This week we
will continue the study of the Book of Hosea in the Old Testament.
After the more formal charge in chapter four, another oracle is given. Though the time of delivery was not known, it was clearly separated as a unit in itself by “hear ye this” (K&D, 57) and “the passage is poetic” (Word, 89):
Vv. 1-7: The Finality of their sins
(1) This time the addressees are mentioned as the priests, (the house or family of) Israel (i.e. the ten tribes) and the house of the king (including his counsellors etc.): What is the significance of calling all of the above to listen?
(2) Mizpah refers to Mizpah Gilead north of the Jordan (Jdg. 10:17) while Tabor is on the other side of Jordan:
a. What do the two locations entail?
b. Why are the triplets of addressees called a snare and a net (spread to catch birds)?
c. What kind of sin is being depicted?
(3) The first part of v. 2 “is very difficult and has been very differently translated” (K&D, 58), but whatever sin it is, scholars in general agree that:
- It is widespread or knee deep (v. 2).
- None will be ignored, but punished (v. 2).
- Because none is hidden from the Lord — He knows them all (v. 3).
- They are summed up as “prostitution” and “corruption” or “uncleanness” (v. 3).
- The offenders are called “rebels"
Based on the above:
a. Do you think Israel would repent because of this rebuke? Why?
b. What might it take for them to repent?
c. How does the world today resemble Israel of old?
(4) According to v. 5, is the Lord hopeful that they would repent? Why or why not?
(5) According to the historical setting (see Introduction of Hosea), what might be the thing that Israel is proud of?
(6) Why would Judah, having relatively godly kings, stumble with them? (v. 5)
(7) What is the lesson for us to learn today?
(8) Their sin is obviously compounded by the fact that they somehow still maintained worship (celebration of New Moon etc.) and the making of sacrifices to the Lord (v. 6):
a. Why would they not find God in the religious services?
b. Had they been faithful to God, what would their children be like?
c. How are their children being regarded by the Lord? Why?
(9) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀舊約何西阿書。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。
在第四章的嚴厲控訴後，這段默示的時間和地點不詳，但由「眾祭司啊，要聽我的話」這句話，說明是個新的默示(K&D, 57) ，採用「詩的體材」(Word, 89) 。這段的標題可稱為「不能回轉的罪行」：
(1) 這段話是向那三類聽眾說的？指明這三類有何重要性？(5:1)
(2) 米斯巴應是指泛約但北面的基列(士10:17) ，而他泊則是在約但河的另一面：
a. 指到這兩個一西、一東的地方，是要表明什麼？
b. 為何稱這三類人為網羅？
c. 這是要指出什麼的罪？
(3) 第2節是較難繙譯的(K&D, 58) ；但不論所指何罪，都是：
- 極深(Knee deep) (5:2)
- 不能忽視，要被責備的(5:2)
- 不能向神隱藏的(5:3)
- 被形容為「行淫」、「玷污」人的(5:3)
- 犯罪者被稱為「悖逆」的(5:2)
基於以上的形容：
a. 你認為這些責備會叫以色列回轉嗎？為什麼？
b. 要怎樣才使他們回轉呢？
c. 今日的世界與昔日的以色列有何分別？
(4) 按第5節所言，神是否認為他們會回轉呢？為什麼？
(5) 這裡說以色列是驕傲的，他們尚有什麼可誇？(可參上周的引言)
(6) 為何連有較敬畏神的王之猶大，也會與他們一同跌倒？
(7) 對今天的信徒有什麼警惕？
(8) 以色列仍牽牛羊向神獻祭和仍按月朔敬拜：
a. 為何卻尋不見神？
b. 如果他們真的敬畏神，他們的兒女會變成怎樣？
c. 但現在神是怎樣看他們的兒女？為什麼？
(9) 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？
“Their deeds do not permit them to return to their God. A spirit of prostitution is in their heart; they do not acknowledge the Lord.” (Hos. 5:4)
As Hosea continues to speak to his generation, it appears that he is able not only to speak to the common folks, but to the priests and the royal house (Hos. 5:1). While we have no idea when his poetic message in chapter 5 was spoken, but based on its contents, the oppression by Assyria was still a remote threat and Israel still enjoyed relative prosperity, and thus “Israel’s arrogance testifies against them” (Hos. 5:5).
Indeed, it is difficult to warn people of their erring way when they are still enjoying relative prosperity and things are going their way. But isn’t it the same with all of us! But I am quite shaken by the finality of their rebellion expressed by these words of the Lord: “Their deeds do not permit them to return to their God. A spirit of prostitution is in their heart; they do not acknowledge the Lord” (Hos. 5:4) In other words, they have gone too far for any possibility for repentance. The only way to repentance is through calamities — “in their misery they will earnestly seek me” (Hos. 5:15).
However, it is clear that it is not so much that their deeds alone do not permit them to return to their God, but the very spirit within them, the spirit of prostitution. One of the thieves on the cross whose deeds should also have ushered him “knee-deep in slaughter” (Hos. 5:2) repented and was saved (Lk. 23:43). Even the centurion who supervised the crucifixion (Matt. 27:54), and many of the priests who no doubt took part in the illegal process of putting Jesus to death had come to repentance (Acts 6:7). Therefore, no deeds, however evil, would prevent a person from repentance and being saved; it is always the spirit within, and in the case of the Israelites, the spirit of prostitution — i.e. both of sexual immorality and of idolatry — replacing God by other idols that we worship!
「他們所行的使他們不能歸向神；因有淫心在他們裡面，他們也不認識耶和華。」(何5:4)
何西亞所發出的預言與警告，乃是向全以色列發出的，包括了眾祭司，以色列的百姓，王和王的家(5:1) 。來到第五章的信息時，我們不曉得他是在那個王執政時宣講的，但以色列仍持著驕傲(5:5) ，相信亞述的入侵尚未臨到，以色列仍會繼續享受繁榮與興盛。
是的，在人仍然亨通，仍在順利的景況時，是很難叫他聽勸，離開沉淪的道路的。這也是我們的通病。但讀到這裡神對以色列的控訴時，我不禁被這句話所驚訝：「他們所行的使他們不能歸向神」 (5:4a) 。換句話說，他們犯罪已到一個不能回頭的地步；而惟一可以叫他們回頭的是嚴厲的災難，以至「他們在急難的時候」，才切切的尋求神(5:15) 。
這句叫我驚訝的話是繼續這樣說的：「因有淫心在他們裡面，他們也不認識耶和華」(5:4b) 。意思是說，歸根究底，不是他們所行的大惡，乃是內心抉擇使人不肯悔改。故此，我們看到連與主同釘十字架其中一個大惡的強盜也可以悔改得救(路23:43) ；就是主持行刑、釘死主耶穌的百夫長(太27:54) 和許多有份設計陷害耶穌的祭司(徒6:7) 也都能認罪悔改。所以，所行的縱然是大惡，也不一定叫人不能回頭悔改信主，倒是往往是人內裡的靈—就如以色列內裡的淫心(原文是靈) ，因愛隨從列邦過淫亂的生活、因跟著他們敬拜偶像，叫他們「不能歸向神」。
(1) The raising of battle cry in Bethel — now called Beth Aven to denote it a house, not of “EL” (i.e. God), but of wickedness — is understandable.What does the sounding of the trumpet (alerting the people to the invading army) in the northern towns of Judah (Gibeah of Saul and Ramah of Samuel) signify?
(2) What will the result be in Ephraim (representing Israel) and why? (v. 9, v. 11)
(3) What will the result be in Judah and why? (v. 10)
(4) The Lord uses two different imageries to tell of His judgment of both Ephraim and Judah. What are the different emphases in the verses below?
a. V. 12 - like a moth and like rot (or a worm or infection)
b. V. 14 - like a lion and like a great lion
(5) What does the Lord accuse them of in seeking a cure of wounds inflicted by the Lord?
(6) What will the result be? (v. 14)
(7) However, what is God’s ultimate purpose for His people in dealing with them so harshly? (v. 15)
(8) 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。
(1) 向「伯亞文」(即伯特利的改稱—參下註) 吹敵人犯境爭戰的角，是可以理解的；但為何要向猶大境內北面的基比亞和拉瑪也吹角？
(2) 這要來的爭戰會帶給以法蓮(即以色列的代表) 什麼後果？(5:9, 11)
(3) 猶大又如何？為什麼？
(4) 在5:12神以兩個比喻分別顯出祂對以法蓮和猶大的審判：
a. 如蛀蟲之物是什麼意思？
b. 如(使) 木朽爛(之物) 又是什麼意思？
(5) 他們怎樣尋找醫治呢？
(6) 為何不向神求醫治？結果怎樣？
(7) 神這樣嚴厲的對待他們，最終極的心意是什麼？(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：神改稱「伯特利/Beth-el」(即神的家) 為「伯亞文/Beth-Aven」(即罪惡之家) 。見何西阿書10:5。
“Therefore I am like a moth to Ephraim and like rottenness to the house of Judah.” (NASB) (Hos. 5:12)
In depicting the finality of the rebellion of Israel and Judah, the Lord uses a very interesting imagery to describe His judgment to Israel — He is like a moth and rottenness to them (5:12).
A moth destroys clothing in a very gradual way, if not detected and treated in the early stage; the clothing will be of no use eventually. We all can identify with this.
And the rotting of a tree is also not hard to understand. A few months ago, I had to help someone cut down part of a tree that had fallen. But the tree was too tall for me to fell completely with my small chain saw, and they had to employ someone to cut down the rest of the tree. Why would a big tree not be able to stand up to the wind? Sure, the wind is strong, but oftentimes, it is because the tree, while appearing to be strong and tall on the outside, has already been eaten up by worms thoroughly inside.
I would think that it should be a very apt depiction of the power of sin within us; however, surprisingly the Lord declares to Ephraim (representing Israel) and Judah that He is like a moth and a worm to them.
The truth of the matter is, as much as sin can eat us up gradually and lead us to our ultimate ruin, it is nothing compared to turning God into our enemy. Who then can rescue us from the hand of God?
When Israel and Judah are bent on rejecting God and His way with their “spirit of prostitution” (5:4), they have indeed turned God into their enemy. Therefore, when God’s judgment comes, there will not be anything or anyone who could cure them or heal their sores (5:13). That is a depiction not only of the fate of Israel and Judah in their destruction by Assyria and Babylon, but also of the ultimate judgment that all who are bent on rejecting the Lord Jesus Christ will face.
「我使以法蓮如蟲蛀之物，使猶大家如朽爛之木。」(何5:12)
在論到以色列「不能歸回」的種種惡行時，神用一個很特別的比喻來指出祂的審判。祂說：「我使以法蓮如蟲蛀之物，使猶大家如朽爛之木」(何5:12) 。原文不是說「我使」乃是說「我是像蛀虫……」。
蛀蟲是指慢慢侵食衣物的蟲，若不一早發覺和清除，會叫衣物被毀壞都不能再穿的地步。這是我們人人都可以理解的。
至於如叫樹木朽爛的蟲，我最近就有親身的體驗。幾個月前我用電鋸替別人在後院鋸下部份倒塌的樹枝。不過，我的小小電鋸卻不能把主要的樹幹鋸下，要另聘專業人仕處理。往往在外表看來樹是高大穩妥，但內裡可以已被蟲所蛀透，稍大的風力，就足以使它全然的倒塌。
不過，我一直以為這個比喻是指罪在我們生命中的蠶食最生動的描繪；但這裡卻說，神自己對叛逆的以法蓮和猶大是像那些蛀蝕的蟲！這個就更可怕了。
如果神成為我們的仇敵，那麼就比蛀蝕衣物或樹木的蟲更可怕；因為誰能與神為敵呢？誰能救我們脫離祂的手呢？
當以色列刻意的因著「淫心」而叛逆神(5:4) ，他們實質上已把神變為他們的仇敵。故此，當神的審判臨到時，是沒有人能「醫治」他們的(5:13) 。這不但是對以色列和猶大的警告，更是對凡繼續拒絕主耶穌基督救恩的人的警告。
6:1-3—A Call to Return: As much as the last chapter depicts the finality of the rebellion of Israel and Judah, the prophet still extends a call to repentance to the people:
(1) “Come, let us return to the Lord”: The prophet uses the imagery of wounds and healing to call the people to repentance:
a. In spite of the finality of their rebellion, what character of the Lord does the prophet reveal in v.1?
b. Do you think such a call will be heeded by Israel? Why or why not?
(2) While the mentioning of two days and the third day signifies the temporariness of God’s judgment, it does have prophetic significance in God’s plan of redemption. What do you think v. 2 refers to ultimately? (See Matt. 16:21; 17:23; 20:19 and Lk. 24:46)
(3) “Let us acknowledge the Lord”:
a. What is meant by to “acknowledge” the Lord?
b. Why does it take effort on our part to “acknowledge” Him?
c. What are the two imageries that the prophet uses to show the certainty of God’s restoration?
d. What is the emphasis in each of the imageries?
6:4-11— God’s Response:
(4) Why does God sound so unenthusiastic to the prophet’s call to repentance? (v. 4)
(5) Is this an apt description of your love for the Lord?
(6) While the prophet uses the sun to encourage the people to repent, the Lord responds with using the sun as exactly an opposite imagery:
a. What is that imagery?
b. What does it depict in terms of the prophetic words given through His prophets? (v. 5)
(7) The certainty of judgment is justified by the reiteration of the following sins:
a. False acknowledgment of God: What does God see as true and false acknowledgment of Him? (v. 6)
b. Breach of covenant: Why does God call Adam’s disobedience of His command a breach of His covenant with him? How have they committed the same sin as Adam? (v. 7)
c. The evil of bloodshed (see Note below): Who are accused as taking part in such wicked schemes? How serious then is the spiritual condition of Israel?
(8) Having reiterated the above sins, how does God conclude the spiritual condition of Israel? Why?
(9) Is Judah any better?
(10) What about the world and God’s people today?
(11) What is the main message to you today and how can you apply it to your life?
Note:
Scholars in general agree that Gilead was never a city in the Old Testament and neither the bloodshed in Gilead nor the murder on the road to Shechem could be referenced to any particular incident in the Bible.
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。
6:1-3—勸民回轉：雖然上一章論到以色列和猶大犯罪已到不能回轉的地步，先知仍呼喚他們回轉：
(1) 先知用受傷的比喻來呼喚他們：「來罷，我們歸向耶和華」：
a. 先知在此顯示出神什麼的屬性？(6:1)
b. 這柔聲的呼喚，你認為會有效嗎？為什麼？
(2) 「兩天」、「三天」固然是指到神的審判仍會是短暫的，但卻是有更重要預言的信息：你認為是指什麼(或誰)說的呢？(參太16:21; 17:23; 20:19 和路24:46)
(3) 「務要認識耶和華」：
a. 他們是否尚要「認識神」呢？為什麼？
b. 為何「認識神」是需要竭力追求的呢？
c. 先知用那兩個比喻來表明神是必醫治的？(6:3)
d. 這兩個比喻的不同喻意是什麼？
6:4-11—神的回應
(4) 神為何竟對先知的勸喻「潑冷水」呢？(6:4)
(5) 英譯本NIV把6:4之「良善」譯為「愛」：這是否也是你對神的愛之形容？
(6) 先知在6:3用晨「光」來勸喻以色列，神也在6:5用光對喻作反面的回應：
a. 神用光作什麼的比喻？
b. 這裡論到神藉先知說的話有什麼厲害之處？
(7) 這反面的回應是基於他們罪孽之深重，包括：
a. 6:6指出他們在什麼事上顯出他們是虛有敬虔的外表呢？
b. 6:7指出他們如亞當背約：亞當背的是什麼約？他們又是怎樣跟隨了亞當背約？
c. 殺戮之罪(參下註)：神指出連什麼人也參與這罪？說他們實在罪孽深重是否過份？為什麼？
(8) 在列出以上的過犯後，神在6:10作出了什麼總結？
(9) 猶大是否就比以色列好？
(10) 今日的世人和教會又如何？
(11) 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：一般解經者認為基列在舊約時代並非一個「城」，而不論是基列或示劍路上的殺戮都不能肯定其在聖經的出處。
“Your love is like the morning mist, like the early dew that disappears.” (Hos. 6:4)
As the Lord laments the love that Ephraim and Judah have for Him, allow me to share this reflection by Henri Nouwen as we also reflect on our fleeting love for the Lord:
“Why O Lord, is it so hard for me to keep my heart directed toward you? Why do the many little things I want to do, and the many people I know, keep crowding my mind, even during the hours that I am totally free to be with you and you alone? Why does my mind wander off in so many directions, and why does my heart desire the things that lead me astray? Are you not enough for me? Do I keep doubting your love and care, you [sic] mercy and grace? Do I keep wondering, in the center of my being, whether you will give me all I need if I just keep my eyes on you?
“Please accept my distractions, my fatigue, my irritations, and my faithless wanderings. You know me more deeply and fully than I know myself. You love me with a greater love than I can love myself. You even offer me more than I can desire. Look at me, see me in all my misery and inner confusion, and let me sense your presence in the midst of my turmoil. All I can do is show myself to you. Yet, I am afraid to do so. I am afraid that you will reject me. But I know — with knowledge of faith — that you desire to give me your love. The only thing you ask of me is not to hide from you, not to run away in despair, not to act as if you were a relentless despot.
“Take my tired body, my confused mind, and my restless soul into your arms and give me rest, simple quiet rest. Do I ask too much, too soon? I should not worry about that. You will let me know. Come, Lord Jesus, come. Amen.”
(A Cry for Mercy, 5-6)
「主說……因為你們的良善(或譯愛)如同早晨的雲霧，又如速散的甘露。」(何6:4)
這裡我們讀到神慨嘆以法蓮和猶大對祂的愛是如早晨的雲霧和速散的甘露。這就使我想起盧宏的一篇反思，藉得我們細味的：
“主阿，為什麼是這麼困難叫我的心向著祢？為何甚至在我完全自由的獨自退到祢面前的時刻，我的腦袋總是被繁多瑣碎的人與事所煩擾？為何我的思想到處流蕩？為何我的心渴想叫我跌倒的事？有祢豈不足夠嗎？我仍要懷疑祢的愛、祢的關心、祢的憐憫和恩典嗎？我仍在心靈深處懷疑祢不會給我所需的，如果我定睛在祢身上嗎？
求祢接納我的分心、我的疲乏、我的急躁和我信心的動搖。祢比我自己更完全、更深的認識我。祢愛我的愛比我的自愛更大。祢給我的是過於我所求的。看看我罷，看這在愁苦，內困的我；讓我在動盪中感到祢的同在。我只能把自己向祢敞開。但我卻懼怕如此作。我恐怕祢會拒絕我。但我知道—是信心的認知—祢渴想把愛給予我。祢惟一的要求，是我不向祢躲藏、不在絕望中跑離祢、不要以祢為暴君。
把我困倦的身體、困擾的思想和不安的靈懷抱在祢膀臂中；賜我安息—單純、寧靜的安息。我是否求得過份、過早呢？我不應為這些掛慮，祢是會叫我曉得的。來吧、主耶穌，我願祢來。阿們。” (A Cry for Mercy, 5-6)
6:11b–7:2—God’s dilemma
(1) God shares His dilemma in His dealing with His people. What makes His desire to restore and heal so difficult? (v. 1)
(2) What would you do under such circumstances (if you were in God’s shoes)?
(3) What should Israel do?
(4) What did they do instead? What marks their social scene?
(5) What might have made them think that God does not remember their evil deeds?
7:3-7—Domestic sins of the royal house are likened to an oven
(6) What should be the role of the king and his princes?
(7) Instead, what are their delights?
(8) When God accuses them saying, “They are all adulterers” (v. 4), it appears that God is referring to both the people who commit the sins of vv. 1-2, and the king and his princes who condone their acts:
a. What does it mean that they are like an oven that does not need stirring?
b. What have wine and festivals to do with joining hands with the mockers and sinners in their crime?
c. What is the result of such “bribery” of their kings and princes? (v. 7)
7:8-10—Sins with foreigners
(9) What is the purpose of God’s command to be separated from the nations? (See Lev. 20:24, 26)?
(10) But as Israel mixes with the nations, they have become like “a flat loaf not turned over”:
a. What does it mean?
b. What is its consequence? (v. 9)
c. What is meant by “his hair is sprinkled with gray, but he does not notice”?
(11) Note how the above three strophes end:
a. “Their sins engulf them; they are always before me.” (v. 2)
b. “All their kings fall, and none of them calls on me.” (v. 7)
c. “He does not return to the Lord his God or search for Him.” (v. 10)
How would you describe their spiritual condition at this point of history?
(12) 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。
7:1-2—不是神不願意
(1) 神醫治以色列的難處是什麼？
(2) 如果是你，你會怎樣處置以色列？
(3) 既是如此，以色列當作什麼？
(4) 但結果他們怎樣作？他們的社會變成怎麼樣？
(5) NIV把7:2a譯為「他們不以為神會記念他們的一切惡」：為何他們會這樣想？
7:3-7—君王敗壞的內政
(6) 神原對以色列君王和首領的職責有什麼期望？
(7) 但是他們所著重的是什麼？
(8) 當神稱他們「都是行淫的」，似乎神是包括了第1-2節作惡的百姓和縱容他們犯罪的君王與領袖：
a. 形容他們是不用挑就旺的火爐是什麼意思？
b. 宴樂與醉酒與君王與褻慢人拉手有何關？
c. 這樣的接受「賄賂」帶來了什麼審判？
7:8-10—與外邦攙雜的罪
(9) 神要以色列人不與外邦攙雜的原因是什麼？(見利20:24, 26)
(10) 神以「沒有翻過的餅」來喻以法蓮(即以色列的代表) ：
a. 是什麼意思？
b. 帶來什麼結果？(7:9)
c. 不覺頭有白髮是什麼意思？
(11) 以上三段的結語是值得思考的：
a. 7:2— “他們所行的現在纏繞他們，都在我面前”
b. 7:7— “他們中間無一人求告我”
c. 7:10—“他們仍不歸向耶和華他們的神，也不尋求他”
這三句結語給我們看到一個什麼屬靈的境況？
(12) 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？
“Ephraim mixes with the nations; Ephraim is a flat loaf not turned over.” (Hos. 7:8)
Ephraim, as the largest of the ten tribes of the Northern Kingdom, is often used to represent the entire Northern Kingdom of Israel, just as Judah is used to denote the entire Southern Kingdom. As the Book of Hosea progresses, it is only logical to assume that Israel is inching further and further into its final days. As we have noticed, the sinful condition depicted in chapters 6 and 7 carries a sense of finality — Israel is not likely to repent, and its destruction appears to be inevitable. Verses 8 and 9 in chapter 7 convey one of these warnings as God describes Ephraim as a flat loaf not turned over.
Anyone with any experience of cooking or baking understands what it means: It depicts a loaf that is burnt on one side, and remains uncooked on the other side. However, it can lend itself to a variety of interpretations, but its meaning within the context is already expressed in v. 9: “Foreigners sap his strength, but he does not realize it. His hair is sprinkled with gray, but he does not notice.”
As Israel disobeys God and mixes with other nations, adopting their pagan gods as theirs and following their heathen ways, they are getting weaker and weaker as a nation without realizing it. Worse yet, they are inching toward death as depicted by their gray hair, yet they do not notice. They still look at the side uncooked, thinking that there is still a long way to go before they get burnt!
This is, indeed, a vivid picture of a carnal Christian who thinks he can get the best of both worlds — loving God and loving the world at the same time, not knowing that they are mutually exclusive (1 Jn. 2:15). Not only is our zeal for the Lord which once marked our young Christian life on the wane, our yielding to temptations and our love for the world are pushing us deeper and deeper toward a spiritual downfall, yet we are totally oblivious to such a danger. Time for a complete turnover before it is too late!
「以法蓮與列邦人攙雜；以法蓮是沒有翻過的餅。」(何7:8)
一如猶大是常用來代表整個南國，以法蓮作為十個以色列支派中最大的，就常被用來代表整個北國了。到了何西亞書第七章時，以色列應該是越走越近他們的終局。當我們讀到第六和七章中的責備，我們不期然意味到以色列的罪之深重，已到不能回轉的地步。7:8就帶著這樣的意味，把以法蓮比作沒有翻過的餅。
相信稍有入廚或造餅經驗的人都知道「沒有翻過的餅」是什麼樣子：一面是被燒焦了；另一面尚未煮熟。不過這是意味著什麼呢，就眾說紛紜了。可幸，7:9早已給我們作解釋：「外邦人吞吃他勞力得來的，他卻不知道；頭髮斑白，他也不覺得」。
當以色列背叛神，與外邦人攙雜，拜外邦人的偶像，隨從外邦人淫亂的風俗，他們的國勢就日漸衰弱；他們卻不知道。更糟的是，他們如頭髮斑白，正步向死亡也不覺得。他們仍只看到未翻、未熟的那一面，還自以為距燒焦的日子尚遙遠！
其實，這也是屬肉體的基督徒生動的寫照。他們以為愛世界，同時愛神—魚與熊掌—是可以兼得。誰不知聖經明說只能選擇其一；二者不能共存(約壹2:15) 。其實這樣的屬肉體的信徒，他們起初的愛心早已熄滅而不自知，他們因愛世界之故，已漸漸深陷在種種試探中也不自覺。其實是立刻回頭的時刻了，否則後果堪輿！
The chapter ends with the charge against the kings of Israel in their foreign policy:
(1) Read 2 Kings 17:1-4. How do the actions of King Hoshea fit into the charge by God in v. 11? What kind of sin is Hoshea guilty of?
(2) Read 2 Kings 17:5-6. What is the outcome of the king’s political maneuver?
(3) Why will this kind of maneuver not work according to the Lord?
(4) How does this outcome fulfill the prophecy of vv. 12-13?
(5) In spite of the outcome, the Lord expresses His desire not to see it happen (i.e. He longs to redeem them), but the problems lie in the following:
a. They speak about Him falsely (v. 13): What does it mean?
b. They wail on their beds instead of crying out to Him (v. 14): Since they wail, why does it not amount to crying out to God?
c. In their wailing, what do they long for (v. 14)?
d. It is obvious that the Lord has given them victory in the past (v. 15), and yet they use their strength to plot evil against God. What might God be referring to?
e. The Lord likens them to a faulty bow (v. 16) in that it does not go upwards (toward the Most High), and as a result it misses its mark. How does this imagery sum up their sins which prevent redemption?
(6) Repeatedly during the continuous rebuke by the Lord, “arrogance” (or insolent words) is being mentioned. What might be the reason Israel continues to maintain their arrogance?
(7) What does the Lord prophesy as the result of their foreign policy?
(8) 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。
這一段的責備以君王外政的罪為結束：
(1) 請先翻閱列王紀下17:1-4
a. 何細亞這裡的外交手段與何西阿書7:11的指控有什麼吻合之處？
b. 他犯的是什麼罪？
(2) 請再讀列王紀下17:5-6：何細亞所行的，帶來了什麼結果？
(3) 為何神說這樣的外交是無用的呢？
(4) 列王紀下17:5-6怎樣應驗了何西阿書7:12-13的預言？
(5) 雖然如此，原來神是想救贖他們的(7:13) ，但問題出於：
a. 他們向神說謊：是指什麼呢？(7:13)
b. 他們並不誠心哀求：但在牀上呼號還不夠嗎？
c. 他們原來是為什麼呼號呢？(7:14)
d. 神既賜他們力量(即勝利) ，為何他們卻要「圖謀抗拒」神？
e. 神以「翻背的弓」來指出：(i) 箭不是向上發(不歸向至上者) ，(ii) 也不會中的。這句話怎樣叫神要救贖也感困難？
(6) 在這默示不斷的責備中，多處論到以色列的狂傲：其實以色列的領袖有什麼可誇之處？
(7) 這反覆的外交手段，至終帶來什麼結局？(7:16)
(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？
“They do not cry out to me from their hearts but wail on their beds.” (Hos. 7:14)
As I come across the many “horrible” sins of Israel in the Book of Hosea (6:10), imperceptibly I am reading almost like a third party in that I honestly think that I am not quite like the Israelites, at least not to their extent of sinfulness. However, from time to time I do find myself committing the same mistake, the same sin. Hosea 7:14 is one of them.
I find that whenever a problem surfaces, my first reaction may not necessarily be complaint, but I would right away attempt to analyze the situation and my mind will churn up all kinds of possibilities and will formulate immediately plan A, plan B and other solutions to the problem. It is often after this process, my spirit (or rather the Holy Spirit) would alert me to bring my problem before the Lord.
However, if the problem really hurts and I could not overcome my emotion even after sunset, I find myself doing exactly what Hosea 7:14 says, wailing on my bed, and still I would not bring my problem before the Lord.
Yes, maybe I should use past tense to describe these old habits of mine, but still, at times I relapse back into such a habit. As I result, I have learned to memorize Hosea 7:14 as a constant reminder that I should always bring my problem to the Lord immediately through prayers.
「他們並不誠心哀求我，乃在床上呼號；他們為求五穀新酒聚集，仍然悖逆我。」(何7:14)
我得承認，在讀到以色列人種種可怕的罪行時，我不自覺地是用第三者，帶批判的眼光來讀的；自以為自己總比他們好得多。不過，也間中讀到一些的罪犯，是叫我不能不承認，自己也在犯的。7:14的責備就是其中之一例。
我發覺每當自己遇到困難時，我雖然沒有埋怨神，卻常常立刻動我的腦筋，把事情詳細的分析、腦海中也呈現出種種的對策，想了半天才想到要禱告，把事件交托主，向神求問。
如果事情是非常嚴重，叫我心情沉重的話，我發覺自己更如何西亞書7:14所言，單“在床上呼號” ，而不是立時“誠心哀求” 神。
或許，我應該用過去式來形容我這愚昧的習慣；但事實上，我多時是重新落入這景況中。故此，我把這節聖經背誦了，作為我的提醒，叫自己能學習凡事「立刻」用禱告，帶到神的面前。
Vv. 1-6—In this new segment, the oracle begins with God calling the prophet to blow the trumpet:
(1) As the trumpet is used as a call to face invasion, how fitting is the use of an eagle to depict the invasion?
(2) While Israel, technically, cannot represent the “house of the Lord” which would still be in Jerusalem at the time, what then does its use indicate? (v. 1b)
(3) How does God expect Israel to respond to this pronouncement of judgment? (v. 2)
(4) In vv. 3-4, God, in essence, removes the religious façade of Israel:
a. What is the first sin being singled out in v. 4?
b. What is the second sin being singled out in v. 4?
- Is it a more serious sin than the first? Why or why not?
The first sin is their rejection of God as their K____?
The second sin is their rejection of God as their G____?
(5) When and where did this sin of calf-idol worship begin? (See Hos. 10:5 and 1 Ki. 12: 25-30)
a. Why do the successive kings of Israel continue such a practice?
b. Why does God harbor such “hatred” toward such a sin?
vv. 7-14—The futility of their religious facade
(6) V. 7 has become a very famous proverb: “They sow the wind and reap the whirlwind”:
a. What in essence is the truth expressed by this proverb?
b. How is this prophecy going to be fulfilled in Israel? (vv. 7-8)
(7) Vv. 9-14 appear to be one unit (an inclusio), beginning with “for they have gone up to Assyria”, and ending with “They will return to Egypt”:
a. Why does God say that by courting Assyria, Ephraim has sold herself to lovers like a wild donkey? (Also see Jer. 2:24)
b. The NIV uses the word “though” (including “although”) in vv. 10-13 to show the futility of their effort to avoid destruction:
- V. 10: God permits or brings them together (Israel and the nations, likely): What is the outcome “though”?
- V. 11: While courting “lovers”, Ephraim continues to build altars and to offer sin offerings: Why would these turn into altars of sinning?
- V. 13: These offerings are not made to idols, but to the Lord. Why is the Lord not pleased with them?
c. What will the result of the above hypocrisy be? What does the “return to Egypt” signify?
(8) The rebuke is not just for Israel, but also for Judah:
a. As a nation “under God”, what is the sum of their sins according to v. 14?
(9) 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。
8:1-6—這一段的默示是以神吩咐先知吹角為開始。
(1) 角是為警告百姓有外敵來侵而吹的：以鷹作喻有什麼意思？
(2) 嚴格來說，單單北國以色列不能代表「耶和華的家」，但這樣的用在以色列身上有什麼意思？(8:1b)
(3) 雖是這樣吹角作警告，神是料到以色列會怎樣回應祂呢？(8:2) 這單數「我的神」是要表明什麼？
(4) 8:3-4神把他們的假面具除掉：
a. 8:4首先指出什麼罪？
i. 以色列在撒母耳時代是怎樣立最先的兩個君王的？
ii. 現在的以色列王是怎樣得位的？
b. 8:4繼而指出什麼罪？
這比第一樣的罪更惡嗎？為什麼？
(5) 8:4所指出的兩罪其實是：
a. 第一個罪：他們再不以神為他們的__！(撒上8:7)
b. 第二個罪：他們再不以神為他們的__！
(6) 北國以色列人拜金牛犢是始於何時、何地？(參何10:5；王上12:25-30)
a. 為何其他北國的王繼續行這大惡？
b. 為何神如此憎惡這罪？
8:7-14—外表虛假的虔誠是徒然的
(7) 8:7成為很著名的金句：「他們所種的是風，所收的是暴風」：
a. 這句話的總意是什麼？
b. 這句話怎樣應驗在以色列人身上？(8:7-8)
(8) 8:9-14是一整段：以「他們投奔亞述」為始，以「他們必歸回埃及」為終：
a. 為何以野驢來喻他們投奔亞述的罪？(參耶2:24)
b. 以下是指出他們徒然作的罪孽：
i. 8:10 —他們「雖」賄買列邦，神「卻」要怎樣處理他們？
ii. 8:11 —以法蓮(雖) 增添祭壇，為何(卻) 成為使他們犯罪的祭壇？
iii. 8:13 —他們(雖) 獻神祭物、(雖) 自食其肉，為何神「卻」不悅納他們？
c. 以上徒然的行為，至終會引至什麼結局？「歸回埃及」意味著什麼結局？
(9) 這些罪和結局並不限於以色列，猶大是共有、共受的：8:14怎樣給他們的罪作出總結？
(10) 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？
“Though Ephraim built many altars for sin offerings...Though they offer sacrifices as gifts to me…They will return to Egypt.” (Hos. 8:11, 13)
Recently, I came across articles that celebrate the resurgence of Christianity in Russia, that is, the tremendous growth in the Russian Orthodox Church. One of the articles points out that even President Putin declares himself as an Orthodox Christian, and in recent national celebrations, he was even seated next to the Archbishop.
While this is certainly a great reversal of the rule of that country under atheistic, communistic regimes, is it really a cause for celebration? I doubt it very much.
From all the signs that were mentioned by these articles — the return of buildings to the churches, the reestablishment of seminaries, the flocking to church services by the common folks, the appointment of chaplains to the army and the introduction of Orthodox Christian education to public school curriculum, I cannot help but get the sense that it is a return to a cultural religion and a ploy by a dictator to manipulate the religious community so as to strengthen his grip on the people.
Until the church and the state stop their alienation and oppression of Evangelical Christians and their churches, I am not sure if they are embarking on a path to return to God or to “Egypt” (Hos. 8:13).
「以法蓮增添祭壇…….獻給我的祭物……他們必歸回埃及。」(何8:11, 13)
最近有機會讀到一些有關俄國基督教復興的文章，當然這些文章所談及的是俄羅斯東正教的復興。其中一篇文章更報導有關俄國總統Putin公開自稱是東正教教徒，更多次在公開的政治場合上，叫東正教的主教坐在自己身旁。
當然這總比在無神論的共產主義統治下的蘇聯好得多。但這是否真正值得我們興奮的呢？恐怕不是。
從這些文章的報導—教會重新收回原址和建築物、神學院得以重建、許多人重新到教堂聚會、軍牧制度的恢復、更有以東正教教義為本的公立學校學科的設立—我們看到這復興似是東正教文化的復興，而非靈性真正的復興。因為我們同時看到東正教與政府的連繫，到了一個被利用的地步。而且，更看到東正教與政府聯手排斥和逼迫福音派的教會和信徒。
除非俄國的東正教教會回到聖經的真理中，更停止他們對篤信聖經的福音派教會和信徒的逼迫，否則恐怕這個所謂的復興是「歸回埃及」的咒詛。
This section may be called “Prostitution at the festivals will produce famine and captivity” (See Note below: Word, 139)
(1) To celebrate their harvest was an expression of thanksgiving. Why then did the Lord ask them not to rejoice and not to be jubilant? (v. 1)
(2) What does it mean that they “love the wages of a prostitute at every threshing floor”? (see 2:8-9; 9:1)
(3) It appears they either use their festivals to give thanks to Baal, or in a syncretized way to honor both Baal and Yahweh. What will the judgment pronounced by God include according to vv. 2-3?
(4) Their captivity in Assyria and Egypt will result in:
a. No more pouring of wine offerings to the Lord: What kind of a judgment is it?
b. Whatever sacrifices they make will be like “bread of mourners”, that is, not pleasing to the Lord: what is meant by “bread of mourners”?
c. Sacrifices will not be offered at the temple of the Lord: Is it a curse or a blessing? Why?
(5) What does that sarcastic (rhetorical) remark in v. 5 mean?
(6) The totality and inescapability of the destruction of the nation and their people is expressed in a multi-fold judgment in v. 6. See if you can discern this multi-fold judgment:
a. How total is the destruction (in the hand of the Assyrians)?
b. What will happen to those who might be able to escape?
c. What will happen to their prosperity and wealth in which they did take pride?
d. What will happen to their dwellings? (Note: not houses, but tents)
(7) In declaring the inevitable days of punishment and reckoning, the Lord highlights one particular sin of theirs in vv. 7-9 and that is their sin against God’s prophets:
a. How do they look upon God’s prophets?
b. Using Hosea as an example, what would make the people look upon him as fool or a maniac?
c. What in fact are the prophets, to God and to them?
d. How do the people treat God’s prophets? (v. 8)
e. Why does God liken their sins to that of “the days of Gibeah”? (See Jdg. 19: 22-30)
(8) What is the main message to you today and how may you apply it to your life?
Note:
“The original setting of these words may have been a fall harvest celebration…Any such festival would been [sic] religious, dedicated to Yahweh, and technically a fulfillment of the covenant’s command for a feast at the end of the agricultural year (Exod. 23:16; Deut. 16:13-17).”
(Word, 141)
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。
這一段有解經者稱之為「大會節期所犯的淫行帶來饑饉和被擄的審判」(參下註：Word, 139)
(1) 守節謝恩該是值得歡樂的，為何神卻叫他們不要歡喜快樂？
(2) 神指責他們「在各穀場上如妓女喜愛賞賜」是什麼意思？(參何2:8-9)
(3) 一般解經者認為他們的守節是一面敬拜耶和華、一面敬拜巴力的。按9:2-3所言，他們要得什麼審判？
(4) 他們被擄到亞述和埃及引來的後果包括：
a. 必不得向耶和華奠酒和祭物必不奉入神的殿：這是什麼咒詛？
b. 祭物必如喪家的食物：這是什麼意思？
(5) 9:5是帶諷刺的問題：這樣問是什麼意思？
(6) 9:6是多層面的審判：
a. 他們真的能逃避災難嗎？為什麼？
b. 他們以為驕傲的富足會變成怎樣？
c. 他們的住處將變成什麼？(注意：住處再非房屋了)
(7) 在宣告這些徹底的審判時，神在9:7-9就特別指出他們對待先知的罪：
a. 他們怎樣輕看先知？
b. 以何西阿為例，他們怎樣論到他的愚昧和狂妄？
c. 先知其實對神、對他們有什麼的位份？
d. 但他們卻是怎樣對待先知？(9:8)
e. 為何神以基比亞的日子作他們罪行的比喻？(見士19:22-30)
(8) 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：“這段話的背景可能是秋收慶祝的的大會，是宗教的儀式，用以敬拜耶和華；亦是按神約的吩咐，在農作年之終而守的(見出23:16；申16:13-17)” (Word, 141) 。
“What will you do on the day of your appointed festivals, on the feast days of the Lord?” (Hos. 9:5)
In each succeeding oracle given by the Lord through Hosea, we do not only learn more about the sins of Israel, but also about the lament and grief of the Lord. In chapter 9, we read of how the Lord loathes their thanksgiving festivals as they rejoice and are jubilant over their harvest.
We learn earlier in 2:7-8 that as much as the festivals are celebrated at the altars they built for the Lord, their hearts are with Baal and they are giving honor, likely to both Yahweh and Baal. No wonder the Lord asks them to stop rejoicing and declares His judgment upon them — their captivity in Assyria and in Egypt. However, such a judgment will yield a very practical result: They will no longer be able to grieve the Lord with their syncretized worship. In a very sarcastic tone, the Lord asks, “What will you do on the day of your appointed festivals, on the feast days of the Lord?” (Hos. 9:5)
I am quite sure that you and I will not worship the Lord and Baal at the same time, but that does not mean that our worship is necessarily pleasing to the Lord.
- Do we come to worship on Sunday with a prepared heart?
- Do we come before the Lord with clean hands and a pure heart? (Ps. 24:4)
- Have we forgiven others before we come to worship the Lord? (Matt. 6:15)
- Do we come with a humble and contrite spirit? (Ps. 51:17)
If not, we will be guilty of “trampling” of the courts of the Lord as pronounced by the prophet Isaiah who was a contemporary of Hosea — a prophet to Judah (Isa. 1:12).
「在大會的日子，到耶和華的節期，你們怎樣行呢？」(何9:5)
在讀到神藉何西亞先知所發出的責備與警告的話中，我們不但認識到以色列眾多的罪惡，更感受到神的哀傷。在第九章我們就讀到他們在歡樂慶祝收成時向神所守的大會和節期，竟為神所憎厭的！
較早在2:7-8中，我們讀到他們在為神而建的祭壇上為五殼、新酒獻祭時，他們的心是轉向了巴力；他們是一面敬拜耶和華、一面供奉巴力！無怪神吩咐他們要停止歡樂，並宣告祂的審判，就是他們要被擄到亞述和埃及。這個審判帶來了很實際的後果，就是叫神不用再生憎厭的心，因為他們再不能獻祭、得罪神了。故此，帶著挖苦的語調，神就這樣論到這審判的後果：“在大會的日子，到耶和華的節期，你們(能)怎樣行呢？” (何9:5)
我深信我和你絕不會敬拜神，同時也供奉巴力之類的偶像的。但這不就是說，我們的敬拜是神所一定悅納的。聖經提醒我們要自省：
i. 我們是否手潔、心清來到神面前敬拜？(詩24:4)
ii. 我們是否已饒恕別人，像神饒恕了我們？(太6:15)
iii. 我們是否帶著謙卑、痛悔的靈來到神面前？(詩51:17)
iv. 我們每主日到神面前，是否帶著準備好的心靈？
如果不是這樣，恐怕我們像與何西亞同期的以賽亞先知所言，我們是「踐踏」了神的殿。(賽1:12)