서론
無標題
日本語
英文原文
In this chapter we have, I. A general charge drawn up against Israel for those high crimes and misdemeanors by which they had obstructed the course of God's favours to them, Ho 7:1,2. II. A particular accusation, 1. Of the court—the king, princes, and judges, Ho 7:3-7. 2. Of the country. Ephraim is here charged with conforming to the nations (Ho 7:8), senselessness and stupidity under the judgments of God (Ho 7:9-11), ingratitude to God for his mercies (Ho 7:13), incorrigibleness under his judgments (Ho 7:14), contempt of God (Ho 7:15), and hypocrisy in their pretences to return to him, Ho 7:16. They are also threatened with a severe chastisement, which shall humble them (Ho 7:12), and, if that prevail not, then with an utter destruction (Ho 7:13), particularly their princes, Ho 7:16.
1-7
Charge Drawn up against Israel; The Crimes of the Princes (750 BC)
日本語
イスラエルに対する告訴の起案、君たちの罪（紀元前750年）
¹ わたしがイスラエルをいやそうとしたとき、エフライムの不義とサマリアの悪が現れた。彼らは偽りを行うからである。盗人がはいり、強盗の群れが外で略奪する。
² 彼らは心の中で、わたしが彼らのすべての悪を覚えていることを思わない。今や彼らの行いが彼らを囲み、わたしの前にある。
³ 彼らはその悪をもって王を喜ばせ、その偽りをもって君たちを喜ばせる。
⁴ 彼らはみな姦淫する者であり、パン焼き男によって熱せられた炉のようである。彼はパン生地をこねて、それがパン種を得るまでこねるのをやめない。
⁵ われわれの王の日、君たちはぶどう酒のびんをもって王を病ませた。彼はあざける者たちと共に手を伸ばした。
⁶ 彼らは待ち伏せする間、その心を炉のように準備した。彼らのパン焼き男は夜通し眠る。朝には燃える炎のようになる。
⁷ 彼らはみな炉のように熱くなり、彼らのさばきつかさたちを食い尽くした。彼らの王たちはみな倒れた。彼らの中にわたしを呼ぶ者はひとりもない。
ある者たちは前の章の最後の言葉を取り去り、これをこの章の始まりとする。「わたしがわたしの民の捕囚を帰らせようとしたとき」、あるいは「帰らせようとしたとき」、わたしがあわれみの道において彼らに向かおうとしたとき、まさに「わたしがイスラエルをいやそうとしたとき、エフライムの不義（国と一般の民）が現れ、サマリアの悪（宮廷と主要な都市）が現れた」。さてこれらの節において、次のことが観察できる。
I. イスラエルの現在の状態の一般的な概念が与えられる（Ho 7:1,2）。彼らとの case が今どうなっているかを見よ。
1. 神は恵み深く彼らのために良いことをしようと企図された。「わたしがイスラエルをいやそうとしたとき」。イスラエルは病み、傷ついていた。その病は危険で悪性であり、致命的になりそうであった（Isa 1:6）。しかし神は彼らの医師となり、いやしを引き受けることを申し出られた。ギレアデには彼の民の娘の健康を回復するのに十分なバルサムがあった。彼らの case は悪かったが、絶望的ではなかった。いや、神がイスラエルをいやそうとしたとき、望みがあった。（1.）神は彼らを改革しようとされた。彼らと彼らの罪の間を分け、その律法と預言者によってその中の腐敗を清めようとされた。（2.）神は彼らをその悩みから救い出し、平和と繁栄を回復しようとされた。いくつかのいやしの試みがなされた。そしてその衰退する状態が時に回復の望みのある道にあるように見えた。しかし彼ら自身の愚かさが彼らを再び後退させた。注意せよ。もし罪深い惨めな魂がいやされず、助けられず、その罪と惨めさの中で滅びるなら、神に非難を負わせることはできない。神はいやすことも、いやそうとしたから。神はその ruin をその御手の下に引き受けることを申し出られた。そして病んだ教会と国民をいやす神の準備を示すいくつかの特別な季節がある。時に望みのある危機があり、注意深く見守り、活かされれば、たとえ case が非常に悪くても、いのちと健康のために流れを変えることができる。
2. 彼らは自分の光の中に立ち、自分の戸口にかんぬきを打った。神が彼らをいやそうとしたとき、彼らが改革と平和の見込みを持ったとき、その不義が現れ、その悪が神の恵みの流れを止め、すべてを再び元に戻した。（1.）そのとき、彼らの case がいやしのために調べられ、探求されたとき、隠され、穏やかにされていたその悪が見いだされた。それは神から隠されたことがなかったのではないが、神は人の様に語られる。外科医がいやしのために傷を探り、それが要害に触れ、なおせないのを見て、それ以上いやしに努めないように。神が親切な意図をもって（Ge 18:21のように）イスラエルの case を見るために下られたとき、その悪が非常にあからさまであり、彼らがそれにおいてそれほどかたくなで、それほど無恥で、悔い改めないのを見て、神は計画された恵みを示すことが名誉としてできなかった。（2.）そのとき、彼らを改革し、回復させるためにいくらかの努力が用いられたとき、抑えられ、抑圧されていた悪が爆発した。そして神の彼らのいやしへの歩みから、彼らはそれだけさらに挑発的になる機会を取った。彼らを改革する努力が用いられたとき、悪徳はより激しく、より暴力的になり、せき止められた流れのようにそれだけ高く膨れ上がった。彼らが繁栄し始めたとき、より高慢に、放縦に、安全になり、それゆえそのいやしの進行を止めた。注意せよ。良いものがわたしたちに向かっているとき、それをわたしたちから遠ざけるのは罪である。そして神が彼らのために良いことをしようとされるとき、彼らが自分自身のために悪をするのは、群衆の愚かさと滅びである。そして彼らにこの害をしたのは何であったか。一言で言えば、彼らは偽りを行う。偶像を礼拝する（ある者はそう）、互いに欺く（他の者はそう）。あるいはむしろ、悔い改めと神への敬意の告白において神と偽る。彼らは神によっていやされることを望み、そのために神に治められることを望むと言う。しかし口をもって神に偽り、舌をもって神をへつらう。
3. 神の全知と支配の実践的な不信仰が、彼らのすべての悪の底にあった（Ho 7:2）。「彼らは心の中で思わない。自分の心に決して言わない。これを決して考えない。わたしが彼らのすべての悪を覚えていることを」。あたかも神がそれを見ることができないかのように。神はすべて目であるのに。あるいは気に留めないかのように。その御名はねたむであるのに。あるいは忘れたかのように。神は決して不注意になれない永遠の思いであるのに。あるいはそのために清算しないかのように。神は天と地のさばきつかさであるのに。これは罪人の無神論である。神はいないと言うのと同じくらい、神は無知か忘れやすいと言うこと。地にさばきする者はないと言うのは、神がさばきのために与える事柄を覚えないと言うのと同じ。これは彼らが神に与える高い侮辱である。それは彼らが自分自身にかける滅びの欺きである。彼らは言う、「主は見ない」（Ps 94:7）。彼らは神が彼らのすべてのわざを覚えていることを知らないではいられない。何度も告げられてきた。いや、尋ねれば認めないではいられない。しかしそれを思わない。そうすべきとき、自分自身と自分のわざに適用して考えない。そうでなければ、そうするように、あえてそうはしないであろう。しかし時が来る。このように自分を欺く者が欺きを解かれる。「今や彼らの行いが彼らを囲んだ」。すなわち、彼らはついにその悪があらゆる側面に現れるほどの高みに達した。すべての隣人は彼らがどれほど悪いかを見る。そして神がそれを見ないと考えることができるか。あるいはむしろ、「彼らの行いの罰が彼らを囲む。彼らは悩みに囲まれ、困惑し、出られない。それによって彼らが苦しむ罪がわたしの前にあることが現れる。わたしがそれを見ただけでなく、それに不満であることが」。神が罪をゆるすことによって背後のものとされるまで、それは依然として神の前にあるから。注意せよ。遅かれ早かれ、神は今それを思わない者に、彼らのすべてのわざを覚えていることを確信させるであろう。
4. 神はそのさばきによって彼らと論争し始められた。さらに来るものの確証として。「盗人がはいり、強盗の群れが外で略奪する」。ある者はこれを彼らの悪の一例として取る。彼らは互いに奪い、略奪した。むしろその罪の罰であると思われる。彼らは内部で家や店を奪い、財布を掏める秘密の盗人と、公然たる暴力で外部を略奪する外国の侵略者である強盗の群れに悩まされた。イスラエルがいやされたのはほど遠く、彼らは毎日盗人と略奪者によって新たな傷を与えられた。そしてこれらはすべて罪の結果であり、すべて神を奪ったことに対する罰である（Isa 42:24, Mal 3:8,11）。
II. 宮廷、王と君たち、その周りの者たちの罪、そしてそのために彼らが受けている神の不満のしるしの詳細。
1. 彼らの王と君たちはその民の悪と冒涜に満足した。それによって彼らはそれだけさらに悪になった（Ho 7:3）。「彼らは王と君たちをその悪をもって喜ばせる」。偶像の礼拝、不信心と不道徳の他の例において、民がその悪い法律と模範に従うのを見て喜んだ。そして彼らをその悪い道においておだて、称賛するのを聞いて喜んだ。ヘロデは自分の悪が民を喜ばせるのを見て、それにおいてさらに進んだ。まして民はそれが君を喜ばせるのを見るとき、さらにそうするであろう（Ac 12:3）。特に彼らはその偽りで彼らを喜ばせた。君の寵愛を受ける者にかぶせる偽りの賛辞と、君が嫌うと知っている者を汚す偽りのそしりと非難によって。そしりと悪意のある話に喜びを示す者は、そのような話で耳を満たす周りの者に事欠かない。「もしつかさが偽りに耳を傾けるなら、そのすべてのしもべは悪である」（Pr 29:12）。そしてその偽りで彼を喜ばせるであろう。
2. 宮廷において酩酊と放蕩が多くはびこる（Ho 7:5）。われわれの王の日は彼らにとって楽しい日であった。彼の誕生日か即位日であり、おそらく記念行事があった。あるいはおそらく彼が定めた祭日であり、それゆえ彼の日と呼ばれた。その日、君たちは王の健康のために飲むために集まり、彼らの中に彼を引き入れて楽しく過ごし、ぶどう酒のびんをもって彼を病ませた。王は普段は過度に飲まなかったようであるが、祭日に君たちの術策によって連れて行かれた。ぶどう酒の良さ、会社の華やかさ、あるいは彼らが勧める乾杯によって誘惑された。そして彼はそれに慣れていなかったので、病ませた。そしてそれは犯罪として、あたかも反逆であるかのように正当に告発される。このように彼を欺き、病ませた者たちに対して。彼らの王の日であったという弁解にはならず、むしろ犯罪の加重事由であった。彼らが彼に敬意を払うと偽って、最高の度合いで彼を不敬した。もし普通の人を酔わせることが大いなる侮辱と傷害であり、それをする者にわざわいがあるなら（Hab 2:15）、戴冠した君に対してはなおさらである。人の尊厳が大きければ大きいほど、酩酊は彼にとってより大きな恥辱であるから。「王のために、レムエルよ、ぶどう酒を飲むことはない。王のために強い酒を飲むことはない」（Pr 31:4,5）。酩酊の罪が人に、王に与える損害を見よ。（1.）健康において。それは彼を病ませた。それは自然への暴力である。そして不思議なことに、他の点では十分に理性のある人が、神への冒涜とその霊的永遠の福祉への損害に加えて、それ自身のからだへの現在の混乱と不調であるものに、どのような魅力によって引き込まれることができるか。（2.）名誉において。彼がこのように酔わせられたとき、彼はあざける者たちと共に手を伸ばした。王国の支配を委ねられた者が自分自身の支配を失い、これほどまでに忘れた。[1.] 王の尊厳を。道化師や buffoon やその仲間がそしりである者たちと親しくした。[2.] 王の義務を。無神論者や宗教をあざける不信心な者たちと同盟した。彼らを沈黙させ、恥じさせるべきであったのに。彼はあざける者の座に座った。不信心の最高の高みに達した者たちの。彼らに加わり、彼らの言うように言い、彼らのするようにし、その権力を行使し、政府の手を伸ばし、彼らと一致した。善と善人はしばしば酔っ払いの歌とされる（Ps 69:12, Ps 35:16）。しかしわざわいなるかな、地よ。あなたの王がこのような子どものように、それらをする者たちと手を伸ばすとき（Ec 10:16）。
3. 姦淫と不潔が宮廷の人々の間で多くはびこった。これはHo 7:4,6,7で語られ、酩酊の告発がこの項目の真ん中に入る。ぶどう酒は欲望の火への油であるから（Pr 23:33）。肉の欲によって燃える者、姦淫する者（Ho 7:4）は、ここで何度も何度もパン焼き男によって熱せられた炉に例えられる（Ho 7:4）。「彼らはその心を炉のように準備した」（Ho 7:6）。「彼らはみな炉のように熱くなる」（Ho 7:7）。注意せよ。（1.）不潔な心は熱せられた炉のようであり、その不潔な欲と愛情はそれを熱くする燃料である。それは内なる火であり、熱をその内に保つ。このように姦淫者と姦通者は密かに欲において燃える（Ro 1:27）のように。炉の熱は激しい熱であり、特にここで描写されるように。それを熱する者は火をかき立て、持ち上げるのをやめない。パンが入れられる準備ができるまで。こねられ、パン種を得るまで。これはすべて彼らが最も熱いときの炉のようであることを意味するだけである。いや、パン焼き男には熱すぎるとき（学あるポコック博士のように）、彼が望むより熱いとき、それゆえ火をかき立てる者は、こねられたパン生地が発酵している間、熱が少し和らぐように休む。このように不潔な心の欲は火のように熱い。（2.）不潔な者は悪い欲望を達成する機会を待つ。心を炉のように準備した後、獲物を捕らえるために待ち伏せする。「姦淫者の目はたそがれを待つ」（Job 24:15）。「彼らのパン焼き男は夜通し眠る。しかし朝には燃える炎のようになる」。パン焼き男が炉に火をつけ、十分な燃料を置いた後、床に就き、夜通し眠り、朝に炉がよく熱せられ、その目的の準備ができているのを見つけるように。これらの悪い者たちも、悪い計画を立て、貪欲、野心、復讐、あるいは不潔な欲を満たすための計画を形成したとき、その心が悪を行うことに完全に定まる。しばらくそれらを stifling しても、腐った愛情の火は内で依然として輝き、機会が来ればすぐに、彼らが企て、想像した目的が、息抜きが与えられるとき火が燃え出るように、公の行為に爆発する。このように彼らはみな炉のように熱くなる。注意せよ。心の中の欲は炉の中の火のようであり、それを熱する。しかし、その火が神の恵みによって消されないなら、自分自身の卑しい愛情で燃える炉のように自分を造る者が、神の怒りによって燃える炉とされる日が来る（Ps 21:9）。炉のように燃える日が来る（Mal 4:1）。
4. 彼らは改革と救済の正しい方法に抵抗する。「彼らはそのさばきつかさたちを食い尽くした」。彼らの中にいた少数の良いさばきつかさたち、彼らが熱せられた火を消し止めようとした者たちを。彼らは彼らに襲いかかり、正義を行うことを許さず、石打ちにしようとした。おそらくそうした。あるいは、ある者が考えるように、神を怒らせて行政の祝福を奪い、すべてを混乱に残すように仕向けた。「彼らの王たちはみな」次々に「倒れた」。その家族と共に。それは王国を混乱に陥れ、争う党派に砕き、多くの流血を引き起こさずにはいなかった。彼らの間には心の燃えがある。互いに対する怒りと悪意で炉のように熱くなる。これがさばきつかさたちの食い尽くし、王たちの倒れを引き起こす。「国の背きのために、その君は多い」（Pr 28:2）。しかしこのすべての悩みと混乱の中で、彼らの中にわたしを呼ぶ者はひとりもない。これらのさばきにおいて神の手が彼らに逆らって伸ばされているのを見、その打撃をやめさせる者がいない。あるいは、神をとらえるために自分自身を奮い立たせる者がいないか、ほとんどいない（Isa 64:7）。注意せよ。悩みと苦境にあるときでさえ、祈りなしに生き続ける者は、罪において熱せられるだけでなく、罪においてかたくなにされる。
英文原文
Charge Drawn up against Israel; The Crimes of the Princes (750 BC)
¹ When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without.
² And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.
³ They make the king glad with their wickedness, and the princes with their lies.
⁴ They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened.
⁵ In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners.
⁶ For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire.
⁷ They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me.
Some take away the last words of the foregoing chapter, and make them the beginning of this: "When I returned, or would have returned, the captivity of my people, when I was about to come towards them in ways of mercy, even when I would have healed Israel, then the iniquity of Ephraim (the country and common people) was discovered, and the wickedness of Samaria, the court and the chief city." Now, in these verses, we may observe,
I. A general idea given of the present state of Israel, Ho 7:1,2. See how the case now stood with them.
1. God graciously designed to do well for them: I would have healed Israel. Israel were sick and wounded; their disease was dangerous and malignant, and likely to be fatal, Isa 1:6. But God offered to be their physician, to undertake the cure, and there was balm in Gilead sufficient to recover the health of the daughter of his people; their case was bad, but it was not desperate, nay, it was hopeful, when God would have healed Israel. (1.) He would have reformed them, would have separated between them and their sins, would have purged out the corruptions that were among them, by his laws and prophets. (2.) He would have delivered them out of their troubles, and restored to them their peace and prosperity. Several healing attempts were made, and their declining state seemed sometimes to be in a hopeful way of recovery; but their own folly put them back again. Note, If sinful miserable souls be not healed and helped, but perish in their sin and misery, they cannot lay the blame on God, for he both could and would have healed them; he offered to take the ruin under his hand. And there are some special seasons when God manifests his readiness to heal a distempered church and nation, now and then a hopeful crisis, which, if carefully watched and improved, might, even when the case is very bad, turn the scale for life and health.
2. They stood in their own light and put a bar in their own door. When God would have healed them, when they bade fair for reformation and peace, then their iniquity was discovered and their wickedness, which stopped that current of God's favours, and undid all again. (1.) Then, when their case came to be examined and enquired into, in order to their cure, that wickedness which had been concealed and palliated was found out; not that it was ever hid from God, but he speaks after the manner of men; as a surgeon, when he probes a wound in order to the cure of it and finds that it touches the vitals and is incurable, goes no further in his endeavour to cure it, so, when God came down to see the case of Israel (as the expression is, Ge 18:21), with kind intentions towards them, he found their wickedness so very flagrant, and them so hardened in it, so impudent and impenitent, that he could not in honour show them the favour he designed them. Note, Sinners are not healed because they would not be healed. Christ would have gathered them, and they would not. (2.) Then, when some endeavours were used to reform and reclaim them, that wickedness which had been restrained and kept under broke out; and from God's steps towards the healing of them they took occasion to be so much the more provoking. When endeavours were used to reform them vice grew more impetuous, more outrageous, and swelled so much the higher, as a stream when it is damned up. When they began to prosper they grew more proud, wanton, and secure, and so stopped the progress of their cure. Note, It is sin that turns away good things from us when they are coming towards us; and it is the folly and ruin of multitudes that, when God would do well for them, they do ill for themselves. And what was it that did them this mischief? In one word, they commit falsehood; they worship idols (so some), defraud one another (so others), or, rather, they dissemble with God in their professions of repentance and regard to him. They say that they are desirous to be healed by him, and, in order to that, willing to be ruled by him; but they lie unto him with their mouth and flatter him with their tongue.
3. A practical disbelief of God's omniscience and government was at the bottom of all their wickedness (Ho 7:2): "They consider not in their hearts, they never say it to their own hearts, never think of this, that I remember all their wickedness." As if God could not see it, though he is all eye, or did not heed it, though his name is Jealous, or had forgotten it, though he is an eternal mind that can never be unmindful, or would not reckon for it, though he is the Judge of heaven and earth. This is the sinner's atheism; as good say that there is no God as say that he is either ignorant or forgetful, that there is none that judges in the earth as that he remembers not the things he is to give judgment upon. It is a high affront they put upon God; it is a damning cheat they put upon themselves; they say, The Lord shall not see, Ps 94:7. They cannot but know that God remembers all their works; they have been told it many a time; nay, if you ask them, they cannot but own it, and yet they do not consider it; they do not think of it when they should, and with application to themselves and their own works, else they would not, they durst not, do as they do. But the time will come when those who thus deceive themselves shall be undeceived: "Now their own doings have beset them about, that is, they have come at length to such a pitch of wickedness that their sins appear on every side of them; all their neighbours see how bad they are, and can they think that God does not see it?" Or, rather, "The punishment of their doings besets them about; they are surrounded and embarrassed with troubles, so that they cannot get out, by which it appears that the sins they smart for are before my face, not only that I have seen them, but that I am displeased at them;" for, till God by pardoning our sins has cast them behind his back, they are still before his face. Note, Sooner or later, God will convince those who do not now consider it that he remembers all their works.
4. God had begun to contend with them by his judgments, in earnest of what was further coming: The thief comes in, and the troop of robbers spoils without. Some take this as an instance of their wickedness, that they robbed and spoiled one another. Nec hospes ab hospite tutus—The host and the guest stand in fear of each other. It seems rather to be a punishment of their sin; they were infested with secret thieves among themselves, that robbed their houses and shops and picked their pockets, and troops of robbers, foreign invaders, that with open violence spoiled abroad; so far was Israel from being healed that they had fresh wounds given them daily by robbers and spoilers; and all this the effect of sin, all to punish them for robbing God, Isa 42:24, Mal 3:8,11.
II. A particular account of the sins of the court, of the king and princes, and those about them, and the tokens of God's displeasure that they were under for them.
1. Their king and princes were pleased with the wickedness and profaneness of their subjects, who were emboldened thereby to be so much them ore wicked (Ho 7:3): They make the king and princes glad with their wickedness. It pleased them to see the people conform to their wicked laws and examples, in the worship of their idols, and other instances of impiety and immorality, and to hear them flatter and applaud them in their wicked ways. When Herod saw that his wickedness pleased the people he proceeded further in it, much more will the people do so when they see that it pleases the prince, Ac 12:3. Particularly, they made them glad with their lies, with the lying praises with which they crowned the favourites of the prince and the lying calumnies and censures with which they blackened those whom they knew the princes had a dislike to. Those who show themselves pleased with slanders and ill-natured stories shall never want those about them who will fill their ears with such stories. Pr 29:12, If a ruler hearken to lies, all his servants are wicked, and will make him glad with their lies.
2. Drunkenness and revelling abound much at the court, Ho 7:5. The day of our king was a merry day with them, either his birth-day or his inauguration-day, of which it is probable that they had an anniversary observation, or perhaps it was some holiday of his appointing, which was therefore called his day; on that day the princes met to drink the king's health, and got him among them, to be merry, and made him sick with bottles of wine. It should seem the king did not ordinarily drink to excess, but he was not upon a high day brought to it by the artifices of the princes, tempted by the goodness of the wine, the gaiety of the company, or the healths they urged; and so little was he used to it that it made him sick; and it is justly charged as a crime, as crimen læsæ majestatis—treason, upon those who thus imposed upon him and made him sick; nor would it serve for an excuse that it was the day of their king, but was rather an aggravation of the crime, that, whey they pretended to do him honour, they dishonoured him to the highest degree. If it is a great affront and injury to a common person to make him drunk, and there is a woe to those that do it (Hab 2:15), much more to a crowned head; for the greater any man's dignity is the greater disgrace it is to him to be drunk. It is not for kings, O Lemuel! it is not for kings, to drink wine, Pr 31:4,5. See what a prejudice the sin of drunkenness is to a man, to a king. (1.) In his health; it made him sick. It is a force upon nature; and strange it is by what charms men, otherwise rational enough, can be drawn to that which besides the offence it gives to God, and the damage it does to their spiritual and eternal welfare, is a present disorder and distemper to their own bodies. (2.) In his honour; for, when he was thus intoxicated, he stretched out his hand with scorners; then he that was entrusted with the government of a kingdom lost the government of himself, and so far forgot, [1.] The dignity of a king that he made himself familiar with players and buffoons, and those whose company was a scandal. [2.] The duty of a king that he joined in confederacy with atheists, and the profane scoffers at religion, whom he ought to have silenced and put to shame; he sat in the seat of the scornful, of those that had arrived at the highest pitch of impiety; he struck in with them, said as they said, did as they did, and exerted his power, and stretched forth the hand of his government, in concurrence with them. Goodness and good men are often made the song of the drunkards (Ps 69:12, Ps 35:16); but woe unto thee, O land! when thy king is such a child as to stretch forth his hand with those that make them so, Ec 10:16.
3. Adultery and uncleanness prevailed much among the courtiers. This is spoken of Ho 7:4,6,7, and the charge of drunkenness comes in in the midst of this article; for wine is oil to the fire of lust, Pr 23:33. Those that are inflamed with fleshly lusts, that are adulterers (Ho 7:4), are here again and again compared to an oven heated by the baker (Ho 7:4): They have made ready their heart like an oven (Ho 7:6); they are all hot as an oven, Ho 7:7. Note, (1.) An unclean heart is like an oven heated; and the unclean lusts and affections of it are as the fuel that makes it hot. It is an inward fire, it keeps the heat within itself; so adulterers and fornicators secretly burn in lust, as the expression is, Ro 1:27. The heat of the oven is an intense heat, especially as it is here described; he that heats it stirs up the fire, and ceases not from raising it up, till the bread is ready to be put in, being kneaded and leavened, all which only signifies that they are like an oven when it is at the hottest; nay, when it is too hot for the baker (so the learned Dr. Pocock), when it is hotter than he would have it, so that the raiser up of the fire ceases as long as while the dough that is kneaded is in the fermenting, that the heat may abate a little. Thus fiery hot are the lusts of an unclean heart. (2.) The unclean wait for an opportunity to compass their wicked desires; having made ready their heart like an oven, they lie in wait to catch their prey. The eye of the adulterer waits for the twilight, Job 24:15. Their baker sleeps all the night, but in the morning it burns as a flaming fire. As the baker, having kindled a fire in his oven and laid sufficient fuel to it, goes to bed, and sleeps all night, and in the morning finds his oven well heated, and ready for his purpose, so these wicked people, when they have laid some wicked plot, and formed a design for the gratifying of some covetous, ambitious, revengeful, or unclean lusts, have their hearts so fully set in them to do evil that, though they may stifle them for a while, yet the fire of corrupt affections is still glowing within, and, as soon as ever there is an opportunity for it, their purposes which they have compassed and imagined break out into overt acts, as a fire flames out when it has vent given it. Thus they are all hot as an oven. Note, Lust in the heart is like fire in an oven, puts it into a heat; but the day is coming when those who thus make themselves like a fiery oven with their own vile affections, if that fire be not extinguished by divine grace, shall be made as a fiery oven by divine wrath (Ps 21:9), when the day comes that shall burn as an oven, Mal 4:1.
4. They resist the proper methods of reformation and redress: They have devoured their judges, those few good judges that were among them, that would have put out these fires with which they were heated; they fell foul upon them, and would not suffer them to do justice, but were ready to stone them, and perhaps did so; or, as some think, they provoked God to deprive them of the blessing of magistracy and to leave all in confusion: All their kings have fallen one after another, and their families with them, which could not but put the kingdom into confusion, crumble it into contending parties, and occasion a great deal of bloodshed. There are heart-burnings among them; they are hot as an oven with rage and malice at one another, and this occasions the devouring of their judges, the falling of their kings. For the transgressions of a land many are the princes thereof, Pr 28:2. But in the midst of all this trouble and disorder there is none among them that calls unto God, that sees his hand stretched out against them in these judgments, and deprecates the strokes of it, none, or next to none, that stir up themselves to take hold on God, Isa 64:7. Note, Those are not only heated with sin, but hardened in sin, that continue to live without prayer even when they are in trouble and distress.
8-16
The Crimes of the People; Infatuation of Ephraim; Ephraim's Obstinate Rebellion; Ephraim's Hypocrisy (750 BC)
日本語
民の罪；エフライムの迷い；エフライムの頑迷な反逆；エフライムの偽善（紀元前750年）
⁸ エフライムはもろもろの民と交わる。エフライムは裏返さない菓子のようだ。 ⁹ 外国人は彼の力を食い尽くしたが、彼はそれを知らない。白髪がここかしこに現れているが、彼は気づかない。 ¹⁰ イスラエルの誇りはその顔にさしてあかしする。しかも彼らはそのすべてにもかかわらず、彼らの神、主に立ち返らない。また主を求めない。 ¹¹ エフライムは思慮のない愚かなはとのようだ。彼らはエジプトを呼び、アッシリヤに行く。 ¹² 彼らが行くとき、わたしは彼らの上に網を広げる。わたしは空の鳥のように彼らを引き下ろす。彼らの会衆が聞いたように、わたしは彼らを懲らしめる。 ¹³ 彼らはわたしから逃げたので、わざわいだ。彼らはわたしにそむいたので、滅びだ。わたしは彼らをあがなったのに、彼らはわたしに偽りを語った。 ¹⁴ 彼らは床の上で叫んでも、心からわたしに呼ばわらない。彼らは穀物と酒のために集まり、わたしにそむく。 ¹⁵ わたしは彼らの腕を縛り、強めたのに、彼らはわたしに害をたくらむ。 ¹⁶ 彼らは帰る。しかしいと高き方にではない。彼らは偽りの弓のようだ。その君たちはその舌の激しい怒りのゆえに、つるぎに倒れる。これはエジプトの地での彼らの嘲笑となる。
宮廷がいかに邪悪で腐敗しているかを見てきたので、今や国の様子を調べに来る。そしてそれが決して良くないことを見いだす。頭をこれほどまでに冒した病気が全身に影響を及ぼさないはずがなく、その中に健全なところがない。エフライムの不義が発見される。サマリヤの罪と同様に。民も君たちと同様に。ここにその様々な実例がある。
I. 彼らは神のために特別で完全であるべきであったのに、そうではなかった（ホ 7:8）。1. 彼らは異邦人から区別しなかった。神が彼らを区別されたように。*エフライムはもろもろの民と交わる。*彼らと交際し、彼らに同化し、彼らの中で彼らの特徴を失った。神は言われた、この民はひとりで住む。しかし彼らは異邦人と交わり、その業を学んだ（詩篇 106:35）。彼らは異邦人の間を、ある異邦人の助けを得て別の異邦人に抵抗するために、行き来した（ある人の解釈）。もし神に堅く従っていたなら、彼らの誰の助けも必要でなかったのに。2. 彼らは神に完全に献身していなかった。*エフライムは裏返さない菓子のようだ。それゆえ片面は焦げ、もう片面は生焼けで、どちらの面も役に立たない。アハブの時代のように、今も彼らは神とバアルの間で halting した。*時に彼らは神に熱心であるように見えたが、他の時にはバアルに熱心であった。注。ある種の宗教を告白する多くの者が、いかに矛盾し不首尾であるかを考えると悲しい。*裏返さない菓子のように。*絶え間のない自己矛盾であり、常にこの極端かあの極端にある。
II. 彼らは自分たちがその下にあり、滅びを脅かしている神のさばきに対して、驚くほど無感覚であった（ホ 7:9）。見よ。1. 彼らが置かれている状態。神は彼らにとって、さばきにおいて蛾や腐敗のようでなかった。彼らは音もなくゆっくりと国の滅びに向かって引いていた。一部は外国人の侵入によって。外国人は彼の力を食い尽くした。彼を食い尽くした。彼の富と宝を浪費し、その数を減らし、地の産物を消費した。ある者は公然の戦争によって彼らを食い尽くし（列王第二 13:7のように、スリヤの王が彼らを穀物を打つ時の塵のようになした）、他の者は平和と友好の条約を装って、彼らから大量の富をゆすり取り、彼らに何の役にも立たないもののために高く払わせ、後にさらに高く払わせた（列王第二 16:9のように）。これはエフライムが異邦人と交わり、異邦人に交わらせたことによって得たものである。異邦人は彼が頼み、支えとしたものを食い尽くした。注。神をその力としない者（詩篇 52:7）は、まもなく異邦人に食い尽くされる力を自分の力とする。一部は彼ら自身の間の悪政によって縮小された。白髪がここかしこに現れている。（振りかけられている、とその言葉は。）すなわち、衰えゆく国家の悲しい症状。古び、消え去ろうとする国の。そして悩みと苛立ちの結果。心配は白髪にする。**あんずの木はまだ花咲かないが、色変わりし始める。それは悪い日々が来つつあること、そしてわたしはそのうちに喜びを見いださない年（伝道 12:1,5）を彼に大声で告げる。2. これらの警告に対する彼らの無関心。彼はそれを知らない。彼は神の御手が彼に向けられたことに気づかない。御手は上げられているが、彼は見ようとしない（イザヤ 26:11）。彼は自分の滅びがどれほど近いかを知らず、それを防ごうと努めない。注。より小さなさばきの下での鈍感さは、より大いなるものが来る前兆である。
III. 彼らは邪悪な道において頑むなかに進み、受けている叱責によって回復されなかった（ホ 7:10）。イスラエルの誇りはなおその顔にさしてあかしする。以前と同様に（ホ 5:5）。へりくだりの摂理の下でも彼らの心はなおへりくだらず、彼らの情欲はなお殺されなかった。そしてその顔の誇りによって彼らは神を求めない（詩篇 10:4）。彼らは悔い改めと改革によって彼らの神、主に立ち返らず、信仰と祈りによって*主を求めない。**これらすべてにもかかわらず。*彼が離反したゆえに苦しみ、彼に立ち返るまで決して良くならないにもかかわらず、また他に救いを求めてもむだであったにもかかわらず、彼らは神にすがることを考えない。
IV. 彼らはその計略において迷い、悩みの中で非常に間違った方法をとった（ホ 7:11,12）。*エフライムは思慮のない愚かなはとのようだ。*害を与えない—胆嚢のない—はとのようであり、他者を傷つけないことは称賛に値する。しかし愚かな—思慮のない—はとのようであり、自分自身を守り、自分自身の安全のために備える方法を知らないことは恥である。
-
このはとの愚かさは、(1) 巣から奪われた若鳥の喪失を嘆かず、同じ場所に再び巣を作ること。それで彼らは自分たちの民を敵に連れ去られながら、それに心を動かされず、野蛮に扱う者たちとの取引を続ける。(2) 餌に легко に誘われて網に入り込み、他の多くの鳥がするように危険を discern する思慮がないこと。彼女は罠に急ぎ、それが自分のいのちのためであることを知らない（箴言 7:23）。それで彼らは隣国との同盟に引き込まれ、それは彼らの滅びであった。(3) 怯えたとき、鳩舎に留まる勇気を持たず、そこでは安全であり、飼い主の注意深い保護の下にあるが、 fluttering と hovering し、最初はある場所、次には別の場所に避難所を求め、それによって自分自身をさらにさらす。この民も悩みの中で神を求めず、すべての猛禽類が彼らを襲う窓へはとのように飛ぶことをしなかった。そこでは安全であったのに。むしろ神の保護から自らを投げ出し、エジプトに助けを呼び、アッシリヤに急いで行き、悔い改めと祈りによって家で、自分たちの神の中に、より近くに見いだしえた救いをむだに求めた。注。天に神を持つ者が、神のみにおいて得られる避難と救いのために被造物に信頼することは、愚かで思慮のないことである。そうする者は悟りのない民であり、*思慮がない。*さて、
-
この愚かなはとに何が起こるかを見よ（ホ 7:12）。*彼らがエジプトやアッシリヤに行くとき、わたしは彼らの上に網を広げる。*注。神のあわれみに留まらない者は、神の義に追われることを期待しなければならない。ここで、(1) 彼らは陥る。わたしは彼らの上に網を広げる。彼らを苦境に陥れ、彼らが自分たちの愚かさを悟り、立ち返ることを考えるように。注。神から離れる者が、避難所と期待したところにわなを見いだすのは通常のことである。(2) 彼らはへりくだる。彼らは外国の同盟を誇り、それに信頼して高く舞い上がる。しかしわたしは彼らを引き下ろす。どんなに高く飛んでも、空の鳥のように。飛んでいるときに撃たれる。注。神は鷲のように自分を高くする者を引き下げることができ、また引き下げられる（オバデヤ 1:3,4）。(3) 彼らは自分たちの愚かさのために懲らしめられる。わたしは彼らを懲らしめる。注。被造物に信頼を置くとき、被造物において出会う失望は、別の機会にはより賢くなることを学ぶために必要な懲らしめ、あるいは訓練である。(4) これらすべてにおいて聖書が成就する。それは彼らの会衆が聞いた通りである。彼らは神の言葉によって—宗教的な集会において読まれ、説教され、歌われて—何度も告げられていた。人間の助けはむなしい。人の子には助けがないと。彼らは律法からも預言者からも、神が彼らの悪事のために下されるさばきについて聞いていた。そして聞いたように今見る。感じるであろう。注。わたしたちが時々会衆の中で聞く神の言葉に注意を払い、それに支配されることがわたしたちに関わる。というのもまもなくそれによってさばかれるからである。そしてそれは罪人の有罪宣告において神を正当化し、彼らにとってそれを重くする。彼らがそのことについて明白な公の警告を受けていたことで。それは彼らの会衆が何度も聞いたことである。しかし彼らは警告を受けようとしなかった。「*子よ、思い出せ。*あなたは何が起こるか告げられていた。そして今あなたはそれがむだな言葉ではなかったのを見る。」ゼカリヤ 1:6を見よ。
V. 彼らは神から離反し、神にそむいた。神が彼らを忠誠に留めるためにとった様々な方法にもかかわらず（ホ 7:13-15）。ここで見よ。
-
神がいかに親切に優しく彼らと扱われたか。恵み深い主権者として、彼らに dear であり、彼らの繁栄を心にかける民として。神は彼らをあがなわれた（ホ 7:13）。初めにエジプトの地から導き出し、その後も多くの苦悩から救い出された。神は彼らの腕を縛り、強められた（ホ 7:15）。彼らの力が弱められ、折れたり脱臼したりした腕のように、神はそれを嵌め直し、骨折を knit させるために外科医がするように縛られた。神はイスラエルにスリヤに対する勝利を与え（列王第二 13:16,17）、その領土を回復された（列王第二 14:25,26）、*戦いのために力を帯びさせられた。*わたしは彼らを懲らしめた（余白の読み）その欠点のために時には彼らを正し、 thereby 教え、他の時には彼らの腕を強め、彼らを救済した。公平な手段も不公平な手段も用いて彼らに働きかけたが、すべてむだであった。彼らは恵みにもさばきにも耐えた。
-
にもかかわらず、彼らの神に対する行いがいかに厚かましかったか。それがここで、すべての邪悪な道を続ける者の確信とへりくだりのために記されている。彼らが自分たちの罪がいかに極めて罪深いものであるか、いかに重いか、天の神がそれをどう解釈し、どう感じられるかを見るために。神は彼らを神に court し、ご自身との契約に取り入れられた。しかし彼らは神から逃げた。まるで神が常に忠実な友として証しした危険な敵であるかのように。彼らは愚かなはとが巣から離れるように神からさまよい出た。神を見捨てる者は被造物において休みや定住を見いだせず、終わりなくさまよう。彼らは神の礼拝を見捨て、神の奉仕から逃げ、神への忠誠から自らを引き離したとき、神から逃げた。(2) 神は彼らにすべて聖く、正しく、良い律法を与えられた。正しい道に留めるために。しかし彼らは神にそむいた。高き手と強情な首で、故意に、僭越に（その言葉はそう意味する）罪を犯した。彼らは神聖な律法の垣根を突き破り、そこにおいて神聖な愛の計画を挫折させた。(3) 神は彼らに真理を知らせ、彼らへの善意志の誠実さのあらゆる可能な証拠を与えられた。それでも彼らは神に偽りを語った。彼らは神と競って偽りの神々を立てた。神の摂理と力を否定した。こうして彼らは主に偽った（エレミヤ 5:12）。彼らは預言者を通して送られた神のメッセージを拒み、罪を続けても平安があると言った。神の言うことに直接背いて。彼らの偽善的な信仰の告白、信心の様子、改心の約束において、彼らは主に偽った。主はそれを主に対する偽りと受け取られた。(4) 神は彼らの正当な主であり王であり、ヤコブを公平に、そして公共の善のために治められた。それでも彼らは神にそむいた（ホ 7:14）。彼らは神から離れただけでなく、神に対して武器を取り、できれば神を廃位し、別の者を立てようとした。(5) 神は彼らのために良く計画された。しかし彼らは神に害をたくらんだ（ホ 7:15）。罪は損害を与えるものである。神に対する損害である。神の冠と尊厳に対する反逆だから。罪人が創造主に傷を与えることはできないにもかかわらず（古代の一人がこの言葉について観察するように）、できる限りのことをする。そして不意打ちや不注意ではなく、故意に工夫して行われるとき、それはさらに悪い。ユダヤ人には違反の思いは違反そのものより悪いという言葉がある、とポコック博士はここで引用する。害の工夫は、神の計算において、害を行うことである。わたしの法律では、王の死を compassing し imagining することは反逆である。悪事をたくらむ者は、たとえそれがむなしい事で証明されても（詩篇 2:1）、その想像について清算される。
-
彼らがこのためにどのように罰せられるか（ホ 7:13）。*彼らはわたしから逃げたので、わざわいだ。*注。神から逃げる者には災いが送られ、疑いなくわざわいな状態にある。神の怒りが天から彼らに対して啓示される。神の言葉が言う、*彼らにわざわいだ！*そしてすぐ後に続くものに注意せよ。*彼らに滅びだ！*注。神の言葉の災いは実際の効果を持つ。滅びがそれらを実証する。神の御手のさばきは神の口のさばきを裏付ける。神がのろい、わざわいであると宣告される者は、のろわれ、確かにわざわいである。
VI. 彼らの信心と改革の様子は単なる様子であり、その中で彼らは単に神を嘲笑していた。
-
彼らは信心を装ったが、それは真実ではなかった（ホ 7:14）。神の御手が彼らに向けられたとき、彼らはある種の神への語りかけをした。神が彼らを殺されたとき、彼らは神を求めた。主よ、悩みの中で彼らはあなたを訪ねた。しかしそれはすべて偽善であった。(1) 個人的な悩みの下にあり、密かに神に呼び求めたとき、真実ではなかった。彼らは床の上で叫んでも、心からわたしに呼ばわらない。彼らが床の上の痛みで、その多くの骨の強い痛みで懲らしめられたとき、おそらく戦争で受けた傷の病気で、彼らは叫び、うめき、信心の形で訴え、おそらく多くの良い言葉を用いた。彼らの状況にふさわしい。彼らは叫んだ、神よ、お助けください。主よ、お顧みください。しかし彼らは心から叫ばず、それゆえ神はそれを神に叫ぶこととして数えられない。モーセは一言も語らなかったとき神に叫んだと言われる。ただ彼の心が信仰と熱心をもって祈ったからである（出エジプト 14:15）。これらの者は大きな音を立て、多くを語ったが、神に叫ばなかった。その心が神と正しくなかったから。神の御心に服し、神の誉れに献身し、神の奉仕に用いられていなかったから。祈ることは魂を神に高く上げることであり、これが祈りの本質である。これがなされないなら、言葉はどんなにうまく選ばれていても風に過ぎない。しかし、これがなされるなら、たとえうめきがことばにできないものであっても、受け入れられる祈りである。注。御霊によって祈らない者は神に全く祈らない。否、神は彼らの祈りを承認し受け入れられるどころか、それをほえ叫ぶと呼ばれる。ある人々はそれが祈りの騒々しさを示すと考える（彼らはバアルに叫んだように神に叫んだ。彼らが彼を起こさなければならないと思ったから）。あるいは彼らが祈りの中で発した獣のような激しい感情。彼らは石に向かってうなり、むちの下でほえたが、御手に心を向けなかった。あるいはそれは彼らの偽善的な祈りが神に喜ばれるどころか不快であったことを示す。神は彼らの祈りに怒られた。*宮の歌はほえ叫びとなる（アモス 8:3）。神は彼らをあわれむどころか、正当にその災いを笑われる。彼らが何度も神の権威を笑ったのである。(2) 公の悩みの下にあり、共に集まって神の恵みを切に願ったとき、それも偽善的であった。彼らは集まった。流行のため、一般的な喪のときに荘厳な集会を招集するのが通常であったから（ゼパニヤ 2:1）。しかしそれは穀物と酒のために祈るために集まったのであった。それが彼らの欠けていたものであり、今うけているさばき—ききん—によって奪われることを恐れていた。彼らは神の恵みや恵みのために祈らなかった。神が悔い改めを与え、彼らの罪を赦し、その怒りを取り去られるように。ただ神が彼らから穀物と酒を取り去られないように*と。注。肉的な心は神への祈りにおいて世的なあわれみのみを渇望し、世的なさばき以外恐れず、それ以外のものには感覚がない。
-
彼らは改革を装ったが、それも真実ではなかった（ホ 7:16）。ここに、(1) イスラエルの罪。彼らは帰る。すなわち、まるで立ち返るかのように振る舞う。悔い改め、自分の行いを改めるかのように装う。しかし何もしない。神に帰らず、忠誠に立ち返らない。しかし神は言われる（エレミヤ 4:1）、イスラエルよ、もしあなたが立ち返るなら、わたしに立ち返れ。わたしに向かって向くだけでなく、わたしに立ち返れ。彼らのこの偽りは彼らを偽りの弓のようにする。それは仕事にふさわしいように見え、それに従って引かれるが、力が加えられるとき、弓も弦も切れ、矢は的へ飛ぶ代わりに射手の足元に落ちる。彼らの悔い改めと改革への試みはそのようなものであった。(2) イスラエルの君たちの罪。彼らに課されるのはその舌の激しい怒り。邪魔されたとき、神と神の摂理に、そして周囲のすべてに文句を言う。君たちは自分の言いたいことを言ってよいと思い、怒鳴り散らし、のろい、悪態をつき、思うままに呼び名をつけることが彼らの特権であると思う。しかし、彼らより上に彼らの舌の激しい怒りについて彼らを呼び出し、彼ら自身の舌を彼らの上に落ちさせる神がおられることを知れ。(3) イスラエルとその君たちの罪のための刑罰。君たちについては、*つるぎに倒れる。敵のものか、自分の民のものか。ある者は一方から、ある者は他方から。そしてこれはエジプトの地での彼らの嘲笑となる。*彼らが助けを求めてエジプトに逃れるとき（ホ 7:11）。彼らの罪と刑罰は周囲のすべての者にとって笑いものとする。注。神に対する扱いにおいて不信実で欺く者、また人々に対する行いにおいて激しく横暴な者は、正当に隣人たちの嘲笑とされる。彼らは自分自身を滑稽なものとするからである。
英文原文
The Crimes of the People; Infatuation of Ephraim; Ephraim's Obstinate Rebellion; Ephraim's Hypocrisy (750 BC)
⁸ Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.
⁹ Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not.
¹⁰ And the pride of Israel testifieth to his face: and they do not return to the LORD their God, nor seek him for all this.
¹¹ Ephraim also is like a silly dove without heart: they call to Egypt, they go to Assyria.
¹² When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.
¹³ Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.
¹⁴ And they have not cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me.
¹⁵ Though I have bound and strengthened their arms, yet do they imagine mischief against me.
¹⁶ They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.
Having seen how vicious and corrupt the court was, we now come to enquire how it is with the country, and we find that to be no better; and no marvel if the distemper that has so seized the head affect the whole body, so that there is no soundness in it; the iniquity of Ephraim is discovered, as well as the sin of Samaria, of the people as well as the princes, of which here are divers instances.
I. They were not peculiar and entire for God, as they should have been, Ho 7:8. 1. They did not distinguish themselves from the heathen, as God had distinguished them: Ephraim, he has mingled himself among the people, has associated with them, and conformed himself to them, and has in a manner confounded himself with them and lost his character among them. God had said, The people shall dwell alone; but they mingled themselves with the heathen and learned their works, Ps 16:35. They went up and down among the heathen, to beg help of one of them against another (so some); whereas, if they had kept close to God, they would not have needed the help of any of them. 2. They were not entirely devoted to God: Ephraim is a cake not turned, and so is burnt on one side and dough on the other side, but good for nothing on either side. As in Ahab's time, so now, they halted between God and Baal; sometimes they seemed zealous for God, but at other times as hot for Baal. Note, It is sad to think how many, who, after a sort, profess religion, are made up of contraries and inconsistencies, as a cake not turned, a constant self-contradiction, and always in one extreme or the other.
II. They were strangely insensible of the judgments of God, which they were under, and which threatened their ruin, Ho 7:9. Observe, 1. The condition they were in. God was not to them, in his judgments, as a moth and as rottenness; they were silently and slowly drawing towards the ruin of their state partly by the encroachments of foreigners upon them: Strangers have devoured his strength, and eaten him up; they have wasted his wealth and treasure, lessened his numbers, and consumed the fruits of the earth. Some devoured them by open wars (as 2Ki 13:7, when the king of Syria made them like the dust by threshing), others by pretending treaties of peace and amity, in which they extorted abundance of wealth from them, and made them pay dearly for that which did them no good, but which afterwards they paid more dearly for, as 2Ki 16:9. This Ephraim got by mingling with the heathen, and suffering them to mingle with him; they devoured that which he rested upon and supported himself with. Note, Those that make not God their strength (Ps 52:7) make that their strength which will soon be devoured by strangers. They were thus reduced partly by their own mal-administrations among themselves: Yea, gray hairs are here and there upon him (are sprinkled upon him, so the word is), that is, the sad symptoms of a decaying declining state, which is waxing old and ready to vanish away, and the effects of trouble and vexation. Cura facit canos—Care turns gray. The almond-tree does not as yet flourish, but it begins to turn colour, which speaks aloud to him that the evil days are coming, and the years of which he shall say, I have no pleasure in them, Ec 12:1,5. 2. Their regardlessness of these warnings: He knows it not; he is not aware of the hand of God gone out against him; it is lifted up, but he will not see, Isa 26:11. He does not know how near his ruin is, and takes no care to prevent it. Note, Stupidity under less judgments is a presage of greater coming.
III. They went on frowardly in their wicked ways, and were not reclaimed by the rebukes they were under (Ho 7:10): The pride of Israel still testifies to his face, as it had done before (Ho 5:5); under humbling providences their hearts were still unhumbled, their lusts unmortified; and it is through the pride of their countenance that they will not seek after God (Ps 10:4); they do not return to the Lord their God by repentance and reformation, nor do they seek him by faith and prayer for all this; though they suffer for going astray from him, though it can never be well with them till they come back to him, and though they have in vain sought to others for relief, yet they think not of applying to God.
IV. They were infatuated in their counsels, and took very wrong methods when they were in distress (Ho 7:11,12): Ephraim is like a silly dove without heart. To be harmless as a dove, without gall, and not to hurt or injure others, is commendable; but to be sottish as a dove, without heart, that knows not how to defend herself and provide for her own safety, is a shame.
1. The silliness of this dove is, (1.) That she laments not the loss of her young that are taken from her, but will make her nest again in the same place; so they have their people carried away by the enemy, and are not affected with it, but continue their dealings with those that deal barbarously with them. (2.) That she is easily enticed by the bait into the net, and has no heart, no understanding, to discern her danger, as many other fowls do, Pr 1:17. She hastes to the snare, and knows not that it is for her life (Pr 7:23); so they were drawn into leagues with neighbouring nations that were their ruin. (3.) That, when she is frightened, she has not courage to stay in the dove-house, where she is safe, and under the careful protection of her owner, but flutters and hovers, seeking shelter first in one place, then in another, and thereby exposes herself so much the more; so this people, when they were in distress, sought not to God, did not fly like the doves to their windows where they might have been secured from all the birds of prey that struck at them, but threw themselves out of God's protection, and then called to Egypt to help them, and went in all haste to Assyria, to seek for that aid in vain which they might, by repentance and prayer, have found nearer home, in their God. Note, It is a silly senseless thing for those who have a God in heaven to trust to creatures for the refuge and relief which are to be had in him only; and those that do so are a people of no understanding, they are without heart. Now,
2. See what becomes of this silly dove (Ho 7:12): When they shall go to Egypt and Assyria, I will spread my net upon them. Note, Those that will not abide by the mercy of God must expect to be pursued by the justice of God. Here, (1.) They are ensnared: "I will spread my net upon them, bring them into straits, that they may see their folly and think of returning." Note, It is common for those that go away from God to find snares where they expected shelters. (2.) They are humbled; they soar upward, proud of their foreign alliances and confiding in them; but I will bring them down, let them fly ever so high, as the fowls of heaven, that are shot flying. Note, God can and will bring those down that exalt themselves as the eagle, Ob 1:3,4. (3.) They are made to smart for their folly: I will chastise them. Note, The disappointments we meet with in the creature, when we put a confidence in it, are a necessary chastisement, or discipline, that we may learn to be wiser another time. (4.) In all this the scripture is fulfilled. It is as their congregation has heard; they have been many a time told by the word of God, read, and preached, and sung, in their religious assemblies, that "vain is the help of man, that in the son of man there is no help; they have heard both from the law and from the prophets what judgments God would bring upon them for their wickedness; and as they have heard now they shall see, they shall feel." Note, It concerns us to take notice of the word of God which we hear from time to time in the congregation, and to be governed by it, for we must shortly be judged by it; and it will justify God in the condemnation of sinners, and aggravate it to them, that they have had plain public warning given them of it; it is what their congregation has heard many a time, but they would not take warning. "Son, remember thou wast told what would come of it; and now thou seest they were not vain words." See Zec 1:6.
V. They revolted from God and rebelled against him, notwithstanding the various methods he took to retain them in their allegiance, Ho 7:13-15. Here observe,
1. How kindly and tenderly God had dealt with them, as a gracious sovereign towards a people dear unto him, and whose prosperity he had much at heart. He had redeemed them (Ho 7:13), brought them, at first, out of the land of Egypt, and, since, delivered them out of many a distress. He had bound and strengthened their arms, Ho 7:15. When their power was weakened, like an arm broken or out of joint, God set it again, and bound it, as a surgeon does a broken bone, to make it knit. God had given Israel victories over the Syrians (2Ki 13:16,17), had restored their coast (2Ki 14:25,26), had girded them with strength for battle. "Though I have chastened them" (so the margin reads it), "sometimes corrected them for their faults and thereby taught them, at other times strengthened their arms and relieved them, though I have used both fair means and foul to work upon them, it was all to no purpose; they were mercy-proof and judgment-proof."
2. How impudent their conduct had been towards him notwithstanding, which is described here for the conviction and humiliation of all those who have gone on in any way of wickedness, that they may see how exceedingly sinful their sin is, how heinous, how the God of heaven interprets it, how he resents it. (1.) He had courted them to him, and taken them into covenant with himself; but they fled from him, as if he had been their dangerous enemy who had always approved himself their faithful friend. They wandered from him, as the silly dove from her nest, for those who forsake God will find no rest nor settlement in the creature, but wander endlessly. They fled from God when they forsook the worship of him, and ran away from his service, and withdrew themselves from their allegiance to him. (2.) He had given them his laws, which were all holy, just, and good, by which he designed to keep them in the right way; but they transgressed against him; they sinned with a high hand and a stiff neck, wilfully and presumptuously (so the words signifies); they broke through the fence of the divine law, and therein thwarted the design of the divine love. (3.) He had made known his truths to them, and given them all possible proofs of the sincerity of his good-will to them; and yet they spoke lies against him. They set up false gods in competition with him; they denied his providence and power; thus they belied the Lord, Jer 5:12. They rejected his messages sent them by his prophets, and said that they should have peace, though they went on in sin, directly against what he said. In their hypocritical professions of religion, shows of devotion, and promises of amendment, they lied to the Lord, which he took as lying against him. (4.) He was their rightful Lord and King, and had always ruled in Jacob with equity, and for the public good; and yet they rebelled against him, Ho 7:14. They not only went off from him, but took up arms against him, would have deposed him if they could and set up another. (5.) He designed well for them, but they imagined mischief against him, Ho 7:15. Sin is a mischievous thing; it is mischief against God, for it is treason against his crown and dignity; not that the sinners can do any thing to hurt their Creator (as one of the ancients observes on these words), but what they can they do; and it is so much the worse when it is not done by surprise, or through inadvertency, but designedly and with contrivance. The Jews have a saying, which Dr. Pocock quotes here, The thoughts of transgression are worse than the transgression. The designing of mischief is doing it, in God's account. Compassing and imagining the death of the king is treason by our law. Those that imagine an evil thing, though it prove a vain thing (Ps 2:1), will be reckoned with for the imagination.
3. How they shall be punished for this (Ho 7:13): Woe unto them! for they have fled from me. Note, Those who flee from God have woes sent after them, and are, without doubt, in a woeful case. The wrath of God is revealed from heaven against them; the word of God says, Woe to them! And observe what follows immediately, Destruction unto them! Note, The woes of God's word have real effects; destruction makes them good. The judgments of his hand shall verify the judgments of his mouth. Those whom he curses, and pronounces woeful, they are cursed, they are woeful indeed.
VI. Their shows of devotion and reformation were but shows, and in them they did but mock God.
1. They pretended devotion, but it was not sincere, Ho 7:14. When the hand of God had gone forth against them they made some sort of application to him. When he slew them, then they sought him. Lord, in trouble have they visited thee. But it was all in hypocrisy. (1.) When they were under personal troubles, and called upon God in secret, they were not sincere in that: They have not cried unto me with their heart, when they howled upon their beds. When they were chastened with pain upon their beds, and the multitude of their bones with strong pains, perhaps ill of the wounds they received in war, they cried, and groaned, and complained in the forms of devotion, and, it may be, they used many good words, proper enough for the circumstances they were in; they cried, God help us, and, Lord, look upon us. But they did not cry with their heart, and therefore God reckons it as no crying to him. Moses is said to cry unto God when he spoke not a word, only his heart prayed with faith and fervency, Ex 14:15. These made a great noise, and said a great deal, and yet did not cry to God, because their hearts were not right with him, not subjected to his will, devoted to his honour, nor employed in his service. To pray is to lift up the soul to God, this is the essence of prayer. If this be not done, words, though ever so well chosen, are but wind; but, if it be, it is an acceptable prayer, though the groanings cannot be uttered. Note, Those do not pray to God at all that do not pray in the spirit. Nay, God is so far from approving their prayer and accepting it that he calls it howling. Some think it intimates the noisiness of their prayers (they cried to God as they used to cry to Baal, when they thought he must be awakened), or the brutish violent passions which they vented in their prayers; they snarled at the stone, and howled under the whip, but regarded not the hand. Or it denotes that their hypocritical prayers were so far from being pleasing to God that they were offensive to him; he was angry at their prayers. The songs of the temple shall be howlings, Am 8:3. God will be so far from pitying them that he will justly laugh at their calamity, who have so often laughed at his authority. (2.) When they were under public troubles, and met together to implore God's favour, in that also they were hypocritical; they assembled themselves, for fashion-sake, because it was usual to call a solemn assembly in times of general mourning, Zep 2:1. But it was only to pray for corn and wine that they came together, which were the things they wanted, and feared being deprived of by the want of rain, the judgment they now laboured under. They did not pray for the favour or grace of God, that God would give them repentance, pardon their sins, and turn away his wrath, but only that he would not take away from them their corn and wine. Note, Carnal hearts, in their prayers to God, covet temporal mercies only, and dread and deprecate no other but temporal judgments, for they have no sense of any other.
2. They pretended reformation, but neither was that sincere, Ho 7:16. Here is, (1.) The sin of Israel: They return, that is, they make as if they would return; they pretend to repent and amend their doings, but they make nothing of it; they do not come home to God nor return to their allegiance, whereas God says (Jer 4:1), If thou wilt return, O Israel! return to me; do not only turn towards me, but return to me. This dissimulation of theirs makes them like a deceitful bow, which looks as if it were fit for business, and is bent and drawn accordingly, but, when strength comes to be laid to it, either the bow or the string breaks, and the arrow, instead of flying to the mark, drops at the archer's foot. Such were their essays towards repentance and reformation. (2.) The sin of the princes of Israel. That which is charged upon them is the rage of their tongue, quarrelling with God and his providence and with all about them when they are crossed. Princes think they may say what they will, and that it is their prerogative to huff and bluster, to curse and rail, and to call names at their pleasure, but let them know there is a God above them that will call them to an account for the rage of their tongues and make their own tongues to fall upon them. (3.) The punishment of Israel and their princes for their sin. As for the princes, they shall fall by the sword either of their enemies or of their own people, some by one and some by the other; and this shall be their derision, this is that for which they shall be derided in the land of Egypt, when they flee to the Egyptians for succour, Ho 7:11. Their sin and punishment shall make them a laughing-stock to all about them. Note, Those that are treacherous and deceitful in their dealings with God, and passionate and outrageous in their conduct towards men, will justly be made a derision to their neighbours, for they make themselves ridiculous.
この章において次のものがある。I. イスラエルに対する一般的な告訴。神の彼らへの恵みの道を妨げた重罪と不正行為について（Ho 7:1,2）。II. 特定の告発。1. 宮廷について—王、君たち、裁判官（Ho 7:3-7）。2. 田舎について。エフライムはここで国々に同調すること（Ho 7:8）、神のさばきの下での無感覚と愚かさ（Ho 7:9-11）、その恵みに対する神への不感謝（Ho 7:13）、そのさばきの下での矯正不能さ（Ho 7:14）、神への軽蔑（Ho 7:15）、および神に立ち返るという口実における偽善で告発される（Ho 7:16）。彼らはまた彼らをへりくだらせる厳しい懲らしめで脅され（Ho 7:12）、もしそれが効を奏さなければ、完全な滅びで、特にその君たちについて（Ho 7:16）。