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英文原文
This chapter, as that before, divides itself into the sins and punishments of Israel; every verse almost declares both, and all to bring them to repentance. When they saw the malignant nature of their sin, in the descriptions of that, they could not but be convinced now much it was their duty to repent of what was so bad in itself; and when they saw the mischievous consequences of their sin, in the predictions of them, they could not but see how much it was their interest to repent for the preventing of them. I. The sin of Israel is here set forth, 1. In many general expressions, Ho 8:1,3,12,14. 2. In many particular instances; setting up kings without God (Ho 8:4), setting up idols against God (Ho 8:4-6), and courting alliances with the neighbouring nations, Ho 8:8-10. 3. In this aggravation of it, that they still kept up a profession of religion and relation to God, Ho 8:2,13,14. II. The punishment of Israel is here set forth as answering to the sin. God would bring an enemy upon them, Ho 8:1,3. All their projects should be blasted, Ho 8:7. Their confidence both in their idols and in their foreign alliances should disappoint them, Ho 8:6,8,10. Their strength at home should fail them, Ho 8:14. Their sacrifices should have no reckoning made of them, and their sins should have a reckoning made for them, Ho 8:13.
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Sin and Punishment of Israel; Crimes Charged against Israel; Sottish Idolatry of Israel (745 BC)
以色列的罪與刑罰；對以色列的控訴；以色列愚蠢的拜偶像（主前745年）
¹ 你用口吹角！敵人必如鷹速攻耶和華的家，因為他們違背我的約，干犯我的律法。 ² 他們必呼叫我說：「我的神啊，我們認識你了。」 ³ 以色列丟棄良善，敵人必追逼他。 ⁴ 他們立君王，卻不是出於我；他們立首領，我卻不知道。他們用金銀為自己製造偶像，以致被剪除。 ⁵ 撒瑪利亞啊，你的牛犢已經丟棄你；我的怒氣向他們發作。他們要到幾時方能無罪呢？ ⁶ 這牛犢也是出於以色列，是匠人造的，並不是神。撒瑪利亞的牛犢必被打碎。 ⁷ 他們所種的是風，所收的是暴風；禾稼不發長，不結實；即使結實，外邦人必吞吃。
此處的責備和威脅，是以吩咐先知「用口吹角」（何八1）作為引言——藉此召集嚴肅的聚會，使眾人都留意他所要傳遞的信息，並從中得著警戒。他必須吹響警號，必須奉神的名向這悖逆的國民宣戰。仇敵正以迅速和猛烈來奪取他們的地，他必須喚醒他們去預料這事。如此，先知要盡守望者的本分——當他看見圍攻者發動攻擊時，要以角聲召喚被圍困的人拿起兵器（結三十三3）。先知要「揚起聲來好像吹角」（賽五十八1），百姓也要「聽角的聲音」（耶六17）。如今，
一、此處有針對他們作為罪人——作為背叛主權之主的叛徒和叛逆者——所列的總體控訴。1. 他們「違背我的約」（何八1）。他們不僅違背了誡命（每一項罪都如此），更是「違背了約」；他們犯了那些破壞原始契約的罪；他們背棄了效忠，又以屬靈的淫行破壞了婚約；他們實際上已宣告不願再作神的子民，也不願以祂為他們的神——這就是「違背約」。他們不但行了愚昧的事，更行了詭詐。2. 他們在許多具體的事上「干犯我的律法」。神的律法是我們當行的準則；而罪的惡性正是在於它越過了那律法為我們所設的界限。3. 他們「丟棄良善」。他們「放棄」並「拒絕」了那良善的——就是神自己；有人如此理解，也十分貼切。祂是良善的，又行良善的事，又是我們的良善。「除了神以外，沒有一位是良善的」——祂是一切良善的源頭。他們「丟棄了祂」，不願再與祂有任何相干。神正任憑他們歸於毀滅，在此說明瞭原因。注意，神從不丟棄任何人，除非他們先丟棄祂。或者照我們所讀的，他們「丟棄了良善的事」——他們丟棄了對神的事奉和敬拜，這實際上就是「丟棄神」。他們丟棄了使人被稱為良善的；他們丟棄了對神的敬畏、對人的尊重，以及一切德行和誠實的觀念。請留意，「他們違背我的約」——事情終究到了這個地步；因為「他們干犯我的律法」。違背誡命為違背約鋪了路；他們行了那事，因為他們「丟棄了良善」——這正是起初的開端。他們「不再有智慧行善」，然後便全然敗壞了（詩三十六3）。請看背道的方法：人首先丟棄良善；然後那些疏忽為過犯開了路；而頻繁的、實際上違背神律法的罪，至終把人帶到對祂聖約的習慣性背棄。當人丟棄禱告、聽道、守安息日，以及其他良善的事時，他們正走在全然離棄神的大道上。
二、此處有因他們的罪而發出震怒和毀滅的總體威脅：「敵人必如鷹攻擊耶和華的家」，並且（何八3）「必追逼他」。若將「耶和華的家」理解為耶路撒冷的聖殿，那麼前來攻擊它的鷹，就必是指西拿基立——他曾攻取猶大一切堅固城，圍攻耶路撒冷（無疑也覬覦耶和華的殿，要將之毀壞，如同他對待別國之神的廟宇一樣）——或是指尼布甲尼撒——他燒毀了聖殿，掠奪了殿中的器皿。但若將這話理解為指向十支派國度被亞述王所滅，我們就當認為，那作為以色列人——「兒子的名分、榮耀、諸約都是他們的」——的百姓整體，在此被稱為「耶和華的家」。他們以為自己如此的身分便是他們的保護；但先知受指示告訴他們：如今他們既已失去了宗教的生命和精意，雖然仍保留了其名稱和形式，他們不過如同一具屍首，鷹和其他食肉之鳥必聚集到那裏。仇敵必「如鷹」追逼他們——如此迅速、如此有力、如此猛烈。注意，那破壞與神之友誼之約的人，便使自己暴露在四圍一切的敵意之下，使自己成為廉價而容易的獵物；他們曾作「耶和華的家」、作祂活的殿，這也不能成為他們的藉口或避難所（參摩三2）。
三、此處有百姓在患難困苦中對與神關係的虛假宣稱（何八2）：「以色列必呼叫我」——或是在他們受到這些審判的威脅之時，想要以此求免，或是在審判臨到他們之時轉向神求拯救，「在神的懲治臨到之時傾吐禱告」——他們要辯稱在他們中間「神是被人認識的」，祂的「名為大」（詩七十六1），在急難中假裝有那種他們在興盛之時所「不」渴慕、反倒「藐視」的對神道路的認識。他們那時要呼叫神，要稱祂為他們的神，並且（如同厚顏的乞丐）要告訴祂他們與祂十分熟識，早已認識祂。注意，有許多人在行為上否認神、不認神，卻為了一時的需要而宣稱他們「認識祂」，他們對祂的認識比他們某些鄰舍還多。但一個人若能說「我的神啊，我認識你」，卻不能說「我的神啊，我愛你」、「我的神啊，我事奉你，專一倚靠你」，這於他有何益處呢？
四、此處有先知奉神的名對他們的勸責（何八5）：「他們要到幾時方能無罪呢？」這不是指絕對的無罪（那是罪人永不能達到的）；而是他們要到幾時才悔改歸正，才在這事上成為無辜、脫離拜偶像之罪呢？他們與偶像結了婚；他們要到幾時才從其中斷奶，才「能脫離它們」呢？（也可如此譯）。這表明習慣於罪使人在其中難以割捨。要從那久已沉溺其中的肉體或靈性的污穢中得潔淨，實在不易。但神說話，如同祂覺得時日已久，直等到罪人丟棄自己的罪孽而開始過新的生活。祂抱怨他們的頑梗；正是這使祂對他們的怒氣持續燃燒——只要他們從那些點燃怒氣的罪中「達到無辜」，怒氣便會很快轉離。他們在患難中呼喊：「神要到幾時才以憐憫的途徑歸回我們呢？」卻不聽見祂問：「他們要到幾時才以盡本分的途徑歸向神呢？」
五、此處有一些具體的罪，是他們被控告、被定為愚昧、被警告有致命後果的，也是神的「怒氣向他們發作」的原因。
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在民事上。他們「立君王卻不是出於神」，並且藐視祂（何八4）。他們從前棄絕撒母耳——那時主是他們的王——揀選掃羅，為要「像列國一樣」時，正是如此行。他們從前背棄對大衛家的效忠、立耶羅波安時，也是如此行——其中雖然成就了神隱密的旨意，卻不以求祂的榮耀為目標，也不求問祂的神諭，也不藉禱告尋求祂的引導，也不顧念祂的護佑，倒是隨自己的私意，被自己情慾的衝動所驅使。如今在何西阿說預言之時前後，他們也是如此行——那時似乎「立君王」又再廢黜他們，已成為時髦，全看爭奪王位者能否得勢而定（王下十五8等）。注意，當我們辦事之時和辦事之中不尋求神、在一切所行的事上不認祂，就不能指望在我們的事上得著安慰和亨通：「他們立君王，我卻不知道」——就是說，我不是從他們那裏得知這事的，他們沒有「從我口中求問」是否可以合法如此行，或如此行對他們是否最好，雖然他們有先知和神諭可以請教。他們「不仰望以色列的聖者」（賽三十一1）。首領們也沒有像耶弗他那樣——他在承擔治理之先，在米斯巴「將他一切話陳明在耶和華面前」（士十一11）。注意，那受託辦理公眾事務、特別是受託揀選和任命官長的人，當在其中帶上神——藉著尋求祂的引導、以祂的榮耀為目標。
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在宗教的事上他們行得更糟；因為他們「與神對抗設立牛犢」——與祂爭競並與祂相悖。「他們用神所賜給他們、為他們增多的金銀，本當用以事奉和尊榮祂，卻『為自己製造了偶像』。」他們稱之為「神」（王上十二28：「以色列啊，這就是領你出埃及地的神！」），神卻稱之為「偶像」——這字的意思是「憂患」或「煩惱」，因為它們惹動神的憤怒，又必毀滅敬拜它們的人。「他們用金銀為自己製造了偶像」——原文如此，首先是指他們用金銀所造之神的像，特別是但和伯特利的金牛犢。拜偶像的人在敬拜偶像上不惜花費。但這話也很適用於貪婪之人的屬靈拜偶像：「金銀」就是他們置幸福於其中、繫心於其上、向之致敬、並在其中投靠的神。如今為要向他們指出拜偶像的愚昧，祂告訴他們：
(1) 他們的神從何而來。追溯其根源，便會發現它們不過是他們自己幻想的產物和自己手中的工作（何八6）。他們所敬拜的牛犢在此被稱為「撒瑪利亞的牛犢」，因為大概在亞哈的時代，撒瑪利亞成為王國的京都之後，除了但和伯特利的之外，在那裏也設立了一個牛犢，以便靠近朝廷；或者也許其中一個被搬到那裏去了；因為喜新神的人總還要更新的。如今讓他們思想他們這位神的興起和存在是靠甚麼。[1] 靠他們自己的發明和設立：「這牛犢也是出於以色列」——不是出於以色列的神（祂明文禁止），而是出於以色列；這是他們自己的計謀（有人如此想），不是從任何鄰舍借來的，連埃及人也沒有；因為埃及人雖然敬拜活牛亞皮斯，卻從未敬拜過「金牛犢」；那是出於以色列的；是「他們自己的罪孽」。那麼，出於他們自己計謀的東西，配得他們敬拜嗎？它是「出於以色列」的——就是說，製造它所用的金銀，是藉著攤派從以色列百姓中收聚而來的；藉著捐獻而造的神，實在是貧乏的神。[2] 它歸因於匠人的技巧和勞力（申二十七15）。「是匠人造的，所以它不是神」（何八6）。這是一個極有說服力的、決定性的論證，其推論如此明顯，以致人會以為他們自己的思想也當將此提示給他們，使他們因拜偶像而慚愧。人敬拜那作為神、又以生命和好處賜給他們的，其實是他們自己給了它存在（質料和形式都是），卻不能給它生命——還有甚麼比這更荒謬的呢？被造的神不是神。這是不證自明的真理；然而保羅因傳講「人手所做的不是神」（徒十九26），竟被控為罪犯。而此處，這本當使他們轉離偶像的話，反倒作為他們與偶像不可分解地結合的理由；因此他們不能達到無罪，因為這是「出於他們自己」；他們情願有自己可以隨意對待的神，好使他們自己可以隨意而行。
(2) 他們的神將歸於何處。它們若不是神，便不能長存；不但如此，若它們假稱是神，就必被追討：「撒瑪利亞的牛犢必被打碎」——那些不為前一個論證所折服的人，必被這個說服：它不是神，而是「無益的偶像」（如迦勒底文譯本所稱）。它必「被打得粉碎」，如同窯匠的瓦器，雖然是金牛犢。它必成為「碎片」或「鋸屑」；必成為「蜘蛛網」（耶柔米如此說）。這似乎是指摩西將他當日的金牛犢磨成粉末一事。這牛犢必遭同樣的對待。西拿基立曾誇口他對「撒瑪利亞和她的偶像」所行的事（賽十11）。注意，將任何受造之物神化，便為它的毀滅開了路。他們若用自己的金銀為自己造了器皿和裝飾，也許還可以存留；但他們若以之為神，就必「被打碎」。
(3) 他們的神會將他們帶到何處。偶像被打碎，必使那些倚靠它們的人失望。但那還不是全部：「他們為自己製造偶像，以致被剪除」（何八4）——他們如此濫用的金銀必被剪除（有人如此解），不，他們自己必從神那裏、從自己的地上、從活人之地被剪除。他們的拜偶像必以他們的根除為結局，如同他們故意設計的一樣確定。當這證實是他們罪的結果時，他們所投靠的神能給他們甚麼拯救呢？毫無拯救：「撒瑪利亞啊，你的牛犢已經丟棄你」——它在你急難時不能給你任何幫助，你如今在其中所得的快樂必消失，不再成為你的快樂。那些被公正地交給他們所揀選之神的，必發現它們是「令人愁苦的安慰者」（士十14）。人若不肯放棄對罪的愛和事奉，卻必失去其中一切快樂和利益。撒瑪利亞若對以色列的神忠心守約，祂本可成為她及時大能的幫助；但她所看重過於祂的牛犢，不過是折斷的蘆葦。那些以金銀為神的人，情形也必如此。它必「丟棄」他們，「在發怒的日子不能使他們得益」（結七12）。注意，那任憑自己被欺騙陷入任何拜偶像之事的人，必發現自己在其上受了欺騙。沃爾西樞機曾承認，他若像事奉君王那樣忠心事奉他的神，他的君王就不會像他那樣在他晚年時「丟棄」他。他們在偶像上的失望，以一個比方來說明（何八7），同時表明瞭這一點，以及神因他們拜偶像而加在他們身上的毀滅。[1] 他們因敬拜偶像對自己毫無益處：「他們所種的是風。」他們費了許多心思和花費去製造和敬拜偶像，以此為業，如同農夫撒種為業，盼望從中得著極大的利益，並指望自己能如敬拜偶像的鄰國一樣興盛和得勝。但這一切都是欺騙；這如同「撒風」，不能帶來任何出產；他們「白白勞力」「為風勞力」（傳五16）。他們白費心力，「為虛空使自己疲乏」（哈二13）。以這世界為偶像的人正是如此；他們「眼目注視那不存在的」，那如同風，發出大的聲響，卻沒有任何實質。[2] 他們因此使自己招致毀滅：他們必「收暴風」——極大的旋風（原文如此），必將他們捲走、摔碎。他們不但沒有假神為他們撐腰，反倒使真神與他們為敵；假神的恩惠對他們無益，如同風一般，但祂的怒氣必比旋風加害他們更深。人怎樣撒，也必怎樣收。「若假設有人撒了風，用土蓋上，或暫時將之關住，他還能指望甚麼呢？除了它因被關住、加上一切可能增強其力量的因素，而以更大的數量、更大的暴力再度爆發之外，還能指望甚麼呢？」（Pocock 博士語）。他們指望藉敬拜偶像得著豐盛、平安和勝利，但他們的期望盡歸虛空。他們所撒的永不長起；它「不發長」，不長葉子；或者即使有，「禾稼不結實」；它必如同法老夢中的瘦穗，被「東風」吹焦了，其中一無所有。或者「即使結實」，即使他們一時在拜偶像的道路上亨通，「外邦人必吞吃」；這不但不能給他們任何幫助，反倒成為引誘外邦人來侵的餌，又成為使外邦人富足、使他們更能加害的掠物。注意，事奉偶像乃是不益的服事，黑暗之工是不結果子的；不但如此，至終必是有害的（羅六21）：「那些事的結局就是死。」那「撒罪孽的，收虛妄」；不，那「順著情慾撒種的，必從情慾收敗壞」。罪人的盼望必是欺騙，他們的得利必是網羅。
英文原文
Sin and Punishment of Israel; Crimes Charged against Israel; Sottish Idolatry of Israel (745 BC)
¹ Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.
² Israel shall cry unto me, My God, we know thee.
³ Israel hath cast off the thing that is good: the enemy shall pursue him.
⁴ They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off.
⁵ Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency?
⁶ For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces.
⁷ For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.
The reproofs and threatenings here are introduced with an order to the prophet to set the trumpet to his mouth (Ho 8:1), thus to call a solemn assembly, that all might take notice of what he had to deliver and take warning by it. He must sound an alarm, must, in God's name, proclaim war with this rebellious nation. An enemy is coming with speed and fury to seize their land, and he must awaken them to expect it. Thus the prophet must do the part of a watchman, that was by sound of trumpet to call the besieged to stand to their arms, when he saw the besiegers making their attack, Eze 33:3. The prophet must lift up his voice like a trumpet (Isa 58:1), and the people must hearken to the sound of the trumpet, Jer 6:17. Now,
I. Here is a general charge drawn up against them as sinners, as rebels and traitors against their sovereign Lord. 1. They have transgressed my covenant, Ho 8:1. They have not only transgressed the command (every sin does that), but they have transgressed the covenant; they have been guilty of such sins as break the original contract; they have revolted from their allegiance, and violated the marriage-covenant by their spiritual whoredom; they have, in effect, declared that they will be no longer God's people, nor take him for their God; that is transgressing the covenant. They have not only done foolishly, but have dealt deceitfully. 2. They have trespassed against my law in many particular instances. God's law is the rule by which we are to walk; and this is the malignity of sin, that it trespasses upon the bounds set us by that law. 3. They have cast off the thing that is good. They have put away and rejected good, that is, God himself; so some understand it, and very fitly. He is good, and does good, and is our goodness. There is none good but one, that is God, the fountain of all good. They have cast him off, as not desiring to have any thing more to do with him. God was abandoning them to ruin, and here gives the reason for it. Note, God never casts off any till they first cast him off. Or, as we read it, They have cast off the thing that is good; they have cast off the service and worship of God, which is, in effect, casting God off. They have cast off that which denominates men good; they have cast off the fear of God, and the regard of man, and all sense of virtue and honesty. Observe, They have transgressed my covenant; it has come to this at last; for they trespassed against my law. Breaking the command made way for breaking the covenant; and they did that, for they cast off that which was good; there it began first. They left off to be wise and to do good, and then they went all to naught, Ps 36:3. See the method of apostasy; men first cast off that which is good; then those omissions make way for commissions; and frequent actual transgressions of God's law bring men at length to an habitual renunciation of his covenant. When men cast off praying, and hearing, and sabbath-sanctification, and other things that are good, they are in the high road to a total forsaking of God.
II. Here are general threatenings of wrath and ruin for their sin: The enemy shall come as an eagle against the house of the Lord, and (Ho 8:3) shall pursue him. If by the house of the Lord we understand the temple at Jerusalem, by the eagle that comes against it we must suppose to be meant either Sennacherib, who had taken all the fenced cities of Judah, laid siege to Jerusalem (and, no doubt, aimed at the house of the Lord, to lay that waste, as he had done the temples of the gods of other nations), or Nebuchadnezzar, who burnt the temple and made a prey of the vessels of the temple. But, if we make it to point at the destruction of the kingdom of the ten tribes by the king of Assyria, we must reckon it is the body of that people which as Israelites, to whom pertained the adoption, the glory, and the covenants, is here called the house of the Lord. They thought their being so would be their protection; but the prophet is directed to tell them that now they had lost the life and spirit of their religion, though they still retained the name and form of it, they were but as a carcase to which the eagles and other birds of prey should be gathered together. The enemy shall pursue them as an eagle, so swiftly, so strongly, so furiously. Note, Those who break their covenant of friendship with God expose themselves to the enmity of all about them, to whom they make themselves a cheap and easy prey; and their having been the house of the Lord, and his living temples, will be no excuse nor refuge to them. See Am 3:2.
III. Here is the people's hypocritical claim of relation to God, when they were in trouble and distress (Ho 8:2): Israel shall cry unto me; when either they are threatened with these judgments, and would plead an exemption, or when the judgments are inflicted on them and they apply to God for relief, pouring out a prayer when God's chastening is upon them, they will plead that among them God is known and his name is great (Ps 76:1) and in their distress will pretend to that knowledge of God's ways which in their prosperity they desired not, but despised. They will then cry unto God, will call him their God, and (as impudent beggars) will tell him they are well acquainted with him, and have known him long. Note, There are many who in works deny God, and disown him, yet, to serve a turn, will profess that they know him, that they know more of him than some of their neighbours do. But what stead will it stand a man in to be able to say, My God, I know thee, when he cannot say, "My God, I love thee," and "My God, I serve thee, and cleave to thee only?"
IV. Here is the prophet's expostulation with them, in God's name (Ho 8:5): How long will it be ere they attain to innocency? It is not meant of absolute innocency (that is what the guilty can never attain to); but how long will it be ere they repent and reform, ere they become innocent in this matter, and free from the sin of idolatry? They are wedded to their idols; how long will it be ere they are weaned from them, ere they are able to get clear of them? so it might be rendered. This intimates that custom in sin makes it very difficult for men to part with it. It is hard to cleanse from that filthiness, either of flesh or spirit, which has been long wallowed in. But God speaks as if he thought the time long till sinners cast away their iniquities and come to live a new life. He complains of their obstinacy; it is that which keeps his anger against them burning, which would soon be turned away if they did but attain to innocency from those sins that kindled it. They in trouble cry, How long will it be ere God return to us in a way of mercy? but they do not hear him ask, How long will it be ere they return to God in a way of duty?
V. Here are some particular sins which they are charged with, are convicted of the folly of, and warned of the fatal consequences of, and for which God's anger is kindled against them.
1. In their civil affairs. They set up kings without God, and in contempt of him, Ho 8:4. So they did when they rejected Samuel, in whom the Lord was their king, and chose Saul, that they might be like the nations. So they did when they revolted from their allegiance to the house of David, and set up Jeroboam, wherein, though they fulfilled God's secret counsel, yet they aimed not at his glory, nor consulted his oracle, nor applied to him by prayer for direction, nor had any regard to his providence, but were led by their own humour and hurried on by the impetus of their own passions. So they did now about the time when Hosea prophesied, when it seems to have grown fashionable to set up kings, and depose them again, according as the contenders for the crown could make an interest, 2Ki 15:8, etc. Note, We cannot expect comfort and success in our affairs when we go about them, and go on in them, without consulting God and acknowledge not him in all our ways: "They set up kings, and I knew it not, that is, I did not know it from them, they did not ask counsel at my mouth, whether they might lawfully do it or whether it would be best for them to do it, though they had prophets and oracles with whom they might have advised." They looked not to the Holy One of Israel, Isa 31:1. Nor did the princes do as Jephthah, who, before he took upon him the government, uttered all his words before the Lord in Mizpeh, Jdg 11:11. Note, Those that are entrusted with public concerns, and particularly with the election and nomination of magistrates, ought to take God along with them therein, by desiring his direction and designing his honour.
2. In their religious matters they did much worse; for they set up calves against God, in competition with him and contradiction to him. "Of their silver and their gold which God gave them, and multiplied to them, that they might serve and honour him with them, they have made them idols." They called them gods (1Ki 12:28, Behold thy gods, O Israel!) but God calls them idols; the word signifies griefs, or troubles, because they are offensive to God and will be ruining to those that worship them. Their silver and their gold they have made to them idols; so the words are, referring primarily to the images of their gods, which they made of gold and silver, especially the golden calves at Dan and Bethel. Idolaters spare no cost in worshipping their idols. But they are very applicable to the spiritual idolatry of the covetous: Their silver and their gold are the gods they place their happiness in, set their hearts upon, to which they pay their homage, and in which they put their confidence. Now, to show them the folly of their idolatry, he tells them,
(1.) Whence their gods came. Trace them to their original, and they will be found the creatures of their own fancies and the work of their own hands, Ho 8:6. The calf they worshipped is here called the calf of Samaria, because it is probable that when Samaria, in Ahab's time, became the metropolis of the kingdom, a calf was set up there to be near the court, besides those at Dan and Bethel, or perhaps one of those was removed thither; for those that are for new gods will still be for newer. Now let them consider what this god of theirs owed its rise and being to. [1.] To their own invention and institution: From Israel was it also, not from the God of Israel (he expressly forbade it), but from Israel; it was a device of their own (some think), not borrowed from any of their neighbours, no, not from the Egyptians, for, though they worshipped Apis in a living cow, they never worshipped a golden calf; that was from Israel; it was their own iniquity. Now could that be worthy of their worship which was a contrivance of their own? It was from Israel, that is, the gold and silver of which it was made were collected from the people of Israel by a brief: it was a poor god that was framed by contribution. [2.] It was owing to the skill and labour of the craftsman, De 27:15. The workmen made it, therefore it is not God, Ho 8:6. This is a very cogent conclusive argument, and the inference so very plain that one would think their own thoughts should have suggested it to them, so as to make them ashamed of their idolatry. What can be more absurd than for men to worship that as a god, giving being and good to them, which they themselves gave being to (both matter and form), but could not give life to? A made god is no God. This is a self-evident truth; and yet St. Paul was accused as a criminal for preaching that those are no gods which are made with hands, Ac 19:26. And, here, this which should have turned them from their idols comes in as a reason why they were inseparably wedded to them; therefore they could not attain to innocency because it was from themselves; they were willing to have gods of their own to do what they pleased with, that they themselves might do what they pleased.
(2.) What their gods would come to. If they are not gods, they will not last; nay, if they pretend to be gods, they will be reckoned with: The calf of Samaria shall be broken to pieces, and those that would not yield to the force of the former argument shall be convinced by this that it is not God, but an unprofitable idol, as the Chaldee calls it. It shall be broken to shivers, like a potter's vessel, though it be a golden calf. It shall be chips or saw-dust; it shall be a spider's web; so St. Jerome. It seems to allude to Moses's grinding to powder the golden calf that was in his time. This shall be served as that was. Sennacherib boasted what he had done to Samaria and her idols, Isa 10:11. Note, Deifying any creature makes way for the destruction of it. If they had made vessels and ornaments for themselves of their silver and gold, they might have remained; but, if they make gods of them, they shall be broken to pieces.
(3.) What their gods would bring them to. The breaking of them to pieces would be a disappointment to those who trusted in them. But that was not all: They have made to themselves idols, that they may be cut off (Ho 8:4), that their gold and silver, which they so abused, may be cut off (so some take it), nay, that they may themselves be cut off from God, from their own land, from the land of the living. Their idolatry will as certainly end in their extirpation as if they had purposely designed it. And, when this proves to be the effect of their sin, what relief will they have from the gods wherein they trusted? None at all: "Thy calf, O Samaria! has cast thee off; it cannot give thee any help in thy distress, and the pleasure thou now takest in it will vanish, and be no pleasure to thee." Those that were justly sent to the gods whom they had chosen found them miserable comforters, Jdg 10:14. If men will not quit the love and service of sin, yet they shall certainly lose all the delights and profits of it. If Samaria had continued firm and faithful to the God of Israel, he would have been a present powerful help to her; but the calf she preferred before him was a broken reed. The case will be the same with those that make their silver and their gold their god. It will cast them off, and not profit them in the day of wrath, Eze 7:12. Note, Those that suffer themselves to be deceived into any idolatries will certainly find themselves deceived in them. Cardinal Wolsey owned that if he had served his God as faithfully as he had served his prince he would not have cast him off, as his prince did, in his old age. Their disappointment in their idols is illustrated (Ho 8:7) by a similitude which intimates both that and the destruction which God brought upon them for their idolatry. [1.] They got no good to themselves by worshipping idols: They have sown the wind. They have put themselves to a great deal of trouble and expense to make and worship their idols, have made a business of it as much as the husbandman does of sowing his corn, in expectation of reaping some mighty advantage from it, and that they should be as prosperous and victorious as the neighbouring nations were, that worshipped idols. But it is all a cheat; it is like sowing the wind, which can yield no increase; they labour in vain, labour for the wind, Ec 5:16. They take great pains to no purpose, and weary themselves for very vanity, Hab 2:13. Those that make an idol of this world do so; they set their eyes on that which is not, which, like the wind, makes a great noise, but has nothing substantial in it. [2.] They brought ruin upon themselves by it: They shall reap the whirlwind, a great whirlwind (so the word signifies), which shall hurry them away and dash them to pieces. They not only have not their false gods for them but they set the true God against them; their favour will stand them in no more stead than the wind, but his wrath will do them more mischief than a whirlwind. As a man sows, so shall he reap. "If it may be supposed that a man should sow the wind, and cover it with earth, or keep it there for a while penned up, what could he expect but that it should be forced by its being shut up, and the accession of what might increase its strength, to break forth again in greater quantities with greater violence?" So Dr. Pocock. They promise themselves plenty, peace, and victory, by worshipping idols, but their expectations come to nothing. What they sow never comes up; it has no stalk, no blade, or, if it have, the bud shall yield no meal; it shall be as the thin ears in Pharaoh's dream, that were blasted with the east wind, and there was nothing in them. Or if it yield, if they do prosper for a while in their idolatrous courses, the strangers shall swallow it up; it shall be so far from doing them any service that it shall be but as a bait to invite strangers to invade them, and as a spoil to enrich those strangers and enable them to do so much the more mischief. Note, The service of idols is an unprofitable service, and the works of darkness are unfruitful; nay, in the end they will be pernicious. Ro 6:21, The end of those things is death. Those that sow iniquity reap vanity: nay, those that sow to the flesh, reap corruption. The hopes of sinners will be cheats, and their gains will be snares.
8-14
The Sins of Israel; The Crimes of the People (745 BC)
以色列的罪惡；百姓的罪行（主前745年）
⁸ 以色列被吞吃；如今他們必在列國中如同無人喜悅的器皿。
⁹ 他們投奔亞述，如同獨行的野驢；以法蓮賄賂朋黨。
¹⁰ 他們雖在列邦中賄買人，現在我卻要聚集他們；他們因君王和首領所加的重擔，必稍覺悲哀。
¹¹ 因為以法蓮為贖罪築了許多祭壇，這些祭壇必使他犯罪。
¹² 我為他寫了律法萬條，他卻以為與他毫無關係的異端。
¹³ 至於獻給我的祭物，他們自食其肉；但耶和華不悅納他們；現在他必記念他們的罪孽，追討他們的罪惡：他們必歸回埃及。
¹⁴ 以色列忘記了他的創造主，建造宮殿；猶大增加了堅固城；我卻要降火在他的城邑，燒滅其中的宮殿。
以色列的尊榮和福分在於：他們只有一位神可以信靠，祂在一切困境中全然充足；只有一位神可以事奉，祂全然配得他們一切的虔誠。但他們的罪惡、愚昧和羞恥在於：他們身在福中不知福，為虛謊的虛無離棄了自己的福分；因為——
一、他們廣結盟約（何8:9）：他們賄賂朋黨——或（如旁注所讀）他們賄買了愛情。 他們花極大代價去收買周圍列國的友誼——那些本來對他們毫無情分、也根本不想與他們有什麼瓜葛的列國，除了照示劍人的原則——他們的牲畜和財物豈不都歸我們嗎？（創34:23）。以色列若保持自己特有的尊榮，周圍的列國必繼續欽佩他們為有智慧、有聰明的百姓；但當他們褻瀆了自己的冠冕，鄰舍就鄙視他們，他們在其中毫無利益可言，除非花大價錢買。然而那些在鄰舍中除了用錢買來的之外沒有任何愛情、愛侶的人，必定行為敗壞。請看： 1. 以色列在列國中所受的鄙視（何8:8）：以色列被吞吃——被外人吞噬；他們的地被吞吃（何8:7），他們自己也是；他們因貧窮而完全喪失了信譽和名聲，如同破產的商人，所以他們在列國中如同無人喜悅的器皿——卑賤的器皿（提後2:20），被人藐視的破器皿（耶22:28）。他們的鄰舍中沒有一人看重他們，也沒有一人願意與他們有任何來往。注意：那些曾認信宗教的人，若墮落而變為不敬虔，就比一切人更為卑賤。鹽若失了味，只好丟在外面被人踐踏。或者這表明他們將在列國中被分散和擄掠；他們在其中必又貧窮、又為囚——誰會喜悅這樣的人呢？ 2. 儘管如此，以色列仍在列國面前獻殷勤（何8:9）：他們投奔亞述，去拉攏亞述王來幫助他們；在此他們如同獨行的野驢——愚昧、任性、不受約束；他們要自行其是，什麼也不能約束他們——不，連神律法的嚼環也不能；什麼也不能使他們轉回——不，連神忿怒的刀劍也不能。他們獨斷獨行，結果如同獨行的野驢，必更容易、更確定地成為獅子的獵物。參伯11:12，耶2:24。注意：人在受造之物中尋求唯獨在神裏面才有的拯救和滿足，這一點最像野驢的駒子。 3. 他們在與鄰國結盟時可能遭遇的挫折（何8:10）：他們雖在列邦中賄買人，希望藉此避免自己的毀滅，現在我卻要聚集他們——如同禾場上的禾捆（彌4:12）；所以他們為自己安全所預備的，不過使他們更容易成為仇敵的獵物。注意：當神的審判奉命而來時，沒有什麼能抵擋；不，人為自保而賄買的，往往有助於自己的毀滅。參賽7:20。他們所巴結的亞述王自稱為君王的君王（賽10:8——我的君王豈不都是王嗎？）。他向以色列加添重擔，向他們徵收賦稅（王下15:19,20）。他們因此必稍覺悲哀——與他們將來可預期的相比，這對他們不過是小擔子；或者他們對這個重負幾乎沒有感覺，不放在心上，所以可以預期更重的審判。他們已開始減少（有人如此讀）——因君王和首領所加的重擔；但這不過是災難的起頭（太24:8），報復的起頭（申32:42）。注意：神對一個惹動祂的百姓常常漸進地降下審判，為要顯明祂發怒何等遲慢，並喚醒他們悔改；但那些被使之稍覺悲哀的人，若不因此被帶到依著神的意思憂愁，他日必被使之大大悲哀、永遠悲哀。
二、他們增加了祭壇和殿宇。請注意，
1. 他們如何否認了敬虔的能力，完全將之拋棄（何8:12）：我為他寫了律法萬條——這暗示了他們所享的特權：有神的律例和典章向他們顯明，又受託管理活潑的聖言。注意：（1）神律法中的事是magnalia Dei——神的大事。它們宣告了賜律者的偉大，又是對我們極為有用、極為重要的事；它們是我們的生命，我們永遠的福祉取決於我們對它們的遵守和順服；我們若善用，它們必使我們偉大；而它們也是神所要高舉、使之以為尊的。（2）能得著寫下來的神律法是極大的特權；如此它們更為確定、傳得更廣、存得更久，遠比僅以口傳來傳遞的更不容易被竊取或敗壞。（3）神律法中的事是祂親筆所寫的；因為摩西和先知不過是祂的代筆者，聖潔的人是被聖靈感動而寫的。（4）有形教會的肢體有一個長處：這些大事為他們而寫，是為了指引他們，所以他們必須領受；從前時代所寫的都是為我們學習而寫的，對我們有益。如果那些得了神律法中的大事為他們而寫的人是有福的，那麼我們這些得了寫下來的福音的人是何等更有福呢！但請看這特權如何被輕看：律法中的這些大事被當作與他毫無關係的異端——當作不可理解、不講道理的東西（所以可以輕看，因為不能測度、不能解釋），或當作外來的、與他們無關的事、他們無需受其管轄；他們把那些東西當作陌生人對待——他們對之生疏，不知如何歡迎。我們不願認識你的道。 注意：[1] 神既為我們寫了祂律法中的大事，我們就當使之成為我們所熟悉的，如同我們最親密的親人（箴7:3,4）；因為所以將它們寫下，為要使它們與我們談論（箴6:22）。[2] 我們若把神律法中的事當作與己無關的異類，如同它們不涉及我們、所以我們不必為之動心，我們就沒有把它們當回事。
2. 他們卻如何維持著敬虔的外貌，而所行的何等無益。
（1）他們增加了祭壇（何8:11）：以法蓮為贖罪築了許多祭壇。 神指定獻祭只在一個祭壇上（申12:3,5）；但十個支派既已離棄了那壇，仍要顯得非常虔誠、為神的榮耀大發熱心，好像要為對神祭壇的冒犯作出補償似的，他們築了許多祭壇，獻給以色列的神——他們藉此有意、或至少口稱要榮耀祂；但這不能為他們違背神明確的命令開脫，列祖在摩西律法以前有許多祭壇的先例也不能為之辯護。不，他們為贖罪築了許多祭壇（即行了那對他們變成罪的事），所以這些祭壇必使他犯罪——即神要將之作為重罪向他們追討，將他們本意用以贖罪的歸入他們的罪行帳上。或者這些壇要成為他們進一步犯罪的機會——他們為以色列的神所增築的壇，必引進為別神所築的壇。注意：敗壞對神的敬拜是大罪，無論犯者的藉口多麼貌似有理，神都要將之當作罪來追討。而這條路如同別的罪一樣，是下坡路；一旦偏離了神誡命所定的準則，必無止境地偏離下去。
（2）他們增加了祭祀（何8:13）。他們的壇是冒煙的壇：他們獻肉為我的祭物，又在祭牲上守節；他們在虔誠上花了大價錢，而且（如同那些以自己的發明代替神制度的人通常所作的）在自己的道上非常熱心——好像希望以自己加諸己身的苦行來贖那對大贖罪的輕蔑，又以遵守自己定的儀文律法來藉此推卸遵守神一切道德誡命的義務。但他們的結果如何？[1] 神不看重他們的事奉：耶和華不悅納他們。 祂怎會悅納呢——他們不在那唯一能使禮物成聖的祭壇上獻祭，他們只獻上肉，卻沒有獻上悔改信靠之心的屬靈祭物？注意：只有按照祂話語的準則、並藉著耶穌基督所獻的事奉才蒙神悅納（彼前2:5）。[2] 祂趁此機會追討他們的罪；如今祂非但不照他們所期望的赦免他們的罪孽、塗抹他們的過犯，反而要記念他們的罪孽和追討他們的罪惡。 惡人所獻的祭物如此為耶和華所憎惡，以致惹動神為他們其餘一切可憎之事與他們算賬。當他們想以祭祀賄賂天地之審判官對他們的惡行睜一隻眼閉一隻眼時，祂要將之視為對祂最大的冒犯而憤慨，這將成為使罪惡滿盈的罪。注意：求許可犯罪的請願，等於求罪之咒詛的祈願，也必如此得著回答——照偶像的數目。他們必歸回埃及——所以我必懲罰他們的罪惡；他們必被擄到亞述，那地對他們而言如同從前埃及對他們的列祖一樣，是奴役之家。或者這是指申28:68，在那裏歸回埃及被作為使那犯罪之民的災難終結和完滿。
（3）他們增建殿宇——這些也是如他們所說為了尊榮真神，其實是輕蔑了神揀選耶路撒冷將祂的名安置在那裏的旨意。以色列忘記了他的創造主（何8:14）。他們假裝認識祂，卻忘了祂，因為他們不願將神放在自己的知識中——當記念祂會抑制他們的情慾時。他們忘記神的罪之所以加重，在於祂是他們的創造主（申32:15,18，伯35:10）——因為沒有什麼比祂是我們的創造者這一事實更能約束我們記念祂（傳12:1）。他忘記了他的創造主，建造宮殿； 他因所建的宮殿似乎記念他的創造主、似乎仍願將祂放在心上，其實已經忘了祂——因為他丟棄了對祂的敬畏。有人將此處的殿宇解為宮殿，因為這詞有時如此含義。他忘記了他的創造主卻仍如此安穩驕傲，以至於藐視祂的審判——如同尼布甲尼撒所說：這大巴比倫不是我用大能大力建為京都嗎？ 猶大也被指控增加了堅固城，在神的審判遍行之時信靠它們以求安全。使自己的城邑在順服和隸屬於神之下得以鞏固，原無可厚非；但與神對抗、毫不顧念祂或祂的護理來鞏固它們（賽22:11），表明他們的心因罪的迷惑已經剛硬到了極處。 但從來沒有人硬著心敵擋神而亨通的，他們也不能。神要降火在他的城邑——在猶大和以色列兩國的城邑上——不僅耶路撒冷和撒瑪利亞這些首要城市，也包括那兩國一切其餘的城；火要燒滅的不僅是茅舍，更是其中的宮殿——雖然堅固非常，火也必勝過它們；雖然華美壯觀，火也不放過它們。這在亞述王將以色列的一切城邑化為灰燼、巴比倫王將猶大的一切城邑化為灰燼時就應驗了。他們所點的火都是神差遣的；而祂審判時必得勝。
英文原文
The Sins of Israel; The Crimes of the People (745 BC)
⁸ Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure.
⁹ For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired lovers.
¹⁰ Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes.
¹¹ Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
¹² I have written to him the great things of my law, but they were counted as a strange thing.
¹³ They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.
¹⁴ For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.
It was the honour and happiness of Israel that they had but one God to trust to and he all-sufficient in every strait, and but one God to serve, and he well worthy of all their devotions. But it was their sin, and folly, and shame, that they knew not when they were well off, that they forsook their own mercies for lying vanities; for,
I. They multiplied their alliances (Ho 8:9): They have hired lovers, or (as the margin reads it) they have hired loves. They were at great expense to purchase the friendship of the nations about them, that otherwise had no value nor affection at all for them, nor cared for having any thing to do with them but only upon the Shechemites' principles—Shall not their cattle and their substance be ours? Ge 34:23. Had Israel maintained the honour of their peculiarity, the surrounding nations would have continued to admire them as a wise and understanding people; but, when they profaned their own crown, their neighbours despised them, and they had no interest in them further than they paid dearly for it. But those surely have behaved ill among their neighbours who have no loves, no lovers, but what they hire. See here, 1. The contempt that Israel lay under among the nations (Ho 8:8): Israel is swallowed up, devoured by strangers, their land eaten up (Ho 8:7), and themselves too, and, being impoverished, they have quite lost their credit and reputation, like a merchant that has become a bankrupt, so that they are among the Gentiles as a vessel wherein is no pleasure, a vessel of dishonour (2Ti 2:20), a despised broken vessel, Jer 22:28. None of their neighbours have any value for them, nor care to have any thing to do with them. Note, Those that have professed religion, if they degenerate and grow profane, are of all men the most contemptible. If the salt have lost its savour, it is fit for nothing but to be trodden under foot of men. Or it denotes their dispersion and captivity among the Gentiles; they shall be among them poor and prisoners; and who has pleasure in such? 2. The court that Israel made to the nations notwithstanding (Ho 8:9): They have gone to Assyria, to engage the king of Assyria to help them; and herein they are as a wild ass alone by himself, foolish, headstrong, and unruly; they will have their way, and nothing shall hold them in, no, not the bridle of God's laws, nothing shall turn them back, no, not the sword of God's wrath. They take a course by themselves, and the effect will be that, like a wild ass by himself, they will be the easier and surer prey to the lion. See Job 11:12, Jer 2:24. Note, Man is in nothing more like the wild ass's colt than in seeking for that succour and that satisfaction in the creature which are to be had in God only. 3. The crosses that they were likely to meet with in their alliances with the neighbouring nations (Ho 8:10): Though they have hired among the nations, and hoped thereby to prevent their own ruin, yet now will I gather them, as the sheaves in the floor (Mic 4:12); so that what they provided for their own safety shall but make them the easier prey to their enemies. Note, There is no fence against the judgments of God, when they come with commission; nay, that which men hire for their own preservation often contributes to their own destruction. See Isa 7:20. The king of Assyria, whose friendship they courted, called himself a king of princes, Isa 10:8. Are not my princes altogether kings? He laid burdens upon Israel, levied taxes upon them, 2Ki 15:19,20. And for these they shall sorrow a little; this shall be but a little burden to them in comparison of what they may further expect; or they will be but little sensible of this grievance, will not lay it to heart, and therefore may expect heavier judgments. They have begun to be diminished (so some read it), by the burden of the king of princes; but this is only the beginning of sorrows (Mt 24:8), the beginning of revenges, De 32:42. Note, God often comes gradually with his judgments upon a provoking people, that he may show how slow he is to wrath, and may awaken them to repentance; but those that are made to sorrow a little, if they are not thereby brought to sorrow after a godly sort, will, another day, be made to sorrow a great deal, to sorrow everlastingly.
II. They multiplied their altars and temples. Observe,
1. How they denied the power of godliness, and wholly cast that off (Ho 8:12): I have written to him the great things of my law; this intimates the privilege they enjoyed, as having God's statutes and judgments made known to them, and being entrusted with the lively oracles. Note, (1.) The things of God's law are magnalia Dei—the great things of God. They are things that proclaim the greatness of the Law-maker, and things of great use and great importance to us; they are our life, and our eternal welfare depends upon our observance of them and obedience to them; they will make us great if we make a right use of them; and they are things which God will magnify and make honourable. (2.) It is a great privilege to have the things of God's law written; thus they are reduced to a greater certainty, spread the further, and last the longer, with much less danger of being embezzled and corrupted than if they were transmitted by word of mouth only. (3.) The things of God's law are of his own writing; for Moses and the prophets were his amanuenses, and holy men wrote as they were moved by the Holy Ghost. (4.) It is the advantage of those that are members of the visible church that these great things are written to them, are intended for their direction, and so they must receive them; what things were written in former ages were written for our learning, and are profitable for us. And, if those were happy who had the great things of God's law written to them, how much happier are we who have the gospel written to us! But see how this privilege was slighted; these great things of the law were counted as a strange thing, as unintelligible and unreasonable (which might therefore be slighted, because not to be fathomed, not to be accounted for), or as foreign, and things of no concernment to them, things that they had nothing to do with nor were to be governed by; they used those things as strangers, which they were shy of, and knew not how to bid welcome. We desire not the knowledge of thy ways. Note, [1.] God having written to us the great things of his law, we ought to make them familiar to us, as our nearest relations (Pr 7:3,4); for therefore we have them written, that they may talk with us, Pr 6:22. [2.] We make nothing of the things of God's law if we make strange of them, as if they did not affect us and therefore we need not be affected with them.
2. How they kept up the form of godliness notwithstanding, and to what little purpose they did so.
(1.) They multiplied their altars (Ho 8:11): Ephraim made many altars to sin. God appointed that there should be but one altar for sacrifice (De 12:3,5); but the ten tribes, having forsaken that, would still be thought very devout, and zealous for the honour of God, and, as if they would make amends for the affront they put on God's altar, they made many altars, dedicated to the God of Israel, whom hereby they intended, or at least pretended, to give glory to; but that would not justify their violation of God's express command, nor would the example of the patriarchs, who before the law of Moses had many altars. No, they made many altars to sin (that is, they did that which turned into sin to them), and therefore these altars shall be unto them to sin, that is, God will charge it upon them as a heinous sin, and put that upon the score of their crimes which they designed to be for the expiation of their crimes. Or they shall be to them an occasion of further sin. Their multiplying of altars dedicated to the God of Israel would introduce altars dedicated to other gods. Note, It is a great sin to corrupt the worship of God, and it will be charged as sin upon those that do it, how plausible soever their pretensions may be. And the way of this, as other sins, is down-hill; those that once deviate from the fixed rule of God's commands will wander endlessly.
(2.) They multiplied their sacrifices, Ho 8:13. Their altars were smoking altars: They sacrificed flesh for the sacrifices of God's offerings, and they celebrated their feasts upon their sacrifices; they were at a great expense upon their devotions, and (as those commonly are who set up their own inventions in the room of divine institutions) were very zealous in their way; as if they hoped by their impositions on themselves to atone for the contempt of the great atonement, and by their observing a ceremonial law of their own to excuse themselves from the obligation of all God's moral precepts. But how did they speed? [1.] God makes no reckoning of their services: The Lord accepts them not. How should he, when they did not offer their sacrifice upon that altar which alone sanctified the gift, and when they only sacrificed flesh, but not the spiritual sacrifice of a penitent believing heart? Note, Those services only are acceptable to God which are performed according to the rule of his word, and through Jesus Christ, 1Pe 2:5. [2.] He takes that occasion to reckon with them for their sins; now will he, instead of pardoning their iniquity and blotting out their sins, as they expected, remember their iniquity and visit their sins. Such an abomination to the Lord are the sacrifices of the wicked that they provoke him to call them to an account for all their other abominations. When they think by their sacrifices to bribe the Judge of heaven and earth into a connivance at their wickedness he will resent that as the highest affront they can put upon him, and it shall be the measure-filling sin. Note, A petition for leave to sin amounts to an imprecation of the curse for sin, and so it shall be answered, according to the multitude of the idols. "I will punish their sins, for they shall return to Egypt;" they shall be carried captive into Assyria, which shall be to them a house of bondage, as Egypt was to their fathers. Or it refers to De 28:68, where returning to Egypt is made to close and complete the miseries of that sinful nation.
(3.) They multiplied their temples, and these also in honour of the true God, as they pretended, but really in contempt of the choice he had made of Jerusalem to put his name there. Israel has forgotten his Maker, Ho 8:14. They pretended to know him, and yet forgot him, for they liked not to retain God in their knowledge, when the remembrance of him would give check to their lusts. It was an aggravation of their sin in forgetting God that he was their Maker (De 32:15,18, Job 35:10), as nothing obliges us more to remember him than that he is our Creator, Ec 12:1. "He has forgotten his Maker, and builds temples; he seems by the temples he builds to me mindful of his Maker, and to be desirous still to keep him in mind, and yet really he has forgotten him, because he has cast off the fear of him." Some by temples here understand palaces, for so the word sometimes signifies. "He has forgotten his Maker, and yet is so secure and haughty that he sets his judgments at defiance, as Nebuchadnezzar did when he said, Is not this great Babylon that I have built?" Judah is likewise charged with multiplying fenced cities, and trusting in them for safety, when the judgments of God were abroad. To fortify their cities in subjection and subordination to God was well enough; but to fortify them in opposition to God, and without any regard to him or his providence (Isa 22:11), shows their hearts to be desperately hardened through the deceitfulness of sin. But none ever hardened his heart against God and prospered, nor shall they. God will send a fire upon his cities, upon the cities both of Judah and Israel, not only the head-cities of Jerusalem and Samaria, but all the other cities of those two kingdoms, and it shall devour not only the cottages, but the palaces thereof; though ever so strong, the fire shall master them; though ever so stately and sumptuous, the fire shall not spare them. This was fulfilled when all the cities of Israel were laid in ashes by the king of Assyria, and all the cities of Judah by the king of Babylon. The fires they both kindled were of his sending; and when he judges he will overcome.
本章如同前一章，可分為以色列的罪與刑罰兩部分；幾乎每一節都同時宣告兩者，目的都是要使他們悔改。當他們在罪的描述中看見其惡性時，就不能不被說服：悔改這本身如此敗壞的事，實在是他們當盡的本分；當他們在預言中看見罪所帶來的危害後果時，就不能不看出：為了避免這些後果而悔改，實在與他們的利益攸關。一、此處陳明以色列的罪：1. 用許多概括性的話語表達（何八1、3、12、14）；2. 用許多具體的實例說明——未經神同意而立王（何八4），違背神而立偶像（何八4-6），以及討好鄰國、尋求結盟（何八8-10）；3. 加重其罪之處在於：他們仍然維持著敬虔的信仰告白以及與神的關係（何八2、13、14）。二、此處陳明以色列的刑罰，與罪相稱。神必使仇敵臨到他們（何八1、3）。他們一切謀算必盡歸徒然（何八7）。他們對偶像和對外邦盟約的信靠必使他們失望（何八6、8、10）。他們在國中的力量必衰殘（何八14）。他們的祭物必不被記念，他們的罪卻必被追討（何八13）。