This week we
will begin the study of the Book of
Hosea in the Old Testament.
Background:
The Book of Hosea is included under the category of Minor Prophets (12 in total) in the Hebrew Scriptures (minor in the sense of shortness in length). Hosea’s prophecies are directed to the Northern Kingdom, Israel, beginning likely after the death of Jeroboam II (2 Ki. 14:23ff), marking the end of a prosperous period in the history of the Northern Kingdom by which time Israel had engaged in idol worship and forsaken Yahweh worship for some time. The message of Hosea is primarily of judgment, the reiterating of the curses foretold in the Law of Moses, although prophecies of hope are pronounced, but such blessings are eschatological and would come only when Israel has served His punishment. The name Hosea means salvation. One of the features of the Book of Hosea is the puzzling command by God to him to marry an adulterous woman (twice). It is absolutely futile to speculate if he was asked to marry a woman who became unfaithful to him, or someone who was already adulterous before their marriage, lest we get distracted from the main message which is the undying love of the Lord in reclaiming His adulterous people, although not until they have faced the full measure of the consequence of their sins.
(1) Hosea spoke as the prophet of the Lord, indeed for some 60-65 years:
27-30 years under Uzziah, 31 under Jotham and Ahaz, and 1-3 years under
Hezekiah (see K&D, 11). If you look at 1 Kings 15-17, you will see that during
the reigns of these kings of Judah (of the Southern Kingdom), there were many contemporary kings of Israel (of the Northern Kingdom) to whom Hosea directed his main messages and of whom he was a
subject. What might be the reason that
while each of the kings of Judah was mentioned, only Jeroboam (of the Northern Kingdom) was mentioned? Which of the following might be the reason?
a. In the strictest sense, only the kings of Judah were legitimate in the eyes of the prophet. Or,
b. Most of these kings of Judah did listen to him while none of the kings of Israel paid attention to his message.
(2) Why did God ask the prophet to marry an adulterous wife?
a. How does such a relationship reflect the relationship between God and Israel?
b. Why are verbal messages of rebuke about Israel’s rebellion against their God not enough?
c. What does such an actual experience mean to the prophet in his understanding of the heart of God, of His judgment and of His ultimate forgiveness?
d. Do you think the prophet’s own experience has any impact on the people and the kings of Israel, as far as his message is concerned?
(3) Three messages are conveyed through the naming of the three children born by Gomer:
a. The name of the first son is “Jezreel": This message does not seem to have anything to do with the word-meaning of the name (which means God sows), but with the historical event of the bloody slaying by Jehu of the house of Ahab. (see 2 Ki. 9:21-26; 9:30-10:17)
- Why did God, on the one hand, commend Jehu for his killing of the house of Ahab (who resided in Jezreel) in 2 Kings 10:30 and yet hold him accountable for the massacre, to the point that the entire kingdom of Israel would come to an end also in Jezreel?
- What kind of a king was Jehu? (2 Ki. 10:29, 31)
- While he might have killed an evil king in Ahab, do you think he did it out of obedience to God or was it for some other purposes? How do we know?
- Why does God place such significance on the sin of massacre?
b. The name of the next child, a daughter, is “Lo-Ruhamah”. The name means “not loved.”
- What is the message to Israel?
- What do “no longer love” and “forgive” signify as far as God’s covenant to Israel is concerned?
- Why does God contrast Judah with Israel?
- What is the message to Judah then?
c. The name of the second son is “Lo-Ammi”: The name means “not my people”.
- What is the message to Israel?
- What does it signify as far as God’s relationship with Israel is concerned?
d. Judging from the account of vv. 2-9, what might be the minimum length of time it took for Hosea to convey these messages?
e. What then does the Lord expect the people and the king of Israel to do in the meantime?
f. Do you think they listened?
(4) What is the main message to you today and how may you apply it to your life?
Note:
While Samaria was eventually captured by the Assyrians who put an end to the Northern Kingdom, the Bible does not mention where the major or decisive battle was fought. The famous church father, Jerome (A.D. 347-420), states that the decisive victory took place in the valley of Jezreel (see K&D, 30).
本週我們開始研讀舊約何西阿書；請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
引言
何西阿書在希伯來聖經中被列為十二本小先知書之一。「小」是指這十二本書較短的篇幅，與重要性無關。何西阿是北國以色列的先知，相信他是由耶羅波安死後不久開始得著預言的信息(參王下14:23ff) 。這正是北國興盛時期結束的開始，而以色列人離開耶和華，轉拜偶像已有一段時間。何西阿的信息主要是審判，是不斷重申摩西律法早已清楚預告的咒詛。雖然其中也包括帶希望的預言，但這些預言是「末後」的，是當以色列受滿了審判後才發生的。何西阿這名是拯救之意。這書最突出之處是在乎神(兩次) 吩咐何西阿去娶淫婦為妻。不過，去揣測他的妻子是婚前或婚後犯姦淫是沒有必要的，免得我們忽略了這書的最重要的信息，就是神那不死的愛，始終要贖回那行淫、離棄祂的百姓。不過，在這贖回的過程中，他們卻是要受滿預定的審判。
(1) 何西阿作先知的時間是相當長的，約有60-65年。聖經詳列了他作先知期間各猶大王的名字，卻只記他事奉開始時的北國以色列王耶羅波安的名字。你認為原因是什麼呢？
a. 是否因為在神的眼中，只有猶大王才是祂認許的？
b. 是否因為沒有一個北國的以色列王行祂眼中看為正的？
c. 或是另有原因？
(2) 為何神要先知娶淫婦？
a. 此舉怎樣表明神與以色列的關係？
b. 為何單單以口傳的信息責備以色列不足夠呢？
c. 這對先知明白所傳的信息有什麼重要性？
d. 你認為這樣的現身說法對以色列百姓和君王有作用嗎？
(3) 神的信息是要藉著歌篾所生的三個兒女的名字來表達出來：
a. 「耶斯列」：第一個信息似與這名的意義(即神栽種) 無關，乃與耶戶屠殺亞哈全家有關(見王下9:21-26; 9:30-10:17和下註)
i. 神曾就此事稱讚耶戶(王下10:30) ，為何在此卻要討他的罪？
ii. 耶戶是個怎樣的王？(參王下10:29, 31)
iii. 你認為他屠殺亞哈全家是因聽命還是另有原因？何以見得？
iv. 為何神如此看重流人血的罪？
b. 「羅路哈瑪/Lo-Ruhamah」：是不蒙憐愛的意思
i. 這給以色列什麼信息？
ii. 神是與以色列人有約的關係，這「不再憐憫」和「不赦免」的信息是要表明什麼？
iii. 為何在此把猶大(南國) 與北國(以色列) 作比較？
iv. 這對猶大又有什麼間接的信息？
c. 「羅阿米/Lo-Ammi」：是非我民的意思
i. 這給以色列什麼信息？
ii. 對這約的關係有什麼影響？
d. 按第2-9節所載，以上的信息發出的時期，至少有多久？
e. 在這期間，神希望這些信息會帶來什麼回應？
f. 你以為百姓與王有回應嗎？
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：北國以色列的首都撒瑪利亞終為亞述所攻陷，北國因此滅亡。但其決定性戰役的所在，聖經卻沒有記載。主後四世紀著名早期的教父Jerome(耶柔米) 就說這決定性戰役是在耶斯列谷發生的(K&D, 30) 。
“The word of the Lord that came to Hosea son of Beeri during the reigns of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, and during the reign of Jeroboam son of Jehoash king of Israel.” (Hos. 1:1)
Hosea served as the prophet of the Lord to the Northern Kingdom of Israel for some sixty years — a very long period of time indeed. In order to understand the messages God has intended for Israel during this long period of time, it is helpful for us to know the historical setting of such a time.
Hosea began his ministry towards the end of the reign of Jeroboam II (793-753 B.C.) which marked the height of the prosperity of Israel. Jeroboam II was succeeded by Zechariah who was assassinated. Six kings governed Israel during the remaining 30 years until its fall. As the fortune of the nation waned, “complacency of the early days…gives way to a desperation in foreign…and domestic…affairs” (Word, Hosea-Jonah, 9).
Given the
comments on the various kings of Israel in 2 Kings, by the time of Hosea,
Yahweh worship almost did not really exist in Israel. The people’s knowledge of the Torah could at
best be superficial. Idol worship,
eating and committing adultery with prostitutes in pagan worship, would be
common place. Hosea could hardly find
any serious listeners to his words, and it would not be surprising for him to
face resentment or even ridicule from the majority of those who
heard his message.
“Israel was no place for Hosea to find a sympathetic audience. The burgeoning military and economic power of the north in the days of Jeroboam II (2 Ki. 14:25-28) and the tendency of the north to have greater international contacts than the more isolated Judah resulted undoubtedly in a cosmopolitan, latitudinarian attitude religiously. Polytheistic syncretism, not monotheistic Yahwism, constituted the dominant faith."
(Word, Hosea-Jonah, 10)
Such was the setting in which Hosea unleashed the rebuke of the Lord. It was not unlike the world we live in.
「當烏西雅、約坦、亞哈斯、希西家作猶大王，約阿施的兒子耶羅波安作以色列王的時候，耶和華的話臨到備利的兒子何西阿。」(何1: 1)
何西阿向北國以色列作先知長達60-65年之久。如果要明白神藉著何西亞向以色列發出的信息，對當時的歷史背景的認識是很有幫助的。
何西阿是在耶羅波安(主前793-753)在位的末期開始他的工作，也正是頂盛的以色列國開始衰落的時候。耶羅波安由撒迦利亞繼位，後者被刺殺而死。及後三十多年直到以色列亡國為止，共有六個君王相繼執政。隨著國運的衰退， “早期安逸的心態……在本土和國外的事情上變成了焦慮” (Word, Hosea-Jonah, 9) 。
照列王紀下對何西阿時代各君王的評論，耶和華的敬拜是名存實亡；百姓對摩西律法書的教訓之認識實屬膚淺。偶像的敬拜和在偶像廟宇中與外邦人同吃、同用娼妓已是普遍的事。所以會認真聆聽何西阿的預言和訓誨的恐怕是絕無僅有。故此，何西阿所面對的，不但是漠不關心，更會是敵視和譏諷。
“以色列不是何西阿能找到認同的聽眾之地。耶羅波安時代的頂盛軍力和經濟繁榮(王下14:25-28) ，並因地利而與外邦多有接觸，叫以色列比那較隔離的猶大更早陷入自由放縱的屬靈光景。一神的信仰已被泛神主義所取代了。”
(Word, Hosea-Jonah, 10)
這就是耶和華藉著何西亞發出嚴厲警告的社會背景，其實與我們今天的社會沒有多大的分別。
Right after the initial pronouncement of judgment and forsaking because of Israel’s breach of the covenant, God immediately reveals His commitment to the covenant as the God who is always faithful (2 Tim. 2:13) with the connective “yet”:
(1) What is the promise that God reiterates as part of His covenant to Abraham (Gen. 22:17)?
(2) However, how is this promise now expanded to include others beyond the nation of Israel?
(3) How does this reiteration clarify the true intent of God’s promise to Abraham as the “Father of all nations” (Gen. 17:4-5; 22:18)?
(4) How is this promise fulfilled? (See Rom. 9:24-26; 1 Pet. 2:10)
(5) Hosea prophesies that “the people of Judah and the people of Israel will be united”.
a. Do you think it points to the re-establishment of the nation of Israel on May 14, 1948? Why or why not?
b. Read 1:11 again to see what will happen upon the fulfillment of this prophecy (Note: “the day of Jezreel” has created a huge debate among scholars over the years. As it denotes in v. 4 the decisive battle that ends the kingdom of Northern Israel due to its sins of bloodshed, idolatry and adultery, perhaps in its future sense, it points to an eschatological time or battle that brings true repentance to both Israel and Judah.)
(6) As a reversal of the curse pronounced by the names of Hosea’s two children, what does this prophecy foresee in the future in 2:1? What is the message the Lord wishes to convey to the rebellious hearers of Hosea?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
緊接第一段審判的信息後，神立刻以「然而」來帶出祂是「守信」的神的信息：
(1) 神在此重申祂向亞伯拉罕立約的那個應許？(參創22:17)
(2) 在此，神也指出這應許有什麼的特性？
(3) 這特性怎樣表明神給亞伯拉罕這新名字的真正意義？(見創17:4-5; 22:18)
(4) 這應許是怎樣得應驗呢？(見羅9:24-26; 彼前2:10)
(5) 何西阿預言「猶大人和以色列人必一同聚集/united」：
a. 你認為這預言在1948年5月14日以色列復國時已應驗了嗎？為什麼？
b. 請再讀1:11，看看這預言包括些什麼。(請參下註)
(6) 連同「耶斯列的日子」，2:1的預言怎樣把先前三個兒女名字的咒詛倒轉過來？
(7) 神是希望這信息對叛逆的百姓和君王會帶來什麼影響？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：多年來解經者對「耶斯列的日子」的意思有極多不同的意見。不過，既然1:4之「耶斯列」是指北國因耶戶流人血被神討罪而戰敗於那地，相信「耶斯列的日子」是指末後導致猶大和以色列悔改的決定性戰役。
“Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the Lord.” (Hos. 1:2)
I have to admit that when the Book of Hosea is mentioned, the first thing that comes to my mind is the command by God to Hosea to marry an adulterous wife. The inevitable question to me is “why does God demand His prophet to do such a horrible thing?”. In other words, neither the important message of the prophecies nor the revelation of the intense struggle within the heart of God created by the infidelity of His people captures my attention. What a pity!
It is indeed futile to debate or speculate if Gomer was indeed an adulterous woman before her marriage to Hosea or if she became adulterous afterwards. The importance of this command by God is at least two fold:
(1) It reveals the intense struggle of the heart of God because of the infidelity of His chosen people, Israel. It is incredibly amazing that the Creator God, who has no obligation whatsoever, chose not to destroy mankind who has rebelled against Him. Instead, He has chosen the race of Israel through a covenant that He has imposed upon Himself with their forefather, Abraham, as a means to bless all the nations of the world in His effort to call them to repentance and to reclaim them as His own people. But such a passion has met with nothing but scorn, indifference and increased rebellion. It is not just a passion of any kind, but that of undying love of a committed husband. The command He gave to Hosea is the way He uses to bare His soul before Israel, in His desperate effort to lure them back to Him. What an amazing God we have!
(2) However, since Hosea is the chosen vessel through whom this message is to be conveyed to Israel, God never sees the servant He uses as simply an impartial tool to perform a task; He desires that His servant would identify with His passion, His heart, so that he or she might be His true partner in His mission. Therefore, there is no better way for Hosea to understand this intense struggle of the Lord than to marry an adulterous wife himself. How often do we complain about our sufferings and the difficulties we have, without knowing that if we truly desire to be used by God, we need to go through such trials and tribulations without which we cannot share His passion and His heartbeat. We become simply nothing but a tool!
「耶和華初次與何西阿說話，對他說：你去娶淫婦為妻，也收那從淫亂所生的兒女；因為這地大行淫亂，離棄耶和華。」(何1:2)
我得承認，每每提起何西亞書時，第一個意念就想到神吩咐何西亞娶淫婦這件事。我總是不明白為何神會吩咐祂的僕人作這不合情理的事！也因如此，我往往忽略了這書裡極重要的信息，就是神除了對叛逆的以色列發出嚴厲審判的預言外，更是要藉著吩咐何西亞娶淫婦這事上顯明神內心要「娶回」對祂不忠的以色列之掙扎。
不過，去揣測歌篾是否在被娶前或被娶後是淫婦，是絕對不重要的。最重要的是去明白神這「不合理」的吩咐所表明的信息，包括：
(1) 神其實內心是有極大的掙扎：收納這不忠、不貞的以色列不是等閒的舉動。作為全能、全聖的創造者，其實絕沒有必要再理會我們這些叛逆的被造者。但希奇中之希奇，祂竟然藉著與以色列的先祖亞伯拉罕立約，要使用他們為萬國的祝福；藉著他們叫萬民悔改、歸向祂。但祂的情懷換來的，卻是以色列的漠不關心、抗拒、甚至譏諷。這並非普通的情懷，乃是如丈夫對妻子的情懷，更是不死的愛。藉著吩咐何西阿娶淫婦為妻，神是向以色列，也是向我們敞開祂的心靈，為要我們回轉，歸向祂。我們的神是何等希奇的神！
(2) 作為神的僕人、傳神信息的先知，何西亞卻不是一個器皿、工具而已。神是希望祂所使用的人能明白、了解祂的情懷，以至他們真的是與祂同工。所以，要何西亞明白、感受到祂對以色列這不忠、不貞之民的情懷，最佳的方法莫過於叫他娶一個不貞潔的妻子了！
作為神的用人，我們常常因遇到各樣不合理的事情而埋怨，卻鮮有想到，這些是使我們能了解神的心必須有的經歷，以至我們不單是神的工具，乃是明白、體貼祂心腸的「同工」。
It is important that we remember the message is declared by the Lord (v. 13) to Israel whose unfaithfulness is exposed through Gomer and whose judgment is being pronounced partly as metaphors, partly as plain reality. Since this section is primarily of warning and judgment, let’s reflect based on the many warnings that begin with “I will”:
(1) 2:3-5: The warning of stripping the mother naked ("I will strip"): This warning is preceded by calling the children to rebuke their mother:
a. Why does this metaphor seem to differentiate the mother (Israel) from the children (the people of Israel)?
b. What kind of sin is being depicted in v. 2?
c. The warning to strip bare in v. 3 is given in the form of two pairs of parallelism: How does the second pair of parallelism explain the first pair of the metaphor?
d. How does the sin of the mother affect the children? How is it applied to Israel and its people?
e. How does v. 5 describe the unfaithfulness and disgrace of the mother and what kind of sin of Israel is being depicted?
(2) 2:6-7: The warning of blocking her path (I will block):
a. What kind of warning is this metaphor to Israel?
b. What does God wish to achieve through this punishment (v. 7)?
(3) 2:8-9: The warning of taking back (I will take back):
a. What does God threaten to take away from Israel?
b. What is the reason given (v. 8)? What kind of sin is being depicted?
(4) 2:10: The warning of exposing (I will expose):
a. God threatens not only to take away blessings He has given, but to expose her lewdness. How is this metaphor applied to Israel?
(5) 2:11: The warning of stopping (I will stop) —The metaphor now gives way to plain
judgment:
a. Why does God desire to stop their celebrations?
(6) 2:12: The warning to ruin (I will ruin):
a. Who indeed has given her vines and fig trees? Why would she credit her “lovers”?
b. How will God ruin them?
(7) 2:13: The reason for punishments (I will punish)
a. What are the reasons given for these punishments or what kinds of sin are being depicted?
(8) From the reflections based on the questions in italics, list all the sins committed by Israel.
(9) Is God justified in pronouncing His judgments? Why or why not?
(10) Which of these sins speak to you in particular?
(11) What is the main message to you today and how can you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
因為這信息是用歌篾作喻，也有直接的責備，我們要緊記，全段都是「耶和華說的」。就讓我們藉著不同的以「我必」為開始的審判的話作反思：
2:3-5—(我必/NIV) 剝她的衣服」：這警告是在叫作兒女的與母親大大爭辯後發出的：
(1) 為何這比喻要把母親(即以色列) 與兒女(即百姓) 分開呢？
(2) 第2節形容的淫亂罪是到什麼地步？
(3) 第3節的警告是屬於散文的平衡句語：第二句怎樣補充或解釋第一句的喻意？
(4) 母親的罪現在怎樣連累到兒女呢？是怎樣應用在以色列和百姓身上？
(5) 第5節指出淫亂的那方面的罪？
2:6-7—「我必堵塞」
(6) 這比喻是要向以色列發出什麼警告？
(7) 神希望這審判會帶來什麼果效？
2:8-9—「我必收回」
(8) 神警告要收回些什麼？
(9) 原因何在？
(10) 這裡所指出的是什麼罪？
2:10—「我必顯露」
(11) 這比喻是要向以色列發出什麼警告？
2:11—「我必止息」
(12) 這不再是比喻，乃是直接的警告：為何連安息日也要給他們止息？原因何在？
2:12—「我必毀壞」
(13) 是誰給他們葡萄園和無花果樹的？
(14) 這裡所指出的是什麼罪？
(15) 神將會怎樣毀壞這些？
2:13—「我必追討」
(16) 這裡所指出的是什麼罪？
(17) 試列出以上種種的罪。
(18) 神要施行的審判是否公平？為什麼？
(19) 以上那一樣的罪叫你驚訝？為什麼？
(20) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Rebuke your mother, rebuke her, for she is not my wife and I am not her husband.” (Hos. 2:2)
It is sad enough if we read 2:2-13 as a lament of Hosea, as the husband of an unfaithful wife, but v. 13 makes it clear it is a song of lament of the Lord over His people, Israel. By framing the song through the real-life breach of the marital bond of Hosea’s wife, it vividly depicts both the horrific sins of Israel and the heart-brokenness of the Lord. Instead of focusing on the horrific sins of Israel, let’s examine our relationship with Christ as His bride based on the sins of Israel lamented by the Lord:
- The sin of shamelessness: 2:2 depicts an adulterous woman who has no shame — she fornicates with her look and with her breasts. Such is the depth of rebellion of Israel, reaching perhaps a point of what Charles Swindoll calls the loss of “sensitive nerve of the conscience”. What about us?
- The sin of greener grass: 2:5 depicts a woman whose adultery is prompted partly by the lure of material satisfaction — food, water, wool, linen, oil and drink. This in essence depicts a marriage that is not based on commitment and loyalty but on material satisfaction and a “good life”. Such is the relationship of Israel to the Lord — never based on love and commitment, but on “what’s in it for me?”. What about us?
- The sin of ingratitude: 2:8 depicts an adulterous woman who is ungrateful — not acknowledging who has given her grain, new wine, oil and even silver and gold. I suspect it is not a matter of not having what one wants, but a matter of discontentment. It is never enough! What about us?
- The sin of self-deception: 2:11 depicts the continuous religious practices, including the keeping of Sabbath which, in the case of Israel at this stage of their national life, are mixed with idol worship. But the maintenance of some form of Yahweh worship allows them to deceive themselves to believe that they have not committed adultery against the Lord. What about us?
- The sin of idol worship: 2:12-13 depicts the core of the sins of Israel — they have completely forsaken Yahweh and turned to idols as their gods, their new masters and their lovers. They have forgotten not only all that God has done for them, but God Himself. If I ask, “What about us?”, the answer is obvious. However, idolatry does not only come in many forms, but the change of master and the object of love is a gradual process which is rooted in, according to the Apostle John, the love of the world (1 Jn. 2:15). Food for thought!
「你們要與你們的母親大大爭辯；因為她不是我的妻子，我也不是她的丈夫。」(何2:2)
如果我們看2:2-13為何西阿這被妻子的不貞所傷透心懷的丈夫之哀歌，已經叫我們深表同情；但事實上，這是神自己說出的哀歌，這豈不叫人驚奇嗎！在這哀歌中，神以他們的淫行來道出他們極醜惡之處，都是值得我們反思的：
(1) 絕無羞恥的行徑 (2:2) ：這裡所描繪的是一個絕無羞恥的婦人，以她的臉貌和胸懷叫人知道她的淫性。這正是以色列人所陷入的屬靈光景。就如Charles Swindoll所言，他們已陷入「良心麻木」的地步，喪盡良知！
(2) 不安現狀(2:5) ：這淫婦不以自己所有的為滿足，多有埋怨，要尋求更大的滿足，特別是物質上的滿足—餅、水、麻、油與酒。她不是以忠貞、承諾來看婚姻，乃是以快樂/good life為要。這也正是以色列的寫照—與神的關係不是本於愛和順服，單是以“what’s in it for me/我有什麼利益” 為要。
(3) 忘恩負義(2:8) ：這淫婦是不懂得感恩的，竟然忘記，甚至不承認是誰供養她的！其實不在乎不知，乃在乎不甘受綁。神所給予以色列的，何止是五穀這些基本的需要，更是新酒與油、更是金與銀！但他們要的是自由、像別國一樣，要拜誰、就拜誰！
(4) 自我欺哄(2:11)：雖然他們要拜巴力，卻仍繼續耶和華的敬拜，包括守安息日。這樣表面的敬拜，是他們自欺的方法，以為自己仍是向神忠貞的。
(5) 轉換了所愛的(2:12-13) ：最後，神就指出他們是早已忘記了祂。巴力已成為他們的神、他們的新歡了。
當我們這樣思想以色列以上的淫行，特別是他們根本忘記了神，轉換了愛的對象時，恐怕我們自然會說：這絕不是我的寫照。但是我們要明白，以色列的變心不是偶然的，乃是一個漸漸的過程；如使徒約翰所指出，其根源是來自「(貪)愛世界」(約壹2:15) 。
The song of lament and judgment is suddenly turned into a promise of restoration and even given equal length:
(1) The promise of restoration of the wayward wife, Israel (2:14-15):
a. What will God do to restore Israel according to v. 14?
b. However, the process of restoration must be through “the desert” and even “the Valley of Achor” (see Jos. 7:24-26). Why?
c. What will be the result? Why is it likened to the day Israel came out of Egypt?
(2) The restoration of the covenantal relationship (2:16-17):
a. What kind of relationship will be restored?
b. What will this intimate relationship be marked by?
c. Although this passage has not mentioned how it is being made possible, what do you think will happen to bring about this restoration? (See Ezek. 11:19; 36:26)
(3) The extensions of the restored covenant with God (2:18)
a. What is the covenant that God will make for their sake concerning their relationship with the animal world?
b. What impact does the restoration of peace with God have on the human world?
c. How do Isaiah 2:4 and 65:25 depict the above promises?
(4) The ceremony or price for betrothal (2:19-20) — see Note below.
a. Does Israel, the betrothed, possess any of these qualities?
b. How then will such qualities be present in this renewed relationship?
c. Apart from these qualities, what marks this renewed relationship from the former?
(5) The God who hears (2:21-23):
a. What is the picture of restoration being depicted in vv. 21-22?
b. Now “Jezreel” seems to cease to remind them of past judgment, but of the fulfillment of the meaning of the name which means “God sows”:
- What is being sowed by God in vv. 2-13?
- What is being reaped now in v. 23?
- Is this harvest confined to Israel? Why or why not? (Again, read Rom. 9: 23-26; 1 Pet. 2:10)
(6) What is the main message to you today and how may you apply it to your life?
Note:
“These two verses (vv. 19-20) form a unit…As Yahweh addresses His beloved directly, the metaphor shifts to marriage betrothal…The words of Yahweh can mean that He will betroth Israel to Him with or by means of righteousness, justice, etc., in the sense that these qualities can denote the bride price of this marriage.”
(Word, Hosea-Jonah, 59)
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
其實，上一段可以說是一首哀歌，是神的哀歌。但由第14節起就轉為希望之歌。神用同等的篇幅來論到祂會重建所應許的關係的：
2:14-15—重新收納變節的以色列：
(1) 神會用什麼方法來叫以色列真正回轉？(2:14)
(2) 為何這過程需要經過曠野和「亞割谷」(參書7:24-26). ？
(3) 但其結果會怎樣？(2:15) 為何要與出埃及相比？
2:16-17—重建約的關係：
(4) 所重建的是什麼關係？
(5) 這裡沒有提到為何這關係能得重建：請翻到以西結書11:19; 36:26看看能重建的關鍵在乎什麼。
2:18—恩及萬事
(6) 與神和好的關係會怎樣影響動物世界？
(7) 也怎樣影響全世界？
2:19-20—聘禮禮物(參下註)
(8) 這裡論到的聘禮是否以色列人本身已擁有的？
(9) 這些聘禮是以色列怎樣承受得來的？
(10) 這重新和好的關係還會帶來什麼後果？
2:21-23—應允的神
(11) 這多層的應允描繪了什麼景像？
(12) 「耶斯列」是神栽種之意：
a. 神在2:2-13所栽種的是什麼？
b. 現在要收成的是什麼？(2:23)
c. 這收成是否單指以色列？為什麼？(再參羅9:23-26; 彼前2:10)
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“2:19-20是一整句……是耶和華對良人直接說的話；是以婚聘為比喻……耶和華說祂是以仁義、公平、慈愛、憐憫為聘禮。” (Word, Hosea-Jonah, 59)
“I will betroth you to me forever, I will betroth you in righteousness and justice, in love and compassion.” (Hos. 2:19)
It is indeed heart-warming to read in chapter two that the pronouncement of judgment on Israel is countered by an equally lengthy promise of restoration. Even more amazing is that the restoration is so complete in that Israel, that adulterous wife, will call the Lord again, “my husband” (2:16). In prophesying such a restoration, the Lord promises this betrothal will be a lasting relationship (2:19) in that it will be marked by righteousness, justice, love and compassion (2:19). It is also worth noting that this promised new relationship is in fact extended beyond Israel to include us, Gentile believers (1 Pet. 2:10).
However, given the wayward nature not only of Israel but of ourselves, one wonders how this could be possible! How can we guarantee our faithfulness, let alone justice, love and compassion? These are qualities outside of our evil nature. This is precisely the reason the Lord’s promise is framed within the Jewish betrothal setting in that He, the husband, pays for the price of betrothal, and in this case, the price includes His righteousness, His justice, His love and His compassion. In other words, all is grace — whether Israel’s restoration or our being grafted into this everlasting relationship has nothing to do with our goodness, but God’s mercy.
This reminds me of the saying “There but for the grace of God” which is attributed to John Bradford.
John Bradford
(1510–1555) was an English Reformer and martyr. Bradford was in the Tower of London for alleged crimes against Mary
Tudor due to his Protestant faith and was subsequently burned at the stake on 1
July, 1555. According to A Treatise on Prayer by Edward
Bickersteth (1822):
“The pious Martyr Bradford, when he saw a poor criminal led to execution, exclaimed, ‘there, but for the grace of God, goes John Bradford.’ He knew that the same evil principles were in his own heart which had brought the criminal to that shameful end.”
「我必聘你永遠歸我為妻，以仁義、公平、慈愛、憐憫聘你歸我。」(何2:2)
第二章上半段嚴厲的信息，是為下半段眷顧的信息所均衡的。更希奇的是，這眷顧的信息所帶出復和關係是完全的：這不忠的妻子以色列，必重新稱祂為「我的丈夫」(2:16) ，而這復和的關係是「永遠」的(2:19) ；更是以「仁義、公平、慈愛和憐憫」為徵記的(2:19) 。神更在此顯露，這全新的關係是包括「本非我民」在內的(參彼前2:10的解釋) 。
不過，當想到全人類，包括以色列人叛逆的本性時，我們不禁懷疑，這怎可能發生呢？我們不忠的本性，怎樣維持「永遠」的貞潔呢？更談不上「仁義、公平、慈愛和憐憫」。這些都是我們罪惡的本能所不能活出來的！
這正是為什麼神要用以色列人聘妻為喻，來道出祂這應許。在猶太人的娶妻禮儀中，這準丈夫要付出聘禮：神就用「仁義、公平、慈愛和憐憫」為聘禮。換句話說，這些都不是我們故有的。故此，不論是以色列得與神和好，或是我們外邦信徒被接枝在其中，這永遠的關係是全在乎神的憐憫。
這使我想起John Bradford所說的名句：「若非是神的憐憫」！
John Bradford (1510-1555) 是英國著名改革宗的信徒和殉道者。他為信仰的原故被瑪麗女皇囚禁於倫敦塔內，最後在1555年7月1日被火燒死。根據A Treatise on Prayer (1822) ：「這敬虔的殉道者Bradford，(有一次)當看到一個因犯罪而被引到行刑處的囚犯時，他不禁的說：“若非是神的憐憫，John Bradford也會如此” 。他知道自己內心同樣像這罪犯一樣，有這些犯罪的本能。」
(1) Presumably, Gomer has left Hosea for another man, but now the Lord commands him to take her back (see Note I below):
a. How hard would it be for Hosea to do so?
b. Would you take such an adulterous spouse back? Why or why not?
c. So, is it easy then for the Lord to reclaim Israel (and us) back?
(2) Reclaiming is one thing, but the command to Hosea is to “Love her as the Lord loves the Israelites” (3:1).
a. Can you describe how the Lord loves the Israelites?
b. Can you describe how the Lord loves you?
(3) It appears that Hosea paid only half of the price of a slave girl (Exod. 21:32) plus some inexpensive barley to purchase his wife back:
a. What does this signal as the value of life of this woman after she left Hosea?
b. How does it speak to the actual value or quality of life of each below?
- A sinner like us
- Israel as a people in a life apart from God
(4) What are the commands given by Hosea to his wife now?
(5) What does it mean for the nation of Israel? (See Note II)
(6) If the last words of v. 3 are translated as “and I will not live with you”, consider the following:
a. How does it apply to the prophecy in the first part of v. 4?
b. How does this reflect the history of Israel after the destruction of the temple in A.D. 70 until now?
c. What is God’s purpose in this respect?
(7) We know that David their king refers to the Messiah, our Lord Jesus Christ:
a. Under what condition will Israel return to the Lord in the last days? (See 5:15)
(8) What is the main message to you today and how may you apply it to your life?
Note
I:
It is true that it is not entirely clear if the Lord asked Hosea to take his wife back or to take another adulterous woman as his wife. But since such an action clearly speaks to God taking back Israel, it is only logical that this woman had to be this former wife for this typology to work.
Note
II:
Many would translate the last words of v. 3 as “and I will not be intimate with you”.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 似乎歌篾已離開了何西亞，但神卻吩咐他再把她贖回來(參下註) ：
a. 此舉對何西亞來說，是否容易？
b. 如果是你，會否重新收回不忠的配偶？為什麼？
c. 是否神就例外，不用掙扎就把以色列(包括我們) 收回？
(2) 神給何西亞的吩咐，不但是要贖回，乃是要去「愛」這淫婦，像神愛以色列一樣(3:1) ：
a. 神是怎樣愛以色列的呢？
b. 神又是怎樣愛你的呢？
(3) 何西亞給歌篾的贖價，只是奴婢贖價的一半(出21:32) ，再加少許不太值錢的大麥：
a. 這怎樣顯示淫婦歌篾離開何西亞後的光景？
b. 這也怎樣表明：
i. 以色列離開神之後的光景？
ii. 至於離開神的人的光景又如何？
(4) 何西亞在贖回歌篾後，給她什麼吩咐？
(5) 這吩咐對以色列的信息是什麼？
(6) 如果第3節末是按註二來譯出：
a. 這是怎樣把第4節的預言表明出來？
b. 這預言在聖殿在主後70年被毀至今是怎樣得到應驗？
c. 這預言表明了神什麼的心意？
(7) 我們知道「他們的王大衛」是指末後的彌賽亞、耶穌基督：
a. 在末後的日子，以色列會有什麼改變？
b. 是什麼導致他們的改變呢？(見5:15)
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：按原文，我們不能肯定神是吩咐何西亞贖回歌篾，或是娶另一淫婦。但這舉動既是預表神重新收納以色列，何西亞去娶另一淫婦似乎不合理；故此，這婦人該是歌篾。
註二：不少解經者把第3節末「我向你也必這樣」譯為：「我也不與你同房」。
“So I bought her for fifteen shekels of silver and about a homer and a lethek of barley.” (Hos. 3:2)
It appears that Gomer has left Hosea for another man, which aptly depicts the adultery committed by Israel against the Lord. However, God desires to express His unfailing love to Israel and asks Hosea to take back his wife once again. One can imagine the struggle that Hosea has to go through, but this also speaks of the amazing love of the Lord, because it does not mean that He does not have to struggle to reclaim wayward Israel as His own.
What is interesting to note is that Hosea only paid fifteen shekels plus a certain amount of barley (which is a rather inexpensive type of grain) to purchase his wife back from her lover. Even a female slave would have cost thirty shekels (Exod. 21:32). In other words, in her unfaithfulness Gomer has sunk into a life that was worse than a slave girl.
Gomer thought her beauty deserved a better husband than Hosea (2:2); and she was not satisfied with the lifestyle afforded her in her marriage (2:5), so she looked for other men, only to be treated as less than a slave. This is the picture of Israel; this is the picture of all who live a life apart from God.
We thought God was so mean to strip us of all our freedom and we turned away from Him to pursue things of the world, to seek freedom, and to find satisfaction. Alas, like the prodigal son, we soon find that whatever we pursue apart from God will not bring satisfaction, only deeper emptiness; whatever freedom we seek apart from God will only enslave us in greater misery; and whatever we treasure apart from God will only reduce our dignity and value as a human being. We have become, like Gomer, less than a slave.
But just like a father to the prodigal son, the Lord is also the faithful husband who would purchase us, not with only 15 shekels and some lowly barley, but with His own life and His own blood! How amazing a God we have in Jesus Christ.
「我便用銀子十五舍客勒，大麥一賀梅珥半，買她歸我。」(何3:2)
似乎歌篾終於離開了何西亞，歸屬另外一個男人；這正恰當的作為以色列人離開神，歸屬偶像的喻表。但神卻始終愛以色列，沒有放棄他們。故此，祂吩咐何西亞要把妻子贖回。我們不難想像何西亞內心的掙扎，但同時我們也稍為領會到神心中的掙扎—表明把以色列贖回，對神而言，也並非不用掙扎的事。何等希奇的愛！
不過，這裡告訴我們，何西亞只用了銀子十五舍客勒，大麥一賀梅珥半，就能把歌篾買回來。這只是一般買奴婢價錢的一半(出21:31) 。換句話說，這離開丈夫的淫婦，其生活沉淪到過著連奴婢也不如的生命。
歌篾以為自己配得一個比何西亞更好的男人(2:2) ，她也不以所擁有的為滿足(2:5) ，而要找「更清綠的草原」；誰知得到的是奴婢也不如的看待。這正是離開了神的以色列之寫照，也是每一個離開神的人之寫照。
我們總以為神是那樣的嚴謹，把我們的自由和自由的意志奪去；故此我們要擺脫祂的綑鎖，去追求世上的自由和滿足。誰知，像那浪子一樣，我們離開神去找的一切都不能帶來真正的滿足，反而是更深的空虛；所找到的所謂自由，竟成為奴役我們的痛苦；所尋到世人所追尋的珍寶，卻叫我們盡失尊嚴和人格。我們像歌篾一樣，過著連奴婢也不如的人生！
但是，像天天等候浪子回家的父親，也像堅愛不移的丈夫，神要擁抱我們、要贖回我們。但與何西亞不同的是，神非以僅僅十五舍客勒銀子和不大值錢的大麥來買贖我們，乃是以祂獨生愛子的生命和寶血來買贖我們。真的，有何神像我們的神！
4:1-4—A formal charge laid against Israel
We have no idea about the time and occasion of this oracle.
(1) In using the language of a court setting to “bring a charge”, what does the Lord signify?
(2) What are the things that the Lord charges them with as lacking?
(3) What does it mean to be a society or people with the following characteristics:
a. Without faithfulness
b. Without love
c. Without acknowledgement of God
(4) Why would the absence of the above qualities constitute a serious sin to be charged?
(5) How would you describe a society that is filled with or marked by the following?
a. Cursing, lying and murder
b. Breaking of all bounds
c. Bloodshed that follows bloodshed (All kings in Israel during the time of Hosea died of assassination.)
(6) What has the absence of faithfulness, love and acknowledgement of God to do with their evil condition?
(7) Can you nail down the reason why such a nation once “under God” could turn into such a lawless society?
(8) What is the direct result of the sinfulness of the society? (4:3)
(9) Why does the Lord warn that only He could bring a charge against the people and not anyone of them? (4:4)
4:5-9—Like priests like people
V. 4 likely means that the people should not lay blame on the priests, because in essence the Lord looks as the whole nation as a priest.
(10) If people, priests and prophets all stumble together, what kind of a spiritual condition has the nation fallen into?
(11) In pronouncing His judgment of destruction, the Lord charges them with a “lack of knowledge” (v. 6). What knowledge is He talking about that they have even rejected? Why does this disqualify them as priests? (Exod. 19:6)
(12) What do you understand as the role of a priest, and Israel as a “kingdom of priests”?
(13) List the sins of the priests highlighted in vv. 6-8.
(14) Can you imagine the impact of the priests’ sins on the common people?
(15) What might be the reason that priests could degenerate into such a pitiful state?
(16) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
4:1-4—耶和華對以色列的指控：
(1) 學者Douglas Stuart指出這裡所用的是法庭上控訴的言詞：為何神在此用法庭的形式來控告以色列？
(2) 神首先控訴他們缺乏什麼？
(3) 一個社會會變成怎樣，如果是刻劃著:
a. 無誠實？
b. 無良善？
c. 無人認識神？
(4) 為何這些東西的缺乏能構成控罪？
(5) 一個被以下的景況刻劃著的社會又會是怎樣的？
a. 假誓、不踐諾
b. 殺害、偷盜
c. 淫行、強暴
d. 殺人流血是接連不斷的(何西亞時代北國的王都是一個一個的被刺殺而死的！)
(6) 這些現像與無誠實、無良善和無人認識神可有關係嗎？為什麼？
(7) 你能找到這個曾一度屬神的國家會弄到這個地步的原因嗎？
(8) 他們的罪，按第3節所言，也帶來了什麼後果？
(9) 為何神叫他們不用互相指摘呢？(4:4)
4:5-9—民如何、祭司如何
(10) 神在這裡是向誰說：「不再給我作祭司」？
(11) 這句話怎樣顯示神對整個以色列的心意？(見出埃及記19:6)
(12) 以色列作祭司國度是什麼意思？
(13) 他們棄掉的是什麼知識，以至不能作神的祭司？
(14) 他們的祭司所犯的罪包括什麼？(4:6-8)
(15) 為什麼連祭司也會落到這個地步？
(16) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“And it will be: Like people, like priests I will punish both of them for their ways and repay them for their deeds.” (Hos. 4:9)
In charging the people of Israel with a lack of faithfulness, love and acknowledgement of God (4:1), the Lord warns the people not to bring charges to one another which means they are all guilty as charged. However, that means that they should not even charge any of their priests either. The reason is not only because they should leave it to God to charge them, but also because the problem lies in “like people, like priests” (4:9).
One could imagine that the Lord should have said, “Like priests, like people” and not the other way around.
As priests, they should teach the people the law of God, therefore it should be their fault that the people “have ignored the law” of their God (4:6). And, if the number of priests increased, it would only serve to give the people more knowledge of the law of God. Such, unfortunately was not the case. The Lord accuses the priests of “feed[ing] on the sins” of His people and “relish[ing] their wickedness”. They have, instead of leading the people out of sin, condoned and followed them into their sins. In other words, they have become pleasers of men and not pleasers of God.
The pressure to conform to the world is the challenge faced by God’s people, but the pressure to conform to the people is the test faced by the servants of God even today.
「將來民如何，祭司也必如何；我必因他們所行的懲罰他們，照他們所做的報應他們。」(何4:9)
雖然神控告以色列人無誠實、無良善、無人認識神(4:1) ，祂卻警告他們不要自義，反指控別人，因為他們每個人都有罪；也不要歸咎於祭司。原因不但因為惟有神有資格控告他們，更因為問題是出於「民如何、祭司也必如何」(4:9) 。
我們總以為應該是：「祭司如何、民也必如何」才對。
作為祭司，他們有責任以神的律法教導百姓；故此，神的民的無知識、棄掉知識(4:6) ，該是祭司要負的責任。祭司人數的增加，百姓認識神律法的機會也應增加。誰知是剛剛相反。耶和華就責備祭司「吃民的罪」、「滿心願意」民犯罪(4:8) 。換句話說，他們不但沒有引導百姓離罪，反而縱容和跟隨百姓去犯罪。也就是說：「他們愛人的榮耀，過於愛神的榮耀。」(約12:43)
神的百姓所面對的壓力是要效法這個世界；而神的僕人往往要面對的挑戰，卻是要隨百姓(會眾) 的喜好而行！
Having chastised the people and their priests, the Lord now lists the horrible sins committed by the nation and their consequences:
4:10-14—The sin of prostitution
(1) The sin of prostitution is mentioned quite a few times in these verses:
a. Can you distinguish the two kinds of prostitution being rebuked here?
b. How does one kind relate to the other? (v. 13 in particular)
(2) What is the reason for their sin of prostitution? And what is its short-term consequence? (4:10)
(3) What do the giving of themselves to prostitution and the giving of themselves to old wine and new wine have in common? (v. 11)
(4) What is meant by “the taking away of understanding”? What kind of a warning is it?
(5) Why would the Lord not punish the sin of prostitution of the daughters and the daughters-in-law?
(6) What kind of a society is being depicted here?
(7) What is its long-term consequence (4:14)?
4:15-19—A warning to Judah
With the destiny of the Northern Kingdom assured in v. 19, the Lord calls on Judah to not follow their footsteps:
(8) While the history of the use of Gilgal as a place of worship is not known, the reference to Beth Aven which is Bethel (see Amos 4:4, 5:5) is according to the setting up of a golden calf in 1 Kings 12:29. To worship the golden calf is sinful enough. What kind of sin is it if coupled with the swearing by the name of the Living God?
(9) The next kind of sin that Judah should avoid is mentioned in v. 16:
a. What kind of sin is being depicted by a heifer?
b. What does God desire them to be? Why?
(10) Ephraim, the strongest of the ten tribes, is being singled out in v. 17:
a. What is being highlighted by the word “joined”?
b. What is God’s verdict? Why?
(11) V. 18 is a concluding statement of their sins:
a. How does the Lord depict the severity and finality of their sins?
b. Who are the people mentioned?
(12) What will be the final destiny of the Northern Kingdom?
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在指控民與他們祭司之後，耶和華就列出他們的罪行和後果：
4:10-14—行淫之罪
(1) 這段多次論到他們的淫行：
a. 這裡所指的淫行，其實有那兩類？
b. 這兩類的淫行有什麼關連？(特別留意4:13)
(2) 第10節指出：他們行淫的原因是什麼？所得的(目前的) 審判是什麼？
(3) 姦淫與醉酒有什麼共通之處？(4:11)
(4) 為何神說祂不會懲罰他們女兒和新婦的淫行？
(5) 這描繪的是一個怎樣的社會？
(6) 他們的罪至終會帶來什麼審判？(4:14)
4:15-19—對猶大的忠告: 藉著指出對以色列最後的審判(4:19) ，神在此呼籲猶大不要跟隨他們的腳踪。
(7) 我們對吉甲用作祭祀之地的背景不詳，但伯亞文(即伯特利—見摩4:4; 5:5)則是拜金牛犢的所在(王上12:29) 。既拜金牛犢，同時又指著耶和華起誓，這是什麼罪？
(8) 除此之外，在第16節提到猶大要避免什麼罪？
a. 母牛所代表的是什麼罪？
b. 相反地，神是盼望怎樣對待他們呢？
(9) 以法蓮是北國十個支派中最強大的，在此被特別的責備：
a. 為何形容他們是親近偶像的(或譯與之結連) ？
b. 神「任憑他」，是福？還是禍？為什麼？
(10) 第17-18節總結了他們的罪行：
a. 這裡怎樣反映出他們犯罪的嚴重和無藥可救？
b. 所犯的罪是怎樣的普遍呢？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“(B)ecause they have deserted the Lord to give themselves to prostitution; to old wine and new, which take away the understanding of my people.” (Hos. 4:10-11)
We all know that drunkenness can certainly take away the ability to think and to judge properly from a person, and Proverbs depict a very vivid picture in this respect with these words:
“Those who linger over wine, who go to sample bowls of mixed wine. Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly! In the end it bites like a snake and poisons like a viper. Your eyes will see strange sights, and your mind will imagine confusing things. You will be like one sleeping on the high seas, lying on top of the rigging. ‘They hit me,’ you will say, ‘but I’m not hurt! They beat me, but I don’t feel it! When will I wake up so I can find another drink?’” (Prov. 23:30-35).
However, Proverbs always cite the woes of drunkenness together, as the above passage follows right after the warning to stay away from prostitution. Hosea reinforces the same truth as he warns that the giving in to prostitution (or adultery) and the giving in to alcohol have the same effect in that they both will take away our understanding, i.e. the ability to think straight and judge properly.
In my walk with those who unfortunately have given in to adultery, because this is a sin of desertion from the Lord, they have gradually lost their ability to make proper decisions for their family and their career. The result is that often warned by Hosea: “a people without understanding will come to ruin” (Hos. 4:14). I really do not know whether to call it a judgment by God or simply a natural consequence of adultery!
「姦淫和酒，並新酒，奪去人的心。」(何4:11)
我們都知道酒能使人亂性，叫人失去判斷力和理智。有一段箴言很生動的描繪這個事實：
“就是那流連飲酒、常去尋找調和酒的人。酒發紅，在杯中閃爍，你不可觀看，雖然下咽舒暢，終久是咬你如蛇，刺你如毒蛇。你眼必看見異怪的事（或譯：淫婦）；你心必發出乖謬的話。你必像躺在海中，或像臥在桅杆上。你必說：人打我，我卻未受傷；人鞭打我，我竟不覺得。我幾時清醒，我仍去尋酒。”
(箴23:30-35)
箴言常把醉酒與姦淫相提並論，就如以上的一段話，也是緊接對淫亂的勸戒而編寫的。何西亞同樣在此提醒我們，姦淫與醉酒都會帶來同樣的結果，就是奪去人的心，意思是奪去人的判斷力和理智。
在勸導那些不幸落入情慾網羅中的人的經歷上，我明顯的看到他們也漸漸失卻了判斷力和理智—不但是在家庭、婚姻的抉擇上，在工作和其他的方面，也是如此。若沒有澈底的悔改，最後的結果往往就如何西亞所言：「必致傾倒/come to ruin」(何4:14) 。