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주석[칼빈] — 아모스 7장 · 다림줄 환상

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1절 카드 ↗

Amos shows in this chapter that God had already often deferred the punishments which he had yet determined to inflict on the people; and thus he reminds the Israelites of their perverseness, inasmuch as they had abused the forbearance of God, and repented not after a long lapse of time: for God had suspended his judgments for this end — that they might willingly return to the right way, as he commonly allures men by his kindness, provided they be teachable. Since then this forbearance of God had been without fruit, Amos reproves the Israelites, though he had also another object in view: for ungodly men, we know, when God spares them and does not immediately indict the punishments they deserve, laugh at them, and harden themselves for the future, so that they fear nothing; and when the Lord threatens, and does not instantly execute his vengeance, they then especially think that all threatening are mere bugbears; and therefore they harden their minds in security and think that they can with impunity trifle with God. Inasmuch then as this obstinacy prevailed among the Israelites, the Prophet here shows in various ways, that in vain they gloried, and thus securely despised the judgment of God; for though the Lord for a time had spared them, yet the final vengeance was not far distant. This is the sum of the whole: but such expression must be considered in its order. A vision, he says, had been shown to him by the Lord; and the vision was, that God himself had formed locusts. Yet some think יוצר , iutsar, to be a noun, and render it, creation; others, a swarm or a troop. But these are forced expositions. The Lord then, I doubt not, formed locusts in the Prophet’s presence, which devoured all the grass. He therefore says, when the grass began to grow, that is, after the cuttings of the king Here also expounders vary: some think that the shearings of the king are referred to, when the king had sheared his sheep. Others regard it as the mowing of hay; and they say, that the best grass was then cut for the use of the king, that he might feed his horses and his cattle. But these conjectures have nothing well-founded in them. I therefore doubt not, but the Prophet here calls that a royal cutting, when by a public order they began to cut their meadows. It is indeed credible that there was then some rule: as with us, no one begins the vintage at his own will, but a certain regular time is observed; so those cuttings, which were publicly done, were called royal; as the king’s highway is called that which is public. But yet the Prophet, I think, refers under this figurative expression to the previous calamities, by which the people had been already reduced as to their number. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-1

Source

아모스는 이 장에서 하나님이 이미 여러 차례 심판을 유예하셨음을 보여 준다. 이를 통해 그는 이스라엘의 완고함을 책망한다. 그들은 하나님의 오래 참으심을 남용하면서도 회개하지 않았다. 하나님은 그들을 선한 길로 이끌기 위해 심판을 유예하셨지만, 그 유예가 아무런 열매를 맺지 못했다. 아모스는 또 다른 목적도 가지고 있었다. 불경건한 자들은 하나님이 즉시 심판을 집행하지 않으실 때 오히려 더 강하게 마음을 굳힌다. 그들은 모든 위협이 공허한 것이라 여기고 아무것도 두려워하지 않는다. 이에 선지자는 하나님이 한동안 그들을 아끼셨다 해도, 마지막 심판은 멀리 있지 않음을 여러 방식으로 보여 준다.

환상에서 선지자는 하나님이 메뚜기 떼를 만드시는 것을 보았다. 이 메뚜기 떼는 왕의 공적인 풀 베기가 막 시작될 무렵, 처음 돋아나는 풀을 모두 먹어 치웠다. 칼빈은 "왕의 베기"를 공적으로 정해진 풀 베기의 시기라고 해석하며, 이것이 앞서 있었던 재난들 — 이미 이스라엘의 수를 줄인 재앙들 — 을 은유적으로 가리킨다고 이해한다.

원주석

2절 카드 ↗

But we must supply this prophecy or vision to its proper time. I doubt not, and I think that I can gather this from certain considerations, that the Prophet here compares the time which had preceded the reign of Jeroboam, the son of Joash, with the prosperous time which followed. For when Jeroboam the Second began to reign, the kingdom was laid waste, partly by hostile incursions, and partly by drought and heat, by inclement weather, or by pestilence. Since then the condition of the people, as sacred history relates, was most miserable, hence the Prophet says, that locusts had been shown to him, which devoured all the grass and standing corn: for he not only says, that locusts were formed, but also that they devoured the grass, so that nothing remained, When they had finished, he says, to eat the grass of the earth, then I said, Lord Jehovah, etc. Thus then the Prophet shows that sure tokens of God’s wrath had then already appeared, and that the people had in part been already afflicted, but yet that God had afterwards given them time for repentance. Now by locusts I understand a moderate kind of punishment. We have seen elsewhere ( Joel 1:4 ) that the country had been then nearly consumed by the locusts and the cankerworms, and the like pests. But in this place the Prophet metaphorically designates hostile invasions, which had not immediately laid waste the whole country but in some measure desolated it. This was indeed manifest to all, but few viewed it as the judgment of God, as also the Lord complains, that the perverse regard not the hand of the smiter, ( Isaiah 10:3 ) Though then the Israelites saw their land consumed, they did not think that God was displeased with them; for ungodly men do not willingly examine themselves nor raise their eyes to heaven, when the Lord chastises them: for they would grow, as it were, stupid in their calamities rather than set before themselves the judgment of God, that they may be seriously led to repentance: this they naturally shun almost all. Hence the Prophet says that this was especially shown to him. The calamity then was known to all, and evident before the eyes of the people; but the Prophet alone, by a vision, understood that God in this manner punished the sins of the people: at the same time, the special object of the vision was, — to make the Israelites to know that the hand of God was withheld, as it were, in the middle of its work. They had seen the enemies coming, they had felt many evils; but they thought that the enemies retreated either through good fortune or some other means. They did not consider that God had spared them, which was the main thing. It was therefore shown to the prophet in a vision, that God spared his people, though he had resolved to destroy the whole land. And the Prophet expressly declares, that God had been pacified through his intercession and prayer: hence appears very clearly what I have already referred to, that is, that the Prophet condemns the unbelieving for having perversely trifled with God; for they regarded the threatening which they had heard from the mouth of Amos and of others as jests. Whence was this? Because God had spared them. The Prophet shows how this took place; “The Lord,” he says, “had at first resolved to destroy you, but yet he waits for you, and therefore suspends his extreme vengeance, that by his kindness he may allure you to himself; and this has been done through my prayers: for though ye think me to be adverse to you, as I am constrained daily to threaten you, and as a heavenly herald to denounce war on you; I yet feel compassion for you, and wish you to be saved. There is, therefore, no reason for you to think that I am influenced by hatred or by cruelty, when I address you with so much severity: this I do necessarily on account of my office; but I am still concerned and solicitous for your safety; and of this the Lord is a witness, and the vision I now declare to you.” We now see that God’s servants had so ruled and moderated their feelings, that pity did not prevent them from being severe whenever their calling so required; and also, that this severity did not obliterate from their minds the feelings of compassion. Amos, as we have already seen, severely inveighed against the people, sharply reproved their vices, and daily summoned irreclaimable men to the tribune it of God: as he was so vehemently indignant on account at their vices, and as he so sharply threatened them, he might have appeared to have forgotten all compassion; but this place shows that he had not yet divested himself of pity, though he faithfully discharged his office, and was not diverted from his purpose, when he saw that he had to do with wicked and obstinate men. He was therefore severe, because God so commanded him; it was what his calling required; but at the same time he pitied the people. Let then all teachers in the Church learn to put on these two feelings — to be vehemently indignant whenever they see the worship of God profaned, to burn with zeal for God, and to show that severity which appeared in all the Prophets, whenever due order decays, — and at the same time to sympathize with miserable men, whom they see rushing headlong into destruction, and to bewail their madness, and to interpose with God as much as is in them; in such a way, however that their compassion render them not slothful or indifferent, so as to be indulgent to the sins of men. Indeed, the temper of mind which I have mentioned ought to be possessed, so that they may go forth as suppliants before God, and implore pardon for miserable and wretched men: but when they come to the people, in their new character, that they may be severe and rigid, let them remember by whom they are sent and with what commands, let them know that they are the ministers of God, who is the judge of the world, and ought not therefore to spare the people: this then is to be attended to by us. Now as to the word repent, as applied to God, let us know, a

Pericope (part_of)

절 (explains)

bible-text/amo-7-2

Source

메뚜기 떼가 땅의 풀을 다 먹었을 때, 아모스는 부르짖었다: "주 여호와여, 용서하옵소서. 야곱이 어떻게 서리이까, 그가 미약하나이다." 칼빈은 이 환상이 요아스의 아들 여로보암이 통치하기 이전, 왕국이 황폐했던 시기를 가리킨다고 본다. 메뚜기는 적의 침략, 가뭄, 기근 등 온건한 심판들을 상징한다. 그것들은 치명적이지는 않지만 나라를 크게 약화시켰다. 선지자만이 이것을 하나님의 손으로 인식했다 — 이스라엘 백성은 그것이 하나님의 심판임을 깨닫지 못했다.

아모스의 중보기도는 선지자의 이중적 역할을 보여 준다. 그는 백성을 향해서는 엄히 꾸짖는 자였지만, 하나님 앞에서는 그들을 위해 탄원하는 자였다. 칼빈은 이를 교회의 교사들이 본받아야 할 자세로 제시한다: 백성의 죄에 분노하는 동시에 그들을 불쌍히 여기는 것, 사명을 다해 엄히 꾸짖되 마음속에서는 그들의 구원을 갈망하는 것. 하나님은 아모스의 기도에 응답하여 "이것은 없을 것이다"라고 말씀하셨다 — 즉 이 심판을 거두셨다.

원주석

4절 카드 ↗

The Prophet shows that God had not once only spared the people, but that when he was again prepared for vengeance, he still willingly deferred it, that, if possible, the people might willingly recover themselves: but as all were unhealable, this forbearance of God produced no fruit. Now as to the words of the Prophet, we see that a heavier punishment is designated by the similitude of fire, than by what he said before when he spoke of locusts. We stated that by locusts is to be understood ordinarily a moderate punishment, one not so dreadful at first sight. For though the want and famine introduced by locusts, when they consume all kinds of fruit, are most grievous evils; yet fire sometimes strikes people with much greater dread. Hence the Prophet shows by mentioning fire, that God had become very indignant, having seen that the people had hardened themselves and could not be reformed by common and usual remedies. The Lord’s usual mode of proceeding, as he declares everywhere in Scriptures is this: At first he tries to find whether men are capable of being healed, and applies not the most grievous punishment, but such as may be endured; but when he perceives in sinners hardness and obstinacy, he doubles and trebles the punishment, yea, as he says by Moses, he increases his judgments sevenfold ( Deuteronomy 28:25 .) Such then was the manner which Amos now records; for God at first created the locusts, and then he kindled a fire, which consumed the great deep, and devoured their possession. The point, denoting a participial form in the word here used, shows that they are mistaken who render יוצר , iutsar, creation, of which we have spoken before; for the point here corresponds with that in יוצר , iutsar, (49) . In both places the Lord shows himself to be the author of punishment, which is wont to be ascribed to chance; for men imagine that evils proceed from something else rather than from God. Hence it was necessary for this to be distinctly expressed, as the Prophet does also, when he says that locusts had been created by God, and that fire had been kindled by him. God then called to contend by fire. It was not without a design that the Prophet uses the verb רוב , rub , which yet expositors have not duly weighed. For he indirectly condemns the hardness of the people, inasmuch as the Lord had already not only chastised the vices of the people, but had also contended with men depraved and obstinate: as when no justice can be obtained, a litigation becomes necessary; so the Prophet says here, that God was coming prepared with fire, to contend with the stubbornness of the people. The great deep, he says, was consumed by this fire . Hence what I have already said becomes more evident, — that a more dreadful punishment is here described than in the first vision. The locusts devoured the grass only but the fire penetrates into the utmost deep; it consumes and destroys not only the surface of the earth, but burns up the very roots, yea, it descends to the center and consumes the whole earth. They who render חלק , chelak, a part, do not sufficiently attend to the design of the Prophet, for he concludes that the surface of the earth had been laid waste, because the very gulfs had not escaped the burning. And when the fire reaches to the very bowels of the earth, how could their possession stand, which was also exposed to the heat of the sun? We see how the earth is burnt up by heat, when the sun is scorching at Midsummer. We now perceive the Prophet’s design. (49) The Masoretic point, called Holem , is referred to, which, being put above the ו after the first radical letter, or in absence of the ו , denotes a participle. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-4

Source

하나님은 두 번째로 심판을 준비하셨다. 이번에는 불이었다. 칼빈은 메뚜기보다 불이 더 두려운 심판임을 설명한다. 메뚜기는 표면의 풀을 먹어 치우지만, 불은 깊은 곳까지 태운다. "큰 깊음을 태웠다"는 표현은 심판이 얼마나 철저한지를 보여 준다. 하나님은 사람들이 가벼운 채찍으로는 돌아오지 않을 때 더 무거운 채찍을 드신다. 이것이 하나님이 성경 전체에서 보여 주시는 방식이다 — 처음에는 견딜 만한 벌로 시작하고, 완고함이 계속되면 배로, 세 배로 심판을 더하신다.

"하나님이 불로 다투셨다"는 표현에서 칼빈은 "다툰다"는 동사를 주목한다. 하나님은 완고한 백성과 법적 분쟁을 하듯이 맞서셨다. 이는 백성의 불경함이 얼마나 심했는지를 보여 준다. 아모스는 다시 기도했다: "주 여호와여, 멈추옵소서." 그리고 하나님은 다시 한번 유예하셨다.

원주석

6절 카드 ↗

He adds, that God was again pacified. We must ever bear in mind the object he had in view; for ungodly men thought the Prophets to be liars, whenever God did not immediately execute the vengeance he had denounced: but Amos here reminds them, that when God defers punishment, he does not in vain threaten, but waits for men to repent; and that if they still go on in abusing his patience, they will have at last to feel how dreadful is the vengeance which awaits all those who thus pervert the goodness of God, who hear not God inviting them so kindly to himself. This is the meaning. It follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-6

Source

하나님이 다시 용서하셨다. 칼빈은 이 반복에서 하나님의 목적을 읽는다: 이스라엘이 하나님의 두 번의 자비로운 유예를 보면서도 회개하지 않는다면, 그것은 그들의 완고함을 더욱 명백하게 드러내는 것이다. 동시에 이것은 불경건한 자들이 하나님을 거짓말쟁이라 부를 수 없도록 한다. 하나님이 위협하시고 즉시 집행하지 않으신 것은, 그들이 회개하기를 기다리셨기 때문이다. 그러나 인내를 남용한다면, 마지막 심판은 반드시 임할 것이다.

원주석

7절 카드 ↗

This vision opens more clearly to us what the Prophet meant before, and what was the object of his doctrine: his intention was to show the people that what they had gained by their obstinacy was only to render God implacable, and to cause him not to spare them any longer, as he had hitherto done. The meaning is, — “God has hitherto borne with you according to his own goodness, promise not to yourselves that he will ever deal in the same manner with you; for your contumacy and waywardness has provoked him. As he sees you to be beyond measure obstinate, he must now necessarily execute on you final vengeance. There is therefore now no forgiveness provided for you; but as ye are incurable, so the Lord on his part will remain unchangeable in the rigor of his judgment, and will by no means turn to mercy.” Interpreters explain this vision in various ways, and refinedly philosophize on the word, plumbline; and yet frigid are almost all their refinements. Were I disposed plausibly to handle this passage, I would say, that the plumbline is the law of God; for it prescribed to his people a regular order of things, which might serve as a plumbline; inasmuch as all things were directed according to the best rule. I might speak thus; but I am not disposed to refine in this manner; for I doubt not but that God meant only that this would be the last measuring; for he would punish his people without any remission and without any delay. We now apprehend the Prophet’s meaning: but all this will become more evident from the words of the passage. Thus he showed to me; and, behold, the Lord stood on a wall of a plumbline. The wall of a plumbline he calls that which had been formed by rule, as though he had said that it was a wall by a plumbline. God then stood on a plumbline-wall, and a plumbline, he says, was in his hand False then is what some interpreters say, that a plumbline was cast away by God, because he would no more perform the office of a mason in ruling his people. This is frivolous; for the Prophet testifies here expressly that a plumbline was in the hand of God. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-7

Source

세 번째 환상: 다림줄을 손에 든 주님. 하나님이 다림줄로 쌓은 담 위에 서 계셨다. 많은 해석자들이 이 다림줄을 율법, 또는 하나님이 더 이상 집행하지 않겠다는 표시 등으로 다양하게 설명했다. 칼빈은 모든 정교한 해석을 경계하며, 핵심 의미는 단순하다고 말한다: 이것은 마지막 측량이다. 하나님은 더 이상 유예하지 않으실 것이다. 다림줄로 담을 세울 때처럼, 모든 것이 정확히 측량되어 집행될 것이다. "내가 다시는 그를 용서하지 않겠다"는 선언이 이를 확인한다.

원주석

8절 카드 ↗

But that which follows has an important meaning: God asks his Prophet, What sees thou, Amos? It is probable that the Prophet was astonished at a thing so mysterious. When locusts were formed, and when there was a contention by fire, he might have easily gathered what God meant; for these visions were by no means ambiguous: but when God stood on a wall with a plumbline, this was somewhat more hard to be understood; and the probability is, that the Prophet was made to feel much astonishment, that the people might be more attentive to hear his vision, as we commonly apply our thoughts more to hidden things; for we coldly attend to what we think to be easily understood; but mysteriousness, or something difficult to be known, sharpens our minds and attention. I do not then doubt but that God made the Prophet for a time to feel amazed, with the view of increasing the attention of the people. What then dost thou see, Amos? A plumbline, he says: but, at the same time, he knew not what was the meaning of this plumbline, or what was its design. Then God answers, Behold, I set a plumbline in the midst of my people; that is, I fix this to be the last rule, or the final measure, and I will not add any more to pass by them As God had twice leaped over the bounds of his judgment by sparing them, he says, now that the last end was come, “I will proceed no farther,” he says, “in forgiving them: as when a wall is formed to the plumbline, that no part may, in the least, exceed another, but that there may be regularity throughout so also this shall be the last order; this measuring shall be true and just. I will pass by them no more.” This, I have no doubt, is the real meaning of the Prophet. We now also perceive the design of the other two visions to have been to prevent the Israelites from deceiving themselves by false self-flatteries, because God was kind and favorable to them. He shows that he dealt so with them, not because they were just; for God had already begun to execute his judgments on them; and the punishments with which they had been visited were strong evidences of their crimes: for God is not without reasons angry with men, especially with his chosen people. Since then they had been already smitten once and again, the Prophet proves that they were worthy of heavier punishments; and that punishments had been mild and moderated, was to be ascribed, he says, to the indulgence of God, because he was willing to forgive his people; but that the time had now come when he would no longer pardon them; for he saw that he had to do with irreclaimable obstinacy. This is the meaning. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-8

Source

"아모스야, 네가 무엇을 보느냐?" 하나님이 선지자에게 물으셨다. 이 질문은 선지자와 백성의 주의를 집중시키기 위한 것이다. 우리는 쉽게 이해되는 것에는 무관심하지만, 신비로운 것에는 마음을 집중하기 마련이다. 하나님은 이 방법으로 이스라엘이 이 세 번째 환상의 의미를 진지하게 받아들이도록 하신다. "다림줄"이라고 아모스가 대답했다. 그 의미를 완전히 이해하기 전까지는. 하나님이 설명하신다: "내가 다림줄을 내 백성 이스라엘 가운데 두겠다. 다시는 그를 용서하지 않겠다." 두 번의 유예는 이제 끝났다. 이스라엘은 마지막 심판을 맞이할 것이다.

원주석

9절 카드 ↗

It now follows, And destroyed shall be the high places of Isaac, and overthrown shall be the sanctuaries (some render palaces) of Israel; and I will rise up against the house of Jeroboam with the sword. The Prophet here distinctly declares, that the people in vain trusted in their temples and superstitions, for by these they kindled the more against themselves the wrath of God. He would not indeed have expressly threatened the high places and the temples, unless the Israelites had provoked in this way, as I have already said, the vengeance of God against themselves, inasmuch as they had corrupted the true and lawful worship of God. Destroyed then shall be the high places of Isaac It may be asked, Why does he mention here the name of Isaac, which is rarely done by the Prophets? And there is also a change of one letter; for the word Isaac is commonly written with ץ , tsade , but here it is written with ש , shin ; but it is well known that ש , shin and ץ , tsade, are interchangeably used. It is, however, beyond dispute, that the Prophet speaks here of the holy man Isaac; and the reason seems to be plainly this, — because the Israelites absurdly pretended to imitate their father in their superstitions; for temples, we know, had been erected where Isaac had worshipped God, and also their father Abraham and Jacob. Inasmuch then as the Israelites boasted of the examples of holy fathers, the Prophet here condemns this vain and false boasting. They who understand by the word Isaac, that the Prophet threatens the Idumeans as well as the Israelites, have no reason for their opinion; but the reason which I have already mentioned is quite sufficient. We indeed know, that the Israelites had ever in their mouths the examples of the fathers, like the woman of Samaria, who said to Christ, ‘Our fathers worshipped in this mountain,’ ( John 4:20 ) So also the Israelites were wont formerly to allege, that the holy patriarchs worshipped God in those places, — that God appeared in Bethel to holy Jacob, and also that in other places altars were built. Being armed with the examples of the fathers, they thought them to be their shield. The case is the same with the Papists in our day; when they hear of anything as having been done by the fathers, they instantly lay hold on it; but these are vain excuses. Like them were also the Israelites; hence the Prophet says, “Behold, ye gain nothing by this fallacious pretense; for destroyed shall be the high places of Isaac, even those which are now covered by an honorable name: and at the same time the temples or palaces of Israel shall be overthrown. And I will rise against the house of Jeroboam with the sword We learn from this last clause that things were then, as we have stated elsewhere, in a prosperous state in the kingdom of Israel, though God had in various ways wasted it before Jeroboam: but they had been ever obstinate. He afterwards restored them to a better condition; for the state of the people greatly improved under Jeroboam: he recovered many cities enlarged the borders of his kingdoms and then the people, in their affluence began to grow wanton against God. As then the Prophet thus saw that they abused God’s goodness, he denounced destruction on Jeroboam; hence he says, Against the house of Jeroboam I will rise up with the sword; that is, “I will begin to execute my judgment on the offspring of the king himself; though I may spare him, yet his posterity shall not escape my hand.” return to ' Top of Page ' <a name="verse-10" class="com-number"

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이삭의 산당들이 황폐해지고, 이스라엘의 성소들이 무너질 것이다. 그리고 하나님은 여로보암 집을 향해 칼을 드실 것이다. 칼빈은 여기서 왜 "이삭"이 언급되는지를 설명한다: 이스라엘 백성은 그들의 성소들이 족장 이삭과 야곱이 예배드린 곳이라며 정당화했다. 그러나 선지자는 그 이름을 들어 오히려 그들의 위선을 폭로한다. 족장들의 이름을 빌리지만, 그 예배의 내용은 족장들의 순수한 신앙과 전혀 다르다. 여로보암 집에 대한 심판은 왕 자신보다 그 후손에게 더 직접적으로 임할 것이다.

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The Prophet here relates the device by which Satan attempted to depress his mind, that he might not go on in the discharge of his prophetic office. He says, that Amaziah had sent to the king to induce him to adopt some severe measure; for he pretended that as Amos scattered words full of sedition, and made turbulent speeches, the affairs of the king could not be carried on, except the king in due time prevented him: and besides, the same Amaziah said, that nothing could be better for the Prophet than to flee into the land of Judah, as he might live in safety there; for he had incurred great danger in having dared to prophesy against the king. It hence appears that Amaziah was a perfidious and cunning man, but not so bloody as to attempt openly anything serious against the Prophet’s life; unless perhaps he thought that this could not be done, and gave this advice, not so much through his kindness, as that the thing was impracticable: and this second supposition is probable from the words of the passage. For, in the first place the Prophet says, that Amaziah had sent to the king He then tried whether he could excite the king’s mind to persecute Amos. It may be that his design did succeed: hence he undertook what in the second place is related, that is, he called the Prophet to himself, and tried to frighten him, and drive him by fear from the land of Israel, that he might no longer be troublesome to them. But we must, in the first place, notice the motive by which this Amaziah was influenced, when he endeavored so much, by any means possible, to banish the Prophet from the kingdom of Israel. It is certainly not credible that he was influenced by what he pretended to the king, that there was a danger of sedition; but it was a pretense cunningly made. Amaziah then had a care for his own advantage, as we see to be the case in our day with cardinals and milted bishops who frequent the courts of princes, and do not honestly profess what their designs are; for they see that their tyranny cannot stand unless the gospel be abolished; they see that our doctrine threatens to become a cold and even an ice to their kitchens; and then they see that they can be of no account in the world, except they crush us. And what do they at the same time pretend? that our doctrine cannot be received without producing a change in the whole world, without ruin to the whole civil order, without depriving kings of their power and dignity. It is then by these malicious artifices that they gain favor to themselves. Such was the device of Amaziah, and such was his manoeuvre in opposing the Prophet Amos. Behold, he says to the king, he has conspired against thee קשר , kosher, is to bind, but, by a metaphor, it signifies to conspire: Conspired then has Amos against thee. But who speaks? Amaziah; and the Prophet omits not the title of Amaziah; for he says that he was the priest of Bethel He might have only said, “Amaziah sent to king Jeroboam”, but by mentioning that he was a priest, the Prophet shows that Amaziah did not strive for the peace of the public, as he pretended; and that this was therefore a fallacious pretense, for he fought for his own Helen, that is, he fought for his own kitchen, in short, for his living: for he would have been deprived, with disgrace, of his priesthood, and then reduced to penury and want, except he had driven away the Prophet Amos. Since then he saw that such and so great an evil was nigh him except Amos was banished, he had this object in view, and pretended another thing, and sent to the king and said, Amos has conspired; and he enhances the crime, In the midst of the house of Israel. “This is not done,” he says “in a corners or in some obscure place; but his doctrine is heard on all the public roads, whole cities are filled with it; in short, it burns like fire in the very bosom, in the very midst of the kingdom; and thou wilt soon find thy own house to be all in a flame, unless thou applies a remedy, yea, except thou extinguishest it.” We hence see how Amaziah acted, and the reason why he so earnestly persuaded the king to give liberty no longer to the Prophet Amos. With regard to what follows, — that the land could no longer bear his words, the sentence admits of two probable meanings. The first is, that he said, that the people, being offended with his turbulent doctrine, did now of themselves hate and detest the Prophet Amos, as a seditious man. Kings are in our day stirred on in like manner, — “Why do you delay? Your subjects desire nothing so much as to extinguish this evil, and all of them will eagerly assist you: ye are in the meantime idle, and your people complain of your tardiness. They think the princes in power are unworthy of their station, since they thus suffer the ancient rites and ordinances of holy Mother Church to fall into decay.” So they speak: and we may imagine the words of Amaziah to have been in the same strain, — that he stimulated the king by this artifice — that the people were prepared to do their part. The other meaning is this, The land cannot bear his words; that is, “If he goes on here with full liberty to raise tumults, as he has begun, the whole kingdom will be on the verge of ruin, for many will follow him; and when an open sedition will arise, it cannot be checked without great difficulty. We must therefore make every haste, lest Amos should get the upper hand; for there is already the greatest danger.” As the Pharisees held a consultation, and said, ‘Lest the Romans come and take away our place and nation,’ ( John 11:48 ) so also Amaziah might have excited the king by causing him to fear, that the land, the country, or its inhabitants, had been disturbed by the words of Amos, and that therefore it was time to put a stop to him. Such was the message of Amaziah to the king. return to ' Top of Page ' <a name="verse-11" class="com-number"

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벧엘의 제사장 아마샤가 여로보암 왕에게 보고했다: "이스라엘 집에서 아모스가 왕을 모반하니, 땅이 그의 모든 말을 감당하지 못할 것입니다." 칼빈은 아마샤를 교활하고 이기적인 인물로 묘사한다. 그가 선동을 이유로 내세웠지만, 실제 동기는 자신의 제사장 지위를 지키기 위한 것이었다. 이는 오늘날 교황제도의 주교들이 복음을 막기 위해 왕권을 내세우는 것과 같다. 그들은 "국가 안보"나 "백성의 평화"를 명목으로 내세우지만, 실제로는 자신들의 기득권을 지키려는 것이다. 아마샤가 "땅이 감당하지 못한다"고 한 것은 두 가지 뜻일 수 있다: 백성이 이미 아모스를 혐오한다는 것, 또는 그가 계속 선포한다면 반란이 일어날 것이라는 경고.

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Now our Prophet is wholly silent as to the answer of the king: it is therefore probable, either that the king was not much excited, — or that he dared not openly to take away the life of Amos; for he had probably obtained some authority among the people; and though he was hated, yet his name as a Prophet and his office were had in reverence, — or that the matter was by agreement arranged between the two enemies of sound doctrine, as flatterers often gratify kings by putting themselves in their place, and by bearing all the ill will. However this might have been, it is certainly a probable conjecture, that the king did not interfere, because he was so persuaded by the priest Amaziah, or because he feared the people, or because religion restrained him, as even the ungodly are sometimes wont to contain themselves within the bounds of moderation; not that they are touched by real fear towards God, or that they desire to embrace his true worship: they wish God to be thrust down from heaven, they wish all knowledge of religion to be obliterated; but yet they dare not pour forth their fury. Such fear then might have seized the mind of Jeroboam, that he did not tyrannically rage against the Prophet Amos. But if we regard the tendency of the words of Amaziah, he certainly wished the Prophet Amos to be immediately visited with capital punishment; for conspiracy is a crime worthy of death; and then, fear might have impelled the king to put the holy Prophet immediately to death. Amaziah therefore expected more than what he attained: and then appeared his vulpine wiliness, for he sent for the Prophet and advised him to withdraw to the land of Judah. Hence, as I said at the beginning, it is very probable that Jeroboam was not excited according to the expectation of the ungodly priest of Bethel, who at first was a cruel wild beast; but when he could not proceed openly to destroy Amos, he put on a new character; he became a fox, because he could do nothing as a raging lion. Hence follows his second attempt, And Amaziah said to Amos, etc. I have passed over one clause in the last verse: Amos says, By the sword shall Jeroboam die, and Israel, by migrating, shall migrate from their own land. These, in short, are two heads of accusation. Some interpreters think that Amaziah had slanderously perverted the words of the Prophet Amos; for he did not denounce death on king Jeroboam, but only on his people and posterity: but I do not insist on this. It might then be, that Amaziah did not designedly pervert the words of Amos, but only wished to excite the ill will of the king. Die then shall Jeroboam or his posterity with the sword, and Israel also, by migrating, shall migrate from their own land. We hence learn, that Amaziah was not impelled only by the last address of the Prophet Amos, but that he then discovered the hatred which he had long harbored. Amaziah therefore had been, no doubt, on his watch, and had heard what Amos daily taught, and when he thought the matter ripe, he sent to the king. Having tried this way, and found that it did not answer, he came to his second attempt, which we are now to consider. return to ' Top of Page ' <a name="verse-12" class="com-number"

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아마샤는 아모스의 말을 왕에게 이렇게 전했다: "여로보암은 칼로 죽을 것이요, 이스라엘은 반드시 포로로 잡혀 그의 땅에서 떠나리라." 칼빈은 왕이 실제로 어떤 반응을 보였는지는 기록되지 않았다고 지적한다. 아마 왕이 아모스를 공개적으로 처형하기를 두려워했을 것이다. 그는 백성 사이에서 어느 정도 권위가 있었기 때문이다. 아마샤는 왕에게서 원하는 것을 얻지 못하자, 두 번째 전략으로 전환했다.

원주석

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Amaziah then said to Amos, — that is, after his first proceeding disappointed him; for he did not obtain from king Jeroboam what he expected, — then Amaziah said to Amos, Seer, go, flee to the land of Judah! By saying Go, he intimates that he was at liberty to depart, as though he said, “Why wouldest thou willfully perish among us?” At the same time, the two clauses ought to be joined together. He says first, Go, and then, flee When he says Go, he reminds him, as I have already said, that if he wished, he might go away, as no one prevented his departure: “Go, then, for the way is open to you.” But when he says, flee, he means that he could not long remain safe there: “Except thou provident for thy life, it is all over with you: flee then quickly away from us, else thou art lost.” We hence see how cunningly Amaziah assailed God’s Prophet. He proposed to him an easy way of saving his life; at the same time he urged him with the fear of danger, and declared that he could not remain safe, except he immediately fled. These then were the two reasons which he used as mighty engines to depress the heart of the holy Prophet. He afterwards subjoins, And eat there thy bread This is the third argument. He might be allowed to live in his own country, and be supplied there with sustenance; for Amos was, as we have said, one of the shepherds of Tekoa. He must then have arisen from the tribe of Judah, and he had his habitation and his relations in that kingdom. Besides, Azariah was not an ungodly king: though not one of the most perfect, he yet respected and honored the servants of God. Hence, by saying, Eat there thy bread, Amaziah means that there was a safe residence for the Prophets in the kingdom of Judah, and that they were there esteemed both by the king and by the people, and that they might live there. This is the third argument. Now follows the fourth: “If thou dost object to me, and say that thou art a Prophet, and that it is neither lawful nor right in thee to be silent , be a prophet there. Thou knowest that prophets are attended to in the kingdom of Judah; thou mayest then perform thine office there, and live at liberty, and without fear.” We hence see four of the reasons by which Amaziah attempted to persuade the Prophet Amos to leave the people of Israel, and to go to his own kindred. But there follows a fifth reason: But in Bethel prophesy no more; for the sanctuary of the king it is, and his court. Here Amaziah annoys the Prophet by another pretense, or he tries, at least, to shake his courage, by intimating that it was unbecoming to raise commotions in the kingdom of Israel, and also that, by so doing, he offended God, because Jeroboam was a divinely appointed king, and endued with the chief authority. Since then the king could, by his own right, institute new modes of worship, Amaziah here argues that it is not in the power of any one who pleased to pull down those rites which had been universally received, and then confirmed by a royal edict, but that they ought to be received without any dispute. We then perceive now the import of the whole. But it must be noticed in this place, that we must be watchful, not only against the open violence and cruelty of enemies, but also against their intrigues; for as Satan is a murderer, and has been so from the beginning, so he is also the father of lies. Whosoever then wishes strenuously and constantly to spend his labors for the Church and for God, must prepare himself for a contest with both: he must resist all fears and all intrigues. We see some not so fearful, though a hundred deaths were denounced upon them, who are yet not sufficiently cautious when enemies craftily insinuate themselves. I have not, therefore, said without reason, that God’s servants have need of being fortified against both; that they ought to be prepared against the fear of death, and remain intrepid, though they must die, and that they ought to lay down their necks, if needs be, while performing their office, and to seal their doctrine with their own blood; — and that, on the other hand, their ought to be prudent; for oftentimes the enemies of the truth assail them by flatteries; and the experience of our own times sufficiently proves this. More danger, I know, has ever been from this quarter; that is, when enemies attempt to terrify by such objections as these, “What is your purpose? See, the whole world must necessarily at length be consumed by calamities. What else do you seek, but that religion should everywhere flourish, that sound learning should be valued, that peace should prevail everywhere? But we see that the fiercest war is at hand: if once it should arise, all places would be full of calamities, savage barbarity, and cruelty, would follow, and religion would perish: all this ye will effect by your pertinacity.” These things have often been said to us. When therefore we read this passage, we ought to notice the arts by which Satan has been trying to undermine the efforts of the godly, and the constancy of God’s servants. As to the first argument, there is no need much of dwelling longer upon it; for every one can of himself perceive the design of all this crafty proceeding. He says first, Seer, go. Amaziah addresses Amos in a respectful way: he does not reproachfully call him, either an exile, or a seditious man, or one unlearned, or a cowherd, or a person unworthy of his office. He does not use any such language, but calls him a seer; he concedes to him the honorable title of a Prophet; for by the word חזה , chese , he means this “I confess thee to be God’s Prophet: I grant that thou art a Prophet, but not our Prophet; Seer, then, go.” We hence see that he left to him untouched the honor of being a Prophet, that he might more easily creep into his favor, lest by raising a dispute at first, there should be between them a violent contest: he therefore avoided all occasions of contention. It might however have been asked him, Why he was blind? For the office

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bible-text/amo-7-12

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아마샤가 직접 아모스에게 말했다: "선견자야, 가라! 유다 땅으로 도망하라. 거기서 빵을 먹고 거기서 예언하라. 벧엘에서는 다시 예언하지 말라. 이는 왕의 성소요 왕의 궁이니라." 칼빈은 이 말에 담긴 다섯 가지 논거를 분석한다. 첫째, 아모스는 자유롭게 떠날 수 있다. 둘째, 떠나지 않으면 위험하다. 셋째, 고향인 유다에 가면 생계를 꾸릴 수 있다. 넷째, 유다에서도 선지자로 섬길 수 있다. 다섯째, 벧엘은 왕의 성소이므로 아모스가 그곳에서 예언하는 것은 왕의 권위를 침해하는 것이다. 그러나 이 모든 논거 뒤에 숨은 진짜 의도는 자신의 제사장 자리를 보전하려는 것이었다.

칼빈은 여기서 교훈을 끌어낸다: 하나님의 종들은 공개적인 폭력뿐 아니라 은밀한 책략에도 대비해야 한다. 사탄은 살인자인 동시에 거짓의 아버지다. 어떤 이들은 죽음의 위협에도 흔들리지 않지만, 적의 교활한 술수에는 쉽게 무너진다. 어떤 이들은 반대로 교활함에는 영리하지만 두려움에 쉽게 굴복한다. 두 가지 모두에 대비하는 것이 하나님의 종의 자세다.

원주석

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Now as to the fifth argument, it is especially needful to dwell on it. In Bethel, he says, add no more to prophesy, for it is the king’s sanctuary, and it is the house of the kingdom Here only Amaziah shows what he wished, even to retain possession of his priesthood; which he could not have done without banishing the Prophet: for he could not contend with him in arguments. He consulted then his own advantage by getting rid of the Prophet. Whatever various characters therefore he assumed in the last verse, and notwithstanding the many coverings by which he concealed himself, the ape now, as they say, appears as the ape. Amaziah then shows what he had in views even that he might remain quiet in the possession of his own tyrannical powers and that Amos should no more molest him, and pull up by the roots the prevailing superstitions: for Amaziah was a priest, and Amos could not perform his office without crying out daily against the temple of Bethel; for it was a brothel, inasmuch as God was there robbed of his own honor; and we also know that superstitions are everywhere compared to fornication. Amaziah then now betrays his wicked intention, In Bethel prophesy not; he would retain his quiet state, and wished not the word of God to be heard there. His desire was, as we have already said, to extinguish everywhere the light of heavenly truth; but as he could not do this, he wished to continue at least in his own station without any disputes, as we see the case to be in our time with the Pope and his milted bishops. They became quite mad when they heard that many cities and some princes made commotions in Germany, and departed from their submission to them; but as they could not subdue them by force, they said, “Let us leave to themselves these barbarians; why, more evil than good has hitherto proceeded from them; it is a barren and dry country: provided we have Spain, France, and Italy, secured to us, we have enough; for we have probably lost more than what we have gained by Germany. Let them then have their liberty, or rather licentiousness; they will again some time return, and come under our authority: let us not in the meantime be over-anxious about them. But let not this contagion penetrate into France, for one of our arms has been already cut off; nor let Spain nor Italy be touched by it; for this would be to aim at our life.” Such also was this Amaziah, as it evidently appears, — Prophesy not then in Bethel. And he spoke cunningly when he said, Add no more to prophecy; for it was the same as though he pardoned him. “See, though thou hast hitherto been offending the king and the common feeling of the people, I will not yet treat you with strict justice, I will forgive thee all, let what thou hast done amiss remain buried, provided thou ‘addest no more’ in future.” We hence see that there is emphasis in the expression, when he says, Proceed not, or, add not; as though he had said, that he would not inquire into the past, nor would accuse Amos of having been seditious: provided he abstained for the future, Amaziah was satisfied, as we may gather from his words, Add then no more to prophesy. And why? Because it is the king’s sanctuary This was one thing. Amaziah wished here to prove by the king’s authority that the received worship at Bethel was legitimate. How so? “The king has established it; it is not then lawful for any one to say a word to the contrary; the king could do this by his own right; for his majesty is sacred.” We see the object in view. And how many are there at this day under the Papacy, who accumulate on kings all the authority and power they can, in order that no dispute may be made about religion; but power is to be vested in one king to determine according to his own will whatever he pleases, and this is to remain fixed without any dispute. They who at first extolled Henry, King of England, were certainly inconsiderate men; they gave him the supreme power in all things: and this always vexed me grievously; for they were guilty of blasphemy ( erant blasphemi ) when they called him the chief Head of the Church under Christ. This was certainly too much: but it ought however to remain buried, as they sinned through inconsiderate zeal. But when that impostor, who afterwards became the chancellor of that Proserpina, (50) who, at this day, surpasses all devils in that kingdom — when he was at Ratisbon, he contended not by using any reasons, (I speak of the last chancellor, who was the Bishop of Winchester, (51) ) and as I have just said, he cared not much about the testimonies of Scripture, but said that it was in the power of the king to abrogate statutes and to institute new rites, — that as to fasting, the king could forbid or command the people to eat flesh on this or that days that it was lawful for the king to prohibit priests from marrying, that it was lawful for the king to interdict to the people the use of the cup in the Supper, that it was lawful for the king to appoint this or that thing in his own kingdom. How so? because supreme power is vested in the king. The same was the gloss of this Amaziah of whom the Prophet now speaks: It is the sanctuary of the king. But he adds afterwards a second thing, It is the house of the kingdom (52) These words of Amaziah ought to be well considered. He says first , It is the king’s sanctuary, and then, It is the house of the kingdom. Hence he ascribes to the king a twofold office, — that it was in his power to change religion in any way he pleased, — and then, that Amos disturbed the peace of the community, and thus did wrong to the king by derogating from his authority. With regard to the first clause, it is indeed certain that kings, when they rightly discharge their duty, become patrons of religion and supporters ( nutricios — nursers) of the Church, as Isaiah calls them, ( Isaiah 49:23 ) What then is chiefly required of kings, is this — to use the swords with which they are invested, to render free ( asserendum ) the worship

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bible-text/amo-7-13

Source

"벧엘에서 더 이상 예언하지 말라. 이것은 왕의 성소요 왕의 궁이니라." 칼빈은 이 말에서 아마샤의 본심이 드러난다고 말한다 — "이제 원숭이의 본색이 드러났다." 그는 왕의 권위를 내세워 벧엘의 제도화된 예배를 정당화하려 했다. 이는 오늘날 왕이 종교를 마음대로 바꿀 수 있다고 주장하며 복음을 막으려는 자들과 같다. 칼빈은 영국 왕 헨리가 "교회의 최고 수장"으로 불린 것을 여기서 언급하며, 이는 지나쳤다고 비판한다. 왕의 임무는 참된 예배를 후원하는 것이지, 예배의 형태를 자의적으로 결정하는 것이 아니다.

원주석

14절 카드 ↗

The Prophet Amos first pleads for himself, that he was not at liberty to obey the counsel of Amaziah, because he could not renounce a calling to which he was appointed. As then he had been sent by God, he proves that he was bound by necessity to prophesy in the land of Israel. In the first place, he indeed modestly says, that he was not a prophet, nor the son of a prophet: why did he say this? To render himself contemptible? By no means, though the words apparently have this tendency; but it was to gain for himself more authority; for his extraordinary call gave him greater weight than if he had been brought up from his childhood in the schools of the prophets. He then shows that he became a prophet by a miraculous interposition, and that the office was not committed to him by human authority, and in the usual way; but that he had been led to it as it were by force, so that he could not cast aside the office of teaching, without openly shaking off the yoke laid upon him by God. This account then which Amos gives of himself ought to be noticed , I was not a Prophet, nor the son of a Prophet Had he said simply that he was not a Prophet, he might have been accused of presumption: how so? No one takes to himself this honor in the Church of God; a call is necessary; Were an angel to descend from heaven, he ought not to subvert public order; ( Galatians 1:8 ) for all things, as Paul reminds us, ought to be done decently and in lawful order in the Church; for the God of peace presides over us. Had Amos then positively denied that he was a Prophet, he might on this account have been thrust away from his office of teaching, for he wanted a call. But he means that he was not a Prophet who had been from his childhood instructed in God’s law, to be an interpreter of Scripture: and for the same reason he says that he was not the son of a Prophet; for there were then, we know, colleges for Prophets; and this is sufficiently evident from sacred history. As then these colleges were instituted for this end — that there might be always seminaries for the Church of God, so that it might not be destitute of good and faithful teachers, Amos says that he was not of that class. He indeed honestly confesses that he was an illiterate man: but by this as I have already said, he gained to himself more authority inasmuch as the Lord had seized on him as it were by force, and set him over the people to teach them: “See, thou shalt be my Prophet, and though thou hast not been taught from thy youth for this office, I will yet in an instant make thee a Prophet.” It was a greater miracle, that Christ chose rude and ignorant men as his apostles, than if he had at first chosen Paul or men like him who were skillful in the law. If then Christ had at the beginning selected such disciples, their authority would have appeared less: but as he had prepared by his Spirit those who were before unlearned, it appeared more evident that they were sent from above. And to this refers the expression the Prophet uses, when he says, Jehovah took me away: for it intimates that his calls as we have said, was extraordinary. The rest we shall defer till to-morrow. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-14

Source

아모스가 아마샤에게 대답했다: "나는 선지자가 아니며 선지자의 아들도 아니라. 나는 목자요 뽕나무를 재배하는 자니라." 칼빈은 이 말이 자신을 낮추려는 것이 아니라, 오히려 권위를 높이는 것이라고 해석한다. 어려서부터 선지자 학교에서 훈련받지 않았다는 것은, 하나님이 비범한 방식으로 그를 불러 세우셨음을 의미한다. 그리스도가 배우지 못한 어부들을 사도로 세우신 것처럼, 하나님이 무학한 목자를 선지자로 세우셨다는 것은 그 부르심이 더욱 초자연적임을 증명한다. "여호와께서 나를 데려다가 선지자로 세우셨다"는 표현은 이것이 아모스 자신의 선택이나 인간의 제도가 아님을 분명히 한다. 아마샤는 아모스를 보낼 수 없다. 그를 부르신 분은 하나님이시기 때문이다.

원주석

16절 카드 ↗

Amos having shown that he must obey God, who had committed to him the office of teaching, now turns his discourse to Amaziah, and points out what he would gain by his insolence in daring to forbid a Prophet, an ambassador of the God of heaven, to proclaim what he had in command. As, then, Amaziah had proceeded into such a degree of rashness or rather of madness Amos now assails him and says, Hear then now the word of Jehovah He sets here the word or the decree of God in opposition to the prohibition of Amaziah: for the ungodly priest had forbidden God’s servant to proclaim his words any more in the land of Israel: “Who art thou? Thou indeed thus speakest; but God will also speak in his turn.” He shows, at the same time, the difference between the speech of Amaziah and the word of God: the impostor had indeed attempted to terrify the holy man so as to makehim to desist from his office, though the attempt was vain; but Amos shows that God’s word would not be without effect: “Whether I hold my peace or speak,” he seems to say, “this vengeance is suspended over thee.” But he, at the same time, connects God’s vengeance with his doctrine; for this was also necessary, that the ungodly priest might know that he gained nothing else, by attempting to do everything, than that he had doubly increased the vengeance of God. There is, therefore, great emphasis in these words, Now hear the word of Jehovah thou who sayest, Prophesy not. Amaziah was indeed worthy of being destroyed by God a hundred times, together with all his offspring: but Amos intimates that God’s wrath was especially kindled by this madness, — that Amaziah dared to put a restraint on God, and to forbid his Spirit freely to reprove the sins of the whole people. Since, then, he proceeded so far, Amos shows that he would have justly to suffer the punishment due to his presumption, yea, to his furious and sacrilegious audacity, inasmuch as he set himself up against God, and sought to take from him his supreme authority, for nothing belongs more peculiarly to God than the office of judging the world; and this he does by his word and his Prophets. As, then, Amaziah had attempted to rob God of his own right and authority, the Prophet shows that vengeance had been thereby increased: Thou then, who sayest, Prophesy not against Israel, and speak not, hear the word of Jehovah Remarkable is this passage, and from it we learn that nothing is better for us, when God rebukes us, than to descend into our own consciences, and to submit to the sentence which proceeds from his mouth, and humbly to entreat pardon as soon as he condemns us: for if we be refractory, God will not cease to speak, though we a hundred times forbid him; he will therefore go on notwithstanding our unwillingness. Further, we may vomit forth many blasphemies; but what can our clamorous words do? The Lord will, at the same time, speak with effect; he will not scatter his threatening in the air, but will really fulfill what proceeds from his mouth; and for this reason Paul compares heavenly truth to a sword, for vengeance is prepared for despisers. We ought therefore to take notice of this in the Prophet’s words, — that when profane men attempt to repel every tenth and all threatening, they gain nothing by their perverseness; for the lord will exercise his own right; and he will also join to his word, as they say, its execution. Thou then who sayest, Prophesy not, hear the word of Jehovah; though thou mayest growl, yet God will not be hindered by these thy commands; but he will ever continue complete in his own authority.” And he mentions word, as we have already said, to show that the truth, with which the ungodly contend, is connected with the power of God. God might indeed destroy all the unbelieving in silence, without uttering his voice; but he will have his Word honored, that the ungodly may know that they contend in vain, while they vomit forth their rage against his word, for they will at length find that in his word is included their condemnation. Now, when he says, Prophecy not against Israel, and speak not against the house of Isaac, we may learn again from these words, that the word Isaac is used by the Prophet by way of concession; for the people of Israel were then wont to adduce the example of this holy patriarch. Thus superstitious men, neglecting the law of God, the common rule, ever turn aside to the examples of the saints; and they do this without any discrimination; nay, as their minds are perverted, when anything has been wrongfully done by the fathers, they instantly lay hold on it: and then, when there is anything peculiar, which God had approved in the fathers but wished not to be drawn, as they commonly say, into a precedent, the superstitious think that they have the best reason in their favor, when they can set up such a shield against God. As, then, the Israelites had at that time the name of their father Isaac in their mouths while they were foolishly worshipping God in Bethel and in other places, contrary to what the law prescribed, the Prophet Amos designedly repeats here again the name of Isaac, expressing it probably in imitation of what had been said by Amaziah. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/amo-7-16

Source

"그러므로 이제 여호와의 말씀을 들으라. 네가 이르기를 이스라엘에 대하여 예언하지 말며 이삭의 집을 향하여 경고하지 말라 하나니." 아모스는 아마샤의 금지령을 하나님의 말씀으로 정면 돌파한다. 아마샤가 예언하지 말라고 했지만, 하나님은 말씀하신다. 그 말씀은 아마샤가 막을 수 없다. 아모스는 침묵하든 말하든, 하나님의 심판은 아마샤를 향해 이미 정해져 있다. 하나님의 권위에 맞서는 자들이 얻는 것은 오직 하나뿐이다 — 진노의 가중.

칼빈은 이 구절에서 다시 이삭의 이름이 등장함을 주목한다. 아마샤가 그 이름을 사용했을 것이고, 아모스가 그것을 의도적으로 반복함으로써 그들의 위선을 폭로한다: 이삭의 이름을 내세우지만, 그들의 예배는 이삭의 신앙과 전혀 다르다.

원주석

17절 카드 ↗

Now follows a denunciation, Therefore thus saith Jehovah This לכן , lacen , therefore, shows that Amaziah suffered punishment, not only because he had corrupted God’s worship, because he had deceived the people by his impostures and because he had made gain by the disguise of religion; but because he had insolently dared to oppose the authority of God, and to turn aside the Prophet from his office, both by hidden crafts and by open violence. Inasmuch then as he had attempted to do this, Amos now declares that punishment awaited him. We hence see that destruction is doubly increased, when we set up a hard and iron neck against God, who would have us to be pliant, and when he reproves us, requires from us at least this modesty — that we confess that we have sinned. But when we evade, or when we proceed still outward, this issue will at last follow — that God will execute double vengeance on account of our obstinacy. Therefore then Jehovah saith: and O! that this were deeply engraven on the hearts of men; there would not then be so much rebellion at this day prevailing in the world. But we see how daring men are; for as soon as the Lord severely reproves them, they murmur; and then, if they have any authority they stretch every nerve to take away from God his own rights, and from his servants their liberty. At the same time, when we observe the ungodly to be so blind, that they perceive not the vengeance, such as the Prophet here denounces, to be nigh them, and dread it not, it behooves us duly to weigh what the Prophet here declares and that is, that perverse men, as I have already said, do gain this only by their obstinacy — that they more and more inflame God’s displeasure. With respect to the kind of punishment he was to suffer, it is said , Thy wife in the city shall be wanton: it is so literally; but the Prophet speaks not here of voluntary wantonness. He then intimates that Amaziah could not escape punishment, but that his wife would be made a prostitute, when the enemies occupied the land of Israel. We indeed know that it was a common thing for conquerors to abuse women: and well would it be, were the practice abolished at this day. Besides, it was deemed lawful in that age for the conqueror to take to himself not only the daughter but also the wife of another. This then is the reason why the Prophet says, Thy wife shall be a prostitute. But he says, in the city; which was far more grievous, than if the wife of Amaziah had been led to a distance, and suffered that reproach in an unknown country: it would have less wounded the mind of Amaziah, if the enemies had taken away his wife, and this disgrace had continued unknown to him, it being done in a distant land. But when his wife was publicly and before the eyes of all constrained to submit to this baseness and turpitude, it was much more hard to be endured, and occasioned much greater grief. We hence see that the punishment was much increased by this circumstance, which the Prophet states when he says, Thy wife shall in the city be a prostitute. Then it follows, Thy sons and thy daughters shall by the sword fall It is a second punishment, when he declares, that the sons and also the daughters of the ungodly priest would be slain by the enemies. It was indeed probable, that some also of the common people had suffered the same evils; but God no doubt punished the willfulness and madness of Amaziah for having dared to resist admonitions as well as threatening. But he also adds, Thy land shall be divided by a line He means by this statement, that there should be none to succeed Amaziah; but that whatever land he possessed should become a prey to the enemies. Thy land then shall be divided by a line. It may at the same time be, that Amos speaks here generally of the land of Israel; and this seems to me probable. I indeed allow that neither by Amaziah nor by the other priests was the law of God kept; but we yet know that there was some affinity between the lawful priesthood, and the spurious priesthood which the first Jeroboam had introduced. Hence I conjecture that Amaziah had no possessions, it being lawful for priests to have only gardens and pastures for their cattle; but they cultivated no lands. I am therefore disposed to extend to the whole people what is said of the land of one man; and this opinion is confirmed by what immediately follows. But thou shalt die in a polluted land. He called that the land of Amaziah in which he and the rest of the people dwelt; but he calls the land into which he, with all the rest, were to be driven, a polluted land. If any one objects and says that this punishment did not apply to one man, the ready answer is this, — that God meant that an especial mark should be imprinted on his common judgment, that Amaziah might know, that he had as it were accelerated God’s vengeance, which yet he intended to turn aside, when he sent away, as we have seen, the Prophet Amos into the land of Judah. It follows at last, Israel by migrating shall migrate from his own land We here see that the Prophet proclaimed no private threatening, either to Amaziah himself or to his wife or to his children, but extended his discourse to the whole people: the fact at the same time remains unchanged that God intended to punish the perverseness of that ungodly man, while executing his vengeance on the whole people. Now follows — return to ' Top of Page ' Amos Amo 6 Amos Amo Amos Amo 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Amos 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ amos-7.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-

Pericope (part_of)

절 (explains)

bible-text/amo-7-17

Source

"그러므로 여호와께서 이와 같이 말씀하시기를, 네 아내는 성읍 중에서 창기가 될 것이요, 네 자녀는 칼에 엎드러지며, 네 땅은 측량줄로 나뉠 것이며, 너는 더러운 땅에서 죽을 것이요, 이스라엘은 반드시 자기 땅에서 사로잡혀 가리라 하셨느니라." 아마샤에 대한 이 심판은 그가 단순히 부패한 예배를 유지했기 때문만이 아니라, 하나님의 선지자를 막으려 했기 때문에 더욱 가중되었다.

아내가 "성읍 중에서" 수치를 당한다는 것 — 먼 곳에서 모르게 당하는 것보다 훨씬 더 혹독하다. 자녀들은 칼에 쓰러지고, 땅은 나뉘어 적들에게 분배된다. 아마샤 자신은 더럽혀진 땅 — 즉 이방 땅 — 에서 죽을 것이다. 그리고 이스라엘 전체가 그 땅에서 포로로 잡혀 갈 것이다. 칼빈이 강조한다: 우리가 하나님의 꾸짖음에 저항하고 그분의 종들을 막으려 할 때, 우리는 하나님의 진노를 더욱 불러들이는 것이다. 하나님은 자신이 원하시는 대로 말씀하시고, 그 말씀에는 반드시 집행이 따른다.

원주석

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