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何西阿书生命读经 · 第9篇

三个含示基督的点

Three Implications Concerning Christ
1读经：何西阿书十一章一至四节。何西阿书非常丰富。这卷书中许多的丰富不是直接陈述的，而是藉著何西阿诗意的写作所含示的。因此，我们需要研读这卷书诗意写作中所含示的点。要明白这些含示的意义并不容易。在本篇信息中，我有负担讲解何西阿十一章一至四节中三个含示基督的点。这几节经文中三件含示基督的事乃是：神从埃及召出祂的儿子，用慈绳牵引以色列人，以及温和的使他们得吃。
1Scripture Reading: Hosea 11:1-4 The book of Hosea is very rich. Many of the riches in this book are not directly stated but rather are implied by Hosea’s poetic writing. Thus, we need to study the implications of the poetic writing in this book. It is not easy to know the significance of these implications. In this message I have the burden to give a brief word on three implications concerning Christ in 11:1-4. The three matters in these verses that imply Christ are God’scall ing His son out of Egypt, His drawing Israel with the cords of a man, and His gently causing them to eat
CHRIST, THE SON OF GOD
基督，神的儿子，被神从埃及召出来
BEING CALLED OUT OF EGYPT BY GOD
2何西阿十一章一节说，『以色列年幼的时候我爱他，我从埃及召出我的儿子来。』这节含示基督在祂与以色列的联结里，作神的儿子，被神从埃及召出来。这节关于基督的豫言应验于马太二章十五节，那里说到基督被神从埃及召出来。因此，何西阿十一章一节含示基督是神的儿子。这节进一步含示：同著基督，我们这些在基督里的信徒，也是神的儿子。（来二10。）在基督里，我们是神的儿子；离了基督，我们就不可能是神的儿子。我们的儿子名分（弗一5）完全是在基
2Hosea 11:1 says, “When Israel was a child, I loved him, / And out of Egypt I called My son.” This verse implies Christ in His union with Israel as the Son of God and as the One called out of Egypt by God. The fulfillment of the prophecy concerning Christ in this verse is in Matthew 2:15, which speaks of Christ’s being called out of Egypt by God. Thus, Hosea 11:1 implies Christ as the Son of God. A further implication of this verse is that with Christ we, the believers in Christ, are also sons of God (Heb. 2:10). In Christ we are sons of God. Apart from Christ we cannot be sons of God. Our sonship (Eph. 1:5) is altogether in Christ, by Christ, and with Christ
3督里、藉著基督、并同著基督而有的。独生子及长子
3The Only Begotten Son and the Firstborn Son
4关于基督是神的儿子，有两方面的讲究：基督一面是神的独生子，一面是神的长子。在永远里，基督是神的独生子。（约一18，三16，18，约壹四9。）基督是神独一的儿子。除祂之外，神没有其他儿子。那么，神怎能有许多的儿子？要回答这个问题，我们必须来看基督的成为肉体、钉十字架、以及复活。有一天，神在永远里的独生子基督，成为肉体成了一个人。在十字架上，祂完成了包罗万有、代替的死，然后进入了复活。在复活中并藉著复活，祂生为神的长子。身为神永远里的独生子，基督没有人性，只有神性。因此，在复活之前，祂只在神性上是神的儿子，那是独一的。但藉著祂的成为肉体，祂进到人性里，取了人的性情作祂所是的一部分。然而，直到祂复活后，才在祂的人性里，标出为神的儿子。（罗一4。）这就是为甚么保罗在行传十三章三十三节说，『神已经向我们这作儿女的完全应验，叫耶稣复活了，正如诗篇第二篇上所记：「你是我的儿子，我今日生了你。」』这节圣经指明，复活是那人耶稣的出生。祂在复活里为神所生，成了许多弟兄中的长子。（罗八29。）这意思是说，基督不仅从永远就是神的独生子，在成为肉体之后并藉著复活，祂又在人性里为神所生，就在另一个意义上，即在成为神长子的意义上，成为神的儿子。
4Regarding Christ as the Son of God there are two aspects: the aspect of His being the only begotten Son of God and the aspect of His being the firstborn Son of God. In eternity, Christ was God’son ly begotten Son (John 1:18; 3:16, 18; 1 John 4:9). Christ was the unique Son of God. Besides Him there were no other sons of God. How, then, can there be the many sons of God? To answer this question we need to consider Christ’sin carnation, crucifixion, and resurrection. One day Christ, the only begotten Son of God in eternity, was incarnated to be a man. On the cross He died an all- inclusive, vicarious death, and then He entered into resurrection. In resurrection and through resurrection He was born to be the firstborn Son of God. As the only begotten Son of God in eternity, Christ did not have humanity; He only had divinity. Therefore, before His resurrection He was the Son of God only in His divinity. That was unique. But by His incarnation He entered into humanity and took on human nature as part of His being. However, He was not designated the Son of God in His humanity (Rom. 1:4) until His resurrection. This is the reason that Paul says in Acts 13:33, “God has fully fulfilled this promise to us their children in raising up Jesus, as it is also written in the second Psalm, ‘You are My Son; today I have begotten You.’” This verse indicates that resurrection was a birth to the man Jesus. He was begotten of God in His resurrection to be the firstborn Son among many brothers (Rom. 8:29). This means that, in addition to His being the unique, only begotten Son of God from eternity, Christ, after incarnation and through resurrection, was begotten of God in His humanity to become the Son of God in another sense, in the sense of being the firstborn Son of God.
许多的儿子
The Many Sons
5罗马八章二十九节和希伯来一章六节的『长子』一辞，指明神有许多的儿子。神若没有许多的儿子，基督就不能成为长子，而只能是神的独生子。为要使基督成为长子，就必须有其他的儿子。这些其他的儿子也是在基督复活时生出来的。（彼前一3。）这就是说，在基督的复活里，不只基督被生为神的长子；在基督的复活里，我们也蒙了重生，生为神许多的儿子，基督许多的弟兄，构成基督生机的身体。所有这些点都含示于何西阿十一章一节。这一节的含示是多么丰富！
5The word “Firstborn” in Romans 8:29 and Hebrews 1:6 indicates that God has many sons. Without the many sons Christ could not be the firstborn Son; He could only be the only begotten Son. In order for Christ to be the firstborn Son, there must be other sons. These other sons were also born in Christ’s resurrection (1 Pet. 1:3). This means that in His resurrection not only was Christ born to be the firstborn Son of God, but also in His resurrection we were regenerated and born to be the many sons of God, His many brothers, to be His members for the constitution of the organic Body of Christ. All this is implied in Hosea 11:1. How rich are the implications in this verse
慈绳爱索
CORDS OF A MAN, BANDS OF LOVE
6十一章四节上半说，『我用慈绳爱索牵引他们。』神的爱是神圣的，但祂的爱却是在慈绳（直译，人的
6Hosea 11:4a says, “I drew them with cords of a man, / With bands of love.” God’s love is divine, but His love reaches us in the cords of a man
7绳）中临到我们。
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8我们要看见一个重要的点：这节的『绳』不是单数，而是复数。这些绳子包括基督的成为肉体、人性生活、钉死及复活。这就是说，这节所题的绳有不同的部分，每一部分都包含基督的人性。首先，神成为肉体；祂来作一个人，名叫耶稣。因此，成为肉体是慈绳的头一部分。主耶稣在地上，在我们中间活了三十三年半；祂的人性生活是这些绳子的第二部分。末了，祂被钉十字架，在十字架上为我们受死；然后祂就复活了。祂的钉死与复活也是慈绳的一部分。神乃是藉著这些绳子来牵引我们。
8It is important for us to realize that this verse does not speak of a cord but of cords. These cords include Christ’s in carnation, human living, crucifixion, and resurrection. This means that the cords mentioned in this verse have different segments and that each segment involves Christ’s humanity. First, God was incarnated; He came to be a man named Jesus. Incarnation, therefore, is the first segment of the cords of a man. The Lord Jesus lived among us on earth for thirty-three and a half years, and His human living is the second segment of these cords. Eventually, He was crucified, dying on the cross for us, and then He was resurrected. His crucifixion and resurrection are also segments of the cords of a man. It is with such cords that God has drawn us.
9我们已经指出，慈绳的每一部分都包含基督的人性。基督复活后，在祂的人性中升到诸天之上。这就是为甚么司提反见到升天的这位乃是人子，并且见证说，『看哪，我看见诸天开了，人子站在神的右边。』（徒七56。）当基督再来时，祂要在祂的人性里来。主在马太二十六章六十四节对大祭司所说的话启示这一点：『从此以后你们要看见人子，坐在那大能者的右边，驾著天上的云而来。』因此，慈绳包含基督的人性，在祂的成为肉体、人性生活、钉十字架、复活及升天里。十一章四节上半所说的『慈绳』和『爱索』是同位语。因此，『绳』和『索』指同一件东西。爱索就是慈绳。神的爱，神圣的爱，是藉著基督的人性临到我们。因此，爱索就是慈绳。在这里基督不是直接启示出来，乃是藉著含示。我们在这里所有关于基督的隐喻，是多么丰富、深入、奇妙并奥秘！
9We have pointed out that every segment, every part, of the cords of a man involves Christ’s humanity. After His resurrection, Christ ascended to the heavens in His humanity. This was the reason Stephen could see the ascended One as the Son of Man and testify, saying, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God” (Acts 7:56). When Christ comes back, He will come in His humanity. The Lord’sword to the high priest in Matthew 26:64 reveals this. “From now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.” The cords of a man, therefore, involve Christ’s humanity in His incarnation, human living, crucifixion, resurrection, and ascension. In Hosea 11:4a “cords of a man” and “bands of love” are in apposition. Hence, the words “cords” and “bands” refer to the same thing. The bands of love are the cords of a man. The love of God, the divine love, comes to us through Christ’s humanity. For this reason, the bands of love are the cords of a man. Here Christ is revealed not directly but by the way of implication. What a rich, deep, marvelous, and mysterious implication concerning Christ we have here
10神永远、不变、征服的爱，完全是在基督里、同著基督、藉著基督、且为著基督。在基督之外，神永远的爱无法得胜。神不变的爱是得胜的，因为这是在基督里、同著基督、藉著基督、并为著基督的爱。基督若没有成为肉体，没有活在地上，没有为我们代死，没有进入复活，然后升到诸天之上，神就无法用慈绳爱索牵引我们。我们需要对这事实有深刻印象，就是基督的成为肉体、人性生活、钉死、复活及升天，都是为著我们，因为藉著基督人性的这一切步骤，神在祂救恩里的爱才临到我们。这些步骤就是神用来牵引我们的慈绳爱索。
10God’sever lasting love, His unchanging, subduing love, is altogether in Christ, with Christ, by Christ, and for Christ. Apart from Christ God’sever lasting love could not be prevailing. God’sun changing love is prevailing because it is a love in Christ, with Christ, by Christ, and for Christ. If Christ had not been incarnated, if Christ had not lived on earth, if Christ had not died a vicarious death for us, if Christ had not entered into resurrection and then ascended to the heavens, there would be no way for God to draw us with cords of a man, with bands of love. We need to be impressed with the fact that Christ’sin carnation, human living, crucifixion, resurrection, and ascension are all for us, for it is by all these steps of Christ’s humanity that God’s love in His salvation reaches us. These steps are the cords of a man, the bands of love, with which God has drawn us
神温和的使我们得吃
GOD GENTLY CAUSING US TO EAT
11第三个含示基督的点，见于十一章四节下半。在那里耶和华说，『我待他们如人松开他们腮上的轭，温和的使他们得吃。』神何时作这事？以色列人在旷野的四十年间，神曾温和的、耐心的用吗哪𫗪养他们。吗哪豫表基督作我们属天的食物。因此，说到神温和的使他们得吃这句话，也含示基督。我们得救时，神用慈绳爱索牵引我们；现在祂用基督𫗪养我们。我可以作见证，从我得救之后，神就温和的、耐心的用基督𫗪养我。有时我们可能想要吃很多，或吃很快，但神要我们慢慢的、温和的、有耐心并恒久的吃；这是神𫗪养我们的方式。
11A third implication concerning Christ is found in Hosea 11:4b. Here Jehovah says, “I was to them like those / Who lift off the yoke on their jaws; / And I gently caused them to eat.” When did God do this? During the forty years the children of Israel were in the wilderness, God gently and patiently fed them with manna. Manna is a type of Christ as our heavenly food. Hence, this word concerning God’s gently causing them to eat also implies Christ. When we were saved, God drew us with cords of a man, with bands of love, and now He is feeding us with Christ. I can testify that from the time I was saved God has been gently and patiently feeding me with Christ. Sometimes we may want to eat too much or eat in haste, but God wants us to eat slowly and gently with patience and endurance. This is the way God feeds us.