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英文原文
Prophets were sent to be reprovers, to tell people of their faults, and to warn them of the judgments of God, to which by sin they exposed themselves; so the prophet is employed in this and the following chapters. He is here, as counsel for the King of kings, opening an indictment against the people of Israel, and labouring to convince them of sin, and of their misery and danger because of sin, that he might prevail with them to repent and reform. I. He shows them what were the grounds of God's controversy with them, a general prevalency of vice and profaneness (Ho 4:1,2), ignorance and forgetfulness of God (Ho 4:6,7), the worldly-mindedness of the priests (Ho 4:8), drunkenness and uncleanness (Ho 4:11), using divination and witchcraft (Ho 4:12), offering sacrifice in the high places (Ho 4:13), whoredoms (Ho 4:14,18), and bribery among magistrates, Ho 4:18. II. He shows them what would be the consequences of God's controversy. God would punish them for these things, Ho 4:9. The whole land should be laid waste (Ho 4:3), all sorts of people cut off (Ho 4:5), their honour lost (Ho 4:7), their creature-comforts unsatisfying (Ho 4:10), and themselves made ashamed, Ho 4:19. And, which is several times mentioned here as the sorest judgment of all, they should be let alone in their sins (Ho 4:17), they shall not reprove one another (Ho 4:4), God will not punish them (Ho 4:14), nay, he will let them prosper, Ho 4:16. III. He gives warning to Judah not to tread in the steps of Israel, because they saw their steps went down to hell, Ho 4:15.
1-5
The Sinfulness of Israel (758 BC)
繁體中文
以色列的罪惡（主前758年）
¹ 以色列人啊，你們要聽耶和華的話；因為耶和華與這地的居民爭辯，因這地沒有誠實、沒有良善、沒有認識神的知識。
² 因起假誓、撒謊、殺人、偷盜、行姦淫，他們強暴，血痕接血痕。
³ 因此，這地必悲哀，其中的一切居民必衰殘，連田野的走獸和空中的飛鳥也是如此；是的，連海中的魚也必被拿去。
⁴ 然而，任何人都不可爭辯，也不可責備別人；因為你的百姓如同與祭司爭辯的人一樣。
⁵ 所以你必在白天絆跌，先知也必在夜間與你一同絆跌；我必毀滅你的母親。
這裏有：一、法庭設立了，出席和注意都被要求：「以色列人啊，你們要聽耶和華的話，因為這定罪的話是奉差遣到你們那裏去的，無論你們聽或不聽。」除了以色列人——祂自己承認信仰的百姓——神還能期望誰給祂公正的聆聽、從祂那裏領受公正的警告呢？是的，當神以安慰的話對他們說時，他們樂意聽；但當祂與他們爭辯時，他們是否願意聽呢？是的，當祂控告他們、當祂有什麼要指控他們時，他們必須聽祂：耶和華與這地的居民爭辯——這地，這聖地的居民。注意：罪是最大的禍害製造者；它在神與以色列之間散播不和。神在自己百姓中看到罪，並對此有一個正當的訴訟。祂對自己的百姓有一些更特別的訴訟，是對其他罪人所沒有的。祂與他們爭辯，因為他們破壞了與祂的約，因為他們使祂受了羞辱，因為他們對祂的恩惠作了忘恩的回報。神的爭辯必被陳明——先以祂口中的審判陳明，然後才以祂手中的審判陳明——使祂在一切所行的上都為義，並顯明祂不喜悅罪人死亡；而神的控訴當被留意，因為它們遲早必被聽取。
二、宣讀起訴書，全國被指控犯了極嚴重的罪行，大大惹動了神。 1. 他們被指控在國家層面上忽略了最重要的本分：沒有誠實、沒有良善——既無公義也無慈愛——這些是律法中更重的事，正如我們的主所歸類的（太23:23），公義、憐憫、信實。 一般百姓似乎對所謂誠實毫無概念；他們對自己所說所行的——無論多麼違背真理、多麼損害鄰舍——毫無良心。他們更沒有任何慈愛之感，或任何憐憫幫助窮人的義務。而當這地沒有認識神的知識時，沒有誠實和良善就不奇怪了。在沒有認識神的地方還能期望什麼善呢？那地的特權是在以色列神被顯明為大，祂的名為大，這加重了他們的罪——他們不認識祂（詩76:1）。 2. 由此產生了國家層面上觸犯兩塊法版——第一塊和第二塊——的最嚴重的罪行，因為他們對兩者都毫不顧忌。起假誓、撒謊、殺人、偷盜、行姦淫——違反第三、第九、第六、第八和第七條誡命——在全地的各個角落，在他們中間各等各級的人中，都能找到（何4:2）。敗壞是普遍性的；他們中間的好人或是失落了，或是隱藏了，或是自己隱藏了。他們藉此強暴——即他們越過一切理性和良心的界限，以及神的律法；他們超過了（伯36:9）；他們過分作惡（傳7:17）；他們任憑自己的敗壞爆發；他們自己衝過、衝破一切攔阻他們、要阻止他們在罪惡道路上狂奔的障礙，如同水漫過河堤。注意：罪是一件暴烈的事，其力量是過分的；當人心專心作惡時（傳8:11），有什麼能攔阻他們呢？（創11:6）。當他們如此強暴時，血痕接血痕——即在全國各地有大量的謀殺，而且彷彿在一個持續的系列和連續中。謀殺相連於謀殺；一條血河在他們中間流淌，甚至是王室之血。大約就在這時候，覬覦王冠之際流了那麼多的血：沙龍殺了撒迦利雅，米拿現殺了沙龍，比加殺了比加轄，何細亞殺了比加；其他爭奪者之間大概也有類似的血腥之事，以致這地被血玷污了（詩106:38）；從這頭到那頭都滿了血（王下21:16）。
三、對這有罪而污穢之地宣判（何4:3）。它必被全然毀滅、化為荒場。全地都被罪感染了，所以全地必在神的嚴厲審判之下悲哀——被剝奪了一切財富和美麗而坐在悲哀之中。正如豐足和平安時山谷被說為歡呼歌唱，這裏當它們因戰爭和饑荒而荒涼時，就被說為悲哀。全地必如硫磺、鹽和火——正如律法中所威脅的（申29:33）。他們違背了神的一切誡命，如今神威脅要取去他們一切的安慰。地悲哀時，既無草餵牛，也無菜蔬供人食用；那時其中的一切居民必因缺乏美好的食物來維持消瘦的生命而衰殘，因缺乏慣常的美食來享受而煩躁。田野的走獸也必衰殘（耶14:5,6）。不但如此，地的出產被毀的程度如此之大，以致空中的飛鳥也沒有可啄的來維生；它們要與人同受苦難，而它們的死亡或消瘦將成為那些慣常以飛禽滿桌之人的刑罰。不但如此，連海中的魚也必被拿去，或被聚集在一起，使它們成群地游到別的海岸，那時漁業就一錢不值了。這荒涼在某一方面比挪亞洪水的更為普遍，因為洪水並沒有影響海中的魚，但這次的卻會。殺他們的魚是埃及災禍之一（詩105:29）；水乾了，魚就死（賽50:2，番1:2,3）。注意：當人對神悖逆時，低等受造之物被使為對人無用，乃是公道的。哦，我們有何等理由讚嘆神對我們這地的忍耐和憐憫——雖然其中滿了起假誓、撒謊、殺人、偷盜和姦淫，我們的桌上卻仍有豐盛的肉、魚和飛禽！
四、法庭下令：不可再對已定罪的罪犯花任何氣力使他悔改，以及這命令的理由。請注意： 1. 命令本身（何4:4）：然而任何人都不可爭辯，也不可責備別人——不可使用任何手段來使罪人減少和歸回；讓他們的醫生放棄他們，視為無望、無可救藥。這暗示：只要還有一線希望，我們就當責備罪人的罪；彼此給予和接受責備是我們彼此所欠的本分；這是摩西律法之一（利19:17），你總要指責你的鄰舍；這是弟兄之愛的表現。有時需要嚴嚴地責備——不僅責備，還要力爭，因為人何等不願意放棄他們的罪。但當神說任憑他們，不要責備他們時，那就是人和百姓被交給毀滅的記號了。但這要理解為如同神有時吩咐先知不要為他們禱告一樣——儘管如此，他們仍然為他們禱告了；但意思是：他們在罪中已如此剛硬，如此成熟於毀滅，以致對他們進言或為他們向神求情都無濟於事了。注意：當責備者被禁聲、當那些當為時代的罪惡作見證的人退到角落、放棄了這事業時，對一國百姓是凶兆。見代下25:16。 2. 這命令的理由。不可彼此責備；因為：（1）他們決心在罪中繼續，沒有任何責備能醫治他們：你的百姓如同與祭司爭辯的人一樣——他們在罪中已變得如此厚顏無恥，如此無禮、不能忍受責備，以致連祭司本人若給他們一點攔阻，他們也要當面攻擊，毫不顧及他的身分和職分；那麼怎能期望他們會接受平信徒的責備呢？注意：那些因牧者忠心地對待自己而與牧者爭吵的罪人，他們的心已經邪惡地剛硬了；而那些抵擋牧者的責備——這是神為他們歸正所設立的制度——的人，也已經喪失了弟兄之間責備的益處。這也許是指猶大王約阿施和他百姓近來的邪惡——他們用石頭打死了耶何耶大的兒子撒迦利雅，因為他向他們傳達了神的信息（代下24:21）。他是個祭司；他們在他在聖殿和祭壇之間事奉時與他爭辯；萊特富特博士認為先知在論到血痕接血痕（何4:2）時，就是想到了他的案件——獻祭者的血與祭牲的血混合了。他說那是他們邪惡的頂峰——他們的毀滅由此算起（太23:35）；正如這裏的他們不可救藥——他們如同與祭司爭辯的人一樣，所以任憑人不要責備他們；因為：（2）神也決心進行他們的毀滅（何4:5）：所以——因為你不肯接受責備和勸戒——你必絆跌，任何想要阻止的人都是徒然，因為判命已經發出。你必在白天絆跌和仆倒，那奉承和誘惑你的先知——假先知——也必在夜間與你一同仆倒；你和你的先知都要日夜不斷仆倒，遭遇一個又一個災禍；夜的黑暗不能掩護你避開患難，白晝的光也不能幫助你逃脫。先知是瞎眼的嚮導，百姓是瞎眼的跟從者；對瞎子而言白天和黑夜是一樣的，所以無論是白天還是黑夜，兩者都要一同掉在坑裏。「你必在白天——當你自己最不擔心仆倒、非常安穩的時候——仆倒；並且在白天——當它將被別人看見和注意、最能使你蒙羞的時候；先知要在夜間仆倒——當對他自己最可怕的時候。」注意：那些幫助毀滅別人的人，他們自己的毀滅必以特殊的方式不能忍受。兒女們是否以為當他們有仆倒危險時，母親會幫助他們？期望這是枉然的，因為我必毀滅你的母親——撒瑪利亞，這母城，整個國家或王國——每個部分的母親。一切都必歸於沉默。 注意：當所有人都牽涉在罪中，除了所有人都牽涉在毀滅之中之外，別無可期。
英文原文
The Sinfulness of Israel (758 BC)
¹ Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.
² By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
³ Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.
⁴ Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest.
⁵ Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.
Here is, I. The court set, and both attendance and attention demanded: "Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear." Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing.
II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them (Mt 23:23), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Ps 76:1. 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, Ho 4:2. The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded (Job 36:9); they have been overmuch wicked (Ec 7:17); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil (Ec 8:11) what will be restrained from them? Ge 11:6. When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Cædes aliæ aliis sunt contiguæ—Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood (Ps 106:38); it was filled with blood from one end to the other, 2Ki 21:16.
III. Sentence passed upon this guilty and polluted land, Ho 4:3. It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, De 29:33. They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer 14:5,6. Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish (Ps 105:29); when the waters are dried the fish die, Isa 50:2, Zep 1:2,3. Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!
IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (Ho 4:4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Le 19:17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2Ch 25:16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2Ch 24:21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (Ho 4:2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness—thence their ruin was to be dated (Mt 23:35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (Ho 4:5): "Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.
6-11
Grounds of God's Controversy with Israel; The Sins of the Priests and People (758 BC)
繁體中文
神與以色列爭辯的根據；祭司與百姓的罪（主前758年）
⁶ 我的百姓因無知識而滅亡。你既拒絕知識，我也必拒絕你，使你不再作我的祭司。你既忘了你神的律法，我也必忘記你的兒女。
⁷ 他們越發增多，就越發得罪我；所以我必將他們的榮耀變為羞辱。
⁸ 他們吃我百姓的贖罪祭，滿心願意百姓犯罪。
⁹ 將來必怎樣：百姓怎樣，祭司也怎樣；我必因他們所行的懲罰他們，照他們所做的報應他們。
¹⁰ 他們吃卻不得飽；行淫亂而不得繁增；因為他們停止了留意耶和華。
¹¹ 淫亂和酒、新酒奪去人的心。
神在此繼續祂與祭司和百姓雙方的爭辯。百姓當有盡責的祭司時，如同與祭司爭辯的人一樣（何4:4）；但他們大多數人生活上忽略自己的本分，這裏有話給那些祭司，以及喜愛如此的百姓（耶5:31）。這裏可觀察到刑罰如何與罪相稱，以及神為了證明自己所行的為正，如何將兩者對照擺列。
一、百姓與那本當教導他們認識神的祭司爭辯；所以他們因無知識而滅亡，乃是公道的（何4:6）。注意：那些悖逆光的人，除了在黑暗中滅亡之外，別無可期。這也是對祭司的指控，他們本當恆常教訓百姓知識（傳12:9），卻沒有如此行，或行了卻如同沒行一樣，所以這地沒有認識神的知識；因為沒有異象，或異象沒有用處，百姓就滅亡了（箴29:18）。注意：無知遠非敬虔之母，而是毀滅之母；缺乏知識對任何人或任何百姓都是毀滅性的。這樣滅亡的是我的百姓；他們作神百姓的關係，既加重了他們不努力認識那位他們在其誡命之下、與之立約的神的罪，也加重了那本當教導他們之人的罪；神把自己的兒女送到他們那裏上學，他們卻從不注意、從不花心血在他們身上。
二、祭司和百姓都拒絕了知識；所以神要拒絕他們乃是公道的。百姓之所以不學、祭司之所以不教，不是因為他們沒有光，而是因為他們恨光——不是因為他們沒有途徑來認識神並傳遞這認識，而是因為他們沒有心；他們拒絕了它。他們不喜悅認識神的道，卻將之推開，閉眼不看光；所以「我也必拒絕你——我必不承認你、不認領你；你們不認識我，反吩咐我離開；所以我必說：離開我吧，我不認識你們。你不可再作我的祭司。」 1. 祭司必不再被允許享有祭司的特權或被任用於祭司的事奉，也永不再被接納，正如我們所見（結44:13）。注意：拒絕知識的傳道人——那些極其無知和聲名狼藉的——不應被當作傳道人；他們似乎擁有的應當被奪去（路8:18）。 2. 百姓必不再如從前那樣作祭司的國度、聖潔的國民（出19:6）。神的百姓因拒絕知識而喪失了他們的尊榮，褻瀆了自己的冠冕。
三、他們忘了神的律法，既不願也不努力將之存記在心，或將之傳給後代，所以神也必公道地忘記他們和他們的兒女——百姓的兒女；他們沒有按著當行的教導他們認識神和對祂的本分，所以神必否認他們，視為不與祂立約的。注意：父母若不在兒女年幼時教導他們記念造他們的主，就不能期望造他們的主記念他們。這也可指祭司的兒女；他們必不能接續祭司的職任，而要被降為貧窮，正如對以利家的威脅（撒上2:20）。
四、他們以自己的尊榮羞辱了神，所以神也必公道地將之剝去（何4:7）。他們的尊榮在於他們在人數、財富、權力和尊嚴上加增。他們國家的起頭微小，但隨著時日大大加增，變得非常可觀；祭司的家族也奇異地增長。但他們越發增多，就越發得罪我。國家人口越增長，犯罪也越多，他們越發褻瀆；他們的財富、尊榮和權力不過使他們在罪中更加膽大妄為。所以神說：我必將他們的榮耀變為羞辱。 他們的人數是他們的榮耀嗎？神必使之減少、變為稀少。他們的財富是他們的榮耀嗎？神必使他們貧窮、降為卑賤，以致他們自己所誇的，反成了他們的羞愧。他們的祭司必被看如卑賤（瑪2:9）。注意：我們的尊榮若被我們用來羞辱神，遲早要變成我們的羞愧；因為藐視我的，必被輕視（撒上2:30）。
五、祭司吃了我百姓的贖罪祭，所以他們必吃卻不得飽。 1. 他們濫用了律法所允許給亞倫家祭司的供養，以及按他們的體制給金牛犢的假祭司的供養（何4:8）：他們吃我百姓的贖罪祭，即他們的贖罪祭物。若指金牛犢的祭司，這暗示他們奪取了無權擁有之物；他們霸佔了祭司的收入，卻不是祭司。若指合法的祭司，這暗示他們貪圖職任的利益和油水，卻毫不關心盡職任的本分。他們在自己那一份耶和華的祭物上宴樂，卻忘了他們領如此豐厚報酬所當作的工。他們把心放在百姓的罪孽上；他們向之舉起靈魂——即他們高興百姓犯罪，因為這樣百姓就被迫帶祭物來贖罪，他們可以從中分一份；罪越多，祭物越多，所以百姓犯多少罪他們都不在乎。他們非但不從祭物的考慮來警告百姓防備罪——祭物向他們顯明罪是何等得罪神，因為需要如此贖罪——反而壯膽鼓勵百姓犯罪，因為可以以如此微小的代價贖罪。如此他們在百姓的罪上饕餮，幫助維持他們本當打倒的。注意：因別人的罪在某種程度上可以對自己有利而對之滿意，是一件非常邪惡的事。 2. 所以神必在他們的供養上不賜福（何4:10）：他們吃卻不得飽。 雖因祭物大量運來而有極大的豐盛，他們在其中卻不得滿足。他們的食物要麼不能產生好的營養，要麼他們貪婪的食慾不能在其中得到滿足。注意：不義之財不能安然享用；不但如此，那些貪求無厭的也一樣；不知足的慾望永遠不被滿足，那些從不知足的人永遠不得飽，乃是公道的。見彌6:14，該1:6。
六、他們越發增多就越發得罪（何4:7），所以雖然他們行淫亂——雖然他們用最邪惡的方法來繁增自己的人口——卻不得繁增。他們雖有許多妻子和妾，如同所羅門那樣，卻不能藉此建立龐大的後裔，正如所羅門不能。注意：那些希望以不法手段增多的，必被挫敗。所以神要如此擊碎他們一切計謀，因為他們停止了留意耶和華；曾經他們多少顧念神、顧念祂的權威和在他們中的權益，但他們已經停止了；他們不留心祂的話，也不留心祂的護理；他們在兩者中都不看見祂。他們離棄祂，以致不再留意祂；他們背道到了完全沒有任何對神的顧念的地步，成了完全在世上沒有神的人。注意：那些停止留意耶和華的人，停止了一切善，除了期望一切善離開他們之外，別無可期。
七、百姓和祭司彼此在罪中互相剛硬；所以他們在刑罰中同受，乃是公道的（何4:9）：將來百姓怎樣，祭司也怎樣。 他們在品格上如此；百姓和祭司都一樣無知和褻瀆，罔顧神和他們的本分，沉溺於拜偶像；他們在境遇上也必如此；神必降下審判，使祭司和百姓同遭毀滅；那剝奪百姓糧食的饑荒，也必剝奪祭司的素祭（珥1:9）。百姓怎樣，祭司也怎樣，是對普遍荒涼之描述的一部分（賽24:2）。神的審判奉命而來時，必不分別對待。注意：在罪中同分的，必在毀滅中同分。如此神必因他們所行的懲罰他們，照他們所做的報應他們。神必使他們所做的歸回他們身上（原文如此）；當罪被犯下時，罪人以為它已過去了，他不會再聽見它了，但他必發現它被重新提起、被帶回——要麼使他自卑，要麼使他被定罪。
八、他們放縱感官的歡娛來支撐自己的心；但他們必發現那些東西奪去他們的心（何4:11）：淫亂和酒、新酒奪去人的心。 有人將此與前文的話相連。他們離棄了耶和華，去留意淫亂和酒、新酒。或者，因為這些已經奪去他們的心。 他們感官的快樂使他們從虔敬中分心，並淹沒了他們裏面一切良善。或者我們可以將此作為一個獨立的句子，其中包含一個我們每天經驗所證實的偉大真理——醉酒和不潔是使人愚昧糊塗、軟弱衰弱的罪。它們奪去人的悟性和勇氣。
英文原文
Grounds of God's Controversy with Israel; The Sins of the Priests and People (758 BC)
⁶ My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.
⁷ As they were increased, so they sinned against me: therefore will I change their glory into shame.
⁸ They eat up the sin of my people, and they set their heart on their iniquity.
⁹ And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.
¹⁰ For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.
¹¹ Whoredom and wine and new wine take away the heart.
God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (Ho 4:4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer 5:31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.
I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, Ho 4:6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Ec 12:9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Pr 29:18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.
II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it—not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore "I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me." 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Eze 44:13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Lu 8:18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Ex 19:6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.
III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1Sa 2:20.
IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, Ho 4:7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal 2:9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1Sa 2:30.
V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (Ho 4:8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (Ho 4:10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic 6:14, Hag 1:6.
VI. The more they increased the more they sinned (Ho 4:7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.
VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (Ho 4:9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joe 1:9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa 24:2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.
VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (Ho 4:11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.
12-19
The Sins of the Priests and the People; Warning to Judah (758 BC)
繁體中文
祭司和百姓的罪；對猶大的警告（主前758年）
¹² 我的百姓向木頭求問，他們的杖指示他們；因為淫亂的靈使他們走錯了路，他們就從他們的神之下行淫離去。
¹³ 他們在山頂獻祭，在岡上的橡樹、楊樹和榆樹之下燒香，因為那蔭影是好的；所以你們的女兒必行淫，你們的妻必行姦淫。
¹⁴ 你們的女兒行淫、你們的妻行姦淫的時候，我不懲罰她們；因為他們自己與妓女分離，與娼妓一同獻祭；所以無知的民必仆倒。
¹⁵ 以色列啊，你雖然行淫，猶大卻不可犯罪。你們不要往吉甲去，也不要上到伯亞文，也不要指著永生的耶和華起誓。
¹⁶ 因為以色列倔強，如同倔強的母牛；現在耶和華要放牧他們，如同在寬闊之地的羊羔。
¹⁷ 以法蓮與偶像連合，任憑他吧。
¹⁸ 他們的酒發酸；他們不斷地行淫；他們的官長可羞恥地喜愛說：你們給吧。
¹⁹ 風把她包在翅膀裏，他們必因他們的祭物蒙羞。
在這些經文中，如同從前一樣，我們有：
一、對以色列百姓所控告的罪，神為此與他們爭辯，這些罪是：
1. 屬靈的淫亂，即拜偶像。他們裏面有淫亂的靈——對那罪的強烈傾向；他們心的彎曲和偏見都朝那個方向；那是他們自己的罪孽；他們以無法解釋的暴力被帶向它，這使他們走錯了路。注意：判斷的錯誤和失誤通常歸因於敗壞的感情；人所以對罪有好評價，是因為他們對罪有傾向。他們既對偶像有如此錯謬的觀念、對之有如此激烈的衝動，那麼他們以如此的頭腦和這樣的心從他們的神之下行淫離去，就不足為奇了（何4:12）。他們本當服在祂——他們的頭和丈夫——之下，受祂的引導和命令，卻背叛了自己的效忠，將自己置於假神的引導和保護之下。照樣（何4:15）以色列行了淫——他們在敬拜偶像時的行徑如同妓女的行徑，放蕩而無恥。又（何4:16），以色列倔強，如同倔強的母牛——如同未受馴服的母牛（有人如此譯），或如同乖僻的或頑固的母牛（另有人如此譯），如同被放開的母牛在草場上瘋狂亂跑，或被套上軛時（這裏似乎更是暗指這個），不肯前進反而後退，掙扎著要把頸項從軛中、把腳從溝中拔出來。以色列百姓就是如此不受約束、不可管轄、不可馴服。他們開始負神典章的軛，卻退縮了，如同匪類不肯忍受軛；當先知帶著責備的刺棒被打發來推他們前進時，他們向刺棍踢腿，向後退去。總而言之（何4:17），以法蓮與偶像連合——完全與之結了婚；他的感情黏附其上，他的心全在其上。他們屬靈淫亂的兩個例子被舉出，在兩者中他們都將唯獨當歸給神的尊榮歸給了他們的偶像：（1）他們以之為神諭來諮詢，並使用他們從拜偶像的祭司那裏學來的占卜之術（何4:12）：我的百姓向他們的木頭求問——他們的木神；他們向那些尋求該行何事的建議和指示，以及關乎事件的信息。他們對木頭說：你是我的父（耶2:27）；若它真是父親，就配得此尊榮；但這對那確實是他們父親的神而言，是極大的冒犯——他們中間有祂活潑的神諭，可以隨時自由諮詢，卻如此向他們的木頭求問。他們又期望他們的杖會指示他們當走的路和當有的結果。這很可能是指外邦人中間所用的一些邪惡的占卜方法，猶太人從他們那裏學了來——藉著一片木頭，或藉著一根杖，如同尼布甲尼撒以箭占卜一樣（結21:21）。注意：那些離棄神的神諭、從世界和肉體取得方向的人，實際上不過是向自己的木頭和杖求問。（2）他們以之為神來獻祭——他們想要其恩寵、又懼怕並想平息其怒氣的神（何4:13）：他們向之獻祭以求贖罪、平息怒氣，又燒香以求取悅、滿足，希望藉著兩者將自己推薦給它們。神已指定了記念祂名的所在；但他們既離棄了那裏，就為自己不虔誠的禮儀選擇了迎合自己幻想的地方；他們選擇了：[1] 高處——山頂和岡上，愚昧地以為地勢的高度使他們更接近天。[2] 蔭蔽之處——橡樹、楊樹和榆樹之下，因為那蔭影對他們是愉快的，特別在那些炎熱的地區，所以他們以為那對他們的神也是愉快的；或者他們幻想濃密的蔭影有助於沉思，使心充滿某種敬畏之感，因此適合於虔敬。
2. 屬肉體的淫亂是這裏指控他們的另一罪行：他們不斷地行淫（何4:18）。他們在污穢上作成了一門生意；不是偶爾一次的行為，而是他們持續的慣行，正如那些眼睛滿了淫亂、不能停止那罪的許多人一樣（彼後2:14）。如今在以色列中所發現的可憎的污穢和淫亂，在這裏被論到：（1）作為他們拜偶像的伴隨物；他們的假神將他們引向它；因為他們所敬拜的魔鬼雖是靈，卻是污穢的靈。那些敬拜偶像的人與妓女分離，並與娼妓一同獻祭；因為他們既然故意不認識神，羞辱了祂，神就任憑他們放縱可恥的情慾，在其中他們玷辱了自己（羅1:24,28）。（2）作為對它的刑罰。那些敬拜偶像的男人與伴隨拜偶像禮儀的妓女分離，如在巴力毗珥的敬拜中一樣（民25:1,2）。為了懲罰他們，神將他們的妻子和女兒交給同樣可恥的情慾：她們行淫亂和姦淫（何4:13），這對她們的丈夫和父母不能不是極大的悲傷和羞辱；因為那些自己不貞潔的人卻渴望自己的妻子和女兒貞潔。但他們如此可以在自己的刑罰中讀出自己的罪來，正如大衛的姦淫在他的兒子玷辱了他的妾的事上受了刑罰一樣（撒下12:11）。注意：當別人身上同樣的罪成了人的悲傷和痛苦，而那正是他們自己曾犯過的，他們必須承認耶和華是公義的。
3. 顛倒公義（何4:18）。他們的官長（說來可羞恥）可羞恥地喜愛說：你們給吧——即他們喜愛賄賂，口中常掛著給吧，給吧。他們貪圖不義之財；凡與他們有交涉的人都必被問：你要給什麼？他們作為官長按職分當行公義，卻無人能不花錢得著公義；而且你可以確定，為了錢他們必行不義。注意：貪財是公平之淪喪和一切不義之根。但在一切人中，官長（當為敬畏神、恨惡貪婪之人）喜愛你們給吧，是可恥的。也許這裏指控中的他們的酒發酸就是指這個；酒已變質、走了味。公義按公道施行時，如同飲料使口渴的人舒暢，但當它被顛倒——官長收受賄賂或釋放有罪的、或定無辜的為有罪時——酒就發酸了；他們使公義變為茵蔯（摩5:7）。或者這也可以泛指全國道德的敗壞；他們已經失去了一切生命和活力，如死而發酸的酒對我們一般令神厭惡。見申31:32,33。
二、神因他們的罪向他們發怒的記號。 1. 他們的妻子和女兒不會因她們對家庭造成的傷害和羞辱而受罰（何4:14）：我不懲罰你們的女兒；她們既不因罪受罰，就會在其中繼續。注意：一個罪人的免罰有時成了另一個罪人的刑罰。或者，「我不像懲罰你們那樣懲罰她們；因為你們必須像猶大論到他的兒婦那樣承認，她們比你們更義」（創38:26）。 2. 他們自己必亨通一時，但他們的興盛卻有助於毀滅他們。這是作為神怒氣的記號而來的（何4:16）：耶和華要放牧他們，如同在寬闊之地的羊羔；他們必得肥美的草場、寬闊的草場，在其中被餵養得飽足，餵以最好的，但這不過是為宰殺而預備他們，如同被如此餵養的羊羔一般。他們若肥胖了就踢，不過是為屠夫而肥胖。但另有人認為他們如同在公地上吃草的羊羔——地方確實寬闊，但草短而暴露。以色列的牧者要將他們從祂的草場和祂的保護中趕出去。 3. 不可再使用任何手段使他們悔改（何4:17）：以法蓮與偶像連合——愛慕它們、沉溺於它們——所以任憑他吧，如同何4:4的任憑人不要責備他。任憑他被交給自己心中的情慾，隨從自己的計謀；我們想要醫治他，他卻不願得醫治，所以離棄他。看他們的結局如何（申32:20）。注意：任憑人在罪中，對任何人都是悲慘而嚴厲的審判——神對罪人說：「他與他的偶像結合了——世界和肉體；他驕傲得無藥可救、貪婪或褻瀆、不可救藥的酒鬼或淫亂者；任憑他吧。良心啊，任憑他吧；牧者啊，任憑他吧；護理啊，任憑他吧。任憑沒有什麼喚醒他，直到地獄的火焰來作。」父親決定要剝奪逆子的繼承權時，就不再責罰他。那些在罪中不受干擾的人，必因他們的罪而被毀滅。 4. 他們必被迅速而羞辱性的毀滅席捲而去（何4:19）：風把她包在翅膀裏，將她擄去——突然、猛烈、不可抗拒；祂必用暴風將他們趕走（詩58:9）。那時他們必因他們的祭物蒙羞——為他們向偶像獻祭的罪蒙羞，為他們在那些無力幫助他們的神身上耗費如此代價的愚妄蒙羞，並因此使那有全能之力毀滅他們的神成了他們的仇敵。注意：有些祭物人終有一天要為之蒙羞。那些將自己的時間、精力、尊榮和一切安慰為世界和肉體而獻為祭的人，不久必為之蒙羞。是的，那些向神獻上瞎眼、瘸腿、無心的祭物的人，也必為之蒙羞。
三、對猶大的警告——不可效法以色列的罪而犯罪。何4:14結尾說：無知的民必仆倒；那些不知道如何避免或越過所遇見之絆腳石的人必仆倒（所以自以為站得穩的，須要謹慎，免得跌倒），特別是那兩個支派（何4:15）：以色列啊，你雖然行淫，猶大卻不可犯罪。 雖然以色列沉溺於拜偶像，猶大卻不可受感染。如今， 1. 這是一個非常必要的警告。以色列人是猶大人的弟兄和近鄰；以色列人數更多，而且此時正處於繁榮的狀態，所以有危險猶大人會學他們的道路，成為自己靈魂的網羅。注意：我們越接近罪的傳染，就越需要防備。 2. 這是一個非常合理的警告：「任憑以色列行淫，猶大卻不可如此；因為猶大比以色列有更多認識神的途徑——有聖殿和祭司，有出於大衛家的王；從猶大要出細羅；神為猶大存留了極大的福分；所以猶大不可犯罪——因為對他們期望更多，他們若犯罪要交的賬也更多，神會更加不高興。若以色列行淫，猶大不可也如此，因為那樣神在世上就沒有承認信仰的百姓了。」神在此對猶大的呼召，正如基督對十二門徒的呼召——當許多人背棄祂時：你們也要去嗎？（約6:67）。注意：那些至今持守純全的人，正因這緣故，即使在普遍背道的時代也當繼續持守。如今，為了保守猶大不像以色列那樣犯罪，這裏給了兩條規則：（1）為了不犯拜偶像之罪，他們必須遠離拜偶像的地方：你們不要往吉甲去——那裏有他們一切的惡事（何9:15、12:11）；在那裏他們增多罪過（摩4:4）；也許他們對那地方懷有敬意，因為那裏曾對約書亞說：你所站的地方是聖地（書5:15）；所以禁止他們進入吉甲（摩5:5）。同理他們也不可上伯特利——這裏稱為虛無之家（伯亞文），因為伯亞文意為虛無之家，不是神之家（伯特利所意為的）。注意：那些要保守自己不犯罪、不落入魔鬼手中的人，必須刻意避免犯罪的機會，不可踏上魔鬼的地盤。（2）為了不犯拜偶像之罪，他們必須防備不虔不敬，不可指著永生的耶和華起誓。他們被命令以誠實和公義指著永生的耶和華起誓（耶4:2）；所以這裏所禁止的，是以不真和不義的方式起誓——輕率地、草率地起誓，或虛假地、帶著詭詐起誓，或奉耶和華和偶像的名起誓（番1:5）。注意：那些要在歸向神的事上堅定的人，必須使自己對神存敬畏和敬重之心，並且總是以莊嚴和認真的態度論及祂；因為那些能拿真神開玩笑的人，能將任何事物當作神。
英文原文
The Sins of the Priests and the People; Warning to Judah (758 BC)
¹² My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.
¹³ They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.
¹⁴ I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.
¹⁵ Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The LORD liveth.
¹⁶ For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.
¹⁷ Ephraim is joined to idols: let him alone.
¹⁸ Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye.
¹⁹ The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.
In these verses we have, as before,
I. The sins charged upon the people of Israel, for which God had a controversy with them, and they are,
1. Spiritual whoredom, or idolatry. They have in them a spirit of whoredoms, a strong inclination to that sin; the bent and bias of their hearts are that way; it is their own iniquity; they are carried out towards it with an unaccountable violence, and this causes them to err. Note, The errors and mistakes of the judgment are commonly owing to the corrupt affections; men therefore have a good opinion of sin, because they have a disposition towards it. And having such erroneous notions of idols, and such passionate motions towards them, no marvel that with such a head and such a heart they have gone a whoring from under their God, Ho 4:12. They ought to have been in subjection to him as their head and husband, to have been under his guidance and command, but they revolted from their allegiance, and put themselves under the guidance and protection of false gods. So (Ho 4:15) Israel has played the harlot; their conduct in the worship of their idols was like that of a harlot, wanton and impudent. And (Ho 4:16), Israel slideth back as a backsliding heifer, as an untamed heifer (so some), or as a perverse or refractory one (so others), as a heifer that is turned loose runs madly about the pasture, or, if put under the yoke (which seems rather to be alluded to here), will draw back instead of going forward, will struggle to get her neck out of the yoke and her feet out of the furrow. Thus unruly, ungovernable, untractable, were the people of Israel. They had begun to draw in the yoke of God's ordinances, but they drew back, as children of Belial, that will not endure the yoke; and when the prophets were sent with the goads of reproof, to put them forward, they kicked against the pricks, and ran backwards. The sum of all is (Ho 4:17), Ephraim is joined to idols, is perfectly wedded to them; his affections are glued to them, and his heart is upon them. There are two instances given of their spiritual whoredom, in both which they gave that honour to their idols which is due to God only:—(1.) They consulted them as oracles, and used those arts of divination which they had learned from their idolatrous priests (Ho 4:12): My people ask counsel at their stocks, their wooden gods; they apply to them for advice and direction in what they should do and for information concerning the event. They say to a stock, Thou art my father (Jer 2:27); and, if it were indeed a father, it were worthy of this honour; but it was a great affront to God, who was indeed their Father, and whose lively oracles they had among them, with which they had liberty to consult at any time, thus to ask counsel at their stocks. And they expect that their staff should declare to them what course they should take and what the event should be. It is probable that this refers to some wicked methods of divination used among the Gentiles, and which the Jews learned from them, by a piece of wood, or by a staff, like Nebuchadnezzar's divining by his arrows, Eze 21:21. Note, Those who forsake the oracles of God, to take their measures from the world and the flesh, do in effect but consult with their stocks and their staves. (2.) They offered sacrifice to them as gods, whose favour they wanted and whose wrath they dreaded and deprecated (Ho 4:13): They sacrifice to them, to atone and pacify them, and burn incense to them, to please and gratify them, and hope by both to recommend themselves to them. God had pitched upon the place where he would record his name; but they, having forsaken that, chose places for their irreligious rites which pleased their own fancies; they chose, [1.] High places, upon the tops of the mountains and upon the hills, foolishly imagining that the height of the ground gave them some advantage in their approaches towards heaven. [2.] Shady places, under oaks, and poplars, and elms, because the shadow thereof is pleasant to them, especially in those hot countries, and therefore they thought it was pleasing to their gods; or they fancied that a thick shade befriends contemplation, possesses the mind with something of awe, and therefore is proper for devotion.
2. Corporal whoredom is another crime here charged upon them: They have committed whoredom continually, Ho 4:18. They drove a trade of uncleanness; it was not a single act now and then, but their constant practice, as it is of many that have eyes full of adultery and which cannot cease from that sin, 2Pe 2:14. Now the abominable filthiness and lewdness that was found in Israel is here spoken of, (1.) As a concomitant of their idolatry; their false gods drew them to it; for the devil whom they worshipped, though a spirit, is an unclean spirit. Those that worshipped idols were separated with harlots, and they sacrificed with harlots; for because they liked not to retain God in their knowledge, but dishonoured him, therefore God gave them up to vile affections, by the indulging of which they dishonoured themselves, Ro 1:24,28. (2.) As a punishment of it. The men that worshipped idols were separated with harlots that attended the idolatrous rites, as in the worship of Baal-peor, Nu 25:1,2. To punish them for that God gave up their wives and daughters to the like vile affections: They committed whoredom and adultery (Ho 4:13), which could not but be a great grief and reproach to their husbands and parents; for those that are not chaste themselves desire to have their wives and daughters so. But thus they might read their sin in their punishment, as David's adultery was punished in the debauching of his concubines by his own son, 2Sa 12:11. Note, When the same sin in others is made men's grief and affliction which they have themselves been guilty of they must own that the Lord is righteous.
3. The perverting of justice, Ho 4:18. Their rulers (be it spoken to their shame) do love, Give ye, that is, they love bribes, and have it continually in their mouths, Give, give. They are given to filthy lucre; every one that has any business with them must expect to be asked, What will you give? Though, as rulers, they are bound by office to do justice, yet none can have justice done them without a fee; and you may be sure that for a fee they will do injustice. Note, The love of money is the ruin of equity and the root of all iniquity. But of all men it is a shame for rulers (who should be men fearing God and hating covetousness) to love Give ye. Perhaps this is intended in that part of the charge here, Their drink is sour; it is dead; it is gone. Justice, duly administered, is refreshing, like drink to the thirsty, but when it is perverted, and rulers take rewards either to acquit the guilty or to condemn the innocent, the drink is sour; they turn judgment into wormwood, Am 5:7. Or it may refer in general to the depraved morals of the whole nation; they had lost all their life and spirit, and were as offensive to God as dead and sour drink is to us. See De 31:32,33.
II. The tokens of God's wrath against them for their sins. 1. Their wives and daughters should not be punished for the injury and disgrace they did to their families (Ho 4:14): I will not punish your daughters; and, not being punished for their sin, they would go on in it. Note, The impunity of one sinner is sometimes made the punishment of another. Or, "I will not punish them as I will punish you; for you must own, as Judah did concerning his daughter-in-law, that they are more righteous than you," Ge 38:26. 2. They themselves should prosper for a while, but their prosperity should help to destroy them. It comes in as a token of God's wrath (Ho 4:16): The Lord will feed them as a lamb in a large place; they shall have a fat pasture, and a large one, in which they shall be fed to the full, and fed of the best, but it shall be only to prepare them for the slaughter, as a lamb is that is so fed. If they wax fat and kick, they do but wax fat for the butcher. But others make them feed as a lamb on the common, a large place indeed, but where it has short grass and lies exposed. The Shepherd of Israel will turn them both out of his pastures and out of his protection. 3. No means should be used to bring them to repentance (Ho 4:17): "Ephraim is joined to idols, is in love with them and addicted to them, and therefore let him alone, as Ho 4:4, Let no man reprove him. Let him be given up to his own heart's lusts, and walk in his own counsel; we would have healed him, and he would not be healed, therefore forsake him," See what their end will be, De 32:20. Note, It is a sad and sore judgment for any man to be let alone in sin, for God to say concerning a sinner, "He is joined to his idols, the world and the flesh; he is incurably proud, covetous, or profane, an incurable drunkard or adulterer; let him alone; conscience, let him alone; minister, let him alone; providences, let him alone. Let nothing awaken him till the flames of hell do it." The father corrects not the rebellious son any more when he determines to disinherit him. "Those that are not disturbed in their sin will be destroyed for their sin." 4. They should be hurried away with a swift and shameful destruction (Ho 4:19): The wind has bound her up in her wings, to carry her away into captivity, suddenly, violently, and irresistibly; he shall take them away as with a whirlwind, Ps 58:9. And then they shall be ashamed because of their sacrifices, ashamed of their sin in offering sacrifice to idols, ashamed of their folly in putting themselves to such an expense upon gods that have no power to help them, and thereby making that God their enemy who has almighty power to destroy them. Note, There are sacrifices that men will one day be ashamed of. Those that have sacrificed their time, strength, honour, and all their comforts, to the world and the flesh, will shortly be ashamed of it. Yea, and those that bring to God blind, and lame, and heartless sacrifices, will be ashamed of them too.
III. The warning given to Judah not to sin after the similitude of Israel's transgression. It is said in the close of Ho 4:14, Those that do not understand shall fall; those must needs fall that do not understand how to avoid, or get over, the stumbling-blocks they meet with (and therefore let him that thinks he stands take heed lest he fall), particularly the two tribes (Ho 4:15): Though thou, Israel, play the harlot, yet let not Judah offend. Though Israel be given to idolatry, yet let not Judah take the infection. Now, 1. This was a very needful caution. The men of Israel were brethren, and near neighbours, to the men of Judah; Israel was more numerous, and at this time in a prosperous condition, and therefore there was danger lest the men of Judah should learn their way and get a snare to their souls. Note, The nearer we are to the infection of sin the more need we have to stand upon our guard. 2. It was a very rational caution: "Let Israel play the harlot, yet let not Judah do so; for Judah has greater means of knowledge than Israel, has the temple and priesthood, and a king of the house of David; from Judah Shiloh is to come; and for Judah God has reserved great blessings in store; therefore let not Judah offend, for more is expected from them than from Israel, they will have more to answer for if they do offend, and from them God will take it more unkindly. If Israel play the harlot, let not Judah do so too, for then God will have no professing people in the world." God bespeaks Judah here, as Christ does the twelve, when many turned their backs upon him, Will you also go away? Joh 6:67. Note, Those that have hitherto kept their integrity should, for that reason, still hold it fast, even in times of general apostasy. Now, to preserve Judah from offending as Israel had done, two rules are here given:—(1.) That they might not be guilty of idolatry they must keep at a distance from the places of idolatry: Come not you unto Gilgal, where all their wickedness was (Ho 9:15,12:11); there they multiplied transgression (Am 4:4); and perhaps they contracted a veneration for that place because there it was said to Joshua, The place where thou standest is holy ground (Jos 5:15); therefore they are forbidden to enter into Gilgal, Am 5:5. And for the same reason they must not go up to Bethel, here called the house of vanity, for so Bethaven signifies, not the house of God, as Bethel signifies. Note, Those that would be kept from sin, and not fall into the devil's hands, must studiously avoid the occasions of sin and not come upon the devil's ground. (2.) That they might not be guilty of idolatry they must take heed of profaneness, and not swear, The Lord liveth. They are commanded to swear, The Lord liveth in truth and righteousness (Jer 4:2); and therefore that which is here forbidden is swearing so in untruth and unrighteousness, swearing rashly and lightly, or falsely and with deceit, or swearing by the Lord and the idol, Zep 1:5. Note, Those that would be steady in their adherence to God must possess themselves with an awe and reverence of God, and always speak of him with solemnity and seriousness; for those that can make a jest of the true God will make a god of any thing.
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）。