99. Ways Hedged Up

Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. (7) And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say I will go and return to my first husband; for then was it better with me than now. Hosea 2:6-7
THIS is a parenthesis of mercy in a passage of threatening. It relates to a people to whom the Lord was united by bonds of covenant love, who had, nevertheless, been faithless and rebellious. Strangely enough, it begins with a "therefore"; and the logic of it lies in the immutable resolve of the unchanging God never to renounce his covenant, nor utterly to cast away his chosen; as, also, in his unchangeable determination to win them to himself.
The words might still be spoken in reference to the chosen but sinning people of God.
Let us note carefully:

I. THE STUBBORN CHARACTER OF MANY SINNERS.

This appears in their case, as in that of Israel, in several ways:

1. Ordinary means have missed their aim. The details are given in previous verses; and then we read "therefore": showing that because of former failures the Lord is about to try further measures.
2. Extraordinary means are now to be used, and attention is called to their speciality by the word "behold." God's wonderful ways of grace prove the wonderful obstinacy of sinners.
3. Even these means are to fail. Providence uses strange ways, like making hedges and walls; and yet for a while the sinner defeats the gracious design. "She shall follow after her lovers,' etc. Men will leap hedges, and scale walls, to get at their darling sins.
4. Only divine power can overcome the hardened one. God saith, "I will", and adds "she shall not", and "she shall"; proving that the omnipotence of love had now entered the lists, and intended to conquer the rebellious and obstinate transgressor. God himself must personally interpose, or none will turn to him.

What sinners those must be whom neither hedge nor wall will stop unless God be there also in omnipotence of grace!

II. THE MEANS WHICH GOD USES TO RECLAIM THEM.

These, when used by God himself, become effectual, though they would have accomplished nothing of themselves.

1. Sharp afflictions:"I will hedge up thy way with thorns." Many are checked, and made to think by being made to smart. Travelers tell us of the "wait-a-bit thorn," which puzzles the most cautious walker. When in full pursuit of evil, the Lord can bring the sinner to a pause.
2. Insurmountable difficulties: "and make a wall." The lord of love places effectual stoppages in the road of those whom he means to save: if men break down hedges, his persevering love builds walls, so that they may find it hard to persevere in sin.
3. Blinding perplexities: "she shall not find her paths." He can make the ways of sinful pleasure to be difficult and bewildering, till even the broad road seems to be barricaded.
4. Utter failures: "she shall follow after, but not overtake." We know persons with whom nothing is going right; even the utmost diligence in their case fails to secure prosperity: and all because their ways are not pleasing to God, and he means to bring them out of them. Such men hunt after sinful success, but it flees from them.
5. Bitter disappointments: "she shall seek them, but shall not find them." Pleasure shall be no longer found by them even in those amusements where once it danced around them.

These severe chastenings are frequently made useful in the early days of religious impression: they are the ploughing before the sowing.

III. THE BLESSED RESULT WHICH IS AT LAST ATTAINED. The wandering, wanton spirit is led to return to her God.

1. Remembrance aroused: "it was better with me."
2. Confession of sad loss extorted:"then was it better with me than now." She thinks upon happier times, now that her days are clouded over.
3. Resolution formed: "I will go and return."
4. Affection stirred: "I will return to my first husband."
She owns the bands of love; she sorrows that she has strained them so terribly.
When the matter has come so far, the sad breach is healed, the work of reclaiming love is done.

• Let us turn to the Lord before he uses thorns to stop us.
• If already hedged up, let us consider our ways.
• In any case, let us by faith turn to Jesus, and rest in him.

Cuttings

"I will hedge up thy way." — There is a twofold hedge that God makes about his people. There is the hedge of protection, to keep evil from them; and the hedge of affliction, to keep them from evil. The hedge of protection you have in Isaiah 5:5, where God threatens that he "will take away the hedge" from his vineyard; and it is said of Job, that God had"hedged him about." But the hedge here meant is the hedge of affliction. "I will hedge up thy way;' that is, I will bring sore and heavy afflictions upon you to keep you from evil.
When a husbandman sees passengers make a path in his ground where they ought not, and so spoil the grass or the corn, he lays thorns in the way that they cannot go into his corn; or if they do, they shall go with some pain and trouble: "so," saith God,"I will hedge up thy way with thorns." — Jeremiah Burroughs

Consider the good effects of a wounded conscience, privative for the present, and positive for the future. First, privative; this heaviness of thy heart (for the time being) is a bridle to thy soul, keeping it from many sins it would otherwise commit. Thou that now sittest sad in thy shop, or standest sighing in thy chamber, mightest perchance at this time be drunk, or wanton, or worse, if not restrained by this affliction. God saith to Judah, "I will hedge up thy way with thorns;' namely, to keep Judah from committing spiritual fornication. A wounded conscience is a hedge of thorns; but this thorny fence keeps our wild spirits in the true way, which otherwise would be straggling; and it is better to be held in the right road with briars and brambles than to wander on beds of roses in a wrong path which leads to destruction. — Thomas Fuller

A popular and successful young minister in America became entangled in the meshes of infidelity, left the pulpit, joined an infidel club, and derided the name he had preached to others as the Savior of the world. But he sickened, and came to his death-bed. His friends gathered round him, and tried to comfort him with their cold and icy theories, but in vain. The old thought came back to him — the old experience came before him. He said, "Wife, bring me my Greek Testament." Upon his bed he turned to the fifteenth chapter of the First Epistle to the Corinthians. When he had finished the chapter, great tears of joy rolled down his cheeks. He closed the Book, and said, "Wife, back again at last upon the old rock to die."
Charles Hadden Spurgeon

99．道路被籬笆圍住

「因此，看哪，我必用荊棘堵塞她的道路，築起牆垣，使她找不著她的路。她必追隨她的情人，卻追不上；她必尋找他們，卻尋不著；那時她必說：我要歸回我頭一個丈夫，因為那時我的光景比現在更好。」——何西阿書 2:6–7 (6因此，我必用荊棘堵塞她的道，築牆擋住她，使她找不着路。7她必追隨所愛的，卻追不上；她必尋找他們，卻尋不見，便說：我要歸回前夫，因我那時的光景比如今還好。)
這是在一段威嚇的信息中所插入的一段憐憫的話。它是指一群與主以立約之愛相連的百姓；然而他們卻是不忠、悖逆的。奇妙的是，這段話竟然以「因此」開始；其中的邏輯在於那位不改變之神的堅定決意——祂永不廢棄自己的約，也不會完全丟棄祂所揀選的；同時，也在於祂不變的旨意，必要把他們贏回歸向自己。
這些話，今日仍然可以應用在蒙揀選卻犯罪的神子民身上。
讓我們仔細留意：

一、許多罪人剛硬不順服的性情

這在他們身上顯明出來，正如在以色列身上一樣，有好幾方面：

1. 一般的方法已經失效。前面的經文已經列明細節；接著就出現「因此」，表明因著先前的方法失敗，主將要採取進一步的手段。
2. 現在要使用非常的手段，而「看哪」這個字提醒人注意其特別之處。神奇妙的恩典作為，正顯出罪人驚人的頑梗。
3. 連這些手段起初似乎也要失敗。神的護理使用奇特的方法，好像築籬、立牆；然而一段時間之內，罪人仍然挫敗這慈愛的設計：「她必追隨她的情人……」人為了心愛的罪，會跳過籬笆，翻越牆垣。
4. 唯有神的能力才能勝過這剛硬的人。神說：「我必……」又說：「她不能……」「她必……」這顯明全能的愛已經親自上陣，定意要征服這悖逆頑固的罪人。若非神自己親自介入，沒有人會轉向祂。

那些非得神以全能的恩典同在，連籬笆和牆都攔不住的罪人，該是何等的罪人啊！

二、神用來挽回他們的手段

這些手段，若單獨看，本不能成就什麼；但當神親自使用時，就變得有效。

1. 尖銳的苦難：「我要用荊棘堵塞她的道路。」許多人因受痛楚而被攔阻，被迫思想。旅行者提到一種「等一下荊棘」（wait-a-bit thorn），連最謹慎的行路人也會被纏住。當人全力追逐罪惡時，主能使他突然停步。
2. 無法跨越的困難：「並且築起牆垣。」愛的主在祂要拯救的人路上設下有效的阻隔；若人拆毀籬笆，祂那堅忍的愛就築起牆來，使他們難以在罪中繼續前行。
3. 使人迷失的困惑：「使她找不著她的路。」祂能使罪中之樂的道路變得艱難而混亂，甚至使那寬廣的路也顯得被封鎖。
4. 徹底的失敗：「她必追隨，卻追不上。」我們知道有些人，樣樣事情都不順利；即使極其勤奮，也得不著成功——因為他們的道路不蒙神喜悅，神定意要把他們從那條路上帶出來。他們追逐罪中的成就，但成就卻逃離他們。
5. 痛苦的失望：「她必尋找，卻尋不著。」即使在從前帶給他們歡樂的娛樂中，如今也再找不到快樂。

這些嚴厲的管教，在屬靈感動的初期常常極有功效；它們是撒種之前的犁地。

三、最終達到的蒙福結果

那流蕩、放縱的心靈，終被引回歸向她的神。

1. 記憶被喚醒：「那時我的光景比現在更好。」
2. 悲哀的失落被迫承認：她在如今陰雲密佈的日子裡，回想從前更幸福的時光。
3. 決心形成：「我要歸回。」
4. 愛情被激動：「我要歸回我頭一個丈夫。」
   她承認那愛的綑綁，也為自己如此嚴重地拉扯它而憂傷。
   事情一旦到了這一步，那悲傷的破裂便得醫治，挽回之愛的工作便完成了。
   

• 讓我們在主用荊棘攔阻我們之前，就轉向祂。
• 若我們已經被圍堵，就當省察自己的道路。
• 無論如何，讓我們憑信心轉向耶穌，在祂裡面得安息。

摘錄（Cuttings）

「我要用荊棘堵塞你的道路。」——神為祂的百姓設立兩種籬笆：一種是保護的籬笆，使惡不臨到他們；另一種是苦難的籬笆，使他們不去行惡。在以賽亞書 5:5 中提到保護的籬笆，神威脅要「撤去籬笆」；論到約伯，也說神曾「四面圈上籬笆」保護他。但此處所說的是苦難的籬笆：「我要用荊棘堵塞你的道路；」也就是說，我要加給你嚴厲沉重的苦難，為要阻止你行惡。——耶利米．伯羅斯（Jeremiah Burroughs）

思想一個受傷良心的益處：在當下是消極的，在將來卻是積極的。首先是消極的：你此刻心中的沉重，成了你靈魂的韁繩，攔阻你犯下許多本來會犯的罪。你如今坐在店裡憂愁，或在房中歎息，若非這苦難的約束，此刻或許正在醉酒、放蕩，甚至更惡。神對猶大說：「我要用荊棘堵塞你的道路；」就是要阻止猶大行屬靈的淫亂。
受傷的良心是一道荊棘的籬笆；雖然刺人，卻把我們狂野的心靈留在正路上。被荊棘攔在正路上，遠勝過在通往滅亡的錯路上躺臥在玫瑰床上。——湯瑪斯．富勒（Thomas Fuller）

美國一位年輕而成功的傳道人，陷入不信的網羅，離開講臺，加入不信派的團體，並嘲笑他曾向人傳講為救主的那一位。後來他病倒了，來到臨終的床前。朋友們圍繞著他，試圖用他們冰冷的理論安慰他，卻毫無效果。那舊日的思想回來了，那舊日的經歷重新浮現。他說：「妻子，把我的希臘文新約拿來。」他在床上翻到哥林多前書第十五章，(基督的復活1弟兄們，我如今把先前所傳給你們的福音告訴你們知道；這福音你們也領受了，又靠着站立得住， 2並且你們若不是徒然相信，能以持守我所傳給你們的，就必因這福音得救。 3我當日所領受又傳給你們的：第一，就是基督照聖經所說，為我們的罪死了， 4而且埋葬了；又照聖經所說，第三天復活了， 5並且顯給磯法看，然後顯給十二使徒看； 6後來一時顯給五百多弟兄看，其中一大半到如今還在，卻也有已經睡了的。 7以後顯給雅各看，再顯給眾使徒看， 8末了也顯給我看；我如同未到產期而生的人一般。 9我原是使徒中最小的，不配稱為使徒，因為我從前逼迫神的教會。 10然而，我今日成了何等人，是蒙神的恩才成的，並且他所賜我的恩不是徒然的。我比眾使徒格外勞苦；這原不是我，乃是神的恩與我同在。 11不拘是我，是眾使徒，我們如此傳，你們也如此信了。死人的復活12既傳基督是從死裏復活了，怎麼在你們中間有人說沒有死人復活的事呢？ 13若沒有死人復活的事，基督也就沒有復活了。 14若基督沒有復活，我們所傳的便是枉然，你們所信的也是枉然； 15並且明顯我們是為神妄作見證的，因我們見證神是叫基督復活了。若死人真不復活，神也就沒有叫基督復活了。 16因為死人若不復活，基督也就沒有復活了。 17基督若沒有復活，你們的信便是徒然，你們仍在罪裏。 18就是在基督裏睡了的人也滅亡了。 19我們若靠基督只在今生有指望，就算比眾人更可憐。20但基督已經從死裏復活，成為睡了之人初熟的果子。 21死既是因一人而來，死人復活也是因一人而來。 22在亞當裏眾人都死了；照樣，在基督裏眾人也都要復活。 23但各人是按着自己的次序復活：初熟的果子是基督；以後，在他來的時候，是那些屬基督的。 24再後，末期到了，那時基督既將一切執政的、掌權的、有能的都毀滅了，就把國交與父神。 25因為基督必要作王，等神把一切仇敵都放在他的腳下。 26儘末了所毀滅的仇敵就是死。 27因為經上說：「神叫萬物都服在他的腳下。」既說萬物都服了他，明顯那叫萬物服他的，不在其內了。 28萬物既服了他，那時子也要自己服那叫萬物服他的，叫神在萬物之上，為萬物之主。29不然，那些為死人受洗的，將來怎樣呢？若死人總不復活，因何為他們受洗呢？ 30我們又因何時刻冒險呢？ 31弟兄們，我在我主基督耶穌裏，指着你們所誇的口極力地說，我是天天冒死。 32我若當日像尋常人，在以弗所同野獸戰鬥，那於我有甚麼益處呢？若死人不復活，我們就吃吃喝喝吧！因為明天要死了。33你們不要自欺；濫交是敗壞善行。 34你們要醒悟為善，不要犯罪，因為有人不認識神。我說這話是要叫你們羞愧。復活的身體35或有人問：「死人怎樣復活，帶着甚麼身體來呢？」 36無知的人哪，你所種的，若不死就不能生。 37並且你所種的不是那將來的形體，不過是子粒，即如麥子，或是別樣的穀。 38但神隨自己的意思給他一個形體，並叫各等子粒各有自己的形體。 39凡肉體各有不同：人是一樣，獸又是一樣，鳥又是一樣，魚又是一樣。 40有天上的形體，也有地上的形體；但天上形體的榮光是一樣，地上形體的榮光又是一樣。 41日有日的榮光，月有月的榮光，星有星的榮光；這星和那星的榮光也有分別。42死人復活也是這樣：所種的是必朽壞的，復活的是不朽壞的； 43所種的是羞辱的，復活的是榮耀的；所種的是軟弱的，復活的是強壯的； 44所種的是血氣的身體，復活的是靈性的身體。若有血氣的身體，也必有靈性的身體。 45經上也是這樣記着說：「首先的人亞當成了有靈（靈：或譯血氣）的活人」；末後的亞當成了叫人活的靈。 46但屬靈的不在先，屬血氣的在先，以後才有屬靈的。 47頭一個人是出於地，乃屬土；第二個人是出於天。 48那屬土的怎樣，凡屬土的也就怎樣；屬天的怎樣，凡屬天的也就怎樣。 49我們既有屬土的形狀，將來也必有屬天的形狀。50弟兄們，我告訴你們說，血肉之體不能承受神的國，必朽壞的不能承受不朽壞的。 51我如今把一件奧祕的事告訴你們：我們不是都要睡覺，乃是都要改變， 52就在一霎時，眨眼之間，號筒末次吹響的時候。因號筒要響，死人要復活成為不朽壞的，我們也要改變。 53這必朽壞的總要變成（變成：原文是穿；下同）不朽壞的，這必死的總要變成不死的。 54這必朽壞的既變成不朽壞的，這必死的既變成不死的，那時經上所記「死被得勝吞滅」的話就應驗了。55死啊！你得勝的權勢在哪裏？死啊！你的毒鈎在哪裏？56死的毒鈎就是罪，罪的權勢就是律法。 57感謝神，使我們藉着我們的主耶穌基督得勝。 58所以，我親愛的弟兄們，你們務要堅固，不可搖動，常常竭力多做主工；因為知道，你們的勞苦在主裏面不是徒然的。)讀完那一章後，喜樂的眼淚滾滾流下。他合上書，說：
「妻子，我終於回到那塊老磐石上死去了。」

查爾斯．哈登．司布真（Charles Haddon Spurgeon）

100. Strange Ways of Love

Therefore, behold, I will allure her, anal bring her into the wilderness, and speak comfortably unto her. Hosea 2:14
IN the former part of the chapter we find words of accusation and threatening most justly uttered towards a guilty nation. In this second portion we come to a passage of unmixed grace. The person dealt with is the same, but she is dealt with under another dispensation, even that covenant of grace of which we find an abstract in verse 23.
God, intending to deal with his sinful people in love, speaks words which are of the most extraordinary tenor.

I. HERE IS, FOR HIS DEEDS OF LOVE, A REASON BEYOND ALL REASON.

The text begins with "therefore." God always has a reason.
The context describes the grossest sin, and how should God find a reason there?

1. God finds a reason for grace where there is none. Why else did he bless Israel, or any one of us?
2. God makes a reason which overrides all other reasons. Because his people will persist in being so evil, he will display more love till he wins them from their wanderings.
3. God creates a reason for out of reasons against. "She forgat me, saith the Lord. Therefore I will allure her" (see all preceding verses). The great sin which is in itself a reason for judgment is by divine grace turned into an argument for mercy.
4. God justifies his own reasoning with men by a reason. According to the margin,"I will speak to her heart," is the promise of the text, and the Lord gives a "therefore" for it. He has a gracious reason for reasoning with us in love.

The sovereign grace of God had chosen his people, and his immutable love resolves to win this people to itself, therefore it sets about the work.

II. HERE IS A METHOD OF POWER BEYOND ALL POWER. "I will allure her."

l. Allurement of love surpasses in power all other forces. It appears that other methods had been used, such as:

• Affliction with its thorny hedge (verse 6).
• Instruction with all its practical application (verse 8).
• Deprivation even of necessaries (verse 9).
• Exposure of sin beyond all denial (verse 10).
• Sorrow upon sorrow (verses 11 and 12).

The sweet allurement of tenderness would succeed where these failed.

2. Allurement of love overcomes the will to resist.

• Assaulted we defend, allured we yield.

3. Allurement of grace has many conquering weapons.

• The person, work, offices, and love of Jesus lead men captive.
• The freeness and abundance of divine pardon vanquish opposition.
• The grace and truth of the covenant defy resistance.
• The adoption and inheritance so graciously bestowed subdue the heart by overwhelming force of gratitude.
• The sense of present peace, and the prospect of future glory, allure us beyond all things.

III. HERE IS A CONDITION OF COMPANY BEYOND ALL COMPANY.

l. She is made to be alone. Free from tempting, distracting, or assisting company. All her lovers far from her. Her hope in them is gone.
2. Alone with God. He becomes her trust, desire, aim, love.
3. Alone as in the wilderness. Illustrate by Israel, who, in the wilderness, knew the Lord as Deliverer, Guide, Guard, Light, Manna, Physician, Champion, central Glory, and King.
4. Alone for the same purpose as Israel, for training, growth, illumination, and preparation for the promised rest: above all that the' might be the Lord's own separated ones.

IV. HERE IS A VOICE OF COMFORT BEYOND ALL COMFORT. "And speak comfortably to her."

1. Real comfort is given to souls alone with God. The divine speech is applied to the heart, and so its comfort is understood and appropriated, and effectually touches the affections.
2. Abundant comfort is bestowed, received, and acknowledged,—

• By renewed gratitude: "she shall sing there as in the days of her youth" (verse 15).
• By a more confiding spirit:"thou shalt call me Ishi," etc. (verses 16 and 17).
• By an established peace (verse 18).
• By a clearer revelation of eternal love (verses 19 and 20).
• By a surer sense of the eternal future and its marriage-union of endless bliss; for betrothal prophesies marriage.

Now let all this be known and felt, and we are sure the heart is won: there can be no revolting after this.
Let the prayer of each one of us be, —
O heavenly love, my heart subdue,
I would be led in triumph too;
Allured to live for God alone,
And bow submissive at his throne

Jottings

When God's free grace has pitched upon its object, it often solicits that soul in its own peculiar way: I mean that grace woos and wins by its own graciousness, it conquers not by arms but by allurement. Have you not seen a mother allure her child to run into her bosom with the promise of a kiss? Have you never heard the little birds alluring their mates with rapturous song? Know you not the way of love by which it wins its victories? If so, you also understand why the beloved one is to be spoken with in the wilderness. Love is shy, and shuns the crowd: solitude is her element. When a soul is made to be alone with God, it shall hear many things which for the present could not be spoken to it. Speaking to the heart is reserved for retirement; it were not meet to display the secrets of divine communion to a mingled concourse. Understand, therefore, O lonely one, why thou art made to be one by thyself; and now surrender thy heart to the sacred allurements of sovereign grace! — C. H. S.

Some years ago an affecting incident was reported in reference to the ex-Empress Charlotte, an Austrian princess, whose husband was for a short time Emperor of Mexico. In the year 1867 he was shot by the revolutionists, and his unhappy widow became the victim of melancholy madness, which her physicians gave up all hope of curing. As in similar cases, she returned to the tastes and habits of childhood, one of which was a passion for flowers, and she spent most of her time over them. Their attractiveness for her was touchingly manifested on the occasion in question, when, having eluded the watch of her attendants, she had fled from the castle. When overtaken it was found impossible to induce her to return, except by the use of means which would certainly have proved hurtful. One of her physicians happily bethought himself of her intense affection for flowers; and by showing them from time to time before her, she was gradually lured on her way back to her home. May not this story be taken as an illustration of the way in which God allures wandering souls back to himself by the invitations and promises of the gospel?
Charles Hadden Spurgeon

100. 奇妙的愛之方式

一、在祂愛的作為中，有一個超越一切理性的理由

這節經文以「因此」開始。神行事總是有理由的。
然而上下文所描述的是最嚴重的罪，那麼神怎能在那裡找到理由呢？

1. 神在毫無理由之處找到施恩的理由。否則，祂為何賜福以色列，或我們當中任何一個人呢？
2. 神造出一個理由，勝過一切其他理由。正因為祂的百姓堅持行惡，祂就顯出更多的愛，直到把他們從迷途中贏回來。
3. 神從反對的理由中創造出一個理由。「她忘記了我，這是耶和華說的；因此，我要誘引她」（參見前面各節）。那本身足以成為審判理由的大罪，卻藉著神的恩典，被轉化為施憐憫的論據。
4. 神也用理由來向人證明祂自己的推理。照旁註所說，「我要對她的心說話」是本節的應許，而主為此加上一個「因此」。祂以恩典的理由，用愛與我們講理。

神至高的恩典既已揀選了祂的百姓，祂不改變的愛便決意要贏得這百姓，因此便著手作工。

二、這裡有一種超越一切能力的有力方法——「我要誘引她」

1. 愛的吸引力，在能力上勝過一切其他力量。顯然，其他方法已經用過了，例如：

• 帶著荊棘籬笆的苦難（第 6 節 6因此，我必用荊棘堵塞她的道，築牆擋住她，使她找不着路。）；
• 帶著實際應用的教訓（第 8 節 8她不知道是我給她五穀、新酒，和油，又加增她的金銀；她卻以此供奉（或譯：製造）巴力。 ）；
• 甚至連生活必需品都被奪去（第 9 節 9因此到了收割的日子，出酒的時候，我必將我的五穀、新酒收回，也必將她應當遮體的羊毛和麻奪回來。）；
• 使罪無可否認地被揭露（第 10 節 10如今我必在她所愛的眼前顯露她的醜態；必無人能救她脫離我的手。）；
• 一重又一重的憂傷（第 11、12 節 11我也必使她的宴樂、節期、月朔、安息日，並她的一切大會都止息了。12我也必毀壞她的葡萄樹和無花果樹，就是她說「這是我所愛的給我為賞賜」的。我必使這些樹變為荒林，為田野的走獸所吃。）。

2. 愛的吸引能勝過人抗拒的意志。
   

• 被攻擊時我們防衛；被吸引時我們降服。

3. 恩典的吸引擁有許多得勝的武器：

• 耶穌的位格、工作、職分與愛，使人被擄；
• 神赦罪的白白與豐盛，征服一切反對；
• 約中的恩典與真理，使人無法抗拒；
• 白白賜下的兒女名分與產業，以感恩的洪流制伏人心；
• 現今平安的感受，以及將來榮耀的盼望，吸引我們勝過一切。

三、這裡有一種超越一切同伴的相交處境

1. 她被使成為孤單的——遠離引誘、分心或協助她的同伴。她所有的情人都離她而去，她對他們的指望也全然消失。
2. 她單獨與神同在——神成為她的倚靠、渴慕、目標與愛。
3. 她在曠野中獨處——可用以色列為例：他們在曠野中認識主是拯救者、引導者、守護者、光、嗎哪、醫治者、戰士、中心的榮耀與君王。
4. 她之所以孤單，目的與以色列相同——為了訓練、成長、光照，以及為進入應許的安息作準備；最重要的是，使他們成為主自己所分別出來的子民。

四、這裡有一個超越一切安慰的安慰之聲——「對她說安慰的話」

1. 真實的安慰，是賜給那些與神單獨相處的靈魂的。神的話直接應用在心中，因此被理解、被領受，並且有效地觸動情感。
2. 豐盛的安慰被賜下、被領受、並被承認——

• 藉著更新的感恩：「她必在那裡歌唱，像年幼的日子一樣」（第 15 節 15她從那裏出來，我必賜她葡萄園，又賜她亞割谷作為指望的門。她必在那裏應聲（或譯：歌唱），與幼年的日子一樣，與從埃及地上來的時候相同。）；
• 藉著更深的信靠之心：「你必稱我為伊施」（第 16、17 節 16耶和華說：「那日你必稱呼我伊施（就是我夫的意思），不再稱呼我巴力（就是我主的意思）； 17因為我必從我民的口中除掉諸巴力的名號，這名號不再提起。）；
• 藉著確立的平安（第 18 節 18當那日，我必為我的民，與田野的走獸和空中的飛鳥，並地上的昆蟲立約；又必在國中折斷弓刀，止息爭戰，使他們安然躺臥。）；
• 藉著對永恆之愛更清楚的啟示（第 19、20 節 19我必聘你永遠歸我為妻，以仁義、公平、慈愛、憐憫聘你歸我； 20也以誠實聘你歸我，你就必認識我－耶和華。）；
• 藉著對永恆將來更確實的感受，以及那無盡喜樂的婚姻聯合；因為訂婚預告了婚姻。

當這一切被認識、被經歷時，我們就確知心已被贏得；此後再無背離的可能。
願我們每一個人的禱告是——
噢，天上的愛，降服我心；
我也願在凱旋中被引領；
被吸引，只為神而活，
謙卑俯伏，在祂寶座前。

隨筆

當神白白的恩典選定了一個對象時，往往會以祂自己獨特的方式來懇求那靈魂；也就是說，恩典以其恩慈來追求並得勝，不是靠武力，而是靠吸引。你豈未見過母親以一個親吻的應許，引誘孩子跑進她的懷中嗎？你豈未聽過小鳥以狂喜的歌聲吸引它們的伴侶嗎？你不明白愛得勝的方式嗎？若是如此，你也就明白，為何那蒙愛者要在曠野中被說話。愛是含蓄的，避開人群；孤獨是它的元素。當一個靈魂被帶到與神單獨相處時，它將聽見許多此刻無法對它說的話。對心說話，是為退隱而保留的；把神聖交通的奧秘展示給混雜的人群，是不相宜的。因此，明白吧，噢，孤單的人，為何你被使成為獨自一人；如今就把你的心降服於至高恩典那神聖的吸引吧！
——C. H. 司布真

幾年前，有一件動人的事件被報導，關於前皇后夏洛特——一位奧地利公主，她的丈夫曾短暫地作過墨西哥皇帝。1867 年，他被革命者處死，而這位不幸的寡婦成了憂鬱性瘋狂的受害者，醫生們已完全放棄治癒她的希望。正如類似病例，她回到童年的興趣與習慣，其中之一便是對花的熱愛，她大部分時間都花在花上。在那次事件中，她對花的吸引力被感人地顯明出來：她設法躲過看守，逃離了城堡。當她被追上時，若要強迫她回去，必定會造成傷害。一位醫生靈機一動，想到她對花的深厚情感；於是一次又一次地在她面前展示花朵，漸漸地把她引回了家。這個故事，豈不正好說明神如何藉著福音的邀請與應許，把流浪的靈魂吸引回到祂自己那裡嗎？
——查爾斯·哈登·司布真

101. A People Who were no People

I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. Hosea 2:23
As he saith also in Osee, I will call them my people, which were not my people; and her beloved which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. — Romans 9:25-26
WE accept the supreme authority of Holy Scripture: every word of it is truth to us.
Yet we attach special weight to words which are the personal utterance of the Lord God; as in this case, where God himself is the Speaker, in the first person.
Still more are we impressed when a divine message is repeated; as in this instance, where Paul writes,— "As he saith also in Osee."
God "saith" still what he said long ago.
Come then, anxious souls, and hear the story of God's grace to his chosen, in the hope that he may do the like for you.
Observe with attention, concerning the Lord's people:

I. THEIR ORIGINAL STATE: "not obtained mercy — not my people."

1. They not only were not "beloved," but they were expressly disowned. It was said unto them, ye are not my people." Their claim, if they made any, was negatived.

• This is the worst case that can be: worse than to be left alone.
• This, conscience, providence, and the Word of God all appear to say to men who persist in sin.

2. They had no approval of God.

• They were not numbered with his people.
• They were not "beloved? in the sense of the love of complacency.

3.They had not in the highest sense obtained mercy."

• For they were under providential judgment.
• That judgment had not become a blessing to them.
• They had not even sought for mercy.

4. They were the types of a people who as yet:

• Have felt no application of the blood of Jesus;
• Have known no renewing work of the Spirit;
• Have obtained no relief by prayer; perhaps have not prayed;
• Have enjoyed no comfort of the promises;
• Have known no communion with God;
• And possess no hope of heaven, or preparation for it.

It is a terrible description, including all the unsaved.
It is concerning certain of such that the unconditional promise is made in the text: "I will call them my people." Who these are shall be seen in due time by their repentance and faith, which shall be wrought in them by the Spirit of God. There are such people, and this fact is our encouragement in preaching the gospel, for we perceive that our labor frill not be in vain.

II. THEIR NEW CONDITION: "Thou art my people."

1. Mercy is promised: "I will have mercy upon her that had not obtained mercy." This is absolutely free.
2. A divine revelation is pronounced: "I will say, Thou art my people."

• This is done by the Spirit of God in the heart.
• This is supported by gracious dealings in the life.

3. A hearty response shall be given: "they shall say, Thou art my God." The Holy Ghost will lead them to this free acceptance.

• As a whole, they will say this with one voice.
• Each individual will say it for himself in the singular,"Thou."

4. A declaration of love shall be made: "I will call her beloved, which was not beloved" (Rom. 9:25). Love shall be enjoyed.

5. This shall be perceived by others: "There shall they be called the children of the living God."
Their likeness to God shall make them to be called the children of God, even as the peacemakers in Matthew 5:9. Thus every blessing shall be theirs surely, personally, everlastingly. Reflections arising from all this:

• We must give up none as hopeless; even though they be marked out by terrible evidence to be not the people of God.
• None may give up themselves in despair.
• Sovereign grace is the ultimate hope of the fallen.
• Let them trust in a God so freely gracious, so omnipotent to save, so determined to bring in those whom it seemed that even he, himself, had disowned, whom everybody had abandoned as not the people of God.

Notabilia

"Have you ever heard the gospel before?" asked an Englishman, at Ningpo, of a respectable Chinaman, whom he had not seen in his mission-room before.
"No," he replied,"but I have seen it. I know a man who used to be the terror of his neighborhood. If you gave him a hard word, he would shout at you, and curse you for two days and nights without ceasing. He was as dangerous as a wild beast, and a bad opium-smoker; but when the religion of Jesus took hold of him, he became wholly changed. He is gentle, moral, not soon angry, and has left off opium. Truly, the teaching is good!" — Word and Work

It will give a kind of exaltation to the saint's happiness to look down upon that moral depth from which he was taken. A man on the edge of a precipice, at night, cannot clearly see it; but when the morning dawns, he will be able to see the danger he has been in. So the saint cannot, while on earth, conceive the depth of sin from which he has been raised; but he will be able to measure it by the light of heaven, and he may go down ages before he comes to the place where he once was: and then to think what he is — how deep once, but how high now — it will augment the sense of happiness and glory — and then to recollect who has been the cause — and every time he looks down at what he was, it will give greater emphasis to the ascription, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory and dominion for ever and ever." — John Foster

The announcement made by Brownlow North to his old friends of his sudden change, whether orally or in writing, created no small sensation among them. Some thought he had gone out of his mind, others thought it was a temporary impression or excitement, and that it would soon pass off; and this was specially the case with those of them who were acquainted with his previous convictions, and temporary reformation, while, in some of the newspapers, it was even said, after he began his public work, that the whole thing was done for a wager, and that he had taken a bet to gather a certain number of thousands or tens of thousands of hearers in a given time. So little do carnal men understand the workings of the Spirit of God, even when they see the most striking and manifest proofs of it. — From Brownlow North's Life-story, by Reverend K. Moody-Stuart, M.A.
Charles Hadden Spurgeon

101. 從來不是子民的百姓

一、他們原來的光景

1. 「未曾蒙憐憫——不是我的子民。」他們不只是「不蒙愛」，而是被明明地否認。曾對他們說：「你們不是我的子民。」即便他們曾提出任何主張，也被完全駁回。

• 這是最悲慘的狀態：比被冷落還要更糟。
• 良心、環境（神的安排），以及神的話語，都似乎對那些執意犯罪的人這樣說。

2. 他們沒有神的悅納。

• 不在祂子民的數目之中。
• 他們並非「蒙愛」，至少不是在神喜悅之愛的意義上。

3. 他們在最高意義上並未得著憐憫。

• 因為他們仍在神的護理性審判之下。
• 那審判尚未轉化為他們的祝福。
• 他們甚至未曾尋求憐憫。

4. 他們正是這樣一群人的預表——這些人仍然：

• 未曾經歷耶穌寶血的實際應用；
• 未曾認識聖靈更新的工作；
• 未曾藉禱告得著釋放，或許根本沒有禱告；
• 未曾享受應許所帶來的安慰；
• 未曾與神有交通；
• 既無天國的盼望，也沒有為其預備。

這是一幅可怕的描述，涵蓋了所有尚未得救的人。
然而，正是對其中某些人，經文發出了無條件的應許：「我要稱他們為我的子民。」這些人是誰，將在適當的時候藉著悔改與信心顯明出來——而這悔改與信心，乃是聖靈在他們裡面所成就的。
確實有這樣的人存在；這正是我們傳福音的鼓勵，因為我們知道，我們的勞苦必不徒然。

二、他們新的身分

「你是我的子民。」

1. 憐憫被應許：「我要憐憫本非蒙憐憫的。」這完全是白白的恩典。
2. 一個屬神的宣告被賜下：「我要說：你是我的子民。」
   

• 這是聖靈在人的心中所作的工。
• 並且在生命中，會有恩典的作為來支持這宣告。

3. 必有真誠的回應：「他們必說：你是我的神。」聖靈要引導他們作出這自由而甘心的接受。

• 整體而言，他們要同聲宣告。
• 而每一個人，也要親口、單獨地說：「你是我的神。」

4. 愛的宣告要臨到：「那本來不是蒙愛的，我要稱為蒙愛的。」（羅 9:25 25就像神在何西阿書上說：那本來不是我子民的，我要稱為「我的子民」；本來不是蒙愛的，我要稱為「蒙愛的」。）他們將實際地享受這份愛。
5. 這一切也將被眾人看見：「他們將被稱為永生神的兒女。」他們像神的樣式，使人稱他們為神的兒女，正如馬太福音 5:9 (9使人和睦的人有福了！因為他們必稱為神的兒子。)所說的使人和睦的人。如此，一切的福分都要確實地、個別地、永遠地屬於他們。由此引出的省思:

• 我們不可將任何人視為毫無盼望的，即使他們似乎有極可怕的證據，顯明自己並非神的子民。
• 任何人也不可在絕望中放棄自己。
• 主權的恩典，乃是墮落之人的終極盼望。
• 讓人信靠這樣一位神——祂的恩典何等自由，祂的能力何等全備，祂的決心何等堅定，竟要召回那些似乎連祂自己都曾否認、被眾人棄絕為「不是神子民」的人。

札記（Notabilia）

「你以前聽過福音嗎？」一位英國人在寧波問一位體面的中國人——他從未在佈道所見過他。
那人回答說：「沒有，但我見過福音。我認識一個人，從前是鄰里的惡霸；只要你說他一句重話，他就會大聲咆哮，咒罵你兩天兩夜不停。他像野獸一樣危險，又吸食鴉片；但當耶穌的信仰抓住他之後，他完全改變了。他變得溫柔、有道德、不輕易發怒，也戒掉了鴉片。這教訓真是好的！」
——《Word and Work》

聖徒的喜樂，將因回顧自己曾被拯救出來的道德深淵而更顯崇高。夜裡站在懸崖邊的人，無法清楚看見其危險；但清晨來到時，他便能看清自己曾處何等險境。同樣，聖徒在今生尚不能完全明白自己曾陷於何等深的罪中；但在天上的光中，他將能測量那深度，甚至要走過漫長的歲月，才能抵達自己從前所在之處。當他回顧自己——曾那樣低微，如今卻如此高升——這將加增他對幸福與榮耀的感受；而當他再想起這一切是誰成就的——每一次俯視自己從前的光景，
都將使那讚美更為強烈：「但願榮耀、權能歸給那愛我們、用自己血洗淨我們罪孽、又使我們成為國民、作他父神祭司的那一位，直到永永遠遠。」——約翰·福斯特（John Foster）

布朗洛‧諾斯（Brownlow North）向舊友宣告自己突如其來的改變——無論是口頭還是書信——都引起了不小的轟動。有人以為他精神失常；有人認為那只是暫時的情緒激動，很快就會消退；特別是那些知道他過去曾有過短暫悔改經歷的人。甚至在他開始公開事工之後，有些報紙還說，這一切不過是為了打賭——說他下了注，要在某段時間內吸引成千上萬的聽眾。屬血氣的人對聖靈的工作是何等無知，即便他們親眼看見最明顯、最有力的證據，仍然如此。
——摘自 K. Moody-Stuart 牧師所著《布朗洛‧諾斯的一生》

查爾斯．哈登．司布真（Charles Haddon Spurgeon）

102. What will the Harvest Be?

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. Hosea 8:7
LIFE is a seed time. Of all men it maybe said,"they have sown."
Prudent men put the question, "What will the harvest be?"
The hope of harvest is the joyful encouragement of the righteous.
The certainty of harvest should be a solemn warning to the godless.
It is well to follow worldly lives to their issues that we may avoid them. Here we see what evil seed will produce.

I. THE RESULT OF CERTAIN SOWINGS WILL BE TERRIBLE. "They have sown the wind, and they shall reap the whirlwind:"

The sowing was careless, or mischievous, or changeable; and the harvest was of the same reckless, ruthless, mingled character, only terribly intensified. Wind grew into whirlwind.

1. Vicious men sow their wild oats, and we need not say what they reap. The debauched, drunken, and profligate are around us, bearing already in their own persons the first-fruits of the fearful harvest of transgression.
2. Oppressors in a nation are sure to be repaid with revolt, bloodshed, etc., as may be seen in the French Revolution, and many other dreadful historical incidents. Wars bring an awful harvest of poverty and death. Oh, that our nation would cease to be so eager for the fray!
3. Immoral theories go far beyond their original intent. The speculation was an airy nothing, but the outcome is a whirlwind, breaking down all that is built up.
4. Heresies in the church also lead to unexpected evils. Apparently trifling errors grow to grievous evils. The use of a symbol develops into idolatry. A little laxity increases into absolute immorality. Small disputes lead on to heart-burnings and divisions.
5. Tolerance of sin in a family is a fruitful source of overwhelming evil. See the case of Eli. Mind it is not your own.
6. Toleration of sin in yourself. Occasional indulgence becomes habit, and habit is as the Simoom of the desert, before which life expires, and hope is swept away. Even allowable acts may grow into dangerous excess.

Let no man think that he can measure, much less limit, the consequences of sin as to himself, his family, the church, or the world. When once the winds are up, who can still them?

II. THE RESULT OF SOME SOWINGS IS MANIFEST FAILURE. "It hath no stalk:"
The seed feebly tries to grow, but it comes to nothing.

1. Self-conceit vainly endeavors to produce a reputation.
2. Self-righteousness strives unsuccessfully to obtain salvation.
3. Human wisdom idly struggles to make a new gospel.
4. Mere idlers and talkers affect to be useful, but it is a delusion. What appears to be accomplished soon vanishes away. Great talk, but "no stalk:"
5. He who spends his life without faith in Christ, and obedience to his will, may dream of a happy future, but he will be deceived: "it hath no stalk"

Wherefore do men live for folly, and dote on vanity?

III. THE RESULT OF MANY SOWINGS IS UNSATISFACTORY. "The bud shall yield no meal:"
"The devil's meal is all bran;" so they say, and it is true.

1. The man lived for pleasure, and found satiety.
2. He lived for fame, and gathered vanity,
3. He lived for self, and found misery.
4. He lived by his own works and religiousness, but reaped no peace of mind, and no real salvation.

IV. THE RESULT OF MANY SOWINGS IS PERSONAL DISAPPOINTMENT. "if so be it yield, the strangers shall swallow it up."

1. The man spends his life as a common toiler, who earns much for his master, but nothing for himself, and this is a poor result if there be no higher object in life.
2. He invents, devises, and commences, but another gains the profit.
3. He heapeth up riches, and knoweth not who shall gather them. His heirs forget him, and strangers swallow up his savings without gratitude.

Without God, nothing is wise, or strong, or worth the doing.
Only to live unto God is a wise sowing.
May the Lord destroy utterly all our sowings to the flesh, lest we reap corruption (Galations 6:8)!
May the Lord Jesus supply us with good seed, and bless us in the sowing! Oh, for a consecrated life!

Incidents

An Eastern apologue tells us of Abdallah, to whom an evil spirit came at first as a fly, sipping an atom of syrup. He did not drive away the creature, and to his surprise it increased to the size of a locust. Being further indulged, the creature went on growing, and made such rapid increase that it became an enormous monster, devoured his substance, and in the end murdered him, leaving in the garden, where it slew its victim, a footprint six cubits long. Thus does sin grow upon men, till it becomes a giant habit, and slays them.

Augustine tells us of a young man who thought that the devil had made flies, and such like tiny things. By the influence of this apparently insignificant error, he was led on, step by step, till in the end he ascribed everything to Satan, and ceased to believe in God. Thus does error sow the wind, and reap the whirlwind. Scrupulous correctness of faith is as much a duty as careful practice in morals.
David Hume, the historian, philosopher, and skeptic, spent his life in traducing the Word of God. In his last moments he joked with those around him; but the intervals were filled up with sadness. He wrote, "I am affrighted and confounded with the forlorn solitude in which I am placed by my philosophy. When I turn my eye inward, I find nothing but doubt and ignorance. Where am I, and what? I begin to fancy myself in the most deplorable condition imaginable, environed in the deepest darkness." — New Cyclopedia of Anecdote

The history of the Rev. Caleb Colton, M.A., the author of "Lacon." may serve as a striking illustration of the truth of our text. He was a clergyman at Tiverton, popular and clever, but very fond of field-sports. One day, however, a friend suddenly expired while uttering most impi6us language. The awe-struck minister abjured dogs and guns, and vowed to live henceforth for his sacred calling. For months his preaching was earnest, but at the end of that time he resumed the sporting life. He had, moreover, acquired a love for gambling. A presentation to the vicarage of Kew and Petersham brought him to London, and while numbers were reading with delight his "Lacon; or, Many Things in Few Words; addressed to those who think," the wretched author was sitting far into the night among swindlers. His passion for play involving him in pecuniary difficulties, he was forced to abscond, and his living was declared void. After leading a vagabond life, he perished by his own hand at Fontainebleau in 1832.
Charles Hadden Spurgeon

102．將要收割什麼？

一、某些播種的結果是可怕的

「他們所種的是風，所收的是暴風。」

這樣的播種是草率的、惡作劇式的、反覆無常的；而其收成也同樣是狂亂、殘酷、混雜的，只是被可怕地放大了。風，長成了暴風。

1. 放縱情慾的人撒下狂野的燕麥，我們無需多言他們收的是什麼。淫亂、醉酒、荒唐的人就在我們周圍，他們的身體已經顯出犯罪可怕收成的初熟果子。
2. 一個國家中的壓迫者，必然要以叛亂、流血等作為回報；法國大革命及許多其他可怕的歷史事件就是明證。戰爭所帶來的收成，是貧窮與死亡。哦，但願我們的國家不再如此渴望爭戰！
3. 不道德的理論，其結果往往遠超過原先的意圖。起初只是虛空的思辨，最終卻成為摧毀一切的暴風。
4. 教會中的異端，也會引發出人意料的惡果。看似微不足道的錯誤，會長成嚴重的禍害；象徵的使用，發展成偶像崇拜；一點鬆懈，演變成完全的放縱；小小的爭端，導致深刻的苦毒與分裂。
5. 在家庭中容忍罪惡，是引發滔天惡果的肥沃土壤。看看以利的例子。要當心，別讓這事發生在你自己的家中。
6. 對自己容忍罪惡。偶爾的放縱變成習慣，而習慣就像沙漠中的西蒙風，所到之處生命窒息，盼望被掃蕩殆盡。即便原本允許的行為，也可能演變為危險的過度。

沒有人能夠衡量，更不用說限制罪的後果，無論是對自己、家庭、教會，或整個世界。風一旦起來，誰能使它止息？

二、有些播種的結果是明顯的失敗

「所種的不成禾稼。」種子似乎努力要生長，卻終究歸於無有。

1. 自負，徒然想建立名聲。
2. 自義，徒勞想獲得救恩。
3. 人的智慧，空想要創造一個新福音。
4. 只是懶散與空談的人，自以為有用，其實全是幻想；表面似乎有成果，很快便消散——大話連篇，卻「不成禾稼」。
5. 那一生沒有信靠基督、沒有順服祂旨意的人，也許夢想幸福的未來，但終必受騙：「所種的不成禾稼。」

人為何要為愚妄而活，迷戀虛空呢？

三、許多播種的結果是不令人滿足的

「穗也不結實。」人常說：「魔鬼的麵粉全是麩皮。」這話是真的。

1. 為享樂而活的人，只得到厭倦。
2. 為名聲而活的人，只收割虛空。
3. 為自己而活的人，只得到痛苦。
4. 靠自己的行為與宗教熱心而活的人，得不到內心的平安，也得不到真正的救恩。

四、許多播種的結果是個人的失望

「即便結實，外人也必吞吃。」

1. 有人一生勞碌，為主人賺得許多，卻為自己一無所得；若人生沒有更高的目的，這樣的結局實在可悲。
2. 他發明、設計、創始，最終卻由他人得利。
3. 他積聚財富，卻不知道誰要來收取；他的後人忘記他，陌生人毫無感激地吞吃他的積蓄。

沒有神，一切都不智慧、不穩固、不值得去做。
唯有為神而活，才是智慧的播種。
願主徹底毀壞我們一切向肉體的播種，免得我們收割敗壞（加拉太書 6:8  8順着情慾撒種的，必從情慾收敗壞；順着聖靈撒種的，必從聖靈收永生。 ）！
願主耶穌賜給我們好種子，並在播種中賜福我們！哦，何等需要一個完全奉獻的生命！

事例（Incidents）

一則東方寓言說到亞伯達拉：一個惡靈起初以蒼蠅的形態出現，只啜飲一點糖漿。他沒有把牠趕走，結果那生物長成蝗蟲大小；繼續縱容之下，它迅速變大，成為可怕的怪物，吞噬他的財產，最終殺了他，只在花園中留下六肘長的腳印。罪在人的生命中正是如此成長，直到成為巨大的惡習，將人殺害。

奧古斯丁提到一位年輕人，認為魔鬼只創造蒼蠅這類微小事物。這看似無關緊要的錯誤，使他一步一步走到最後，將一切都歸給撒但，並停止相信神。錯誤正是如此撒下風，收割暴風。信仰上的嚴謹正確，與道德實踐上的謹慎一樣，都是責任。歷史學家、哲學家、懷疑論者大衛・休謨，一生貶抑神的話語。他臨終時仍與周圍的人開玩笑，但空檔卻充滿憂鬱。他寫道：「我被我的哲學所置身的孤絕所驚嚇與困惑。當我向內省察，只發現懷疑與無知。我在哪裡？我是誰？我開始覺得自己處於最可憐的狀態，被最深的黑暗所包圍。」——《軼事新百科》

卡勒布・柯爾頓牧師（M.A.，《箴言集〈Lacon〉》作者）的生平，也生動印證了本節經文。他原是蒂弗頓的牧師，才華洋溢、深受歡迎，卻酷愛狩獵。有一天，一位朋友突然在說出極其褻瀆的話時死去，使他深受震撼，發誓不再碰獵犬與槍枝，立志專心事奉。數月間，他講道火熱，但不久又回到狩獵生活，並染上賭博的嗜好。後來獲得邱與彼得沙姆教區的牧職，使他來到倫敦；當無數人熱烈閱讀他的《Lacon》時，這位可憐的作者卻夜夜與騙徒同坐。賭博使他陷入財務困境，被迫潛逃，牧職也被宣告作廢。流浪多年後，他於1832年在楓丹白露自盡身亡。
——查爾斯・哈登・司布真

103. Heart-Disease

Their heart is divided; now shall they be found faulty. Hosea 10:2
ISRAEL, as a nation, divided its allegiance between Jehovah and Baal, and so became good for nothing, and was given up to captivity.
God has made one heart in man, and the attempt to have two, or to divide the one, is in every case injurious to man's life.
A church divided into parties, or differing in doctrine, becomes heretical, or contentious, or weak and useless.
A Christian, aiming at another object besides his Lord's glory, is sure to spend a poor, unprofitable life. He is an idolater, and his entire character will be faulty.
A seeker after Christ will never find him while his heart is hankering after sinful pleasures, or self-righteous confidences: his search is too faulty to be successful.
A minister, aiming at something else besides his one object, whether it be fame, learning, philosophy, rhetoric, or gain, will prove to be a very faulty servant of God.
In any case this heart-disease is a dire malady. A broken heart is a blessing; but a divided heart is a mortal malady.
Let us seriously consider,—

I. THE DISEASE. "Their heart is divided?'

This evil is to be seen,—

1. In their idea of their state: they say they are "miserable sinners," but they believe themselves to be exceedingly respectable.
2. In the ground of their trust: they profess faith in Christ, and yet they rely upon self: they try to mix grace and works.
3. In the aim of their life: God and mammon, Christ and Belial, heaven and the world.
4. In the object of their love. It is Jesus and some earthly love. They cannot say "Jesus only?"
5. In the decision of their will. They are never settled; they halt between two opinions; they do not know their own mind: they have two minds, and so no mind at all.

The disease complained of is in the central fountain of life, and it affects every part of their manhood. It is fearfully common, even in those who make a loud profession. If not cured it will end fatally, and perhaps suddenly, as heart disease is very apt to do.

II. THE EVIL EFFECT OF IT. "Now shall they be found faulty."

In all sorts of ways the fault will show itself.
1. God is not loved at all when not wholly loved.
2. Christ is insulted when a rival is admitted.
3. No grace reigns within the soul if the heart be not wholly won.
4. The life limps and halts when it has not a whole heart behind it.
5. Before long the man goes over entirely to the wrong side.

This secret evil must sooner, or later prove the whole profession to be faulty from beginning to end. It will be an awful thing if this be never discovered till death is close at hand.

III. ATTEMPTS AT A CURE.

Let it be seriously considered by the double-hearted man,—
1. That he condemns himself by yielding so much of his heart to God. Why any if not all? Why go this way at all, if not all the way?
2. That his salvation will require all his thought and heart; for it is no trifling matter. "The kingdom of heaven suffereth violence" (Matt. 11:12). The righteous scarcely are saved (1 Pet. 4:18).
3. That the blessing he seeks is worthy of all his soul and strength.
4. That Jesus gave his whole heart to our redemption, and therefore it is not consistent for us to be half-hearted.
5. That all potent beings in the universe are undivided in heart.

• Bad men are eager for their pleasure, gains, etc.
• The devil works evil with his whole power.
• Good men are zealous for Christ.
• God is earnest to bless.

6. That faith in Christ is an act of the whole heart, and therefore a divided heart is not capable of saving faith, and consequently shuts itself off from the Savior.

From this time forward pray that you may have an undivided heart.
Read, hear, pray, repent, believe with your whole heart, and you shall soon rejoice with all your heart.

Helps toward Application

A minister in Brooklyn was recently called upon by a business man, who said to him, "I come, sir, to inquire if Jesus Christ will take me into the concern as a sleeping partner." "Why do you ask?" said the minister. "Because I wish to be a member of the firm, and do not wish anybody to know it." The reply was: "Christ takes no sleeping partners."

Some talk that the devil hath a cloven foot; but whatever the devil's foot be, to be sure his sons have a cloven heart: one half for God, the other half for sin; one half for Christ, the other half for this present world. God hath a corner in it, and the rest is for sin and the devil. — Richard Alleine

As to the evil of being neither one thing nor the other, one finds an illustration in the waterways of Southern China, which in wintertime are quite useless for purposes of commerce. The temperature is most tantalizing, for it is neither cold enough to freeze the canals, so that the ice would be able to bear traffic; nor warm enough to thaw them, so that they could be navigable by boats.

Some great king or potentate, having a mind to visit his imperial city, the harbinger is ordered to go before, and mark out a house suitable to entertain his majesty's retinue. The prince will only come to a house where he may dwell alone: if he cannot have the whole house, he will go elsewhere. The herald find-eth one house where the master desireth to entertain the king, but he must have but one small chamber, wherein to lodge his wife and children. The herald will not accept his offer. Then he entreats the benefit of some by-place, to set up a trunk or two, full of richer goods than ordinary. "No," says the harbinger, "it cannot be; for if your house were as big again as it is, it would be little enough to entertain the king and all his royal train." So it is that every man's body is a temple of God, and his heart the sanctum sanclorum of that temple. His ministers are sent out into the world to inform us that Christ is coming to lodge there, and that we must clear the rooms, that this great King of glory may enter in. God will have the whole heart, the whole mind, the whole soul — and all will be too little to entertain him, and the graces of his Holy Spirit which are attendant on him. "Let it be neither mine nor thine; divide it": was the voice of a strange woman (1 Kings 3:26), and such is that of the present world; but God will take nothing by halves: he will have the whole heart or nothing. — John Spencer

On one occasion, when a former ruler of Montenegro was supposed to have received the offer of peace and a sum of money if he would acknowledge himself a vassal of the Porte, it is said that the chief men of the people waited on him to remind him that he was at perfect liberty to take service with the Sultan, but that no servant of the Sultan could be Gospodar of the Black Mountaineers. — Travels in the Sclavonic Provinces of Turkey
Charles Hadden Spurgeon

103．心臟病（分裂的心）

一、這種疾病

「他們的心分裂。」
這種惡疾表現在——

1. 對自身狀態的認知上：他們口稱自己是「可憐的罪人」，內心卻深信自己十分體面、值得稱許。
2. 信靠的根基上：他們宣稱信靠基督，卻仍倚賴自己，企圖把恩典與行為混合在一起。
3. 人生的目標上：神與瑪門、基督與彼列、天堂與世界同時並存。
4. 愛的對象上：一面是耶穌，一面是地上的情感；他們無法說：「唯有耶穌。」
5. 意志的抉擇上：他們從不定案，在兩種意見之間搖擺不定；自己也不明白自己的心意——有兩個心志，結果等於沒有心志。

這裡所指的疾病，正是在生命的中心泉源，影響人的整個生命。這種病極其普遍，即使在那些高聲宣認信仰的人中也常見。若不得醫治，終必致命，而且可能來得極快，正如心臟病常常如此。

二、這病的惡果

「現今必被定為有罪。」
這種缺陷會在各方面顯露出來：

1. 若不是全心所愛，其實就是沒有愛神。
2. 一旦容許競爭者存在，基督便被羞辱。
3. 若心未被完全得著，任何恩典都無法在其中作王。
4. 生命沒有整顆心支撐，就必跛行、停滯。
5. 不久之後，這人往往完全倒向錯誤的一邊。

這個隱藏的惡疾，遲早會證明整個信仰告白從頭到尾都是虛假的。若直到死亡臨近才被揭露，將是極其可怕的事。

三、醫治的嘗試

讓那心懷二意的人嚴肅思想——

1. 他既然把一部分心給了神，其實已經定了自己的罪：既然如此，為什麼不是全部？既然要走這條路，為何不走到底？
2. 他的得救需要全部的心思與情感，因為這不是一件小事。「天國是努力進入的」（太 11:12 12從施洗約翰的時候到如今，天國是努力進入的，努力的人就得着了。），「義人得救也是僅僅才得」（彼前 4:18 18若是義人僅僅得救，那不虔敬和犯罪的人將有何地可站呢？ ）。
3. 他所尋求的福分，配得上他整個靈魂與力量。
4. 耶穌為我們的救贖獻上了整顆心，因此我們半心半意是極不相稱的。
5. 宇宙中一切有能力的存在，都是心志專一的：

• 惡人全心追逐享樂與利益；
• 魔鬼以全部力量行惡；
• 善人熱切為基督而活；
• 神也迫切地要施行祝福。

6. 信靠基督是整顆心的行動；因此分裂的心不可能有使人得救的信心，也就把自己隔絕在救主之外。

從今以後，要祈求神賜你一顆專一的心。
用全心來讀經、聽道、禱告、悔改、相信；不久你就必全心歡喜。

應用的幫助（事例）

布魯克林有位牧師，曾有一名商人來訪，對他說：「牧師，我來請教，耶穌基督是否願意成為我生意裡的『沉默合夥人』？」牧師問：「為什麼這樣問？」他回答說：「因為我想成為這個公司的成員，卻不希望任何人知道。」牧師回答說：「基督不接受沉默的合夥人。」

有人說魔鬼有分蹄；不論魔鬼的腳如何，可以肯定的是，他的兒女有一顆分裂的心：一半給神，一半給罪；一半給基督，一半給今世。神只在其中佔了一角，其餘都給了罪與魔鬼。
——理查德．阿倫（Richard Alleine）

關於「既非此、亦非彼」的禍害，可以在中國南方的水道中找到一個比喻：冬天時，這些運河對商業毫無用處，因為氣溫既不夠冷，使冰層能承載交通；又不夠暖，使船隻能夠航行。

有一位大君王打算造訪他的皇城，先遣使者奉命前去，尋找一處能接待王與隨從的住所。王只會住在能完全屬於他的房子裡；若不能全有，他就轉往他處。使者找到一戶人家，主人願意接待君王，卻要求保留一間小房給妻子與兒女。使者拒絕了。主人又請求留下一處角落，放幾只裝滿貴重物品的箱子。使者說：「不行；即使你的房子再大一倍，也仍嫌不足以接待君王和他的全體隨從。」照樣，每個人的身體都是神的殿，心是這殿中的至聖所。神的僕人奉差遣告訴我們：基督要來居住，我們必須清空所有房間，讓這位榮耀的君王進入。神要的是整顆心、整個意念、整個靈魂——即使如此，也仍嫌不足以承載祂與隨行的聖靈恩典。「不如你我分了吧」是那陌生婦人的聲音（王上 3:26 26活孩子的母親為自己的孩子心裏急痛，就說：「求我主將活孩子給那婦人吧，萬不可殺他！」那婦人說：「這孩子也不歸我，也不歸你，把他劈了吧！」 ），也是今世的聲音；但神不接受一半：祂要全部的心，否則什麼也不要。
——約翰．史賓塞（John Spencer）

據說，蒙特內哥羅的一位前統治者，曾被提議只要承認自己是鄂圖曼帝國的附庸，便可獲得和平與金錢。人民的領袖前來提醒他：他完全可以去服事蘇丹，但凡是蘇丹的臣僕，就不可能再成為黑山人的君主。
——《土耳其斯拉夫省旅行記》
——查爾斯・哈登・司布真

104. The Stroke of the Clock

Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you. Hosea 10:12
WHAT should we think of a farmer who allowed his finest fields to lie fallow year after year?
Yet men neglect their souls; and besides being unprofitable, these inward fields become full of weeds, and exceedingly foul. You see to everything else, will you not see to your souls?
It is God who calls you to break up the fallow ground of your uncultivated heart, and he waits to aid you therein.
Regard attentively the argument which he uses: "for it is time to seek the Lord." Thus, God reasons with, you. To this he adds instructions which deserve our best attention.

I. WHEN IS IT TIME? "It is time."

1. In the very first hour of responsibility it is none too soon.
2. At the present it is late, but not too late. "It is time."
3. When chastening has come, seek the Lord instantly; for now it is high time,"lest a worse thing come unto thee" (John 5:14).
4. Before trial comes, let mercy and gentleness lead to gratitude. Why should we need to be flogged to our God (Isa. 1:5)?
5. Have you not sinned long enough? May not the time past suffice for us to have served the flesh (1 Pet. 4:3)?
6. When you assume great responsibilities, and enter on a new stage of life — married, made a master, a father, etc. (1 Chron. 22:19).
7. When God's Spirit is specially at work, and therefore others are saved (Acts 3:19).

• When you yourself feel holy stirrings in your conscience, and hope in your heart (Ps. 27:8; 2 Sam. 5:24).
• When the gospel is aimed at you by an earnest minister or friend.

II. WHAT IS THE PECULIAR WORK? "to seek the Lord."

1. To draw nigh unto God; seeking him in worship, prayer, etc. (Ps. 105:4).
2. To ask pardon at his hands through the atonement of Jesus (Isa. 55:6).
3. To obtain the blessings connected with the new birth (John 1:12-13).
4. To live for his glory: seeking his honor in all things (Matt. 6:33).

III. HOW LONG SHALL THIS BE DONE? "Till he come and rain righteousness upon you;"

1. Until the blessing of righteousness he obtained: "till he come."
2. Until it be plenteously received: "rain righteousness:"
3. Until your soul is saturated: "rain righteousness upon you."

Suppose a pause between the seeking and the blessing, do not look in some other direction, hut seek the Lord still

• What else can you do (John 6:68)?
• is not God a Sovereign? May he not give when he pleases?
• Even now some rain of grace fans on you. Be thankful for it.
• Is it not worth waiting for this grace of life?
• It is sure to come. He will come, and will not tarry (Heb. 10:37).

IV. WHAT WILL COME OF IT?

1. He will come. This is implied in the expression "till he come." God's coming in grace is all you need.
2. He will come in righteousness. You need purity and holiness, and he will bring these with him.
3. He will come in abundance of grace meeting your obedient sowing. Mark the precept, "Sow in righteousness." Then note the promise, "and rain righteousness upon you."
4. In consequence of the Lord's coming to you in righteousness, you shall "reap in mercy)" With joy you shall gather the fruits of his love; not because of your own righteousness, but because of his righteousness, which he rains upon you; not as merit, but as mercy.

Come then, and seek the Lord at this very hour!
If thou wouldst find him, he is in Christ. Believe, and thou hast found him, and righteousness in him (Rom. 3:22).

Quickeners

While Christ calls, it is not too late to come. Dost thou object — "Is there not a set day, which, if sinners neglect, the door is shut?" I answer; There is truth in this; but yet there is no day but a sinner ought to come in it. Though thou mayest think the day of Christ's acceptance to be over, yet is not the day of thy submission over. Thy time to be subject to the divine precept is not over while thou livest. Thou art still under the command, and bound to yield obedience to God whatever he biddest thee do .... So long as God calls thee, the day is not over. This should encourage thee to come at once, driven by duty, and drawn by grace. — Ralph Robinson

Sir Thomas More, whilst he was a prisoner in the Tower, would not so much as suffer himself to be trimmed, saying that there was a controversy betwixt the king and him for his head, and till that was at a happy end, he would be at no cost about it. Let us but scum off the froth of his wit, and we may make a solemn use of it; for certainly all the cost we bestow upon ourselves, to make our lives pleasurable and joyous to us, is but mere folly, till it be decided what will become of the suit betwixt God and us, what will be the issue of the controversy that God hath against us, and that not for our heads, but for our souls, whether for heaven or hell. Were it not, then, the wisest course to begin with making our peace; and then we may the sooner lead a happy life? It is said, "He who gets out of debt grows rich." Most sure it is that the pardoned soul cannot be poor; for as soon as peace is concluded, a free trade is opened between God and the soul. If once pardoned, we may then sail to any port that lies in God's dominions, and be welcome. All the promises stand open with their treasures, and say, "Here, poor soul, take in full lading of all precious things, even as much as thy faith can bear and carry away I" — John Spencer

A little maiden stood trembling, weeping, timidly knocking at the door of a minister's library."Come in," said a cheerful voice. The door handle slowly turned, and there she stood, sobbing with emotion. "What is the matter, my dear child?" said the sympathizing pastor. "Oh, sir," was the reply, "I have lived seven years without Jesus!" She had just been celebrating her seventh birthday. — The British Messenger

Moments seize;
Heaven's on their wing: a moment we may wish,
When worlds want wealth to buy.
— Young

Thomas Fuller says, "God invites many with his golden scepter whom he never bruises with his rod of iron." If the invitations of his grace were more freely accepted, we should often escape the chastisements of his hand. Oh, that men did but know that a time of health, and happiness, and prosperity is as fit a season as can be for seeking the Lord! Indeed, any hour is a good time in which to seek the Lord, so long as it is present with us. He who would be wise will find no better day in the calendar for casting away folly than that which is now with him. But let no man trifle with time, for in an instant the die may be cast, and then it is written concerning the ungodly, "I also will laugh at your calamity, and mock when your fear cometh" (Prov. 1:26).

Charles Hadden Spurgeon

104．時鐘的一擊

「你們要為自己栽種公義，就能收割慈愛；要開墾你們的荒地；因為現今正是尋求耶和華的時候，等祂臨到，使公義如雨降在你們身上。」——何西阿書 10:12 (12你們要為自己栽種公義，就能收割慈愛。現今正是尋求耶和華的時候；你們要開墾荒地，等他臨到，使公義如雨降在你們身上。)
我們該如何看待一個農夫，任由他最好的田地年復一年荒蕪不耕？然而人卻忽略自己的靈魂；結果不但毫無收成，內在的田地還長滿雜草，污穢不堪。你顧念一切別的事，難道不該顧念你的靈魂嗎？
是神呼召你去開墾那未被耕作的心田，並且祂等候要在其中幫助你。請你細心思想祂所用的理由：「因為現今正是尋求耶和華的時候。」神正這樣與你辯論；並且在此加上極其值得我們留意的指示。

一、什麼時候是時候？

「現今是時候。」

1. 在人開始承擔責任的第一個時刻，就絕不算太早。
2. 在此時此刻，雖然已晚，卻還未太遲——「現今是時候。」
3. 當管教臨到時，要立刻尋求主；因為此刻「正是時候」，免得「你遭遇更重的事」（約 5:14 14後來耶穌在殿裏遇見他，對他說：「你已經痊癒了，不要再犯罪，恐怕你遭遇的更加利害。」）。
4. 在試煉尚未來到之前，就讓恩慈與憐憫引你生出感恩；為何非要被鞭打才回到神那裡呢？（賽 1:5 5你們為甚麼屢次悖逆，還要受責打嗎？你們已經滿頭疼痛，全心發昏。）
5. 你犯罪的時間難道還不夠久嗎？過去的時日，豈不已足夠我們放縱肉體了嗎？（彼前 4:3 3因為往日隨從外邦人的心意行邪淫、惡慾、醉酒、荒宴、羣飲，並可惡拜偶像的事，時候已經夠了。）
6. 當你承擔重大責任、進入人生新階段時——結婚、成為主人、成為父親等等（代上 22:19 19現在你們應當立定心意，尋求耶和華－你們的神；也當起來建造耶和華神的聖所，好將耶和華的約櫃和供奉神的聖器皿都搬進為耶和華名建造的殿裏。」）。
7. 當神的靈特別作工、別人因此得救的時候（徒 3:19 19所以，你們當悔改歸正，使你們的罪得以塗抹，）。

當你自己的良心被聖潔的感動觸動，心中生出盼望的時候（詩 27:8 8你說：你們當尋求我的面。那時我心向你說：耶和華啊，你的面我正要尋求。；撒下 5:24 24你聽見桑樹梢上有腳步的聲音，就要急速前去，因為那時耶和華已經在你前頭去攻打非利士人的軍隊。」）；
當福音藉著一位迫切的傳道人或朋友，明確地指向你的時候。

二、特別要做的是什麼？

「要尋求耶和華。」

1. 親近神——在敬拜、禱告等事上尋求祂（詩 105:4 4要尋求耶和華與他的能力，時常尋求他的面。）。
2. 藉著耶穌的贖罪，在祂面前求赦免（賽 55:6 6當趁耶和華可尋找的時候尋找他，相近的時候求告他。）。
3. 得著與重生相關的一切福分（約 1:12–13 12凡接待他的，就是信他名的人，他就賜他們權柄作神的兒女。 13這等人不是從血氣生的，不是從情慾生的，也不是從人意生的，乃是從神生的。）。
4. 為祂的榮耀而活——在凡事上尋求祂的尊榮（太 6:33 33你們要先求他的國和他的義，這些東西都要加給你們了。 ）。

三、要尋求到什麼時候？

「等祂臨到，使公義如雨降在你們身上。」

1. 直到得著公義的祝福——「等祂臨到」。
2. 直到豐豐富富地領受——「如雨降下公義」。
3. 直到你的靈魂完全被浸透——「降在你們身上」。

若在尋求與祝福之間似乎有一段停頓，不要轉向別處，仍要繼續尋求耶和華；

• 你還能往哪裡去呢？（約 6:68 68西門‧彼得回答說：「主啊，你有永生之道，我們還歸從誰呢？）
• 神不是至高的主權者嗎？祂豈不能按自己的時候施恩嗎？
• 即便現在，恩典的雨點也正落在你身上；要為此感恩。
• 這生命的恩典，難道不值得等待嗎？
• 它必定會來；祂必要來，並不遲延。（來 10:37 37因為還有一點點時候，那要來的就來，並不遲延； ）

四、結果將是什麼？

1. 祂必臨到。「等祂臨到」這句話已含此應許；神在恩典中的臨在，就是你一切所需。
2. 祂必在公義中臨到。你需要純潔與聖潔，而祂來時正帶著這些。
3. 祂必以豐盛的恩典回應你順服的撒種。請留意誡命：「要栽種公義。」再看應許：「使公義如雨降在你們身上。」
4. 因著主在公義中臨到，你就要「收割慈愛」。你要歡喜收取祂慈愛的果實；不是因你的義，乃是因祂的義——祂所降下的義；不是作為功勞，乃是出於憐憫。

來吧，就在此刻尋求耶和華！
若你要尋見祂，祂就在基督裡。你只要信，就已經在祂裡面得著祂，也得著義（羅 3:22  22就是神的義，因信耶穌基督加給一切相信的人，並沒有分別。）。

催醒人心的話（Quickeners）

只要基督仍在呼召，就還不算太遲。你或許會反駁說：「難道不是有一個定下的日子，若罪人錯過了，門就關上了嗎？」
我回答：這話有其真實性；然而沒有任何一天，是罪人不該進來的日子。即使你以為基督接納的日子已過，你順服的日子卻尚未結束。只要你還活著，就仍在神的命令之下，仍然有責任順服祂所吩咐的一切。……只要神仍在呼召，日子就尚未結束。這應當激勵你立刻前來——既被責任所驅使，也被恩典所吸引。
——拉爾夫．羅賓遜（Ralph Robinson）

托馬斯．莫爾爵士被囚於倫敦塔時，甚至不讓人為他修整儀容，說自己正與國王為他的頭顱爭論不休，在此事未有美好結局之前，他不願在這些事上花費。除去他機智言談的表面，我們可以得著嚴肅的教訓：在人與神之間的爭訟尚未了結之前，我們為自己的人生增添享樂與歡愉的各樣花費，都是愚昧的；因為問題不是頭顱，而是靈魂——結局是天堂或地獄。難道最智慧的作法，不是先與神和好，然後才談喜樂的人生嗎？人說：「脫離債務的人就會富足。」誠然，被赦免的靈魂不可能貧窮；一旦和平立定，神與靈魂之間的自由貿易便開啟。得了赦免之後，我們可以航向神國中的任何港口，並且受到歡迎。所有應許敞開寶庫說：「來吧，貧窮的靈魂，照你信心所能承載的，滿滿裝載吧！」——約翰．史賓塞（John Spencer）

有一位小女孩，顫抖流淚，怯生生地敲著一位牧師書房的門。「請進，」裡面傳來和藹的聲音。門把慢慢轉動，她站在門口，哭得不能自已。牧師同情地問：「孩子，怎麼了？」她回答說：「牧師，我已經七年沒有耶穌了！」那天正是她的七歲生日。——《英國信使報》

「要把握時刻；
天堂正張著翅膀飛逝；
一個我們將來渴望的片刻，
即使萬有也無法買回。」
——楊格（Young）

托馬斯．富勒說：「神用金杖邀請許多人，卻從未用鐵杖擊打他們。」若人們更樂意接受祂恩典的邀請，往往就能免去祂手中的管教。哦，但願人明白：健康、幸福、順境的時候，正是尋求耶和華最合宜的時候！事實上，只要仍屬於現在，任何時刻都是尋求主的好時候。智慧人找不到比「此刻」更適合丟棄愚妄的日子。但切勿戲弄時間，因為骰子可能在瞬間已經擲下，那時關於惡人就記著說：「我也必在你們遭災難的時候嗤笑，在你們驚恐臨到時譏誚。」（箴 1:26 26你們遭災難，我就發笑；驚恐臨到你們，我必嗤笑。）
——查爾斯・哈登・司布真

105. Theocracy

I will be thy King. Hosea 13:10
This was God's declaration to Israel, meeting a great want, and saving the people from a great burden. They were to be spared the expense and danger arising from a human monarch, and to find government and headship in God himself.
This did not content their unspiritual nature, and they desired a king, like the nations around them. By this desire they angered the Lord, and missed a great privilege.
To us the Lord presents the same privilege in a high spiritual sense, and if we are wise we shall accept it.

I. THE CRAVING OF NATURE. "Give me a king."

We do not go into the political question of the right or wrong of monarchy in the abstract: that would be too vexed a discussion, and unsuitable for our present engagement. We are quite content with the form of government of our own land.
But we speak morally and spiritually of individual need.
Man was happy in the garden while God was his King; but when he became
"Give me a king" is:

1. The cry of weakness. Man needs some one to look up to.
2. The sigh of distress. In straits he sighs for the wise and the strong to counsel and succor him.
3. The prayer of thoughtfulness.

• Anarchy of soul is terrible; each passion fights for mastery.
• A kingless, aimless life is misery. Idleness is hard work: the purposeless are unhappy.
• King Self is a poor, mean, despicable despot, foolish and feeble.
• The World is a cruel and ungrateful master.

4. The desire of experience.

• Folly proved makes us desire a Lawgiver.
• Danger felt makes us long for a Protector.
• Responsibility weighing upon us makes us sigh for a Superior, who will undertake to choose our way, and direct us in it.

II. THE ROYAL ANSWER OF GRACE. "I will be thy King."

l. Eminently condescending. Our God comes to rule over—

• A ruined, bankrupt, desolated realm.
• Torn to pieces by contending pretenders.
• Surrounded by mighty and relentless enemies.
• Full of unruly members.
• Nothing but infinite love could prompt him to assume such a throne, or to wear a crown which cost him so dear. "Behold your King!"

2. Abundantly satisfactory; for—

• He has power to subdue every inward rebel.
• He has a character worthy of dominion. It is a great honor to submit to such a Prince.
• He has more than the wisdom of Solomon to arrange every matter.
• He has goodness to bless, and he is as ready as he is able to make his reign a period of happiness, peace, and prosperity.
• He has love with which to command affectionate obedience.

3. Infinitely consoling—

• To be protected by his omnipotence.
• To be ruled by absolute perfection.
• To be governed by a King who can neither be defeated, nor die, nor abdicate, nor change.
• To find in God far more of greatness and goodness than could be dreamed of as existing in the best of earthly sovereigns.

4. Gloriously inspiring—

• To live and die for such a Leader.
• To claim possession of human hearts for such a Benefactor.
• To have such an Example for obedient imitation.
• To be for ever linked with a Potentate so majestic.

III. THE DELIGHT OF LOYALTY. Our answer to the promise of the text is this: "Thou art my King, O God" (Ps. 44:4).
If we unreservedly accept our King —
1. We look to see and share his glory ere long (Isa. 33:17).
2. We expect present deliverances (Ps. 44:4).
3. We repose in delicious confidence in the wisdom, goodness, and immutability of all his arrangements.
4. We seek to extend his dominions (Matt. 6:10).
5. We glory in his name with unspeakable delight. His history is our meditation, his promise is our sustentation, his honors are our glory, and his person is our adoration. His throne is our haven and our heaven. He, himself, is all our salvation, and all our desire (2 Sam. 23:5).

Pleas for Homage

Is Jesus in very deed and truth my King? Where is the proof of it? Am I living in his kingdom of "righteousness, and peace, and joy in the Holy Ghost" now? (Rom. 14:17). Am I speaking the language of that kingdom? Am I following "the customs of the people" (Jer. 10:3) which are not his people? or, do I "diligently learn the ways of his people"? (Jer. 7:16). Am I practically living under the rule of his laws? Have I done heart-homage to him? Am I bravely and honestly upholding his cause, because it is his, not merely because those around me do so? Is my allegiance making any practical difference to my life today? — Miss Havergal

God is the ultimate foundation of all human society; without him you can neither cement nor govern society. The mad attempt, if you remember, was made in France. The governing council decreed that there was no God. What was the result? Anarchy, confusion, license, bloodshed, terror. Robespierre, one of the leading spirits of the Revolution, had to declare to his comrades in conclave assembled, "If there be, no God, we must make one — we cannot govern France without him:' — J. Cynddylan Jones

What, then, shall we render for this inestimable favor, in taking us to be his subjects? Oh, let us offer him not only the tenths of our labors, but the first fruits of our affections: let us open not only the doors of our lips, but the gates of our hearts, that the King of glory may come in. And when thou vouchsafest, O my Lord, to come with thy high majesty under my low roof; and to work a miracle, by having that greatness, which the world containeth not, contained in a little corner of my breast; vouchsafe also to send thy grace for the harbinger of thy glory!

Possess me wholly, O my Sovereign! Reign in my body, by obedience to thy laws; and in my soul, by confidence in thy promises: frame my tongue to praise thee, my knees to reverence thee, my strength to serve thee, my desires to covet thee, and my heart to embrace thee. — Sir R. Baker, on "The Lord's Prayer"

The Lord in our text assumes the throne, not so much by the election of his subjects as by his election of them; and the act is not an ascent to a higher dignity than that which he naturally possesses, but a descent of love to a position which is for our gain rather than his own. He comes to us with this sweet willingness to reign over us, and it is our wisdom joyfully to accept the infinite privileges of his endless dominion.
Charles Hadden Spurgeon

105．神權政體（Theocracy）

「我必作你的王。」——何西阿書 13:10 (10你曾求我說：給我立王和首領。現在你的王在哪裏呢？治理你的在哪裏呢？讓他在你所有的城中拯救你吧！)
這是神對以色列的宣告，正切合他們極大的需要，也使百姓免去沉重的負擔。他們本可不必承擔設立人間君王所帶來的費用與危險，而是直接在神自己裡面得著治理與元首。
然而，這並不能滿足他們屬肉體的性情；他們渴望像周圍列國一樣有一位王。這個渴望惹動了耶和華的怒氣，也使他們錯失了一項極大的特權。
今日，主以更高、更屬靈的意義，把同樣的特權擺在我們面前；若我們有智慧，就必欣然接受。

一、人的本性之渴求

「給我一個王。」
我們不在此討論君主制度在政治層面上的對錯，那是一個爭議過多、也不適合本次主題的問題。我們對自己國家的政體已感滿意。
我們此處所談的，是個人屬靈與道德上的需要。
人起初在伊甸園中，當神作他的王時，是快樂的；但當他墮落之後，這呼聲便出現了——
「給我一個王。」這呼聲是：

1. 軟弱的呼喊：人需要一位可以仰望的對象。
2. 困境中的嘆息：在危急中，他渴望那位有智慧、有能力的，來指引並拯救他。
3. 深思之後的祈求：

• 靈魂的無政府狀態極其可怕；每一種情慾都爭奪主權。
• 無王、無目標的人生是悲慘的；無所事事其實是最辛苦的勞役；沒有方向的人是不快樂的。
• 「自我之王」是一位卑劣、可鄙的暴君，既愚昧又軟弱；
• 「世界」是一位殘酷且忘恩負義的主人。

4. 經驗所生的渴望

• 被證實的愚昧，使我們渴望一位立法者；
• 被感受到的危險，使我們渴望一位保護者；
• 當責任壓在肩上，我們便嘆息，盼望有一位更高者，為我們選擇道路，並引導我們前行。

二、恩典所給的君王回應

「我必作你的王。」

1. 極其謙卑的降臨。我們的神竟願意來統治——

• 一個破產、荒涼、滿目瘡痍的國度；
• 一個被爭權奪位的假王撕裂的疆域；
• 一個四面環繞著強大而殘酷仇敵的地方；
• 一個內部充滿悖逆肢體的王國。
• 除了無限的愛，沒有任何理由能促使祂登上這樣的寶座，或戴上如此昂貴的冠冕。
  「看哪，你們的王！」

2. 極其令人滿足，因為——

• 祂有能力制伏一切內在的叛逆；
• 祂的品格完全配得掌權——順服這樣的君王是莫大的尊榮；
• 祂的智慧勝過所羅門，能安排一切事務；
• 祂滿有良善，樂意並且有能力，使祂的統治成為喜樂、和平與興盛的時期；
• 祂以愛來命令，贏得甘心的順服。

3. 無限的安慰
   

• 被全能的神所保護；
• 被絕對完全的主所治理；
• 被一位永不戰敗、不會死亡、不會退位、不會改變的君王所統轄；
• 在神裡面找到的偉大與良善，遠超世上最優秀的君王所能想像的。

4. 榮耀的激勵

• 為這樣的元帥而生、而死；
• 為這樣的施恩者贏得人的心；
• 有這樣的榜樣可供順服地效法；
• 永遠與如此威嚴的大能者相連。

三、忠誠所帶來的喜樂

我們對經文中應許的回應是：「神啊，你是我的王。」（詩 44:4 4神啊，你是我的王；求你出令使雅各得勝。）
若我們毫無保留地接受祂作我們的王——

1. 我們盼望不久之後得見並同享祂的榮耀（賽 33:17 17你的眼必見王的榮美，必見遼闊之地。）。
2. 我們期待現今的拯救與釋放（詩 44:4 4神啊，你是我的王；求你出令使雅各得勝。）。
3. 我們在祂一切安排的智慧、良善與不變中，享受甘甜的安息。
4. 我們切慕擴展祂的國度（太 6:10 10願你的國降臨；願你的旨意行在地上，如同行在天上。）。
5. 我們以說不出的喜樂誇耀祂的名：祂的歷史是我們的默想；祂的應許是我們的供應；祂的尊榮是我們的榮耀；祂的位格是我們的敬拜。祂的寶座是我們的避難所與天堂；祂自己就是我們一切的救恩，與我們一切的渴望（撒下 23:5 5我家在神面前並非如此；神卻與我立永遠的約。這約凡事堅穩，關乎我的一切救恩和我一切所想望的，他豈不為我成就嗎？ ）。

向君王獻上的敬拜呼籲

耶穌在真實與實際上，是否真是我的王？其證據在哪裡？我如今是否活在祂那「公義、和平、並聖靈中的喜樂」的國度裡？（羅 14:17 17因為神的國不在乎吃喝，只在乎公義、和平，並聖靈中的喜樂。）我是否說著那國度的語言？我是隨從「不是祂百姓之人的風俗」（耶 10:3 3眾民的風俗是虛空的；他們在樹林中用斧子砍伐一棵樹，匠人用手工造成偶像。），還是殷勤學習「祂百姓的道路」（耶 7:16 16「所以，你不要為這百姓祈禱；不要為他們呼求禱告，也不要向我為他們祈求，因我不聽允你。）？我是否實際活在祂律法的治理之下？我是否在心中向祂獻上真正的敬拜？我是否勇敢而誠實地維護祂的事工，是因為那是祂的事，而不只是因為周圍的人如此行？我的效忠，今日是否在生活中產生任何實際的改變？——哈弗格爾小姐（Miss Havergal）

神是一切人類社會的終極根基；沒有祂，你既不能建立社會，也不能治理社會。這種瘋狂的嘗試，法國曾經進行過。革命時期的政府宣布「沒有神」。結果如何？無政府狀態、混亂、放縱、流血與恐怖。羅伯斯比爾不得不向同黨宣告：「若沒有神，我們就必須造一個——沒有神，我們無法治理法國。」—— J．辛德蘭．瓊斯（J. Cynddylan Jones）

那麼，對於神竟收納我們成為祂的子民，這無價的恩典，我們該如何回報呢？哦，讓我們不只把勞碌的十分之一獻上，更把情感的初熟果子獻上；不只打開嘴唇的門，也打開心靈的城門，讓榮耀的君王進來。當你，哦主，竟俯就你的尊榮，進入我卑微的屋舍，在我小小的心房裡，容納那連世界都無法容納的偉大；也求你差遣你的恩典，作你榮耀的先鋒！完全佔有我吧，我的君王！在我身體上，以你的律法掌權；在我靈魂裡，以你的應許治理；塑造我的舌頭讚美你，我的膝蓋敬畏你，我的力量服事你，我的渴望戀慕你，我的心完全擁抱你。——R．貝克爵士（Sir R. Baker），《主禱文》講論

我們經文中的主登上寶座，並非因百姓選立祂，乃是因祂揀選百姓；這並不是祂升至更高的尊榮，而是愛的降卑——為了我們的益處，而非祂自己的榮耀。祂帶著甘甜的心意來統治我們；而我們的智慧，就在於歡然接受祂永恆國度中無限的特權。
——查爾斯・哈登・司布真