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주석[칼빈] — 하박국 1장 · 하박국의 첫 질문

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1절 카드 ↗

The greater part of interpreters refer this burden to the Chaldeans and the monarchy of Babylon; but of this view I do not approve, and a good reason compels me to dissent from their opinion: for as the Prophet addresses the Jews, and without any addition calls his prophecy a burden, there is no doubt but that he refers to them. Besides, their view seems wholly inconsistent, because the Prophet dreads the future devastation of the land, and complains to God for allowing His chosen and elect people to be so cruelly treated. What others think is more correct—that this burden belonged to the Jews. What the Prophet understood by the word משא , mesha , has been elsewhere stated. Habakkuk then reproves here his own nation, and shows that they had in vain disdainfully resisted all God’s prophets, for they would at length find that their threatening would be accomplished. The burden, then, which the Prophet Habakkuk saw, was this—That God, after having exercised long forbearance towards the Jews, would at length be the punisher of their many sins. It now follows— return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hab-1-1

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대다수 해석자들은 이 '무거운 짐(burden)'을 갈대아인들과 바벨론 제국에 관한 것으로 해석한다. 그러나 나는 그 견해에 동의하지 않으며, 타당한 이유가 있어 그 의견에서 벗어나지 않을 수 없다. 선지자가 유대인들에게 말을 건네면서 아무런 부연 없이 자신의 예언을 '짐'이라 부른다는 점에서, 이것이 유대인들에 관한 것임은 의심의 여지가 없다. 더욱이 그들의 견해는 전적으로 일관성이 없어 보이는데, 선지자가 장차 임할 땅의 황폐를 두려워하며 하나님께서 당신의 선택받은 백성이 이토록 잔혹하게 취급받도록 내버려 두신다고 탄원하기 때문이다. 다른 이들의 견해가 더 타당하다—이 짐은 유대인들에 속한 것이었다. 히브리어 '마사(משא)'가 뜻하는 바는 다른 곳에서 이미 밝혀졌다. 따라서 하박국은 자신의 민족을 책망하며, 그들이 하나님의 선지자들에게 오만하게 저항한 것이 헛수고였음을 보여준다. 결국 위협이 성취될 것이기 때문이다. 선지자 하박국이 본 짐은 이것이다—하나님께서 유대인들을 오랫동안 참으신 후, 마침내 그들의 수많은 죄악을 심판하실 것이라는 것이다.

원주석

2절 카드 ↗

As I have already reminded you, interpreters think that the Prophet speaks here of future things, as though he had in his view the calamity which he afterwards mentions; but this is too strained a meaning; I therefore doubt not but that the Prophet expostulates here with God for so patiently indulging a reprobate people. For though the Prophets felt a real concern for the safety of the people, there is yet no doubt but that they burned with zeal for the glory of God; and when they saw that they had to contend with refractory men, they were then inflamed with a holy displeasure, and undertook the cause of God; and they implored His aid to bring a remedy when the state of things had become desperate. I therefore consider that the Prophet here solicits God to visit these many sins in which the people had hardened themselves. And hence we conclude that he had previously exercised his office of a teacher; for it would have been otherwise improper for him to begin his work with such a complaint and expostulation. He had then by experience found that the people were extremely perverse. When he saw that there was no hope of amendment, and that the state of things was becoming daily worse, burning with zeal for God, he gave full vent to his feelings. Before, then, he threatens the people with the future vengeance of God, he withdraws himself, as it were, from intercourse with men, and in private addresses God himself. We must bear this first in mind, that the Prophet relates here the secret colloquy he had with God: but it ought not to be ascribed to an unfeeling disposition, that in these words he wished to hasten God’s vengeance against his own kindred; for it behaved the Prophet not only to be solicitous for the salvation of the people, but also to feel a concern for the glory of God, yea, to burn with a holy zeal. As, then, he had in vain labored for a length of time, I doubt not but that, being as it were far removed from the presence of all witnesses, he here asks God, how long he purposed thus to bear with the wickedness of the people. We now apprehend the design of the Prophet and the import of his words. But he says first, How long, Jehovah, shall I cry, and thou hearest not? How long shall I cry to thee for violence, that is, on account of violence, and thou savest not? We hence learn, that the Prophet had often prayed God to correct the people for their wickedness, or to contrive some means to prevent so much licentiousness in sinning. It is indeed probable that the Prophet had prayed as long as there was any hope; but when he saw that things were past recovery, he then prayed more earnestly that God would undertake the office of a judge, and chastise the people. For though the Prophet really condoled with those who perished, and was touched, as I have said, with a serious concern for their public safety, he yet preferred the glory of God: when, therefore, he saw that boldness in sin increased through impunity, and that the Jews in a manlier mocked God when they found that they could sin without being punished, he could not endure such unbridled wantonness. Besides, the Prophet may have spoken thus, not only as expressing his own feeling, but what he felt in common with all the godly; as though he had undertaken here a public duty, and utters a complaint common to all the faithful: for it is probable that all the godly, in so disordered a state of things, mourned alike. How long, then, shall I cry? How long, he says, shall I cry on account of violence? that is, When all things are in disorder, when there is now no regard for equity and justice, but men abandon themselves, as it were with loose reins, unto all kinds of wickedness, how long, Lord, wilt thou take no notice? But in these words the Prophet not only egresses his own feelings, but makes this kind of preface, that the Jews might better understand that the time of vengeance was come; for they were become not only altogether intolerable to God, but also to his servants. God indeed had suspended his judgement, though he had been often solicited to execute it by his Prophet. It hence appears, that their wickedness had made such advances that it would be no wonder if they were now severely chastised by the Lord; for they had by their sins not only provoked him against them, but also all the godly and the faithful. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hab-1-2

Source

이미 상기시켜 드린 대로, 해석자들은 선지자가 여기서 미래의 일들을 말하고 있다고 생각한다. 마치 그가 나중에 언급하는 재앙을 이미 눈앞에 두고 있는 것처럼 말이다. 그러나 이는 지나치게 억지스러운 해석이다. 따라서 나는 선지자가 여기서 하나님께서 타락한 백성을 그토록 참아 주신다고 하나님과 다투고 있다고 의심 없이 본다. 선지자들은 백성의 안녕에 대한 진실한 관심을 가졌지만, 동시에 하나님의 영광을 위한 열심으로 불타올랐음도 의심할 여지가 없다. 그들이 완악한 사람들과 싸워야 할 때, 거룩한 분노에 불타올라 하나님의 대의를 떠맡았으며, 상황이 절망적이 될 때 하나님께 치료책을 간청하였다.

따라서 나는 선지자가 여기서 백성이 굳어진 많은 죄악들을 하나님께서 심판해 주시도록 간구하고 있다고 본다. 이로부터 우리는 그가 이전에 이미 교사로서의 직분을 수행했음을 알 수 있다. 그렇지 않았더라면 이런 탄식과 항의로 사역을 시작하는 것이 부적절했을 것이다. 그는 경험을 통해 백성이 극도로 완악함을 알고 있었다. 개선의 희망이 없고 매일 상황이 더 나빠지는 것을 보았을 때, 하나님을 향한 열심으로 불타올라 자신의 감정을 거침없이 드러냈다.

따라서 그가 백성에게 하나님의 장래 심판을 경고하기 전에, 그는 마치 사람들과의 교제에서 물러서듯이 하나님께 직접 아뢴다. 무엇보다 먼저 기억해야 할 것은, 선지자가 여기서 하나님과 나눈 은밀한 대화를 전한다는 점이다. 그러나 이 말들에서 그가 자기 동족에 대한 하나님의 진노를 서두르려 했다고 해서 냉정한 성품 탓으로 돌려서는 안 된다. 선지자는 백성의 구원만을 걱정할 것이 아니라, 하나님의 영광을 위해서도 마음 쓰는 것이 마땅했다. 그리고 거룩한 열심으로 불타올라야 했다.

오랫동안 수고한 것이 헛되었으므로, 나는 선지자가 모든 증인들의 면전에서 멀리 떠나온 것처럼, 하나님께 이 백성의 악함을 얼마나 오래 참으실 것인지 묻고 있다고 의심 없이 본다. 이제 우리는 선지자의 의도와 그 말의 의미를 파악한다. 그는 먼저 이렇게 말한다: "주님, 내가 얼마나 오래 부르짖어도 당신은 듣지 않으십니까? 폭력으로 인해, 즉 폭력 때문에 당신께 부르짖어도 구원해 주지 않으십니까?" 이로부터 우리는 선지자가 종종 하나님께 백성의 악함을 바로잡아 달라고, 또는 이토록 방종한 죄악을 막을 방법을 강구해 달라고 기도했음을 배운다.

원주석

3절 카드 ↗

He afterwards adds, How long wilt thou show me iniquity, and make me to see trouble? Here the Prophet briefly relates the cause of his indignation,—that he could not, without great grief, yea, without anguish of mind, behold such evils prevailing among God’s chosen people; for they who apply this to the Chaldeans, do so strainedly, and without any necessity, and they have not observed the reason which I have stated—that the Prophet does not here teach the Jews, but prepares them for a coming judgement, as they could not but see that they were justly condemned, since they were proved guilty by the cry and complaints made by all the godly. Now this passage teaches us, that all who really serve and love God, ought, according to the Prophet’s example, to burn with holy indignation whenever they see wickedness reigning without restraint among men, and especially in the Church of God. There is indeed nothing which ought to cause us more grief than to see men raging with profane contempt for God, and no regard had for his law and for divine truth, and all order trodden under foot. When therefore such a confusion appears to us, we must feel roused, if we have in us any spark of religion. If it be objected, that the Prophet exceeded moderation, the obvious answer is this,—that though he freely pours forth his feelings, there was nothing wrong in this before God, at least nothing wrong is imputed to him: for wherefore do we pray, but that each of us may unburden his cares, his griefs, and anxieties, by pouring them into the bosom of God? Since, then, God allows us to deal so familiarly with him, nothing wrong ought to be ascribed to our prayers when we thus freely pour forth our feelings, provided the bridle of obedience keeps us always within due limits, as was the case with the Prophet; for it is certain that he was retained under the influence of real kindness. Jeremiah did indeed pray with unrestrained fervor ( Jeremiah 15:10 ): but his case was different from that of our Prophet; for he proceeds not here to an excess, as Jeremiah did when he cursed the day of his birth, and when he expostulated with God for being made a man of contention. But our Prophet undertakes here the defense of justice; for he could not endure the law of God to be made a sport, and men to allow themselves every liberty in sinning. We now, then, see that the Prophet can be justly excused, though he expostulates here with God, for God does not condemn this freedom in our prayers; but, on the contrary, the end of praying is, that every one of us pour forth, as it is said in the Psalms, his heart before God. As, then, we communicate our cares and sorrows to God, it is no wonder that the Prophet, according to the manner of men, says, Why dost thou show me iniquity, and make me to see trouble? Trouble is to be taken here in an active sense, and the verb תבימ , tabith , has a transitive meaning. (8) Some render it, Why dost thou look on trouble? as though the Prophet indignantly bore the connivance of God. But the context necessarily requires that this verb should be taken in a transitive sense. “Why dost thou show me iniquity?” and then, “and makest me to look on violence?” He says afterwards, in the third place, in my sight is violence. But I have said, that the word trouble is to be taken actively; for the prophet means not that he was worn out with weariness, but that wicked men were troublesome to the good and the innocent, as it is usually the case when a freedom in sinning prevails. And why , he says, are violence and plunder in my sight? and there is he who excites, etc.? The verb נשא , nusha means not here to undertake, as some render it; but, on the contrary, to raise. Others render it, “Who supports,” but this is frigid. Therefore the translation which I have stated is the most suitable— And why is there one who excites strife and contention? But the Prophet here accuses them only of sins against the second table of the law: he speaks not of the superstitions of people, and of the corrupted worship of God; but he briefly says, that they had no regard for what was just and right: for the stronger any one was, the more he distressed the helpless and the innocent. It was then for this reason that he mentioned iniquity, trouble, plunder, violence, contention, strife. In short, the Prophet here deplores, that there was now no equity and no brotherly kindness among the people, but that robberies, rapines, and tyrannical violence prevailed everywhere. It follows— (8) Rather, a causative meaning; for so does Calvin take it; and Junius and Tremelius, Piscator, Grotius, and Newcome, agree with him: but Drusius, Marckius, Henderson, and others, consider it simply in the sense of seeing or beholding, and say with truth, that there is no other instance in which it has, though it be often found, as here, in Hiphil, a causative sense. The context, as Calvin says, seems certainly to favor this meaning; and we might suppose that Habakkuk used it in a sense different from others, were it not that he uses it at least twice in this very chapter, verses 5 and 13, simply in the sense of seeing or beholding. In these two verses there is no need of continuing the interrogatory form throughout, nor is this justified by the original. A strictly literal rendering, such as the following, would be the most appropriate: 2. How long, Jehovah, have I cried, and thou hearest not? I cry aloud to thee, "oppression,” and thou savest not: 3. Why showest thou to me iniquity? Yea, wickedness is what thou seest; Even wasting and oppression are before me; Then there is strife, and contention arises. Some think that there is to be understood a preposition before [ חמם ], which I render “oppression,” in the second line; but there is no need of it. The word means outrage, wrong forcibly done, violent injustice. [ עמל ], wickedness, in the second line of the third verse, in its primary sense, is labor, toil; it means also what produces toil, mischief, wickedn

Pericope (part_of)

절 (explains)

bible-text/hab-1-3

Source

그런 다음 선지자는 "어찌하여 내게 죄악을 보이시며 악을 보게 하십니까?"라고 덧붙인다. 여기서 선지자는 자신의 분노의 원인을 간략히 밝힌다—하나님의 선택받은 백성 가운데 이런 악들이 판치는 것을 큰 슬픔 없이는, 더 나아가 마음의 고통 없이는 바라볼 수 없었던 것이다. 이것을 갈대아인들에게 적용하는 이들은 억지스럽게, 아무런 필요도 없이 그렇게 하며, 내가 제시한 이유를 살피지 않은 것이다—선지자가 여기서 유대인들을 가르치는 것이 아니라, 다가오는 심판을 위해 그들을 준비시킨다는 점을 말이다. 그들은 모든 경건한 자들의 부르짖음과 탄식에 의해 유죄가 증명되었으므로, 자신들이 정당하게 정죄받았음을 볼 수밖에 없었기 때문이다.

이 본문은 우리에게 가르친다—하나님을 진정으로 섬기고 사랑하는 모든 이들은, 선지자의 본보기에 따라, 하나님의 백성 가운데, 특히 하나님의 교회 안에서 죄악이 무절제하게 지배하는 것을 볼 때마다 거룩한 분노로 타올라야 한다는 것을. 사람들이 하나님에 대한 신성모독적인 멸시로 날뛰고, 그분의 율법과 진리에 대한 존중이 없으며, 모든 질서가 짓밟히는 것을 볼 때보다 우리를 더 슬프게 해야 하는 것은 없다.

원주석

4절 카드 ↗

The Prophet confirms here what I have already said, and brings an excuse for his zeal; he proves that he was not without reason led to so great a warmth; for he saw that the law of God was trodden as it were under foot; he saw men so hardened in every kind of sin, that all religion and the fear of God had nearly been extinguished. Hence I have already said, that the Prophet was not here impelled by a carnal passion, as it often happens to us, when we defend ourselves from wrongs done to us; for when any one of us is injured, he immediately becomes incensed, while, at the same time, we suffer God’s law to be a sport, His whole truth to be despised, and everything that is just to be violated. We are only tender on what concerns us individually, and in the meantime we easily forgive when God is wronged, and His truth despised. But the Prophet shows here that he was not made indignant through a private feeling, but because he could not bear the profanation of God’s worship and the violation of His holy law. He therefore says, that the law was dissolved or weakened, as though he said that God’s law had no longer any authority or regard. Let us hence learn to rouse up ourselves, for we are very frigid, when the ungodly openly despise and even mock God. As, then, we are too unconcerned in this respect, let us learn, by the Prophet’s example, to stimulate ourselves. For even Paul also shows, in an indirect way, that there is just reason for indignation—‘Be ye angry,’ he says, ‘and sin not,’ ( Ephesians 4:26 ); that is, every one ought to regard his own sins, so as to become an enemy to himself; and he ought also to feel indignant whenever he sees God offended. This rule the Prophet now follows, Weakened , he says, is the law (9) We know that when a sinful custom prevails, there is but little authority in what is taught: nor are human laws only despised when men’s audacity breaks through all restraints, but even the very law of God is esteemed as nothing; for they think that everything erroneously done, by the consent of all, is lawful. We now then see that the Prophet felt great anguish of mind, like holy Lot ( Genesis 19:1 .), when he saw every regard for God almost extinct in the land, and especially among the chosen people, whom God had above all others consecrated to himself. He then adds, judgement goes not forth perpetually . Absurdly do many regard this as having been said in the person of foolish men, who think that there is no such thing as divine providence, when things in the world are in a disordered state: but the Prophet simply says, that all justice was suppressed. We have nearly the very same complaint in Isaiah 59:4 . He then says, that judgement did not go forth perpetually, because the ungodly thought that no account was to be given by them. When, therefore, any one dared to say a word against them, they immediately boiled with rage, and like wild beasts fiercely attacked him. All then were silent, and nearly made dumb, when the ungodly thus prevailed and gathered boldness from the daily practice of licentiousness. Hence, ‘Go forth perpetually does not judgement;’ that is, “O Lord, things are now past hope, and there appears to be no end to our evils, except thou comest soon and applies a remedy beyond what our flesh can conceive.” For the wicked , he says, surround the righteous ; that is, when there was any one who continued to retain some regard for religion and justice, immediately the wicked rose up against him on every side and surrounded him before and behind; so it happened, that no one dared to oppose the torrent, though frauds, rapines, outrages, cruelty, and even murders everywhere prevailed; if any righteous men still remained, they dared not come forth into the public, for the wicked beset them on all sides. He afterwards adds, Therefore perverted judgement goes forth . The Prophet now rises higher, that even the rulers themselves increased the rage for evils, and as it were supplied fuel to their wickedness, as they confounded all distinction between right and wrong: for the Prophet speaks not here of private wrongs which any one might have done, but he speaks of the very rulers, as though he said, “There might have been one remedy, the judges might have checked so great an audacity; but they themselves stretch out their hands to the wicked and help them.” Hence the tribunals, which ought to have been sacred, were become as it were dens of thieves. The word משפט , meshiphith is taken properly in a good sense: Is not judgement then a desirable thing? Yes, but the Prophet says, that it was perverted. It was then by way of concession that judgement is mentioned; for he afterwards adds a word to it, by which he shows that the administration of the laws was evil and injurious: for when any one oppressed had recourse to the assistance of the laws, he was plundered. In short, the Prophet means, that all things in private and in public were corrupt among the people. It now follows— (9) Calvin omits to notice “therefore,” [ על - כז ], at the beginning of the verse. Henderson says, that the connection is with the second verse: but this can hardly be the case; and certainly what this verse contains is no reason for what is stated in the previous verse. [ לכז ], a similar proposition with this, when followed by [ כי ], as the case is here, refers sometimes to what follows and not to what precedes. See Psalms 16:10 . The meaning of the verse will be elicited, as I can conceive, by the following version:— On this account the law fails, And judgment goeth not forth to victory, — Because wickedness surrounds the righteous; Yea, on this account perverted judgment goeth forth. The expression, [ לא לנצח ], is rendered “never” in our version, and by Newcome; but it never means this: “not for ever, or not always,” it is rendered in other places. See Psalms 9:19 . But [ נצח ] means as a noun, superiority, excellency, strength, victory; and this, according to Parkhurst , is what it mea

Pericope (part_of)

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bible-text/hab-1-4

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선지자는 자신이 이미 말한 것을 여기서 확증하고, 자신의 열심에 대한 변명을 제시한다. 그가 이토록 큰 열정으로 이끌린 것은 이유가 없지 않았음을 증명한다. 그는 하나님의 율법이 마치 발 아래 짓밟히는 것을 보았고, 사람들이 온갖 죄악에 완악해져서 모든 종교와 하나님 경외가 거의 사라졌음을 보았기 때문이다. 그러므로 나는 이미 말했다—선지자가 우리에게 흔히 일어나는 것처럼 육신적인 감정에 이끌리지 않았다고. 우리가 해를 당하면 즉각 분개하면서도, 하나님의 율법이 농담거리가 되고, 그분의 진리가 멸시당하고, 정의로운 모든 것이 짓밟혀도 쉽게 용납하는 것과 달리 말이다.

그러나 선지자는 여기서 자신이 사적인 감정이 아니라, 하나님의 예배가 더럽혀지고 거룩한 율법이 침범당하는 것을 참을 수 없어 분개하였음을 보여준다. 따라서 그는 율법이 약해졌거나 해이해졌다고 말하는데, 마치 하나님의 율법이 더 이상 권위나 존경을 받지 못한다고 말하는 것과 같다. 이로부터 우리는 배워야 한다—경건하지 않은 자들이 공공연히 하나님을 멸시하고 비웃을 때, 우리 자신을 일깨워야 한다는 것을. 바울도 간접적으로 분개할 정당한 이유가 있음을 보여준다—"분을 내어도 죄를 짓지 말라"(엡 4:26).

그는 이어서 "심판이 전혀 시행되지 않는다"고 덧붙인다. 많은 이들이 이를 어리석은 사람들의 입장에서 한 말로 여기는 것은 잘못이다. 선지자는 단순히 모든 정의가 억압되었다고 말한다. 그런 다음 그는 "악인이 의인을 에워싼다"고 말한다. 즉, 종교와 정의에 대한 존중을 유지하는 사람이 있으면, 즉시 사방에서 악인들이 그를 에워싸 공격했다. 그 결과 아무도 공공의 장소에 나와 사기, 약탈, 포악함, 잔인함, 심지어 살인까지 판치는 데 감히 맞설 수 없었다. 그리고 "따라서 왜곡된 심판이 시행된다"고 덧붙인다. 선지자는 통치자들 자신이 악의 열기를 더하고 연료를 공급했다고 더 높이 올라간다. 재판소들이 강도들의 소굴이 된 것이다.

원주석

5절 카드 ↗

The Prophet turns his discourse to the Jews, after having related the private colloquy, in which he expostulated with God for having so patiently borne with the obstinate wickedness of the nation. Being now as it were furnished with God’s command, (as the case really was,) he performs the office of a herald, and proclaims an approaching destruction. He indeed adopts a preface, which ought to have awakened drowsy and careless minds. He says— look, see, be astonished, be astonished ; these repetitions do not a little increase the alarm; he twice bids them to see, and he twice exhorts them to be astonished, or to wonder. He then briefly proclaims the judgement of God, which he afterwards more fully describes. We now, then, perceive the object of the Prophet, and the manner in which he proceeds with his subject. And he bids those among the nations to behold, as though he had said, that they were unworthy to be taught in the school of God; he therefore appointed other masters for them, even the Chaldeans, as we shall presently see. He might have said—look to God; but as the Prophet had so long spent his labor in vail and without profit while teaching them, he sets over them the Chaldeans as teachers. Behold, he says, ye teachers among the Gentiles. There is here indeed an implied contrast, as thought he said—“God has hitherto often recalled you to himself, and has offered himself to you, but ye have refused to look to him; now then, as he is wearied with exercising patience so long, he appoints for you other teachers; learn now from the Gentiles what ye leave hitherto refused to learn from the holy mouth of God himself”. The Greek translators no doubt read בגורים , for their version is—“Behold, ye despisers.” (10) But in Hebrew there is no ambiguity as to the word. He afterwards adds— And wonder ye, wonder (11) By these words the prophets express how dreadful God’s judgement would be, which would astonish the Jews themselves. Had they not been extremely refractory they might have quietly received instruction, for God would have addressed them by his prophets, as though they had been his own children. They might thus, with composed minds, have listened to God speaking to them; but the time was now come when they were to be filled with astonishment. We hence see that the Prophet meant this in a few words—that there would be a new mode of teaching, which would overwhelm the unwilling with astonishment, because they would not endure to be ruled in a gentle manner, when the Lord required nothing from them but to render themselves teachable. After having said that God’s judgement would be dreadful, he adds that it was nigh at hand— a work , he says, will he work in your days , etc. They had already been often warned of that vengeance, but as they had for a long time disregarded it, they did ever remain sunk in their own self-delusions, like men who are wont to protract time and hunt on every side for some excuse for indulging themselves. So then when the people became hardened against all threatening, they thought that God would ever bear with them; hence the Prophet expressly declares, that the execution of that which they regarded as a fable was near at hand— He will work , he says, this work in your days He then subjoins— ye will not believe when it shall be told you ; that is, God will execute such a punishment as will be incredible and exceed all belief. The Prophet no doubt alludes to the want of faith in the people, and indirectly reproves them, as though he said—“Ye have hitherto denied faith to God’s word, but ye shall at length find that he has told the truth; and this ye shall find to your astonishment; for as his word has been counted by you incredible, so also incredible shall be his judgement.” In short, the Prophet intimates this—that though the Prophets had been derided by the Jews, and despised as inventors of fables, yet nothing had been said by them which would not be fully accomplished. This reward then was to be paid to all the unbelieving; for God would in the most dreadful manner avenge their impiety, so that they should themselves be astonished and become an astonishment to others. We now perceive what the Prophet meant by saying that the Jews would not believe the work of God when told them, that is, the vengeance which he will presently describe. This passage is quoted by Paul, and is applied to the punishment then awaiting the Jews; for Paul, after having offered Christ to them, and seeing that many of them regarded the preaching of Gospel with scorn, added these words—“see,” he said, “and be astonished, for God will work a work in your days which ye shall not believe.” Paul at the same time made a suitable application of the Prophet’s words; for as God had once threatened his people by his Prophet Habakkuk, so he was still like himself; and since had so severely vindicated the contempt of his law as to his ancient people, he could not surely bear with the impiety of that people whom he found to have acted so malignantly and so ungratefully, yea so wantonly and perversely, as to reject his grace; for this was the last remedy for the Jews. No wonder then that Paul set before them this vengeance, when the Jews of his time persisted through their unbelief to reject Christ. Now follows the explanation - (10) This may perhaps be considered one of the very few instances in which the Septuagint seems to have retained the true reading without the countenance of a single MS.; for the word “despisers” is more suitable to the context. The very same word is found in the 13th verse of this chapter. The omission is very trifling, only of the letter [ ד ], and Paul in quoting this passage, in Acts 13:41 , retains this word, while in the other clauses he departs from the Septuagint , and comes nearer to the Hebrew text. Pocock thought that [ בגוים ] is a noun from the Arabic [ בגא ], which means to be unjust or injurious; and thus the Hebrew is made the same with the Septuagint , and St.

Pericope (part_of)

절 (explains)

bible-text/hab-1-5

Source

선지자는 하나님의 명령을 받은 것처럼 무장하고—실제로 그러했는데—전령의 역할을 하여 다가오는 멸망을 선포하면서, 유대인들에게 말을 돌린다. 그는 기력 없는 마음과 부주의한 마음을 깨울 만한 서두를 채택한다. "보라, 보라, 경탄하라, 경탄하라"—이 반복은 두려움을 적잖게 고조시킨다. 그는 두 번 보라고 하고, 두 번 경탄하거나 놀라라고 권면한다.

그는 이방 나라들 가운데서 보라고 말하는데, 마치 그들이 하나님의 학교에서 가르침을 받을 자격이 없다고 한 것 같다. 그러므로 그는 갈대아인들을 그들의 스승으로 세웠다. "너희를 이방인들 가운데서 보라." 여기에는 암묵적인 대조가 있다—"하나님께서 지금까지 종종 너희를 당신께로 불러 자신을 제시하셨으나, 너희가 거절했다. 이제 하나님께서는 너희에게 다른 스승들, 즉 갈대아인들을 임명하신다. 하나님 자신의 거룩한 입에서 배우기를 거부했던 것을 이제 이방인들로부터 배우라."

그는 이어서 "경탄하라, 경탄하라"고 덧붙인다. 이 말들로 선지자들은 유대인들 자신도 놀라게 할 하나님의 심판이 얼마나 두려운 것인지를 표현한다. 그리고 그 심판이 가까웠음을 덧붙인다—"이 일은 너희 날에 이루어질 것이다." 그들은 이미 그 심판에 대해 종종 경고받았으나, 오랫동안 무시해왔으므로 자신들의 망상 속에 계속 잠겨 있었다. 그러므로 선지자는 그들이 우화로 여긴 것의 실행이 임박했음을 명확히 선언한다.

그런 다음 "그것이 알려질 때에 너희가 믿지 아니하리라"고 덧붙인다. 즉, 하나님께서는 믿기 어렵고 모든 믿음을 초월하는 형벌을 집행하실 것이라는 것이다. 선지자는 의심할 여지 없이 백성의 불신앙을 암시하며, 마치 이렇게 말하는 것처럼 그들을 간접적으로 책망한다—"너희가 지금까지 하나님의 말씀에 믿음을 부정했으나, 결국 그분이 진실하게 말씀하셨음을 알게 될 것이다. 그리고 이것을 너희는 경탄하며 알게 될 것이다." 이 말을 바울이 인용하여 유대인들에게 적용했다(행 13:41). 바울은 유대인들에게 그리스도를 제시한 후, 많은 이들이 복음 전파를 비웃는 것을 보고 이렇게 덧붙였다—"보라, 그리고 경탄하라, 하나님께서 너희 날에 너희가 믿지 않을 일을 이루실 것이다."

원주석

6절 카드 ↗

This verse is added by the Prophet as an explanation; for it was not enough to speak generally of God’s work, without reminding them that their destruction by the Chaldeans was nigh at hand. He does not indeed in this verse explain what would be the character of that judgement which he had mentioned in the last verse Habakkuk 1:5 ; but he will do this in what follows. Now the Prophets differ from Moses in this respect, for they show, as it were by the finger, what he threatened generally, and they declare the special judgements of God; as it is indeed evident from the demonstrative adverb, “Behold.” How necessary this was, we may gather from the perverseness of that people; for how distinctly soever the Prophets showed to them God’s judgements, so that they saw them with their eyes, yet so great was their insensibility, that they despised denunciations so apparent. What, then, would have been done, if the Prophets had only said in general, ‘God will not spare you!’ This, then, is the reason why the Prophet, having spoken of God’s terrible vengeance, now declares in express terms, that the Chaldeans were already armed by Him to execute His judgement. The rest we leave for tomorrow. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hab-1-6

Source

이 절은 선지자가 설명으로 덧붙인 것이다. 앞절(합 1:5)에서 언급된 심판의 성격을 설명하기에 앞서, 갈대아인들이 하나님의 심판을 집행하도록 이미 무장되었음을 명시적으로 선언한다. 선지자가 일반적으로 하나님의 두려운 심판을 말한 후, 이제 갈대아인들이 하나님에 의해 그 심판을 집행하도록 무장되었다고 명확히 선언하는 것이다.

원주석

7절 카드 ↗

By saying that the Chaldeans would be terrible and dreadful, he praises not their virtues; but, as I have already reminded you, he shows that they would be prepared to do his service by executing his vengeance: and he so regulated his judgement, that he used their cruelty for a good purpose. Thus we see that the worst of men are in God’s hand, as Satan is, who is their head; and yet that God is not implicated in their wickedness, as some insane men maintain; for they say—That if God governs the world by his providence, he becomes thus the author of sin, and men’s sins are to be ascribed to him. But Scripture teaches us far otherwise,—that the wicked are led here and there by the hidden power of God, and that yet the fault is in them, when they do anything in a deceitful and cruel manner, and that God ever remains just, whatever use he may make of instruments, yea, the very worst. But when the Prophet adds, that its judgement would be from the nation itself , he means that the Chaldeans would act according to their own will. When any one indeed obeys laws, and willingly submits to them, he will freely allow either judges or umpires in case of a dispute; but he who will have all things done according to his own purpose repudiates all judges. The Prophet therefore means, that the Chaldeans would be their own judges, so that the Jews or others would complain in vain for any wrongs done to them. “They shall be,” he says, “their own judges, and shall execute judgement, for they will not accept any arbitrators.” The word judgement , taken in a good sense, is put here for law ( jus ); as though he said, “Whatever the Chaldeans will claim for themselves, theirs shall it be; for no one will dare to interfere, and they will not submit to the will of others; but their power shall be for law, and their sword for a tribunal.” We now understand the Prophet’s meaning; and we must ever bear in mind what I have already said,—That God had no participation in these vices; but it was necessary that the stubbornness of an irreclaimable people should be thus corrected, or at least broken down. The Lord in the meantime could use such instruments in such a way as to preserve some moderation in his judgements. It follows— return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hab-1-7

Source

갈대아인들이 두렵고 무서운 자들이 될 것이라고 말함으로써, 선지자는 그들의 덕을 칭찬하는 것이 아니라—이미 상기시켜 드린 대로—그들이 하나님의 진노를 집행하는 데 준비되어 있음을 보여준다. 하나님은 그들의 잔인함을 선한 목적을 위해 사용함으로써 자신의 심판을 규율하셨다. 이로써 우리는 악한 사람들조차—그들의 우두머리인 사탄도 마찬가지로—하나님의 손 안에 있음을 본다. 그러나 하나님은 그들의 악함에 관여하지 않으시는데, 일부 미친 사람들이 주장하듯이 그렇지 않다.

"심판이 그 나라 자체에서 나올 것이다"라고 선지자가 덧붙일 때, 갈대아인들이 자신의 의지대로 행동할 것임을 뜻한다. 선지자는 갈대아인들이 자신들의 재판관이 될 것이므로, 유대인들이나 다른 이들이 그들에게 당한 잘못에 대해 항의해도 소용없을 것이라고 말한다. "그들은 그들 자신의 재판관이 될 것이며, 심판을 집행할 것이다. 그들의 힘이 법이 되고, 그들의 검이 법정이 될 것이다."

원주석

8절 카드 ↗

The design of these figurative expressions is the same. The Prophet had spoken of the cruelty of those enemies whom the Jews despised: he now adds, that they would be so active as to surpass in velocity both leopards and eagles, or to be at least equal to them. He then says first, that their horses would be swifter then leopards. The Jews might have eluded his threatenings, or at least have cherished their insensibility by a vain confidence, as we see how this vice prevails in the world; for they might have thought thus within themselves, “The Chaldeans are far away, and the danger of which the Prophet speaks cannot be so near at hand.” Hence he declares that their horses would be swifter than leopards. He then adds, that they would be fiercer than the evening wolves . The wolf is a rapacious animal; and when he ranges about all the day in vain seeking what he may devour, then in the evening hunger kindles his rage. There is, therefore, nothing more dreadful than hungry wolves. But, as I have said, except they find some prey about the evening, they become the more furious. We shall meet with the same simile in Zephaniah 3:1 . We now see the drift of the Prophet’s words. He adds that their horsemen would be numerous (14) He now sets forth their power, lest the Jews should have recourse to vain hopes, because they might obtain some help either from the Egyptians or other neighbors. The Prophet shows that all such hopes would be wholly vain; for had they gathered auxiliaries from all quarters, still the Chaldeans would exceed them in power and number. He afterwards says, that their horsemen would come from a distance . Though they should have a long journey, yet weariness would not hinder and delay them in coming from a remote part. The toil of travelling would not weaken them, until they reached Judea. How so? Because it will fly, he says, (he speaks throughout of the nation itself,) as an eagle hastening to devour . This metaphor is also most suitable to the present purpose; for it signifies, that wherever the Chaldeans saw a prey, they would instantly come, as an eagle to any carcass it may observe. Let the distance be what it may, as soon as it sees a prey, it takes a precipitate flight, and is soon present to devour; for the rapidity of eagles, as it is well known, is astonishing. We now see that what we learn from the Prophet’s words is substantially this,—that God’s judgement ought to have been feared, because he purposed to employ the Chaldeans as his servants, whose cruel disposition and inhumanity would be dreadful: he also shows that the Chaldeans would be far superior in power and number; and in third place he makes it known, that they would possess an astonishing rapidity, and that though length of journey might be deemed a hindrance, they would yet be like eagles, which come like an arrow from heaven to earth, whenever a prey is observed by them. And eagles are not only rapid in their flight, but they possess also sharpness of sight; for we know that the eyes of eagles are remarkably keen and strong: and it is said that they cast away their young, if they find that they cannot look steadily at the sun; for they regard them as spurious. The Prophet then intimates that the Chaldeans would from a distance observe their prey: as the eagles, who are endued with incredible quickness of sight, see from mid air every carcass lying on the ground; so also would the Chaldeans quickly discover a prey, and come upon it in an instant. Let us proceed. (14) Multiples , various: but this is not the meaning of the verb [ פשה ]; it signifies to range at large, or to spread far and wide. The whole verse may be thus rendered,— And swifter than leopards shall be its horses, And more eager than the wolves of the evening; Spread far and wide shall its horsemen; Yea, its horsemen from far shall come, And fly as an eagle hastening to devour. The horsemen are represented as sweeping the whole country, spreading themselves in all directions; and when espying a prey at a distance, they are said to fly to it like an eagle. The idea of being “numerous” or “abundant,” as Junius and Tremelius render the verb, is derived from the Rabbins, and is not sanctioned by examples in Scripture. The rendering of the Septuagint is ἐξιππασονται, shall ride forth, and of Jerome , diffundentur , shall spread themselves. There is no occasion to borrow a meaning from Arabic, as Henderson does, and to render it “spread proudly along.” Newcome follows our common version.— Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hab-1-8

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이 비유적 표현들의 목적도 동일하다. 선지자는 유대인들이 멸시하는 적들의 잔인함에 대해 이미 말했다. 이제 그는 그들이 표범과 독수리보다 더 빠를 것이라고 덧붙인다. 먼저 그들의 말이 표범보다 빠를 것이라고 한다. 유대인들은 "갈대아인들은 멀리 있다"고 생각하며 두려움을 회피할 수 있었을 것이다. 따라서 그는 그들의 말이 표범보다 빠를 것이라고 선언한다.

그런 다음 그들이 저녁 이리보다 더 사나울 것이라고 덧붙인다. 이리는 탐욕스러운 동물이다. 하루 종일 먹잇감을 찾아 돌아다니다 실패하면, 저녁이 되어 굶주림이 그 분노를 더욱 불태운다. 배고픈 이리보다 더 두려운 것은 없다. 이어서 그들의 기병이 많을 것이라고 덧붙인다. 선지자는 유대인들이 이집트나 다른 이웃들로부터 원조를 얻으리라는 모든 헛된 희망이 완전히 무너질 것임을 보여준다. 그리고 그들의 기병이 멀리서 올 것이라고 말한다. 긴 여정도 그들이 오는 것을 막지 못할 것이다. "독수리가 먹이를 향해 날아오듯이 날아올 것이다." 독수리를 발견한 곳마다 즉시 달려들듯이, 갈대아인들도 먹잇감을 보는 순간 있는 곳에서 즉각 올 것이다.

원주석

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By saying that they would come to the prey, he means that they would have no trouble or labor, for they would be victorious before they had any contest, or had any war with their enemies. The meaning then is, that the Chaldeans would not come to spend much time in warfare, as when there is a strong power to resist; but that they would only come for the booty, for the Jews would be frightened, and instantly submit themselves. And by these words the Prophet intimates, that there would be neither strength nor courage in a people so refractory: for God thus debilitates the hearts of those who fiercely resist his word. Whenever, then, men become strong against God, he so melts their hearts, that they cannot resist their fellow-mortals; and thus he mocks their confidence, or rather their madness. Lest then the Jews should still harbor any hope from the chance of war, the Prophet says that the Chaldeans would only come for the prey, for all would become subject to them. He afterwards adds, that the meeting of their faces would be like the oriental wind . The word גמה , gime , means what is opposite; and its derivative signifies meeting or opposition ( occursus .) We indeed know that the east wind was very injurious to the land of Judea, that it dried up vegetation, yea, that it consumed as it were the whole produce of the earth. The violence of that wind was also very great. Hence whenever the Prophets wished to express a violent impetuosity, they added this comparison of the east wind. It was therefore the same as though the Prophet had said that the Jews would now in vain flatter themselves; for as soon as they perceived the blowing of the east wind, they would flee away, knowing that they would be wholly unable to stand against it. (15) Hence follows what is added by the Prophets, He shall gather the captivity like the sand ; that is, the king of Babylon shall without any trouble subdue all the people, and collect captives innumerable as the sand; for by the sand of the sea is meant an immense number of men. In short, the Prophet shows that the Jews were already conquered; because their striving and their contest had been with God, whom they had so often and so obstinately provoked; and also, because God had chosen for himself such servants as excelled in quickness, and power, and cruelty. This is the sum of the whole. He afterwards adds— (15) This clause has been variously interpreted. The Targum , Vulgate , and Symmachus , countenance the view given here. There is no help from the Septuagint, as no sense is given. The word [ מגמח ], only found here, is rendered by Symmachus , προσοψις, sight, aspect. Targum explains it by a word which signifies “front.” Henderson and Lee regard this as its meaning. Others, as Newcome and Drusius render it, supping up, or absorption, and derive it from [ גמא ], to drink up, to absorb; and they regard the idea to be, that the very presence of the Chaldeans would absorb every thing like a scorching wind. But “the supping up of their faces shall be as the east wind,” which is Newcome’s version, is an odd phrase. The last word has [ ה ] affixed to it, which is never the case when it means the east wind. It is by all admitted, that “towards the east” is its proper construction. Hence the most probable rendering of this passage is, “The aspect of their faces shall be towards the east;” and with this corresponds what follows, that they should “gather captives as the sand;” that is, that they might carry them away to the place where they turned their faces. The version of Henderson , which is essentially that of Symmachus , is the following,— The aspect of their faces is like the east wind. He owns the difficulty as to the last word, and views it here as in an irregular form. Dathius gives this paraphrase,— It will have its face direct towards the east. He says that the word [ קדום ], by itself never means the pestilential wind from the east; but that when it means this, it has another word attached to it.— Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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그들이 먹잇감을 취하러 올 것이라고 말함으로써, 그들에게 별다른 수고나 노력이 필요하지 않을 것임을 뜻한다. 갈대아인들이 실질적인 전쟁을 벌이러 오는 것이 아니라, 오직 전리품을 위해 올 것이라는 것이다. 유대인들이 겁을 먹고 즉시 굴복할 것이기 때문이다. 이 말들로 선지자는 그토록 반항적인 백성에게 힘도 용기도 없을 것임을 시사한다. 하나님은 자신의 말씀에 강하게 저항하는 자들의 마음을 이렇게 약하게 하셔서, 그들이 동료 인간들에게도 저항할 수 없게 하신다.

그는 이어서 "그들의 얼굴의 회오리바람이 동풍과 같을 것이다"라고 덧붙인다. 동풍은 유대 땅에 매우 해로웠고, 식물을 시들게 하며, 말하자면 땅의 온 소산을 태워버렸다. 따라서 선지자들이 격렬한 돌풍을 표현할 때 이 동풍의 비유를 더했다. "그는 모래처럼 포로를 모을 것이다." 바벨론 왕은 수고 없이 모든 백성을 정복하고, 바다의 모래처럼 헤아릴 수 없는 포로를 모을 것이다. 선지자는 유대인들이 이미 정복되었음을 보여준다.

원주석

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The Prophet concludes the subject which he has been hitherto pursuing. He says that the Chaldeans would not come to engage in a doubtful war, but only to triumph over conquered nations. We indeed know that the Jews, though not excelling either in number or in riches, were yet so proud, that they looked down, as it were, with contempt on other nations, and we also know, that they vainly trusted in vain helps; for as they were in confederacy with the Egyptians, they thought themselves to be beyond the reach of danger. Hence the Prophet says, that kings and princes would be only a sport to the Chaldeans, and their fortresses would be only a derision to them. How so? For they will gather dust , he says; that is, will make a mound of the dust of the earth, and will thus penetrate into all fortified cities. In short the Prophet intended to cut off every hope from the Jews, that they might humble themselves before God; or he intended to take away every excuse if they repented not, as it indeed happened; for we know that they did not repent notwithstanding these warnings, until vengeance at length fully overtook them. He then adds— return to ' Top of Page ' <a name="verse-11" class="com-number"

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선지자는 이제 자신이 줄곧 추구해 온 주제를 마무리한다. 갈대아인들이 아슬아슬한 전쟁을 하러 오는 것이 아니라, 정복된 민족들 위에 군림하기 위해 올 것이라고 한다. 왕들과 방백들은 갈대아인들에게 오직 놀이거리에 불과하고, 그들의 요새는 조롱거리에 불과할 것이다. "그들은 흙을 쌓을 것이다"—즉 흙으로 흉벽을 만들어 모든 요새화된 성읍에 침투할 것이다. 선지자의 의도는 유대인들에게서 모든 희망을 끊어 하나님 앞에 겸손하게 하거나, 회개하지 않는다면 모든 변명을 빼앗는 것이었다.

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The Prophet now begins to give some comfort to the faithful, lest they should succumb under so grievous evils. He has hitherto directed his discourse to that irreclaimable people, but he now turns to the remnant; for there were always among them some of the faithful, though few, whom God never neglected; yea, for their sake often he sent his prophets; for though the multitude derived no benefit, yet the faithful understood that God did not threaten in vain, and were thus retained in his fear. This was the reason why the prophets were wont, after having spoken generally, to come down to the faithful, and as it were to comfort them apart and privately. And this difference ought to be noticed, as we have said elsewhere; for when the prophets denounce God’s wrath, the discourse then is directed indiscriminately to the whole body of the people; but when they add promises, it is then as though they called the faithful to a private conference, and spake in their ear what had been committed to them by the Lord. The truth might have been useful to all, had they returned to a right mind; but as almost the whole people had hardened themselves in their vices, and as Satan had rendered stupid the minds and hearts of nearly all, it behaved the Prophet to have a special regard to the chosen of God. We now then apprehend his design. And he says— now he will change his spirit . He bids the faithful to entertain hope, because the Chaldeans, after having poured forth all their fury, will be punished by the Lord for their arrogance, for it will be intolerable. This may indeed seem frigid to ungodly men; for what wonder is it that the Chaldeans, after having obtained so many victories, should grow haughty and exult in their success, as is commonly the case? But as this is a fixed principle with us, that men’s pride becomes intolerable to God when they extremely exult and preserve no moderation—this is a very powerful argument—that is, that whosoever thus raises his horns shall suddenly be laid prostrate by the Lord. And Scripture also ever sets this before us, that God beats down supercilious pride, and does this that we may know that destruction is nigh all the ungodly, when they thus grow violently mad, and know not that they are mortals. It was then for this reason that the Prophet mentions what he says here; it was that the faithful might hope for some end to the violence of their enemies, for God would check their pride when they should transgress. But he says— then He will change his spirit ; not that there was before any humility in the Chaldeans, but that success inebriated them, yea, and deprived them of all reason. And it is a common thing that a person who has fortune as it were in his hand, forgets himself, and thinks himself no longer a mortal. Great kings do indeed confess that they are men; but we see how madness lays hold on them; for, as I have said, being deluded by prosperity, they deem themselves to be nothing less than gods. The Prophet refers here to the king of Babylon and all his people. He will change, he says, his spirit; that is, success will take away from him whatever reason and moderation he had. Now since the proud betray themselves and their disposition when fortune smiles on them, let us learn to form our judgement of men according to this experiment. If we would judge rightly of any man we must see how he bears good and bad fortune; for it may be that he who has borne adversity with a patient, calm and resigned mind, will disappoint us in prosperity, and will so elate himself as to be wholly another man. The Prophet then does not without reason speak of a change of spirit; for though the Chaldeans were before proud, they were not so extremely haughty as when their pride passed all bounds, after their many victories. He will change then his spirit; not that the Chaldeans were another kind of people, but that the Lord thus discovered their madness which was before hid. He then adds— he will pass over . The Prophet intended to express that when the Lord suffered the Chaldeans to rule far and wide, a way was thus opened for his judgements, which is far different from the judgement of the flesh. For the more power men acquire the more boldness they assume; and it seemed to tend to the establishing of their power that they knew how to use their success. But the Lord, as I have said, was secretly preparing a way to destroy them, when they thus became proud and passed all bounds; hence the Prophet does not simply condemn the haughtiness and pride of the Chaldeans, but shows that a way is already open, as it were, for God’s judgement, that he might destroy them, inasmuch as they would render themselves intolerable. He afterwards adds— and shall act impiously . The verb אשם , ashem I refer to the end of the verse—where he ascribes his power to his own god. And the Prophet adds this explanation, in order that the Jews might know what kind of sin would be the sin of the king of Babylon. He then charges him with sacrilege, because he would think that he had become the conqueror of Judea through the kindness of his idol, so that he would make nothing of the power and glory of the true God. Since then the Babylonian would transfer God’s glory to his own idol, his own ruin would be thus made ripe; for the Lord would undertake his own cause, and execute vengeance on such a sacrilege; for he speaks here no doubt of the Babylonian, and according to his view, when he says— This his strength is that of his god ; but were any inclined to explain this of the true God, as some do, he would make a harsh and a forced construction; for the Babylonians did not worship the true God, but were devoted, as it is well known, to their own superstitions. The Prophet then no doubt makes known here to the faithful the pride with which the Babylonians would become elated, and thus provoke God’s wrath against themselves; and also the sacrilegious boasting in which they would indulge, ascribing the victories given

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선지자는 이제 신실한 자들이 그토록 큰 악들 아래 굴복하지 않도록 위로를 시작한다. 지금까지 돌이킬 수 없는 백성에게 말을 향했지만, 이제 남은 자들에게로 돌아선다. 항상 하나님께서 결코 소홀히 하지 않은 소수의 신실한 자들이 있었기 때문이다. 그들을 위해 선지자들을 보내셨다. 선지자들이 일반적인 것을 말한 후, 신실한 자들에게로 내려와 마치 따로, 은밀하게 위로하는 것처럼 말하는 것은 이러한 이유에서다.

그리고 그는 "이제 그가 자신의 영을 바꿀 것이다"라고 말한다. 그는 신실한 자들에게 희망을 품으라고 권한다. 갈대아인들이 자신들의 모든 분노를 쏟아낸 후, 주님께서 그들의 오만을 벌하실 것이기 때문이다. 성경은 우리에게 항상 하나님께서 교만한 자를 굴복시키신다는 것을 제시한다. 그러므로 선지자가 여기서 말하는 것은 신실한 자들이 적들의 폭력에 끝이 있기를 바랄 수 있는 강력한 이유다.

그는 "이제 그가 자신의 영을 바꿀 것이다"라고 말한다—갈대아인들에게 전에 겸손이 있었다는 것이 아니라, 성공이 그들을 도취시켜 모든 이성을 빼앗을 것이라는 것이다. 번영에 의해 미혹된 그들은 자신들이 신들 이하가 아니라고 여길 것이다. 선지자는 여기서 바벨론 왕과 그 모든 백성에 대해 말한다.

그런 다음 "그는 지나쳐 갈 것이다"라고 덧붙인다. 선지자는 주님께서 갈대아인들이 멀리 광범위하게 지배하도록 허용하실 때, 하나님의 심판을 위한 길이 준비되고 있었음을 표현하려 했다. 왜냐하면 그들이 건방지게 되면, 하나님의 심판을 위한 길이 이미 열린 것이기 때문이다. 그는 이어서 "범죄할 것이다"라고 덧붙인다. "이것이 그의 신의 능력이다"—선지자는 이 설명을 덧붙여, 바벨론 왕의 죄가 어떤 성격의 것인지 유대인들에게 알린다. 그는 신성모독으로 바벨론 왕을 고발한다. 왜냐하면 그가 자신의 우상의 친절함을 통해 유대를 정복했다고 생각하여, 참 하나님의 능력과 영광을 아무것도 아닌 것으로 만들 것이기 때문이다.

원주석

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The Prophet now exulting, according to what all the faithful feel, shows the effect of what he has just mentioned; for as ungodly men wantonly rise up against God, and, while Satan renders them insane, throw out swelling words of vanity, as though they could by speaking confound earth and heaven; so also the faithful derive a holy confidence from God’s word, and set themselves against them, and overcome their ferocity by the magnanimity and firmness of their own minds, so that they can intrepidly boast that they are happy and blessed even in the greatest miseries. This then is what the prophet means when he adds— Art not thou our God? The question is much more emphatical than if he had simply declared that the true God was worshipped in Judea, and would therefore be the protector of that nation; for when the Prophet puts a question, he means, according to what is commonly understood in Hebrew, that the thing admits of no doubt. “What! art not thou our God?” We hence see that there is a contrast between the wicked and impious boastings in which the profane indulge, and the holy confidence which the faithful have, who exult in their God. But that the discourse is addressed to God rather than to the ungodly is not done without reason, for it would have been useless to contend with the wicked. This is indeed sometimes necessary, for when the reprobate openly reproach God we cannot restrain ourselves; nor is it right that we refrain from testifying that we regard all their slanders as of no account; but we cannot so courageously oppose their audacity as when we have the matter first settled between us and God, and be able to say with the Prophets—“Thou art our God.” Whosoever then would boldly contend with the ungodly must first have to do with God, and confirm and ratify as it were that compact which God has proposed to us, even that we are his people, and that he in his turn will be always our God. As then God thus covenants with us, our faith must be really made firm, and then let us go forth and contend against all the ungodly. This is the order which the Prophet observes here, and what is to be observed by us—Art not thou our God? He also adds— long since , מקדם , mekodam , by which word the Prophet invites the attention of the faithful to the covenant which God had made, not yesterday nor the day before that, with his people, but many ages before, even 400 years before he redeemed their fathers from Egypt. Since then the favor of God to the Jews had been confirmed for so long a time, it is not without reason that the Prophet says here— Thou art our God from the beginning ; that is, “the religion which we embrace has been delivered to us by thy hands, and we know that thou art its author; for our faith recumbs not on the opinion of men, but is sustained by thy word. Since, then, we have found so often and in so many ways, and for so many years, that thou art our God, there is now no room for doubt.” (17) He then subjoins— we shall not die . What the Jews say of this place, that it had been corrected by the scribes, seems not to me probable; for the reason they give is very frivolous. They suppose that it was written lo tamut, Thou diest not, and that the letter nun had been introduced, “we shall not die,” because the expression offended those scribes, as though the Prophet compared God to men, and ascribed to him a precarious immortality; but they would have been very foolish critics. I therefore think that the word was written by the Prophet as we now read it, Thou art our God, we shall not die. Some explain this as a prayer—“let us not die;” and the future is often taken in this sense in Hebrew; but this exposition is not suitable to the present passage; for the Prophet, as I have already said, rises up here as a conqueror, and disperses as mists all those foolish boastings of which he had been speaking, as though he said—“we shall not die, for we are under the protection of God.” I have already explained why he turns his discourse to God: but this is yet the conclusion of the argument,—that as God had adopted that people, and received them into favor, and testified that he would be their defender, the Prophet confidently draws this inference,—that this people cannot perish, for they are preserved by God. No power of the world, nor any of its defences, can indeed afford us this security; for whatever forces may all mortals bring either to protect or help us, they shall all perish together with us. Hence, the protection of God alone is that which can deliver us from the danger of death. We now perceive why the Prophet joins together these two things, “Thou art our God,” and “We shall not die;” nor can indeed the one be separated from the other; for when we are under the protection of God, we must necessarily continue safe and safe for ever; not that we shall be free from evils, but that the Lord will deliver us from thousand deaths, and ever preserve our life in safety. When only he affords us a taste of eternal salvation, some spark of life will ever continue in our hearts, until he shows to us, when at length redeemed, as I have already said, from thousand deaths, the perfection of that blessed life, which is now promised to us, but as yet is looked for, and therefore hid under the custody of hope. (17) Most commentators agree with our version in connecting “from the beginning,” or “from eternity,” with Jehovah, and not as Calvin seems to do, with “God.” His view is evidently the most consonant with the design of the passage, and countenanced by the Septuagint, for Jehovah is rendered κυριε, in the vocative case. To assert the eternity of God seems not to be necessary here; but to say that he had been from old times the God of Israel is what is suitable to the context. The Prophet in saying “my God,” identifies himself with the people; for he says afterwards, “we shall not die.” Viewed in this light the former part of the verse may be thus rendered,— Art not thou from of old, O Jehova

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선지자는 이제 모든 신실한 자들이 느끼는 감정에 따라 기뻐하며, 자신이 방금 언급한 것의 결과를 보여준다. 경건하지 않은 자들이 하나님께 오만하게 대항하고 교만한 허풍을 치는 동안, 신실한 자들은 하나님의 말씀에서 거룩한 확신을 끌어내어 그들에게 대항한다. 선지자가 "당신은 우리의 하나님이 아니십니까?"라고 말할 때, 그는 유대에서 참 하나님이 예배받으며 그러므로 그 민족의 보호자가 되실 것이라고 단순히 선언하는 것보다 더 힘 있는 표현을 사용한다.

"거룩하신 분이여"—이 호칭으로 선지자는 하나님의 독특한 성품을 나타낸다. 주님께서 갈대아인들의 자만을 허용하시겠지만, 그 자만에서 자신의 백성을 멸하지 않으신다는 것이다.

"오래전부터"—선지자는 하나님께서 조상들과 맺으신 언약, 즉 이집트에서 구속하신 400여 년 전의 언약에 주의를 기울이도록 한다. "우리는 죽지 않을 것이다"—이것은 기도라기보다 확신의 표현이다. 선지자는 여기서 정복자처럼 일어나 자신이 말해 온 어리석은 자랑들을 안개처럼 흩어버린다. "우리는 죽지 않을 것이다, 우리가 하나님의 보호 아래 있기 때문이다." 세상의 어떤 힘도, 어떤 방어도 이런 안전을 우리에게 줄 수 없다. 따라서 오직 하나님의 보호만이 우리를 죽음의 위험에서 건져낸다.

원주석

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The Prophet here expostulates with God, not as at the beginning of the chapter; for he does not here, with a holy and calm mind, undertake the defense of God’s glory, but complains of injuries, as men do when oppressed, who go to the judge and implore his protection. This complaint, then, is to be distinguished from the former one; for at the beginning of the chapter the Prophet did not plead his own cause or that of the people; but zeal for God’s glory roused him, so that he in a manner asked God to take vengeance on so great an obstinacy in wickedness; but he now comes down and expresses the feelings of men; for he speaks of the thoughts and sorrows of those who had suffered injuries under the tyranny of their enemies. And he says, O God, thou art pure in eyes, thou lookest not on evil . Some render the verb טהור , theur in the imperative mood, clear the eyes ; but they are mistaken; for the verse contains two parts, the one contrary to the other. The Prophet reasons from the nature of God, and then he states what is of an opposite character. Thou, God, he says, art pure in eyes ; hence thou canst not look on evil; it is not consistent with thy nature to pass by the vices of men, for every iniquity is hateful to thee. Thus the Prophet sets before himself the nature of God. Then he adds, that experience is opposed to this; for the wicked, he says, exult; and while they miserably oppress the innocent, no one affords any help. How is this, except that God sleeps in heaven, and neglects the affairs of men? We now then understand the Prophet’s meaning in this verse. (20) By saying that God is pure in eyes , he assumes what ought to be deemed certain and indubitable by all men of piety. But as God’s justice does not always appear, the Prophet has a struggle; and he shows that he in a manner vacillated, for he did not see in the state of things before him what yet his piety dictated to him, that is, that God was just and upright. It is indeed true, that the second part of the verse borders on blasphemy: for though the Prophet ever thought honourably and reverently of God, yet he murmurs here, and indirectly charges God with too much tardiness, as he connived at things, while he saw the just shamefully oppressed by the wicked. But we must notice the order which the Prophet keeps. For by saying that God is pure in eyes, he no doubt restrains himself. As there was danger lest this temptation should carry him too far, he meets it in time, and includes himself, in a manner, within this boundary—that we ought to retain a full conviction of God’s justice. The same order is observed by Jeremiah when he says, ‘I know, Lord, that thou art just, but how is it that the ungodly do thus pervert all equity? and thou either takest no notice, or dost not apply any remedy. I would therefore freely contend with thee.’ The Prophet does not immediately break out into such an expression as this, “O Lord, I will contend with thee in judgement:” but before he mentions his complaint, knowing that his feelings were strongly excited, he makes a kind of preface, and in a manner restrains himself, that he might check that extreme ardor which might have otherwise carried him beyond due bounds; “Thou art just, O Lord,” he says. In a similar manner does our prophet speak here, Thou art pure in eyes, so as not to behold evil; and thou canst not look on trouble Since, he says, thou canst not look on trouble , we find that he confirms himself in that truth—that the justice of God cannot be separated from his very nature: and by saying, לא תוכל , la tucal , “thou canst not,” it is the same as though he had said, “Thou, O Lord, art just, because thou art God; and God, because thou art just.” For these two things cannot be separated, as both the eternity, and the very being of God, cannot stand without his justice. We hence see how strenuously the Prophet struggled against his own impetuosity, so that he might not too much indulge himself in the complaint, which immediately follows. For he then asks, according to the common judgement of the flesh, Why dost thou look on, when the ungodly devours one more just than himself? The Prophet here does not divest God of his power, but speaks in doubt, and contends not so much with God as with himself. A profane man would have said, “There is no God, there is no providence,” or, “He cares not for the world, he takes his pleasure in heaven.” But the Prophet says, “Thou seest, Lord.” Hence he ascribes to God what peculiarly belongs to him—that he does not neglect the world which he has created. At the same time he here inclines two ways, and alternates; Why does thou look on, when the ungodly devours one more just than himself? He says not that the world revolves by chance, nor that God takes his delight and ease in heaven, as the Epicureans hold; but he confesses that the world is seen by God, and that he exercises care over the affairs of men: notwithstanding, as he could not see his way clear in a state of things so confused, he argues the point rather with himself than with God. We now see the import of this sentence. The Prophet, however, proceeds— (20) Adjectives and participles in Hebrew commonly take a plural form, but not always, as evidently in the present case; for the word for “pure,” though singular, will admit of a better construction with “eyes” than in any other way; and so Grotius renders the clause, “Purer are thine eyes,” etc.; which is better than our version, followed by Newcome and Henderson . The whole passage will thus read better:— Purer are thine eyes than to behold evil, And to look on wickedness thou art not able: Why then lookest thou on the perfidious, And art still when the wicked swallows up One more righteous than himself? And makest man to be like the fish of the sea, Like the reptile which has no ruler? “Evil” means here wrong, injustice; the corresponding clause is “the wicked” swallowing up or oppressing his better. The Jews were bad, but better than the

Pericope (part_of)

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선지자는 장 초반과 달리 여기서 하나님께 항의한다. 처음에는 거룩하고 평온한 마음으로 하나님의 영광을 위한 변론을 했다면, 이제는 억압받는 사람들이 재판관에게 가서 보호를 간청하듯이 불의에 대해 호소한다.

"주님이여, 당신은 눈이 정결하시어 악을 보지 못하시며"—일부는 '정결한'을 명령형으로 읽지만 그것은 오해다. 이 절에는 서로 대조되는 두 부분이 있다. 선지자는 하나님의 성품으로부터 추론하고, 그 다음 반대되는 것을 진술한다. "하나님이여, 당신은 눈이 정결하십니다." 따라서 당신은 악을 바라볼 수 없다. 모든 죄악은 당신께 혐오스럽기 때문이다. 선지자는 하나님의 성품을 자신 앞에 세운다. 그런 다음 경험이 이와 반대됨을 덧붙인다. "악인들이 득의양양하고, 죄 없는 자들을 비참하게 억압하는데 아무도 도움을 주지 않는다."

이 말이 신성모독에 가깝다는 것은 사실이다. 그러나 우리는 선지자가 지키는 순서를 주목해야 한다. "당신은 눈이 정결하십니다"라고 말함으로써 그는 의심할 여지 없이 자신을 억제한다. 이 유혹이 자신을 너무 멀리 이끌어 가는 위험이 있으므로, 그는 제때에 대처하여 자신을 이 경계 안에 포함시킨다—우리는 하나님의 정의에 대한 충만한 확신을 지켜야 한다고.

원주석

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He goes on, as it has been said, in his complaint; and by a comparison he shows that the judgement would be such as though God turned away from men, so as not to check the violence of the wicked, nor oppose his hand to their wantonness, in order to restrain them. Since, then, every one would oppress another as he exceeded him in power, and would with increased insolence rise up against the miserable and the poor, the Prophet compares man to the fish of the sea,—“What can this mean?” he says. “For men have been created after God’s image: why then does not some justice appear among them? When one devours another, and even one man oppresses almost the whole world, what can be the meaning of this? God seems to sport with human affairs. For if he regards men as his children, why does he not defend them by his power? But we see one man (for he speaks of the Assyrian king) so enraged and so cruel, as though the rest of the world were like fish or reptiles.” Thou makes men , he says, like reptiles or fishes ; and then he adds, He draws up the whole by his hook, he collects them into his drag, he gathers them into his net, he exults (21) We now see what the Prophet means—that God would, as it were, close his eyes, while the Assyrians wantonly laid waste the whole world: and when this tyranny should reach the holy land, what else could the faithful think but that they were forsaken by God? And there is nothing, as I have already said, more monstrous, than that iniquitous tyranny should thus prevail among men; for they have all, from the least to the greatest, been created after God’s image. God then ought to exercise peculiar care in preserving mankind; his paternal love and solicitude ought in this respect to appear evident: but when men are thus destroyed with impunity, and one oppresses almost all the rest, there seems indeed to be no divine providence. For how will it be that he will care for either birds, or oxen, or asses, or trees, or plants, when he will thus forsake men, and bring no aid in so confused a state? We now understand the drift of what the Prophet says. But yet he does not, as I have already said, take away from God his power, nor does he here rail against fortune, as many cavillers do. Thou makest men, he says: he ascribes to God what cannot be taken from him,—that he governs the world. But as to God’s justice, he hesitates, and appeals to God. Though the Prophet seems here to rush headlong like insane men; yet if we consider all things, we shall see that he strenuously contended with his temptations, and even in these words some sparks at least of faith will shine forth, which are sufficient to show to us the great firmness of the Prophet. For this especially is worthy of being noticed,—that the Prophet turns himself to God. The Epicureans, when they glamour against God, for the most part, seek the ear of the multitude; and so they speak evil of God and withdraw themselves at a distance from him; for they do not think that he exercises any care over the world. But the Prophet continually addresses God. He knew then that God was the governor of all things. He also desires to be extricated from thoughts so thorny and perplexing; and from whom does he seek relief? From God himself. When the profane wantonly deride God, they indulge themselves, and seek nothing else but to become hardened in their own impious conjectures: but the Prophet comes to God himself, “How does this happen, O Lord?” As though he had said, “Thou sees how I am distracted, and also held fast bound—distracted by many absurd thoughts, so that I am almost confounded, and held fast bound by great perplexities, from which I cannot extricate myself. Do thou, O Lord, unfold to me these knots, and concentrate my scattered thoughts, that I may understand what is true, and what I am to believe; and especially remove from me this doubt, lest it should shake my faith; O Lord, grant that I may at length know and fully understand how thou art just, and overrules, consistently with perfect equity, those things which seem to be so confused.” It also happens sometimes that the ungodly, as it were, openly revile God, a satanic rage having taken possession on them. But the case was far different with the Prophet; for finding himself overwhelmed and his mind not able to sustain him under so heavy trials, he sought relief, and as we have said, applied to God himself. By saying, He therefore rejoices and exults , he increases the indignity; for though the Lord may for a time permit the wicked to oppress the innocent, yet when he finds them glorying in their vices and triumphing, so great a wantonness ought the more to kindle his vengeance. That the Lord then should still withhold himself, seems indeed very strange. But the Prophet proceeds— (21) The construction of this verse can only be understood by a reference to the preceeding verse; where two things are mentioned, the fish of the sea and the reptile: as it is customary with the Prophets, the first clause was rasied up by a hook, and the fish were enclosed in a net, or collected by a drag. The reptile, [ רמש ], is in the singular number, and used in a collective sense, and [ כלה ], every one, at the beginning of this verse, is in the same number. This entirely removes the difficulty which critics have felt, and made them to propose emendations. The verse then would read thus:— Every one (i.e. every reptile) by a hook he raises up He draws them out (i.e. the fish) by his net, And collects them by his drag; He therefore rejoices, and exults. To “gather then into the net” can hardly be sense; nor is “ in the net” much better. The drawing out and the collecting were evidently by the net and the drag; the preposition, [ ב ], has very commonly this meaning, as ἐν in Greek. The representation here is, that every means would be employed: men being compared to fishes, some are set forth as creeping along the bottom, and others as swimming at large at all depths; and then the fisherman

Pericope (part_of)

절 (explains)

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선지자는 계속해서 탄식을 이어간다. 비유를 통해 그 심판이 마치 하나님께서 악인들의 횡포를 막지 않으시는 것처럼 될 것임을 보여준다. 모든 이가 힘에서 자신을 능가하는 다른 사람을 억압하게 되므로, 선지자는 사람을 바다의 물고기에 비유한다—"이것이 무슨 뜻인가? 사람들은 하나님의 형상대로 창조되었는데, 왜 그들 사이에 어떤 정의도 나타나지 않는가? 한 사람이 다른 사람을 삼키고, 한 사람이 거의 온 세상을 억압할 때, 이것이 무슨 의미인가?"

"당신이 사람들을 물고기처럼 만드신다"—그러면 그는 낚시로 모두를 끌어올리고, 그물로 모으고, 투망으로 거두어, 기뻐한다. 이 문구들은 선지자가 갈대아인들이 마치 어부처럼 모든 민족을 손쉽게 정복할 것임을 표현한 것이다.

원주석

16절 카드 ↗

The Prophet confirms the closing sentence of the last verse; for he explains what that joy was of which he had spoken, even the joy by which the wicked, as it were, designedly provoke God against themselves. It is indeed an abominable thing when the ungodly take delight in their vices; but it is still more atrocious when they deride God himself. Such, then, is the account now added by the Prophet, as though he had said, “Not only do the ungodly felicitate themselves while thou sparest them, or for a time bearest with them; but they now rise up against thee and deride all thy majesty, and openly blaspheme against heaven itself; for they sacrifice to their own net, and offer incense to their drag.” By this metaphor the Prophet intimates, that the wicked do not only become hardened when they succeed in their vices, but that they also ascribe to themselves the praise of justice; for they consider that to be rightly done which has been attended with success. They thus dethrone God, and put themselves in his place. We now then see the Prophet’s meaning. But this passage discovers to us the secret impiety of all those who do not serve God sincerely and with an honest mind. There is indeed imprinted on the hearts of men a certain conviction respecting the existence of a God; for none are so barbarous as not to have some sense of religion: and thus all are rendered inexcusable, as they carry in their hearts a law which is sufficient to make them a thousand times guilty. But at the same time the ungodly, and those who are not illuminated by faith, bury this knowledge, for they are enveloped in themselves: and when some recollection of God creeps in, they are at first impressed, and ascribe some honor to him; but this is evanescent, for they soon suppress it as much as they can; yea they even strive to extinguish (though they cannot) this knowledge and whatever light they have from heaven. This is what the Prophet now graphically sets forth in the person of the Assyrian king. He had before said, “This power is that of his God.” He had complained that the Assyrians would give to their idols what was peculiar to God alone, and thus deprive him of his right: but he says now, that they would sacrifice to their own drag, and offer incense to their net . This is a very different thing: for how could they sacrifice to their idols, if they ascribed to their drag whatever victories they had gained? Now, by the words drag and net, the Prophet means their efforts, strength, forces, power, counsels, and policies as they call them, and whatever else there be which profane men arrogate to themselves. But what is it to sacrifice to their own net? The Assyrian did this, because he thought that he surpassed all others in craftiness, because he thought himself so courageous as not to hesitate to make war with all nations, regarding himself well prepared with forces and justified in his proceedings; and because he became successful and omitted nothing calculated to ensure victory. Thus the Assyrian, as I have said, regarded as nothing his idols; for he put himself in the place of all the gods. But if it be asked whence came his success, we must answer, that the Assyrian ought to have ascribed it all to the one true God: but he thought that he prospered through his own valour. If we refer to counsel, it is certain that God is he who governs the counsels and minds of men; but the Assyrian thought that he gained everything by his own skill. If, again, we speak of strength, whence was it? and of courage, whence was it, but from God? but the Assyrian appropriated all these things to himself. What regard, then, had he for God? We see how he now takes away all honor even from his own idols, and attributes everything to himself. But this sin, as I have already said, belongs to all the ungodly; for where God’s Spirit does not reign, there is no humility, and men ever swell with inward pride, until God thoroughly cleanse them. It is then necessary that God should empty us by his special grace, that we may not be filled with this satanic pride, which is innate, and which cannot by any means be shaken off by us, until the Lord regenerates us by his Spirit. And this may be seen especially in all the kings of this world. They indeed confess that kings rule through God’s grace; and then when they gain any victory, supplications are made, vows are paid. But were any one to say to those conquerors, “God had mercy on you,” the answer would be, “What! was then my preparation nothing? did I not provide many things beforehand? did I not attain the friendship of many? did I not form confederacies? did I not foresee such and such disadvantages? did I not opportunely provide a remedy?” In a word, they sacrifice apparently to God, but afterwards they have a regard mainly to their drag and their net, and make nothing of God. Well would it be were these things not so evident. But since the Spirit of God sets before us a lively image of the fact, let us learn what true humility is, and that we then only have this, when we think that we are nothing, and can do nothing, and that it is God alone who not only supports and continues us in life, but also governs us by his Spirit, and that it is he who sustains our hearts, gives courage, and then blesses us, so as to render prosperous what we may undertake. Let us hence learn that God cannot be really glorified, except when men wholly empty themselves. He then adds, because in ( or by ) them is his fat portion and his rich meat . Though some render בראה , berae , choice meat, and others, fat meat, I yet prefer the meaning of rich. (22) His meat then will be rich. The Prophet intimates here that men are so blinded by prosperity that they sacrifice to themselves, and hence the more deserving of reproof is their ingratitude; for the more liberally God deals with us the more reason, no doubt, there is why we ought to glorify him. But when men, well supplied and fully satisfied, thus swell with pride and s

Pericope (part_of)

절 (explains)

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선지자는 앞절 마지막 문장을 확증한다. 악인들이 기뻐한 것이 어떤 기쁨이었는지를 설명한다—의도적으로 하나님을 도발하는 기쁨 말이다. 악인이 자신의 악함을 즐거워하는 것은 실로 가증스러운 일이지만, 하나님 자신을 비웃는 것은 더욱 흉악하다.

"그들이 자기 그물에 제사를 드리고, 자기 투망에 분향한다." 이 은유로 선지자는 악인들이 단순히 자신들의 죄악으로 인해 성공할 때 완악해질 뿐 아니라, 정의의 찬사를 자신들에게 돌린다는 것을 시사한다. 따라서 그들은 하나님을 왕좌에서 끌어내리고 자신들이 그 자리에 앉는다.

이 본문은 하나님을 진심으로, 정직한 마음으로 섬기지 않는 모든 자들의 은밀한 불경건을 드러낸다. 사람들의 마음에는 신의 존재에 관한 확신이 새겨져 있다. 어떤 야만적인 사람도 종교에 대한 어느 정도의 의식을 갖지 않는 자는 없다. 그러나 경건하지 않은 자들과 믿음으로 밝아지지 않은 자들은 이 지식을 스스로에게 파묻어 버린다. 이것이 선지자가 앗수르 왕의 인물을 통해 생생하게 그려내는 것이다.

따라서 사람들이 하나님을 실제로 영화롭게 하는 것은, 스스로를 완전히 비울 때뿐이다. 그는 이어서 "그의 살진 음식과 기름진 먹이가 그것들로 인한 것이기 때문이다"라고 덧붙인다. 선지자는 번영이 사람들을 이처럼 눈멀게 하여 그들이 자기 자신들에게 제사를 드리게 된다는 것을 시사한다. 하나님께서 우리를 더 후히 대우하실수록, 당연히 우리가 그분을 영화롭게 해야 할 이유는 더 크다. 그러나 사람들이 잘 공급받고 충만히 만족하면서 이렇게 교만으로 부풀어 오를 때, 이 배은망덕함은 더욱 책망받아 마땅하다.

원주석

17절 카드 ↗

This is an affirmative question, “Shall they therefore;” which, however, requires a negative answer. Then all interpreters are mistaken; for they think that the Prophet here complains, that he presently extends his net after having made a capture, but he rather means, “Is he ever to extend his net?” that is, “How long, O Lord, wilt thou permit the Assyrians to proceed to new plunders, so as to be like the hunter, who after having taken a boar or a stag, is more eager, and immediately renews his hunting; or like the fisherman, who having filled his little ship, with more avidity pursues his vocation? Wilt thou, Lord, he says, suffer the Assyrians to become more assiduous in their work of destruction?” And he shows how unworthy they were of God’s forbearance, for they slew the nations. “I speak not here,” he says, “either of fish or of any other animal, nor do I speak of this or that man, but I speak of many nations. As these slaughters are thus carried on through the whole world, how long, Lord, shall they be unpunished? for they will never cease.” We now see the purport of the Prophet’s complaint; but we shall find in the next lecture how he recovers himself. return to ' Top of Page ' Nahum Nah 3 Habakkuk Hab Habakkuk Hab 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Habakkuk 1". 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bible-text/hab-1-17

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이것은 "그들이 그러므로"로 시작하는 긍정적 질문으로, 부정적 대답을 필요로 한다. 그러므로 모든 해석자들이 틀렸다. 그들은 선지자가 여기서 포획 후 즉시 그물을 다시 펼치는 것에 대해 탄식한다고 생각한다. 그러나 선지자는 오히려 이렇게 뜻한다—"주님, 앗수르인들이 새로운 약탈로 나아가도록 얼마나 오래 허용하시겠습니까? 사냥꾼이 멧돼지나 사슴을 잡은 후 더 열심히 즉시 사냥을 재개하듯이, 또는 어부가 배를 가득 채운 후 더 탐욕스럽게 자신의 일을 계속하듯이, 주님, 앗수르인들이 파멸의 일에 더욱 열성을 부리도록 허용하시겠습니까?"

그리고 그는 그들이 나라들을 어떻게 살해했는지를 보임으로써 그들이 하나님의 관용을 받을 자격이 없음을 보여준다. "나는 여기서 물고기나 다른 동물, 또는 이 사람 저 사람에 대해 말하는 것이 아니라, 많은 나라들에 대해 말한다. 이 학살이 온 세상을 통해 이렇게 자행되고 있으니, 주님, 얼마나 오래 그들이 처벌받지 않겠습니까? 그들은 결코 멈추지 않을 것이기 때문입니다." 다음 강의에서 우리는 선지자가 어떻게 회복되는지를 볼 것이다.

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