裡我必如獅子吞吃他們；田野的野獸必撕扯他們。
我們在此可見，1. 神為以色列所預備的豐盛供應，以及他所賜及時的幫助（Ho 14:5）：「我曾在曠野認識你，就是顧念你的境遇，為你預備供應，甚至在那極其乾旱之地，當你在極度窘迫之中、在尋常途徑中毫無解救之時。」請看對這曠野的描述（申申命記第八章十五節，De 8:15；耶耶利米書第二章六節，Jer 2:6），便可說：認識他們、承認他們、在那裡餵養他們的神，誠然是患難之交，因為他是急難中的朋友，又是全足的朋友，能在一切尋常供應的途徑都斷絕之時，為這樣一支龐大的軍隊預備糧食；在那裡，若不是奇蹟作為他們每日的飲食，他們必都已滅亡。當注意，在危急之時所得的幫助，使人負有特別的義務，絕不可忘記。2. 他們不配、忘恩地濫用了神向他們所施的恩。神不僅在曠野看顧他們，更把他們領進迦南的產業，一塊美地，廣大而肥美的草場。並且（Ho 14:6）*他們得了草吃就飽足。神賜給他們豐富與美味，他們毫不節制；他們既長期只吃嗎哪，進入迦南之後便喫得飽足。*這不是好兆頭；若他們在豐盛的使用上更節制、更適度，學會節制自己，那就更好看、也更有盼望了；但結果如何呢？*他們既得飽足，心就高傲。*他們的奢侈與放縱使他們驕傲、狂妄、安於現狀。對此最好的註解是摩西的話（申申命記第三十二章十三-15節，De 32:13-15）。*但耶書崙漸漸肥胖，粗壯，光滑，便踢跳。當身體被豐盛填滿，靈魂就被驕傲脹大。那時他們開始覺得自己的宗教有失身分，不能說服自己俯就宗教的服事。惡人因驕傲的面容，不尋求神。當他們在曠野貧窮、軟弱之時，他們以為必須與神保持友好；但當他們在迦南豐富、堅立之後，便開始覺得不再需要他：他們的心既高傲，就忘記了我。當注意，屬世的興旺若餵養了人的驕傲，就使他們忘記神；因為他們只在缺乏之時才記念他。當以色列飽足之時，全能者還能為他們作甚麼呢？所以他們對他說：你離開我們吧（伯約伯記第二十二章十七節，Job 22:17）。可悲的是，那些本當使我們記念神、並殷勤思想當向他獻上甚麼的恩惠，竟使我們不記念他、也不顧念我們行事與他相背。我們當知道，我們縱然不像以色列人在曠野那樣靠奇蹟度日，卻仍是靠神而活—靠著尋常的護理而活。3. 神對他們卑劣忘恩之舉的公義憤慨（Ho 14:7,8）。所威脅的審判（Ho 14:3）暗示一切美善都要離開他們。此處的威脅更進一步，暗示一切災禍都要臨到他們；因為那曾大大善待他們的神，如今轉過來作他們的仇敵，與他們爭戰，這在此處表達得十分可怕：我必向他們如獅子，又如豹。*獅子大有力量，無人能抵擋。豹在此被留意為詭詐而警覺：如豹在路旁窺探他們。正如那猛獸埋伏在路旁伺機撲捉行人、吞吃他們，照樣神也要藉他的審判窺伺他們為要加害，正如他從前窺伺他們為要施善（耶耶利米書第四十四章二十七節，Jer 44:27）。凡能加速或加重他們毀滅的機會，他必不放過（耶耶利米書第五章六節，Jer 5:6）：*豹必窺伺他們的城邑。*猞猁、或斑點的獸（豹正是如此），以視覺敏銳聞名，超乎一切受造之物（lynx visu—猞猁之目），這就暗示不僅神的大能、連神的智慧也與那些他所要與之爭辯的人為敵。有人如此譯（原文也支持此譯）：我必如在亞述路上的豹。神的審判必在他們正要往亞述人那裡尋求庇護與幫助之時，忽然臨到他們。經上又說，我必如丟失幼崽的母熊遇見他們，因此被激怒而更為殘暴（撒撒母耳記下第十七章八節，2Sa 17:8；箴箴言第二十八章十五節，Pr 28:15），這暗示神是何等被大大激怒，他必使他們感受到：他必撕裂他們的心膜。獅子據觀察總是直撲獵物的心臟，照樣神也必如獅子吞吃他們。他必差遣這樣的審判臨到他們，使他們的精神被吞噬、內臟被耗盡。他們的心曾經高傲（Ho 14:6），但神必採取有效的措施將其降卑：田野的野獸必撕扯他們；不僅神要如獅子和豹臨到他們，這比喻也必在字面上應驗，因為惡獸是神用以毀滅惹他發怒之民的四樣大災之一（結以西結書第十四章十五節，Eze 14:15）。
如今這一切教導我們，1. 被濫用的恩典將轉為更嚴厲的對待。那些當神作他們細心體貼的牧人時輕看他、觸犯他的人，必發現他甚至對自己的羊群也如猛獸一般。那些神多多忍耐、又以深情邀請卻歸於徒然的人，神必在他們身上彰顯他的忿怒，使他們成為那忿怒的器皿（羅羅馬書第九章二十二節，Ro 9:22）。Patientia læsa fit furor—被輕看的忍耐將化為烈怒。2. 神的審判一旦奉差遣臨到不悔改的罪人身上，必是無可抵擋且極其可怕的。它要撕裂心膜，使靈魂滿了混亂，將之撕得粉碎；我們要與之抗衡，如同羊羔對抗吼叫的獅子一般無能為力，因為*誰曉得你怒氣的權勢呢？所以我們既知道主的可畏，*就當受勸勉與他和好；因為我們比他更強嗎？
英文原文
Ingratitude of Israel (722 BC)
⁵ I did know thee in the wilderness, in the land of great drought.
⁶ According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.
⁷ Therefore I will be unto them as a lion: as a leopard by the way will I observe them:
⁸ I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.
We may observe here, 1. The plentiful provision God had made for Israel and the seasonable supplies he had blessed them with (Ho 14:5): "I did know thee in the wilderness, took cognizance of thy case and made provision for thee, even in a land of great drought, when thou wast in extreme distress, and when no relief was to be had in an ordinary way." See a description of this wilderness, De 8:15, Jer 2:6, and say, The God that knew them, and owned them, and fed them there, was a friend indeed, for he was a friend at need and an all-sufficient friend, that could victual so vast an army when all ordinary ways of provision were cut off, and where, if miracles had not been their daily bread, they must all have perished. Note, Help at an exigency lays under peculiar obligations and must never be forgotten. 2. Their unworthy ungrateful abuse of God's favour to them. God not only took care of them in the wilderness, but put them in possession of Canaan, a good land, a large and fat pasture. And (Ho 14:6) according to their pasture so were they filled. God gave them both plenty and dainties, and they did not spare it, but, having been long confined to manna, when they came into Canaan they fed themselves to the full. And this was no hopeful presage; it would have looked better, and promised better, if they had been more modest and moderate in the use of their plenty, and had learned to deny themselves; but what was the effect of it? They were filled, and their heart was exalted. Their luxury and sensuality made them proud, insolent, and secure. The best comment upon this is that of Moses, De 32:13-15. But Jeshurun waxed fat and kicked. When the body was stuffed up with plenty the soul was puffed up with pride. Then they began to think their religion a thing below them, and they could not persuade themselves to stoop to the services of it. The wicked, through the pride of his countenance, will not seek after God. When they were poor and lame in the wilderness they thought it was necessary for them to keep in with God; but when they were replenished and established in Canaan they began to think they had no further need of him: Their heart was exalted, therefore have they forgotten me. Note, Worldly prosperity, when it feeds men's pride, makes them forgetful of God; for they remember him only when they want him. When Israel was filled, what more could the Almighty do for them? And therefore they said to him, Depart from us, Job 22:17. It is sad that those favours which ought to make us mindful of God, and studious what we shall render to him, should make us unmindful of him, and regardless what we do against him. We ought to know that we live upon God when we live upon common providence, though we do not, as Israel in the wilderness, live upon miracles. 3. God's just resentment of their base ingratitude, Ho 14:7,8. The judgments threatened (Ho 14:3) intimated the departure of all good from them. The threatenings here go further, and intimate the breaking in of all evils upon them; for God, who had so much befriended them, now turns to be their enemy and fights against them, which is expressed here very terribly: I will be unto them as a lion and as a leopard. The lion is strong, and there is no resisting him. The leopard is here taken notice of to be crafty and vigilant: As a leopard by the way will I observe them. As that beast of prey lies in wait by the road-side to catch travellers, and devour them, so will God by his judgments watch over them to do them hurt, as he had watched over them to do them good, Jer 44:27. No opportunity shall be let slip that may accelerate or aggravate their ruin (Jer 5:6): A leopard shall watch over their cities. A lynx, or spotted beast (and such the leopard is), is noted for quicksightedness above any creature (lynx visu—the eyes of a lynx), and so it intimates that not only the power, but the wisdom of God is engaged against those whom he has a controversy with. Some read it (and the original will bear it), I will be as a leopard in the way of Assyria. The judgments of God shall surprise them just when they are going to the Assyrians to seek for protection and help from them. It is added, I will meet them as a bear that is bereaved, and thereby exasperated and made more cruel (2Sa 17:8, Pr 28:15), which intimates how highly God was provoked, and he would make them feel it: He will rend the caul of their heart. The lion is observed to aim at the heart of the beasts he preys upon, and thus will God devour them like a lion. He will send such judgments upon them as shall prey upon their spirits and consume their vitals. Their heart was exalted (Ho 14:6), but God will take an effectual course to bring it down: The wild beast shall tear them; not only God will be as a lion and leopard to them, but the metaphor shall be fulfilled in the letter, for noisome beasts are one of the four sore judgments with which God will destroy a provoking people, Eze 14:15.
Now all this teaches us, 1. That abused goodness turns into the greater severity. Those who despise God and affront him, when he is to them as a careful tender shepherd, shall find he will be even to his own flock as the beasts of prey are. Those whom God has in vain endured with much long-suffering, and invited with much affection, in them he will show his wrath and make them vessels of it, Ro 9:22. Patientia læsa fit furor—Despised patience will turn into fury. 2. That the judgments of God, when they come with commission against impenitent sinners, will be irresistible and very terrible. They will rend the caul of the heart, will fill the soul with confusion, and tear that in pieces; and we are as unable to grapple with them as a lamb is to make his part good against a roaring lion, for who knows the power of God's anger? Knowing therefore the terror of the Lord, let us be persuaded to make peace with him; for are we stronger then he?
9-16
The Folly of Israel; Promises of Mercy (722 BC)
繁體中文
以色列的愚妄；憐憫的應許（主前722年）
⁹ 以色列啊，你與我反對，就是反對你自己；你一切的幫助卻在我。
¹⁰ 我必作你的王：在哪裡有能在你一切城中拯救你的別人呢？你素來所求的那些審判官在哪裡呢？你曾說：給我一個王和首領。
¹¹ 我在怒氣中將王賜給你，又在烈怒中把他廢去。
¹² 以法蓮的罪孽已經收藏；他的罪惡已經隱藏。
¹³ 產難的痛苦必臨到他身上；他是無智慧之子；到了產期，他不當在孩子破胎而出的時候久延。
¹⁴ 我必救贖他們脫離陰間的權勢；我必救贖他們脫離死亡。死亡啊，你的災害在哪裡？陰間哪，你的毀滅在哪裡？在我眼前絕無後悔。
¹⁵ 他在弟兄中間雖然茂盛，必有東風來，就是耶和華的風從曠野上來；他的泉源必乾涸，他的源頭必乾旱；他必搶奪一切美物之庫中所藏的寶器。
¹⁶ 撒瑪利亞必成為荒場；因為她背叛了她的神：他們必倒在刀下：他們的嬰孩必被摔碎，他們的孕婦必被剖開。
這些經文中的第一節是其餘各節的綱要，或總綱（Ho 14:9），在其中我們看到，1. 以色列敗亡的一切責任都歸在他們自己身上：以色列啊！你的毀滅從此而來；這毀滅出於你自己、也來自你自己；或作「這毀滅了你，以色列啊！」即你從前所被指控的那一切罪惡與愚妄。正如你自己的邪惡屢次懲治你，照樣它如今至終毀滅了你。當注意，故意犯罪的人是自取滅亡的人。頑梗不悔改是最嚴重的自我謀殺。那些被毀滅者所毀滅的人，血歸在自己頭上；他們是*自己毀滅了自己。*2. 以色列解救的一切榮耀都歸給神：*但你的幫助在我。意為，（1）本可以如此：「我本可以幫助你、醫治你，你卻不肯得醫治、得幫助，反而執意要自己毀滅。」這要加重罪人的定罪，不僅因為他們行了趨向自己敗亡的事，更因為他們抗拒神向他們所發的邀請與所採取的方法，為要阻止這敗亡：我多次願意聚集他們，他們卻不肯。*他們本可以輕易而有效地得幫助，卻把幫助推開。（2）也可能如此：「你的境況雖壞，卻不是絕望。*你雖與我反對；*但來吧，我必幫助你。」這是在船破之後所拋出的一塊木板，大大彰顯不僅神的能力—他能幫助在最壞境況中的人，能幫助那些不能幫助自己的人—更彰顯他恩典的豐富，他竟願幫助那些毀滅了自己、理當被丟棄任憑滅亡的人，竟願幫助那些長久拒絕他幫助的人。Pocock博士對本節有不同的譯法與理解：「*以色列啊！這毀滅了你：你的幫助在我。*對神與他恩典的僥倖心理，使你膽敢在那些使你敗亡的惡道上妄行。」
如今，在這些經文的其餘部分，我們可以看到，
一、以色列如何毀滅了自己。經上說（Ho 14:16），他們背叛了神，背棄了對他的效忠，與他的仇敵結盟，又拿起了兵器來攻擊他；這就是毀滅他們的那件事，因為從來沒有人因向神剛硬而得亨通。當注意，背叛自己神的人，就是毀滅了自己，因為他們使自己與之為敵的神，是他們所不能匹敵的。
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他們為那發怒的日子積蓄忿怒，如此就毀滅了自己。他們天天所行的，到另一日必被記念起來與他們作對（Ho 14:12）：以法蓮的罪孽已經收藏，他的罪惡已經隱藏；神留意了它，把它記錄在案，日後要把它呈出來控告他、並向他追討。他們從前的罪導致了他們現在的毀滅；因為這些罪被積蓄在神那裡（申申命記第三十二章三十四、三十五節，De 32:34,35；伯約伯記第十四章十七節，Job 14:17）。這罪被安全地儲存著，不會被忘記，控訴他的證據也不會失落；但這罪是在隱秘中被儲存著；它是隱藏的；罪人自己並不察覺。它被收藏在神的全知之中，也收藏在罪人自己的良心之中。當注意，罪人的罪在得赦免之前，總不被忘記；對它有精確的記錄，這記錄必在適當的時機被展開。
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他們在受神責打之時不肯趕緊悔改、幫助自己；他們之所以成為自己的毀滅，是因為他們不肯作那些為自己救贖所當作的事（Ho 14:13）。（1）他們因罪被帶入患難與窘迫之中：產難的痛苦必臨到他身上。他們必因罪受苦，並因此對罪有所感覺；他們必被丟入劇痛與煎熬之中，十分尖銳而劇烈，卻又如同婦人分娩之痛，是充滿盼望、為要引向解救的；雖然神在其中管教他們，卻是為他們的益處。他們被懲治，為使他們不致被毀滅。但是，（2）他們卻沒有因此被推動去悔改與革新，而那本是能使他們的痛苦變為真實喜樂的：他是無智慧之子，因為他本不當像他那樣在孩子破胎而出的時候久延，而既然到了產期，就當用力掙扎出來，免得最後被窒息、死在腹中。若那為母親所分娩的孩子能明白自己的境況，我們必認為一個選擇在分娩中久延的孩子是無智慧的孩子；因為被擄的囚徒急欲得釋放，免得死在坑中（賽以賽亞書第五十一章十四節，Isa 51:14）。當注意，那些拖延並推遲悔改的人—惟獨悔改才能幫助他們—可以被公正地看作自己的毀滅者。那些在歸正上拖延、不肯奮力促成這工夫並使之達於完成的人，有歸正流產的危險。
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所以他們被毀滅，因為他們行了那必成為他們確定敗亡之事，又忽略那本是他們惟一解救之事。此處有對他們所定荒涼的悲慘描述（Ho 14:15,16）。此處假定以法蓮在他兒女中是茂盛的；他的名字意為茂盛。他在於其地土的豐盛出產與其居民的眾多；這支派既富足又人口眾多，正如從前關於他所預言的；但罪使這茂盛的支派歸於荒涼。約瑟是多結果子的樹枝，卻因罪被擊打。那工具是東風，代表將要入侵的外敵。它被稱為耶和華的風，不僅因為它必是十分大而強烈的風，更因為它是奉神的指示而來的；它必從主而來，行他所吩咐的一切；且看它對那茂盛的支派將有何影響，戰爭將造成何等的荒涼。（1）它是富足的支派嗎？外敵要使它足夠貧窮。這耶和華的風必從曠野上來，是冰冷而摧殘的風，必使滋潤這棵樹的泉源與源頭乾涸，耗盡它財富的源頭。入侵者要蹂躪這地、使農夫貧窮，又要截斷貿易與商業、使商人貧窮；而那些財富在於其珍貴傢俱的達官貴人，也不要以為他們可以免受這審判，因為他必搶奪一切美物之庫中所藏的寶器。請看那些把財寶積蓄在地上、把它積蓄在美器之中（意為所欲之器，原文如此）—他們把情感繫於其上、又把安慰與滿足寄託其中—之人的愚妄。這樣的財寶可能被搶奪，他們也可能被剝奪這財寶；這是蟲子或锈壞能朽壞的，是賊與兵丁可以偷去並擄去的。但那把財寶積蓄在天上、積蓄在那世界美物之中的人，是有智慧又有福的，這財寶不能被搶奪，他們也不能被剝奪；他們永遠有福，因此是真有智慧。（2）它是人口眾多、數目眾多的支派嗎？外敵要使它人口稀少、使其中男丁減少：撒瑪利亞必成為荒場，無人居住。[1] 那些作今代之保障與喜樂的必被剪除；那佩帶兵器的人佩帶兵器也歸徒然，因為他們必倒在刀下，以致無人能抵擋征服者的狂怒，也無人能照料公共或私家的事務。[2] 那些作下一代之種子與盼望的必被剪除，就是那些當起來接續倒在刀下之人的位置的；全國必被連根拔起，所以嬰孩必被摔碎，以最殘酷野蠻的方式，而更為殘忍的是—若可能的話—*孕婦必被剖開。*這樣，撒瑪利亞的榮耀必從胎、從腹中飛去（Ho 9:11、10:14）。此類殘酷的例子見（王王列王紀下第八章十二節、第十五章十六節，2Ki 8:12、15:16；阿阿摩司書第一章十三節，Am 1:13）。
二、現在我們來看神如何是這自毀之民的幫助，又如何是他們惟一的幫助（Ho 14:10）：*我必作你的王，為要治理並拯救你。雖然他們曾拒絕作他的子民，又背叛了他，他仍要作他們的王，並不棄絕他們。一個好王的本分與關懷，是保護他的百姓，不僅免受外敵的毀滅，更免受自己與彼此的毀滅。神也必照樣仍作以色列的王，正如他從前作他們的王。*當注意，我們的境況實在可悲，若神不比我們自己待我們更好。
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當他們沒有別的王之時，神要作他們的王；當那些本當作他們保護者與拯救者的人被剪除、歸於無有之時，他要保護並拯救他們：我必是他（Ho 14:10可如此譯），就是那要幫助你的。當你的城被外敵入侵之時，在你一切城中能拯救你的王在哪裡，那能在你前面出入、為你爭戰的王在哪裡，那能平息你國民中更危險的內爭的王在哪裡？你的審判官在哪裡，就是那些藉著施行公義當保持公共和平的審判官？因為公義與和平彼此親嘴。你素來所羨慕、所倚賴的審判官在哪裡，你曾說：給我一個王和首領？這話所指，（1）全國對君王政體那愚蠢而邪惡的渴慕，因厭倦了在士師時代以來所處的神治、即神的治理，因為這在他們看來太卑微。他們棄絕了撒母耳，也在他裡面棄絕了主*，那時他們說：給我們一個王像列國一樣，而主本是他們的王。（2）十個支派對一個不同於大衛家的君王政體的渴慕，因為他們以為那太專制、對他們太嚴苛，盼望藉著立耶羅波安來改善自己的境況。這兩者都是例子，[1] 顯明人對自己的失察。當他們對現狀不滿之時，便喜愛新奇，以為藉著改變就能改善自己的境況；但他們通常失望了，並沒有在那改變中找到自己所應許自己的益處。[2] 顯明人對神的不敬，竟想要改良神的安排並加以修正。神賜給以色列士師與先知來引導他們；他們卻厭倦了，便呼喊：給我們一個王和首領。神賜給他們大衛家，以王權之約堅立它；他們卻很快也厭倦了，呼喊：我們在大部分大衛家無分。那些不滿意神為他們所作的、卻以為自己能為自己作得更好的人，就是毀滅自己。好吧，在這兩個請求上，神都任憑他們，先賜給他們掃羅，後來又賜給耶羅波安。他們從這兩人得了甚麼好處呢？掃羅在怒氣中被賜下（在雷聲中被賜下，撒上撒母耳記上第十二章十八、十九節，1Sa 12:18,19），不久之後又在烈怒中被廢去，在基利波山。十支派的君王政體是在怒氣中賜下的，不僅因所羅門的背道而發怒，更因那十個支派所懷的不滿與對大衛家的不忠而發怒；如今神正要藉著亞述王的能力在烈怒中把它廢去。那時，你的王在哪裡？他已不在了，你必多日無君王、無首領（Ho 3:4），必沒有拯救你的，也沒有治理你的。當注意，第一，我們罪惡地、無節制地所求的事，神常常在怒氣中賜下，賜下時帶著咒詛，並在其中任憑我們順從自己心中的私慾。神就是如此把鵪鶉賜給以色列。第二，我們無節制地所求的，我們在其中通常失望，它不能如我們所期望的那樣拯救我們。第三，神在怒氣中所賜的，他必在烈怒中廢去；他因我們不好好渴求而賜下的，他因我們不好好使用而廢去。聖徒的福樂在於：無論神賜下或收取，全是出於愛，並為他們預備了讚美的緣由。*在潔淨的人，凡物都潔淨。*惡人的悲慘在於：無論神賜下或收取，全是出於忿怒；對他們而言，沒有甚麼是潔淨的，沒有甚麼是舒暢的。
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神要為他們行那即使他們有別的王也不能行的事（Ho 13:14）：我必救贖他們脫離陰間的權勢。雖然屬肉體的以色列被交給毀滅，神卻為他的屬靈以色列存留了憐憫，在這一切應許都要在他們身上應驗，這一個也在此中，因為使徒把它應用在他們身上（林哥林多前書第十五章五十五節，1Co 15:55），特別應用在大日信徒榮耀的復活上，卻不排除他們從死在罪中復活過來，成為聖潔、屬天、屬靈、屬神的生命。此處應許，（1）被擄的必得釋放，必被救贖脫離陰間的權勢。他們的解救必藉著贖價；我們知道那付贖價的是誰，那贖價是甚麼，因為人子捨命作多人的贖價（太馬太福音第二十章二十八節，Mt 20:28）。贖他們的就是他。那些因著悔改信靠、因基督的義得稱為義、脫離罪咎、並蒙拯救脫離死亡與地獄—就是罪的工價—的人，就是那些耶和華所贖之民，在大日必凱旋地從墳墓中被帶出來，並且死亡的堤壩要留住他們，必如同從前留住他們的主一樣不可能。（2）那征服者必被毀滅：死亡啊！我必作你的災害。耶穌基督從前就是死亡與陰間的災害與毀滅，那時他藉著死敗壞了那掌死權的，那時他在自己的復活中勝過了陰間。但對它們完全的毀滅將在大日信徒復活之時，那時死亡必永遠被得勝吞滅，它是末了要被毀滅的仇敵。但我們所譯作我必的那字，也可以譯作Ubi nunc—*如今你的災害在哪裡？*使徒正是如此領會：*死亡啊！你的災害，或毒鉤，在哪裡，*就是你所長久用以攪擾世界的？*陰間啊！你的得勝，或你的毀滅，在哪裡，*就是你所用以毀滅人類的？基督已經廢除了死亡，打破了它的權勢，改變了它的性質，如此使我們能在其上誇勝。這應許他已賜下，也必向一切屬他的人應驗；因為在我眼前絕無後悔；*他絕不收回這對死亡與陰間所宣告的判決，因為他不是人，他不能後悔。感謝神，他使我們藉著我們的主耶穌基督得勝。
英文原文
The Folly of Israel; Promises of Mercy (722 BC)
⁹ O Israel, thou hast destroyed thyself; but in me is thine help.
¹⁰ I will be thy king: where is any other that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?
¹¹ I gave thee a king in mine anger, and took him away in my wrath.
¹² The iniquity of Ephraim is bound up; his sin is hid.
¹³ The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.
¹⁴ I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
¹⁵ Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil the treasure of all pleasant vessels.
¹⁶ Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.
The first of these verses is the summary, or contents, of all the rest (Ho 14:9), where we have, 1. All the blame of Israel's ruin laid upon themselves: O Israel! thy perdition is thence; it is of and from thyself; or, "It has destroyed thee, O Israel! that is, all that sin and folly of thine which thou art before charged with. As thy own wickedness has many a time corrected thee, so that has now at length destroyed thee." Note, Wilful sinners are self-destroyers. Obstinate impenitence is the grossest self-murder. Those that are destroyed of the destroyer have their blood upon their own head; they have destroyed themselves. 2. All the glory of Israel's relief ascribed to God: But in me is thy help. That is, (1.) It might have been: "I would have helped thee and healed thee, but thou wouldst not be healed and helped, but wast resolutely set upon thy own destruction." This will aggravate the condemnation of sinners, not only that they did that which tended to their own ruin, but that they opposed the offers God made them and the methods he took with them to prevent it: I would have gathered them, and they would not. They might have been easily and effectually helped, but they put the help away from them. Nay, (2.) It may be: "Thy case is bad, but it is not desperate. Thou hast destroyed thyself; but come to me, and I will help thee." This is a plank thrown out after shipwreck, and greatly magnifies not only the power of God, that he can help when things are at the worst, can help those that cannot help themselves, but the riches of his grace, that he will help those that have destroyed themselves and therefore might justly be left to perish, that he will help those that have long refused his help. Dr. Pocock gives a different reading and sense of this verse: "O Israel! this has destroyed thee, that in me is thy help. Presuming upon God and his favour has emboldened thee in those wicked ways which have been thy ruin."
Now, in the rest of these verses, we may see,
I. How Israel destroyed themselves. It is said (Ho 14:16), They rebelled against God, revolted from their allegiance to him, entered into a confederacy with his enemies, and took up arms against him; and this was the thing that ruined them, for never any hardened themselves against God and prospered. Note, Those that rebel against their God destroy themselves, for they make him their enemy for whom they are an unequal match.
1. They treasure up wrath against the day of wrath, and so they destroy themselves. They are doing that, every day, which will be remembered against them another day (Ho 14:12): The iniquity of Ephraim is bound up, and his sin is hid; God took notice of it, kept it upon record, and will produce it against him and reckon with him for it afterwards. Their former sins contributed to their present destruction; for they were laid up in store with God, De 32:34,35, Job 14:17. It is laid up in safety, and will not be forgotten, nor the evidence against him lost; but it is laid up in secret; it is hid; the sinner himself is not aware of it. It is bound up in God's omniscience, in the sinner's own conscience. Note, The sin of sinners is not forgotten till it is pardoned, but an exact account is kept of it, which will be opened in proper time.
2. They make no haste to repent and help themselves when they are under divine rebukes; they are their own ruin because they will not do what they should do towards their own salvation, Ho 14:13. (1.) They are brought into trouble and distress by sin: The sorrows of a travailing woman shall come upon him. They shall smart for sin, and so be made sensible of it; they shall be thrown into pangs and agonies by it, very sharp and severe, and yet, like the pains of a woman in labour, hopeful and promising, and in order to deliverance; and by these, though God corrects them, yet he designs their good. They are chastened, that they may not be destroyed. But, (2.) They are not by these forwarded as they ought to be towards repentance and reformation, which would cause their sorrows to issue in true joy: He is an unwise son, for he should not stay long, as he does, in the place of the breaking forth of children, but, being brought to the birth, should struggle to get forth, lest he be stifled and still-born at last. Were the child which the mother is in travail of capable of understanding its own case, we should reckon it an unwise child that would choose to stay long in the birth; for the captive exile hasteth to be loosed, lest he die in the pit, Isa 51:14. Note, Those may justly be reckoned their own destroyers who defer and put off their repentance, by which alone they might help themselves. Those are in danger of miscarrying in conversion who delay it, and will not put forth themselves to speed the work and bring it to an issue.
3. Therefore they are destroyed because they have done that which will be their certain ruin and neglected that which would have been their only relief. Here is a sad description of the desolation they are doomed to, Ho 14:15,16. It is here taken for granted that Ephraim is fruitful among his children; his name signifies fruitfulness. He is fruitful in respect of the plentiful products of his country and the great numbers of its inhabitants; it was both a rich and a populous tribe, as was foretold concerning it; but sin turns this fruitful tribe into barrenness. Joseph was a fruitful bough, but for sin it was blasted. The instrument is an east wind, representing a foreign enemy that should invade it. It is called the wind of the Lord, not only because it shall be a very great and strong wind, but because it shall be sent by divine direction; it shall come from the Lord, and do whatever he appoints; and see what effect it shall have upon that flourishing tribe, what desolations war shall make. (1.) Was it a rich tribe? The foreign enemy shall make it poor enough. This wind of the Lord shall come up from the wilderness, a freezing blasting wind, and shall dry up the springs and fountains with which this tree is watered, shall exhaust the sources of its wealth. The invader shall waste the country and so impoverish the husbandman, shall intercept trade and commerce and so impoverish the merchant; and let not the great men, whose wealth lies in their rich furniture, think that they shall be exempted from the judgment, for he shall spoil the treasure of all pleasant vessels. See the folly of those that lay up their treasure on earth, that lay it up in pleasant vessels (vessels of desire, so the word is), on which they set their affections, and in which they place their comfort and satisfaction. This is treasure that may be spoiled and that they may be spoiled of; it is what either moth or rust may corrupt, or what thieves and soldiers may steal and carry away. But wise and happy are those who have laid up their treasures in heaven, and in the pleasant things of that world, which cannot be spoiled, which they cannot be stripped of; ever happy are they, and therefore truly wise. (2.) Was it a populous tribe, and numerous? The enemy shall depopulate it and make its men few: Samaria shall become desolate, without inhabitants. [1.] Those shall be cut off who are the guard and joy of the present generation; the men who bear arms shall bear them to no purpose, for they shall fall by the sword, so that there shall be none to make head against the fury of the conqueror nor to take care of the concerns either of the public or of private families. [2.] Those shall be cut off who are the seed and hope of the next generation, who should rise up in the places of those who fell by the sword; the whole nation must be rooted out, and therefore the infants shall be dashed to pieces, in the most cruel and barbarous manner, and, which is if possible yet more inhuman, the women with child shall be ripped up. Thus shall the glory of Samaria flee away from the birth, and from the womb, Ho 9:11,10:14. See instances of this cruelty, 2Ki 8:12,15:16, Am 1:13.
II. Let us now see how God was the help of this self-destroying people, how he was their only help (Ho 14:10): I will be thy King, to rule and save thee. Though they had refused to be his subjects and had rebelled against him, yet he would still be their King and would not abandon them. The business and care of a good king is to keep his people, not only from ruined by foreign enemies, but from ruining themselves and one another. Thus will God yet be Israel's King, as he was their King of old. Note, Our case would be sad indeed if God were not better to us than we are to ourselves.
1. God will be their King when they have no other king; he will protect and save them when those are cut off and gone who should have been their protectors and saviours: I will be he (so Ho 14:10 may be read), he that shall help thee. "Where is the king that may save thee in all thy cities, that may go in and out before thee, and fight thy battles, when thy cities are invaded by a foreign power, and suppress the more dangerous quarrels of thy citizens among themselves? Where are thy judges, who by administering public justice should preserve the public peace? For it is righteousness and peace that kiss each other. Where are thy judges that thou hadst such a desire of and such a dependence upon, of whom thou saidst, Give me a king and princes? This refers, (1.) To the foolish wicked desire which the whole nation had of a kingly government, being weary of the theocracy, or divine government, which they had been under during the time of the Judges, because it looked too mean for them. They rejected Samuel, and in him the Lord, when they said, Give us a king like the nations, whereas the Lord was their King. (2.) To the desire which the ten tribes had of a kingly government different from that of the house of David, because they thought that was too absolute and bore too hard upon them, and they hoped to better themselves by setting up Jeroboam. Both these are instances, [1.] Of men's improvidence for themselves. When they are uneasy with their present lot they are fond of novelty, and think to better themselves by a change; but they are commonly disappointed, and do not find that advantage in the alteration which they promised themselves. [2.] Of men's impiety towards God, in thinking to refine upon his appointments and amend them. God gave Israel judges and prophets for their guidance; but they were weary of them, and cried, Give us a king and princes. God gave them the house of David, established it by a covenant of royalty; but they were soon weary of that too, and cried, We have no part in David. Those destroy themselves who are not pleased with what God does for them, but think they can do better for themselves. Well, in both these requests, Providence humoured them, gave them Saul first, and afterwards Jeroboam. And what the better were they for them? Saul was given in anger (given in thunder, 1Sa 12:18,19) and soon after was taken away in wrath, upon Mount Gilboa. The kingly government of the ten tribes was given in anger, not only against Solomon for his defection, but against the ten tribes that desired it, for their discontent and disaffection to the house of David; and God was now about to take that away in wrath by the power of the king of Assyria. And then, where is thy King? He is gone, and thou shalt abide many days without a king, and without a prince (Ho 3:4), shalt have none to save thee, none to rule thee. Note, First, God often gives in anger what we sinfully and inordinately desire, gives it with a curse, and with it gives us up to our own hearts' lusts. Thus he gave Israel quails. Secondly, What we inordinately desire we are commonly disappointed in, and it cannot save us, as we expected it should. Thirdly, What God gives in anger he takes away in wrath; what he gives because we did not desire it well he takes away because we did not use it well. It is the happiness of the saints that, whether God gives or takes, it is all in love, and furnishes them with matter for praise. To the pure all things are pure. It is the misery of the wicked that, whether God gives or takes, it is all in wrath; to them nothing is pure, nothing is comfortable.
2. God will do that for them which no other king could do if they had one (Ho 13:14): I will ransom them from the power of the grave. Though Israel, according to the flesh, be abandoned to destruction, God has mercy in store for his spiritual Israel, in whom all the promises were to have their accomplishment, and this among the rest, for to them the apostle applies it (1Co 15:55), and particularly to the blessed resurrection of believers at the great day, yet not excluding their spiritual resurrection from the death of sin to a holy, heavenly, spiritual, and divine life. It is promised, (1.) That the captives shall be delivered, shall be ransomed, from the power of the grave. Their deliverance shall be by ransom; and we know who it was that paid their ransom, and what the ransom was, for it was the Son of man that gave his life a ransom for many, Mt 20:28. It is he that thus redeemed them. Those who, upon their repenting and believing, are, for the sake of Christ's righteousness, acquitted from the guilt of sin and saved from death and hell, which are the wages of sin, are those ransomed of the Lord that shall, in the great day, be brought out of the grave in triumph, and it shall be as impossible for the banks of death to hold them as it was to hold their Master. (2.) That the conqueror shall be destroyed: O death! I will be thy plagues. Jesus Christ was the plague and destruction of death and the grave when by death he destroyed him that had the power of death, and when in his own resurrection he triumphed over the grave. But the complete destruction of them will be in the resurrection of believers at the great day, when death shall for ever be swallowed up in victory, and it is the last enemy that shall be destroyed. But the word which we translate I will may as well be rendered Ubi nunc—Where now are thy plagues? And so the apostle took it: 'O death! where is thy plague, or sting, with which thou hast so long pestered the world? O grave! where is thy victory, or thy destruction, wherewith thou has destroyed mankind?" Christ has abolished death, has broken the power of it and altered the property of it, and so enabled us to triumph over it. This promise he has made, and it shall be made good to all that are his; for repentance shall be hidden from his eyes; he will never recall this sentence passed on death and the grave, for he is not a man that he should repent. Thanks be to God therefore who gives us the victory.
本章所反覆彈奏的，仍是與前幾章相同的弦——儘管多半是不悅耳的調子。百姓不願被人提起自己的罪，也不願被告知罪所帶來的危險；然而，將兩者都告訴他們是必要的，也是為他們的益處，而且他們最能從神的話語和忠心的傳道人那裏聽見這兩者——只要罪還可以悔改、危險還可以避免。在本章中：一、以色列百姓因拜偶像而受責備與威脅（何十三1-4）。二、他們因放縱、驕傲、奢華，以及對財富和興盛的其他濫用而受責備與威脅（何十三5-8）。三、因這些以及他們一切其他的罪，將臨到他們的毀滅被描述為極其可怕（何十三12、13、15、16）。四、他們中間仍敬重神的人在此受鼓勵，要存盼望——即使他們的君王首領和一切倚靠與援助都失效，神仍必為他們施行拯救（何十三9-11、14）。