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There is no doubt but that the Prophet dictated this form of prayer for his people, before they were led into exile, that they might always exercise themselves in the study of religion. We indeed know that God cannot be rightly and from the heart worshipped but in faith. Hence, in order to confine the dispersed Israelites within due limits, so that they might not fall away from true religion, the Prophet here sets before them the materials of faith, and stimulates them to prayer: and we know, that our faith cannot be supported in a better way than by the exercise of prayer. Let us then bear in mind, that the way of fostering true religion, prescribed here to the miserable Israelites while dispersed in their exile, was to look up to God daily, that they might strengthen their faith; for they could not have otherwise continued in their obedience to God. They would, indeed, have wholly fallen away into the superstitions of the Gentiles, had not the memory of the covenant, which the Lord had made with them, remained firm in their hearts: and we shall presently see that the Prophet lays much stress upon this circumstance. He calls it his own prayer, (48) not because he used it himself privately, or composed it for himself, but that the prayer might have some authority among the people; for they knew that a form of prayer dictated for them by the mouth of a Prophet, was the same as though the Spirit itself was to show them how they were to pray to God. The name, then, of Habakkuk is added to it, not because he used it himself, but that the people might be more encouraged to pray, when they knew that the Holy Spirit, through the Prophet, had become their guide and teacher. There is some difficulty connected with the word שגינות , sheginut . The verb שגג , shegag , or שגה , shege , means, to act inconsiderately; and from שגה , shege , is derived שגיון , shegiun . Many render it, ignorance; some, delight. Some think it to be the beginning of a song; others suppose it to be a common melody; and others, a musical instrument. Thus interpreters differ. In the seventh Psalm David, no doubt, calls either a song or some musical instrument by the word שגיון , shegiun . Yet some think that David bears testimony there to his own innocency; and that, as he was not conscious of having done wrong, his own innocency is alone signified by the title: but this is a strained view. The word is taken in this place, almost by common consent, for ignorances: and we know that the Hebrews denominate by ignorances all errors or falls which are not grievous, and such things as happen through inadvertence; and by this word they do not extenuate their faults, but acknowledge themselves to be inconsiderate when they offend. Then שגיון , shegiun , is no excusable ignorance, which men lay hold on as a pretext; but an error of folly and presumptions, when men are not sufficiently attentive to the word of God. But perhaps the word שגינות , sheginut , being here in the plural number, ought to be taken for musical instruments. Yet as I would not willingly depart from a received opinion, and as there is no necessity in this case to constrain us to depart from it, let us follow what had been already said,—that the Prophet dictates here for his people a form of prayer for ignorances, that is, that they could not otherwise hope for God’s forgiveness than by seeking his favor. (49) And how can we be reconciled to God, except by his not imputing to us our sins? But the Prophet, by asking for the pardons of ignorances, does not omit more grievous sins; but intimates that though their conscience does not reprove men, they are yet not on that account innocent and without guilt; for they often inconsiderately fall, and their faults are not to be excused for inadvertence. It is, then, the same thing as though the Prophet reminded his own people, that there was no remedy for them in adversity but by fleeing to God, and fleeing as suppliants, in order to solicit his forgiveness; and that they were not only to acknowledge their more grievous sins, but also to confess that they were in many respects guilty; for they might have fallen through error a thousand times, as we are inconsiderate almost through the whole course of our life. We now, then, perceive what this word means, and why the Prophet spoke rather of ignorances than of other sins. But I shall not proceed farther now, as there is some other business. (48) The more correct rendering here would be, “A Prayer (or rather, An Intercession) by Habakkuk the Prophet;” that is, It was a prayer composed by him. The preposition [ ל ] before Habakkuk, as often before David in the Psalms, would be better rendered in this way, than by “of;” for the meaning is, not that it was his prayer, that is, one offered up by him, but that it was composed by him. “A Psalm of David,” ought to be, “A Psalm by David.”— Ed. (49) This explanation, adopted by Calvin , is derived originally from Aquila and Symmachus , who rendered the phrase , ἐπι ἀγοηματων, —respecting oversights or errors: and they have been followed by Jerome , Vulgate , etc. The prior version of the Septuagint is , μετ ᾿ ὠδδης, —with an ode that this prayer is composed in metre, is evident from the word, “Selah,” and from the conclusion of the chapter. The most probable meaning of the word is what Drusius has suggested, and adopted by Grotius , Marckius , and Henderson, and that is, that it refers to a peculiar metre, a kind of composition, which from its irregularity is called erratica cantio , an erratic verse. “The prayer of Habakkuk,” says Drusius , “was to be sung according to the odes which they called Sigionoth . ” To the same purpose is what Grotius says, that is, it is “a song according to the notes of an ancient ode which began with this word.” It is derived from [ שגה ], to go astray, to wander, that is, in this instance, from the regular metre of an ode. It is an erratic ode, that is, one containing varieties. It may be thus paraphras
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선지자가 백성이 포로로 끌려가기 전에 이 기도 형식을 그들을 위해 작성하여, 그들이 항상 종교에 대한 연구로 훈련할 수 있게 했다는 것은 의심할 여지가 없다. 우리는 하나님이 믿음 안에서가 아니면 바르게 그리고 마음으로부터 예배받을 수 없다는 것을 안다. 따라서 흩어진 이스라엘인들을 합당한 한계 안에 가두어 참된 종교로부터 이탈하지 않도록 하기 위해, 선지자는 여기서 믿음의 재료들을 그들 앞에 두고 기도로 그들을 격려한다.
선지자는 이것을 자신의 기도라 부른다. 백성에게 권위가 있도록 하기 위해서다. 그들은 선지자의 입을 통해 그들을 위해 받아 적힌 기도 형식이 성령 자신이 어떻게 하나님께 기도해야 하는지 가르쳐주는 것과 같다는 것을 알았다.
'시기요놋(sheginut)'이라는 단어에는 어느 정도의 어려움이 있다. 히브리어 동사 '샤가(shagah)'는 경솔하게 행동한다는 뜻이다. 많은 이들이 그것을 무지로, 또는 기쁨으로, 또는 찬송의 시작으로, 또는 일반적인 선율로, 또는 악기로 번역한다. 이처럼 해석자들이 다양하다. 그러나 이 단어는 여기서 거의 만장일치로 '경솔한 잘못들'을 뜻하는 것으로 받아들여진다. 선지자는 자기 백성을 위해 경솔한 잘못들을 위한 기도 형식을 작성한다. 이는 그들이 하나님의 용서를 달리 기대할 수 없으므로 그분의 호의를 구해야 한다는 것이다.
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The Prophet says here, in the name of the whole people, that he was terrified by the voice of God, for so I understand the word, though in many places it means report, as some also explain it in this place. But as the preaching of the Gospel is called in Isaiah 53:1 , שמעה , shemoe , report, it seems to me more suitable to the present passage to render it the voice of God; for the general sentiment, that the faithful were terrified at the report of God, would be frigid. It ought rather to be applied to the Prophecies which have been already explained: and doubtless Habakkuk did not intend here to speak only in general of God’s power; but, as we have seen in the last lecture, he humbly confesses the sins of the people, and then prays for forgiveness. It is then not to be doubted but that he says here, that he was terrified by the voice of God, that is, when he heard him threatening punishment so grievous. He then adds, Revive thy work in the middle of the years, and make it known . At last, by way of anticipation, he subjoins, that God would remember his mercy , though justly offended by the sins of the people. But by saying, that he feared the voice of God, he makes a confession, or gives an evidence of repentance; for we cannot from the heart seek pardon, unless we be first made humble. When a sinner is not displeased with himself, and confesses not his guilt, he is not deserving of mercy. We then see why the Prophet speaks here of fear; and that is, that he might thus obtain for himself and for others the favor of God; for as soon as a sinner willingly condemns himself, and does not do this formally, but seriously from the heart, he is already reconciled to God; for God bids us in this way to anticipate his judgement. This is one thing. But if it be asked, for what purpose the Prophet heard God’s voice; the obvious answer is,—that as it is not the private prayer of one person, but of the whole Church, he prescribes here to the faithful the way by which they were to obtain favor from God, and turn him to mercy; and that is, by dreading his threatening and by acknowledging that whatever God threatened by his Prophets was near at hand. Then follows the second clause, Jehovah! in the middle of the years revive thy work . By the work of God he means the condition of his people or of the Church. For though God is the creator of heaven and earth, he would yet have his own Church to be acknowledged to be, as it were, his peculiar workmanship, and a special monument of his power, wisdom, justice, and goodness. Hence, by way of eminence, he calls here the condition of the elect people the work of God; for the seed of Abraham was not only a part of the human race, but was the holy and peculiar possession of God. Since, then, the Israelites were set apart by the Lord, they are rightly called his work; as we read in another place, “The work of thine hands thou wilt not despise,” Psalms 138:8 . And God often says, “This is my planting,” “This is the work of my hands,” when he speaks of his Church. By the middle of the years , he means the middle course, as it were, of the people’s life. For from the time when God chose the race of Abraham to the coming of Christ, was the whole course, as it were, of their life, when we compare the people to a man; for the fullness of their age was at the coming of Christ. If, then, that people had been destroyed, it would have been the same as though death were to snatch away a person in the flower of his age. Hence the Prophet prays God not to take away the life of his people in the middle of their course; for Christ having not come, the people had not attained maturity, nor arrived at manhood. In the middle , then, of the years thy work revive ; that is, “Though we seem destined to death, yet restore us.” Make it known , he says, in the middle of the years; that is, “Show it to be in reality thy work.” (51) We now apprehend the real meaning of the Prophet. After having confessed that the Israelites justly trembled at God’s voice, as they saw themselves deservedly given up to perdition, he then appeals to the mercy of God, and prays God to revive his own work. He brings forward here nothing but the favor of adoption: thus he confesses that there was no reason why God should forgive his people, except that he had been pleased freely to adopt them, and to choose them as his peculiar people; for on this account it is that God is wont to show his favor towards us even to the last. as, then, this people had been once chosen by God, the Prophet records this adoption and prays God to continue and fulfill to the end what he had begun. With regard to the half course of life, the comparison ought to be observed; for we see that the race of Abraham was not chosen for a short time, but until Christ the Redeemer was manifested. Now we have this in common with the ancient people, that God adopts us, that he may at length bring us into the inheritance of eternal life. Until, then, the work of our salvation is completed, we are, as it were, running our course. We may therefore adopt this form of prayer, which is prescribed for us by the Holy Spirit,—that God would not forsake his own work; in the middle of our course. What he now subjoins— in wrath remember mercy , is intended to anticipate an objection; for this thought might have occurred to the faithful—“there is no ground for us to hope pardon from God, whom we have so grievously provoked, nor is there any reason for us to rely any more on the covenant which we have so perfidiously violated.” The Prophet meets this objection, and he flees to the gracious favor of God, however much he perceived that the people would have to suffer the just punishment of their sins, such as they deserved. He then confesses that God was justly angry with his people, and yet that the hope of salvation was not on that account closed up, for the Lord had promised to be propitious. Since God then is not inexorable towards his people—nay, while he cha
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선지자는 여기서 온 백성의 이름으로 말한다—자신이 하나님의 음성에 의해 두려움을 느꼈다고. 그는 이어서 말한다: "주님, 세월 중에 주의 일을 부흥하게 하시고, 세월 중에 알게 하소서." 마지막으로, 예기를 통해 하나님은 백성의 죄로 마땅히 분노하시지만 자신의 자비를 기억하실 것이라고 덧붙인다.
"주의 음성을 들었습니다, 두려웠습니다"—선지자는 여기서 고백하고, 즉 회개의 증거를 드린다. 마음으로부터 용서를 구할 수 없다면 먼저 겸손해져야 한다. 죄인이 자기 자신에게 불만을 품지 않고 자신의 죄책을 고백하지 않으면, 그는 자비를 받을 자격이 없다. 따라서 선지자가 여기서 두려움을 말하는 것은 자신과 다른 이들을 위해 하나님의 호의를 얻기 위함이다.
"주님, 세월 중에 주의 일을 부흥하게 하소서"—하나님의 일로 그는 그분의 백성이나 교회의 상태를 뜻한다. 하나님은 하늘과 땅의 창조자이시지만, 그분의 교회를 마치 그분의 특별한 솜씨이자 그분의 능력, 지혜, 정의, 선하심의 특별한 기념물로 인정받기를 원하신다. '세월의 중간'이라는 말로 그는 백성의 삶의 중간 과정을 뜻한다. 아브라함의 자손을 선택하신 때로부터 그리스도의 오심까지가 마치 한 사람의 전 생애처럼 그들의 삶의 전 과정이었다. 만약 그 백성이 멸망했다면, 마치 죽음이 꽃다운 나이에 사람을 앗아가는 것과 같았을 것이다. "세월 중에 주의 일을 부흥하소서"—"우리가 죽음에 운명 지워진 것 같아도, 우리를 회복시키소서."
"진노 중에도 자비를 기억하소서"—이것은 예기를 위한 것이다. 신실한 자들에게 이런 생각이 떠올랐을 수도 있기 때문이다—"우리가 이처럼 크게 진노를 샀던 하나님으로부터 용서를 바랄 근거가 없고, 우리가 이처럼 배신적으로 위반한 언약에 더 이상 의지할 이유도 없다." 선지자는 이 반론에 대처하며, 백성이 그 죄의 마땅한 벌을 받아야 할 것이 충분히 보이지만, 하나님의 자비로운 호의로 피한다.
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This verse interpreters explain in two ways. Some construe the verb in the future tense in the past time—“God went forth from Teman, and the holy one from mount Paran”; for a verb in the past tense follows. But others consider it to be in the optative mood—“May God come, or go forth, from Teman, and the holy one from mount Paran;” as though the Prophet prayed God to come as the defender of his people from mount Sinai, where the law was promulgated and the covenant ratified, which God had formerly made with Abraham and his posterity. I rather subscribe to their opinion who think that the manifestation of God, by which he had testified that he was the guardian of that people, is repeated by the Prophet. As, then, God had so made known his glory on mount Sinai, that it was evident that that nation was under his protection, so the Prophet, with the view of strengthening himself and others, records what was well known among the whole people—that is, that the law was given on mount Sinai, which was a testimony of singular favor; for God then by a new pledge testified, that the covenant formerly made with Abraham was firm and inviolable. The reason why Habakkuk does not mention mount Sinai, but Teman and Paran, seems to some to be this—because these mountains were nearer the Holy Land, though this view, I fear, will appear too refined; I therefore take this simple view—that instead of mentioning mount Sinai, he paraphrastically designates it by mount Paran and the desert of Teman. Some suppose these to be two mountains; but I know not whether Teman ought to be understood only as a mountain; it seems on the contrary to have been some large tract of country. It was a common thing among the Jews to add this name when they spoke of the south, as many nations were wont to give to winds the names of some neighboring places; so when the Jews wished to designate a wind from Africa, they called it Teman. “It is a Teman wind;” and so when they spoke of the south, they said Teman. However this may be, it is certain that the desert of Teman was nigh to Sinai, and also that mount Paran was connected with that desert. As then they were places towards the south, and nigh to mount Sinai, where the law had been proclaimed, the Prophet records here, in order to strengthen the faith of the whole people, that God had not in vain gone forth once from Teman, and there appeared in his celestial power; for God then openly showed, that he took under his guardianship the children of Abraham, and that the covenant which he had formerly made with him was not vain or of no effect. Since, then, God had testified this in so remarkable and wonderful a manner, the Prophet brings forward here that history which tended especially to confirm the faith of the godly—God went forth once from Teman, and the holy one from mount Paran. For it was not God’s will that the memory of that manifestation should be obliterated; but he had once appeared with glory so magnificent, that the people might feel assured that they would ever be safe, for they were protected by God’s hand, and that full of power, as the fathers had once known by manifest and visible evidences; and hence the Prophet represents God’s going forth from mount Paran as a continued act, as though he rendered himself visible chiefly from that place. Nor is this representation new; for we see, in many other places, a living picture, as it were, set before the eyes of the faithful, in order to strengthen them in their adversity, and to make them assured that they shall be safe through God’s presence. The Lord, indeed, did not daily fulminate from heaven, nor were there such visible indications of his presence as on mount Sinai; but it behaved the people to feel assured that he was the same God who had given to their fathers such clear evidence of his power, and that he is also at this time, and to the end of the world, endued with the same power, though it be not rendered visible. We now then apprehend the design of the Prophet: God then came from Teman, and the holy one from mount Paran . We must also observe, that the minds of the godly were recalled to the spectacle on mount Sinai, when they were drawn away into exile, or when they were in the power of their enemies. They might indeed have then supposed, that they were wholly forsaken. Obliterated then must have been the memory of that history, had not this remedy been introduced. It is, therefore, the same as though the Prophet had said—“Though God now hides his power, and gives no evidence of his favor, yet think not that he formerly appeared in vain to your fathers as one clothed with so great a power, when the law was proclaimed on mount Sinai. It follows— return to ' Top of Page ' <a name="verse-4" class="com-number"
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이 절을 해석자들은 두 가지 방식으로 설명한다. 일부는 동사를 미래 시제로 읽어 과거 시간에—"하나님께서 데만에서 나오시고, 거룩하신 분이 바란 산에서 나오셨다." 다른 이들은 원망법으로 본다—"하나님께서 데만에서, 거룩하신 분이 바란 산에서 나오시기를." 마치 선지자가 하나님을 시내산에서부터, 율법이 반포되고 하나님이 아브라함과 그 후손들과 맺으신 언약이 확인된 곳에서부터, 그분의 백성의 방어자로서 오시도록 기도하는 것처럼.
나는 오히려 선지자가 하나님이 그 백성의 보호자임을 증언하신 하나님의 현현을 반복하고 있다고 생각하는 이들의 견해에 동조한다. 하박국이 시내산을 언급하지 않고 데만과 바란을 언급하는 이유는, 나는 단순히 시내산 대신 바란 산과 데만 광야를 통해 그것을 지칭한다고 본다.
이것이 확실하다—데만 광야는 시내 근처에 있었고, 바란 산도 그 광야와 연결되어 있었다. 따라서 그것들이 남쪽을 향한 곳들이고 율법이 선포된 시내 산 근처였으므로, 선지자는 온 백성의 믿음을 강화하기 위해 하나님이 한때 데만에서 나오셔서 하늘의 권능으로 나타나셨다는 것을 기록한다. 하나님은 그때 아브라함의 자녀들을 자신의 보호 아래 취하셨고, 그분이 전에 그와 맺으신 언약이 헛되지 않음을 공개적으로 보이셨기 때문이다.
이런 배경에서 하박국은 바란 산에서의 하나님의 나아오심을 마치 계속되는 행위처럼 묘사하는데, 이는 하나님이 주로 그 장소에서 자신을 가시적으로 나타내시는 것처럼 표현한다. 이 표현 방식은 새로운 것이 아니다. 많은 다른 곳에서도 신실한 자들이 역경 중에 강해지고 하나님의 현존으로 안전하게 될 것을 확신하도록, 마치 살아있는 그림이 그들 눈앞에 세워지는 것처럼 보여지는 것을 본다.
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commentary-section/cal-hab-3-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
He confirms the declaration which I have explained that God, when he intended his presence to be made known to his people, gave evidences of his wonderful power, capable of awakening the minds of all. He then says, that the brightness was like light. By the word אור , aur , is doubtless meant the light, which diffuses itself through the whole world, and proceeds from the sun. Then he says, that the brightness which appeared on mount Sinai was equal to the light of the sun, capable of filling the whole world. He adds, that horns were to him from the hand . Some render it, splendor; but קרן , coren , properly means a horn, and קרנים , corenium , is here in the dual number: it is therefore more probable, that the Prophet ascribes horns to God, carried in both hands; and it more corresponds with what immediately follows, that “there was the hiding of his strength,” or that “there was his power hidden.” They who render the word, splendours, think that what had been said is repeated, that is, that the brightness was like light; but they are mistaken, for we may collect from the verse that two different things are expressed by the Prophet: he first speaks of the visible form of God; and then he adds his power, designating it metaphorically by horns, which is common in Scripture. Indeed this mode of speaking occurs often. He then says, that God came armed with power, when he gave the law to his people; for he bore horns in his hands, where his strength was hid. (53) As to the word hiding , some indeed give this refined view, that God then put forth his strength, which was before hidden. But this is a very strained explanation. To me it seems evident, that the Prophet in the first place says, that God’s glory was conspicuous, capable of irradiating the whole world like the light of the sun; and he then adds, that this splendor was connected with power, for God carried horns in both his hands, where his strength was laid: and he says, that it was hid, because God did not intend to make known his power indiscriminately throughout the world, but peculiarly to his own people; as it is also said in Psalms 31:20 , that “the greatness of his goodness is laid up for the faithful alone, who fear and reverence him.” As then it is said, that the goodness of God is laid up for the faithful, for they enjoy it as children and members of the household; so also the power of God is said to be laid up, because he testifies that he is armed with power to defend his Church, that he may render safe the children of Abraham, whom he has taken under his protection. It afterwards follows— (53) That [ קרז ] means to irradiate or to shine, is clear from Exodus 34:29 ; “for shine did the skin of his face,” [ כי קרז עור פניי ]. Most critics consider that the noun here, though in this sense in no other instance, means rays, or beams of light; and this corresponds with the description given elsewhere of God’s appearance on mount Sinai. Drusius, Marckius, Newcome, and Henderson , render it “rays.” The line then would literally be — Rays from his hand were to him. or , to retain the English idiom. He had rays from his hand. To render the line, “Rays streamed from his hand,” is to give a paraphrase. The objection of Calvin as to the next line, seems not valid; for the hiding of strength may refer to the hand, or to the place, Sinai, whether we render the previous word, rays or horns;—to the place, if we retain our present reading, [ עזה ], “of its strength;” but to the hand, if we adopt the reading of many copies, [ עזו ] “of his strength,” which is perhaps the most accordant with the passage.— Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 이미 설명한 선언을 확증한다—하나님이 당신의 백성에게 당신의 임재를 알리려 하실 때, 모든 이들의 마음을 깨울 수 있는 놀라운 능력의 증거를 주셨다는 것을. 그는 "광채가 빛과 같았다"고 말한다. 히브리어 '아우르(aur)'는 태양에서 나와 온 세상에 퍼지는 빛을 뜻한다. 시내 산에서 나타난 광채는 온 세상을 채울 수 있는 태양 빛과 같았다.
그는 "뿔이 그의 손에서 났다"고 덧붙인다. 히브리어 '코렌(coren)'은 본래 뿔을 뜻하며, 여기서 쌍수로 쓰였다. 따라서 선지자가 하나님께 두 손에 뿔을 돌린다는 것이 더 그럴 듯하다. 이것은 성경에서 흔히 있는 것처럼 능력을 의미하는 은유다. 그는 하나님이 그분의 백성에게 율법을 주실 때 능력으로 무장하고 오셨다고 말한다. 그분은 두 손에 뿔을 가졌고, 거기서 그분의 힘이 감추어졌다.
'감춤'에 대해, 선지자는 첫째로 하나님의 영광이 온 세상을 태양 빛처럼 빛낼 수 있는 광채로 드러났다고 말하고, 그런 다음 이 광채가 능력과 연결되어 있다고 덧붙인다. 하나님이 두 손에 뿔을 가졌고, 거기서 그분의 힘이 쌓여 있었다는 것이다. 그리고 그것이 감추어졌다고 말하는 이유는 하나님이 그분의 능력을 세상 전체에 분별없이 드러내려 하지 않으시고, 특별히 그분 자신의 백성에게만 드러내려 하셨기 때문이다.
원주석
- 번역원본
commentary-section/cal-hab-3-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
The Prophet repeats here, that God came armed to defend his people, when he went forth from Teman; for he connects with it here the deliverance of the people. He does not indeed speak only of the promulgation of the law, but encourages all the godly to confidence; for God, who had once redeemed their fathers from Egypt, remained ever like himself, and was endued with the same power. And he says, that before God’s face walked the pestilence ; this is to be referred to the Egyptians; and that ignited coal proceeded from his feet . Some render רשף , reshoph , exile; but its etymology requires it to be rendered burning or ignited coal, and there is no necessity to give it another meaning. (54) The import of the whole is—that God had put to flight all the enemies of his people; for we know that the Egyptians were smitten with various plagues, and that the army of Pharaoh was drowned in the Red Sea. Hence, the Prophet says, that God had so appeared from Teman, that the pestilence went before him, and then the ignited coal; in short, that the pestilence and ignited coal were God’s officers, which were ready to perform his commands: as when a king or a judge, having attendants, commands them to put this man in prison, and to punish another in a different way; so the Prophet, giving us a representation of God, says, that all kinds of evils were ready to obey his orders, and to destroy his and their enemies. He does not then intend here to terrify the faithful in mentioning the pestilence and the ignited coal; but, on the contrary, to set before their eyes evidences of God’s power, by which he could deliver them from the hand of their enemies, as he had formerly delivered their fathers from Egypt. By God’s feet, he then means his going forth or his presence; for I do not approve of what some have said, that ignited coals followed, when pestilence had preceded; for both clauses are given in the same way. It follows— (54) Most agree in the view given of this verse, only there is some shade of difference as to the word [ רשף ]; but though Calvin renders it carbo ignitus —ignited coals, yet in his exposition he seems to regard it with many others as a burning disease. In the six other instances in which the word occurs, it certainly has not this sense, except it be in Deuteronomy 32:24 , which is doubtful. It signifies not a burning coal, but a glowing fire, burning or lightening. Compare Exodus 9:23 , with Psalms 78:48 ; where it designates the fires or lightnings produced by thunder, which accompanied the hail. Lightning would be its most proper rendering here; for instead of referring this verse to the plagues in Egypt, it may be considered as a continuation of what is contained in the foregoing verse; and the Septuagint and Theodotion have rendered [ דבר ] in the preceding clause, not pestilence, but word —λογος, its most usual meaning. This makes the whole to comport to what we read of God’s appearance on mount Sinai. See Exodus 19:16 ; Deuteronomy 33:2 . The version then would be this— From before him proceeded the word ( i.e. the law;) And forth came lightning at his feet. Most of the ideas in this, and in the two preceding verses, seem to be similar to those we find in Deuteronomy 33:2 .— Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 하나님이 데만에서 나오실 때 그분의 백성을 방어하기 위해 무장하고 오셨다고 반복한다. 하나님이 한때 이집트에서 그들의 조상들을 구속하셨고, 항상 자신과 같으시며 같은 능력으로 충만하시다는 것을 알기 때문에 모든 경건한 자들을 확신으로 격려한다. "역병이 그 앞에서 걸어다니고, 불꽃이 그 발 아래서 나왔다"—이것은 이집트인들을 가리킨다. 선지자는 하나님이 그분의 백성의 모든 원수들을 물리쳤다고 말한다. 우리는 이집트인들이 여러 재앙들로 쳤음을 알고, 파라오의 군대가 홍해에 빠졌음을 안다.
선지자는 역병과 불꽃이 마치 왕이나 재판관이 시종들에게 이 사람을 투옥하고 다른 사람은 다른 방식으로 처벌하라고 명령하듯이, 하나님의 명령을 수행할 준비가 된 하나님의 집행관들이었다고 말하는 것이다. 선지자는 여기서 신실한 자들을 역병과 불꽃으로 위협하려는 것이 아니라, 이와는 반대로, 하나님이 전에 이집트에서 조상들을 구하셨듯이 원수들의 손에서 그들을 구하실 수 있는 하나님의 능력의 증거들을 그들 눈앞에 두려는 것이다.
원주석
- 번역원본
commentary-section/cal-hab-3-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
He says that God possessed every power to subdue the earth to himself, and that he could at his will destroy it, yea, dissolve mountains as veil as nations. Some of the Jews understood this of the ark, which stood at that time in Gilead. They then suppose that the Prophet meant this in short—that when God chose a place for the ark of the covenant in Gilgal, that he determined then what he would do, and that he then in his secret counsel divided the land, so that each should have his portion by lot. This, it is true, was accomplished shortly after, for Joshua, as we know, divided it by lot between the tribes. But what the Jews affirm of the ark seems to me strained and frigid. Habakkuk, on the contrary, means by the word stand , that God was openly conspicuous, like him who assumes an erect posture, so that he is seen at a distance. In this sense we are to take the expression that God stood. The measuring, of the earth is not to be confined to Judea, but is to be extended to the whole world. God, he says, has measured the earth . To measure the earth is what properly belongs to a sovereign king; and it is done that he may assign to each his portion. Except God, then, had a sovereign right over the earth and the whole world, Habakkuk would not have ascribed to him this office; and this we learn from the verse itself, for he immediately subjoins, that the nations, as it were, melted away, that the mountains were destroyed, that the hills were bowed down We hence see that by earth we are not to understand Judea only, but the whole world; as though he had said, that when God appeared on mount Sinai, he made it fully evident that the earth was under his power and authority, so that he could determine whatever he pleased, and prescribe limits to all nations. For he does not speak of God here as having, like a surveyor, a measuring line; but he says, that he measured the earth as one capable even then of changing the boundaries of the whole world; nay, he intimates that it was he himself who had at first created the earth and assigned it to men. It is indeed true that the nations did not then melt away, nor were the mountains demolished, nor the hills bowed down; but the Prophet simply means, that God’s power then appeared, which was capable of shaking the whole world. But he calls these the mountains of eternity and the hills ages , which had been from the beginning fixed on their own foundations. For if an earthquake happens on a plain, it seems less wonderful; and then if any of those mountains cleave, which are not so firmly fixed, it may be on account of some hollow places; for when the winds fill the caverns, they are forced to burst, and they cleave the mountains and the earth. But the Prophet relates an unusual thing, and wholly different from the ordinary course of nature—that the mountains of eternity, which had been from the beginning, and had remained without any change, were thus demolished and bowed down. In short, the Prophet intended by all means to raise up to confidence the minds of the godly, so that they should become fully persuaded that God’s power to deliver them would be the same as that which their fathers had formerly experienced; for there is no other support under adverse, and especially under despairing circumstances, than that the faithful should know that they are still under the protection of that God who has adopted them. This is the reason why the Prophet amplifies, in so striking a manner, on the subject of God’s power. And hence also he subjoins, that the ways of ages are those of God. Some render the clause, “the ways of the world.” The word עולם , oulam , however, means properly an age, or perpetual time. The Prophet, I have no doubt, means by ways of ages, the wonderful means which God is wont to adopt for the defense of his Church; for we are ever wont to reduce God’s wonder to our own understanding, while it is his purpose to perfect, in a manner that is wonderful, the work of our salvation. Hence the Prophet bids the faithful here to raise upwards their thoughts, and to conceive something greater of God’s power than what they can naturally comprehend. If we take the ways of eternity , in this sense, then they are to be understood as in opposition to those means which are known and usual. They are his daily ways, when the sun rises and sets, when the spring succeeds the winter, when the earth produces fruit; though even these are so many miracles, yet they are his common ways. But God has ways of eternity that is he has means unknown to us by which he can deliver us from death, whenever it may please him. But yet, if any prefer taking the ways of eternity as signifying the continued power of God, which has ever appeared from the beginning, the sense would be appropriate and not less useful: for it especially avails to confirm our faith, when we consider that God’s power has ever been the same from the creation of heaven and earth, that it has never been lessened or undergone any change. Since, then, God has successively manifested his power through all ages, we ought hence to learn that we have no reason to despair, though he may for a time conceal his hand; for he is not on that account deprived of his right. He ever retains the sovereignty of the world. We ought, then, to be attentive to the ways of ages, that is, to the demonstration of that power, which was manifested in the creation of the world, and still continues to be manifested. (55) It follows— (55) This verse is explained in a very striking manner, but the version is not so strictly correct It may be thus rendered:— 6. He stood, and measured the earth; He looked, and agitated the earth; And burst themselves open did the perpetual mountains, Bend down did the hills of ages; The going of ages were his. “The perpetual mountains” are literally “the mountains of perpetuity,” which had remained the same from the beginning. “The hills of ages” might be rendered the hills of antiquity or of old time,
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 하나님이 지상을 자신에게 복종시키고 그분의 의지에 따라 그것을 파멸시킬 수 있는 모든 능력을 가지셨다고, 뿐만 아니라 나라들과 함께 산들도 녹일 수 있다고 말한다.
하박국은 반대로 '서다'라는 단어로, 하나님이 멀리서도 보이도록 똑바로 선 사람처럼 공개적으로 눈에 띄셨다는 것을 뜻한다. '땅을 측량하다'는 것은 지고한 왕에게 고유한 것으로, 각자에게 몫을 배정하기 위해 행한다. 따라서 하나님이 지상의 주권적 권리를 가지지 않으셨다면, 하박국은 그분께 이 역할을 돌리지 않았을 것이다. 이것은 나라들이 말하자면 녹았고, 산들이 멸망되었고, 언덕들이 굽었다고 바로 덧붙이는 것에서 배울 수 있다.
선지자가 이것들을 영원한 산들과 영원한 언덕들이라고 부르는 것은, 태초부터 자신들의 기초 위에 고정되어 있었기 때문이다. 선지자는 이것들을 과거로부터 변하지 않은 채 남아 있었음에도 허물어지고 굽혔다는 것을 말한다. 선지자는 모든 수단으로 경건한 자들의 마음을 자신감으로 세우려 했다. 그리하여 그들이 하나님의 능력이 자신들을 구원하기에 충분하다는 것을 충분히 확신하게 했다. 하나님은 그들의 조상들이 전에 경험한 것과 같은 능력으로 그들을 구하실 것이다.
원주석
- 번역원본
commentary-section/cal-hab-3-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
The Prophet relates here, no doubt, whatever might bring comfort to the miserable Jews, as they thought themselves rejected and in a manner alienated from God. Hence the Prophet mentions here other deliverances, which were clear evidences of God’s constant favor towards his chosen people. He had hitherto spoken of their redemption, and he will presently return to the same subject: but he introduces here other histories; as though he had said, that it was not only at one time that God had testified how much he loved the race of Abraham, and how inviolable was the covenant he had made; but that he had given the same testimonies at various times: for as he had also defended his people against other enemies, the conclusion was obvious, that God’s hand was thus made manifest, that the children of Abraham might know that they were not deceived, when they were adopted by him. Hence Habakkuk mentions the tents of Cushan as another evidence of God’s power in preserving his people, and the curtains of Midian ; for we know how wonderful was the work, when the Jews were delivered by the hand of Gideon; and the same was the case with respect to the king of Chosen. We now, then, understand the design of the Prophet: for as he knew that the time was near when the Jews might succumb to despair in their great adversities, he reminds them of the evidences of God’s favor and power, which had been given to their fathers, that they might entertain firm hope in time to come, and be fully persuaded that God would be their deliverer, as he had been formerly to their fathers. return to ' Top of Page ' <a name="verse-8" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 자신들이 버림받고 어떤 면에서 하나님으로부터 소외되었다고 생각했을 비참한 유대인들에게 위로를 줄 수 있는 것들을 기록한다. 따라서 선지자는 구산의 장막들과 미디안의 장막들을 다른 곳의 다른 구원들로 언급한다. 우리는 기드온의 손으로 구원 받았을 때의 일이 얼마나 놀라운 것이었는지 안다.
우리는 이제 선지자의 의도를 이해한다. 유대인들이 큰 역경 중에 절망에 굴복할 때가 가까웠음을 알았으므로, 그는 그들 조상들에게 주어진 하나님의 호의와 능력의 증거들을 상기시킨다. 그리하여 그들이 앞으로 굳건한 희망을 품고, 하나님이 그들의 조상들에게 그러하셨듯이 자신들의 구원자가 되실 것을 충분히 확신할 수 있도록 말이다.
원주석
- 번역원본
commentary-section/cal-hab-3-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
The Prophet here applies the histories to which he has already referred, for the purpose of strengthening the hope of the faithful; so that they might know these to be so many proofs and pledges of God’s favor towards them, and that they might thus cheerfully look for his aid, and not succumb to temptation in their adversities. When he asks, was God angry with the rivers and the sea, he no doubt intended in this way to awaken the thoughts of the faithful, that they might consider the design of God in the works which he had already mentioned; for it would have been unreasonable that God should show his wrath against rivers and the sea; why should he be angry with lifeless elements? The Prophet then shows that God had another end in view when he dried the sea, when he stopped the course of Jordan, and when he gave other evidences of his power. Doubtless God did not regard the sea and the rivers; for that would have been unreasonable. It then follows that these changes were testimonies of God’s favor towards his Church: and hence the Prophet subjoins, that God rode on his horses , and that his chariots were for salvation to his people. (57) We now perceive the Prophet’s meaning, which interpreters have not understood, or at least have not explained. We now, then, see why the Prophet puts these questions: and a question has much more force when it refers to what is in no way doubtful. What! can God be angry with rivers? Who can imagine God to be so unreasonable as to disturb the sea and to change the nature of things, when a certain order has been established by his own command? Why should he dry the sea, except he had something in view, even the deliverance of his Church? except he intended to save his people from extreme danger, by stretching forth his hand to the Israelites, when they thought themselves utterly lost? He therefore denies, that when God dried the Red Sea, and when he stopped the flowing of Jordan, he had put forth his power against the sea or against the river, as though he was angry with them. The design of God, says the Prophet, was quite another; for God rode on his horses , that is, he intended to show that all the elements were under his command, and that for the salvation of his people. That God, then, might be the redeemer of his Church, he constrained Jordan to turn back its course, he constrained the Red Sea to make a passage for his miserable captives, who would have otherwise been exposed to the slaughter of their enemies. There was indeed no hope of saving Israel, without a passage being suddenly opened to them through the Red Sea. Hence all these miracles were designed to show that God had become the redeemer of his Church, and had put forth his power for the salvation of those whom he had taken under his protection: and it is easy from this fact to conclude, that the same help ought to be expected from God by posterity; for God was not induced by some sudden impulse to change the nature of things, but exhibited a proof of his favor: and his grace is perpetual, and flows in an even course, though not according to the apprehension of men; for it suffers some interruptions, because God exercises the faithful under the cross; yet his goodness never ceases. It hence follows that the faithful are to entertain hope; for God, when he pleases, and when he sees it expedient, will really show the same power which was formerly exhibited to the fathers. It now follows— (57) The two first lines present a difficulty in their construction. The most literal is this rendering of Junius — Did against rivers kindle, O Jehovah — Against rivers, thy wrath; Our language will admit of a similar construction in another form, by inverting the order— Did thy wrath against rivers, O Jehovah, Did it kindle against rivers? Some connect the two last lines of the verse with the previous one, thus— Was thine indignation against the sea, When thou didst ride on thy horses, On thy chariots of salvation? But Calvin considers them rather as an answer to the previous questions, or as explanatory; and they may be thus rendered— When thou didst ride on thy horses, Thy chariots were those of salvation. It is observed by Henderson , that “there is no necessity for our understanding either the angels or thunder and lightning by ‘horses’ and ‘chariots.’ They are,” he adds, “merely figurative expressions, designed to carry out the metaphor adopted from military operations.” Or it may be, that the horses and chariots of the Israelites are here meant, as in the 11th verse, the arrows and spears of the people are spoken of as those of God.— Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 자신이 이미 언급한 역사들을 신실한 자들의 희망을 강화하기 위한 목적으로 적용한다. 그는 하나님이 강들과 바다에 화를 내셨는지를 묻는데, 의심할 여지 없이 이 방식으로 신실한 자들의 생각을 깨우려 했다. 하나님이 생명 없는 원소들에게 그분의 분노를 나타내시는 것은 이치에 맞지 않는다. 따라서 선지자는 하나님이 바다를 건조하고 요단의 흐름을 멈추고 다른 능력의 증거들을 주셨을 때 다른 목적을 가지셨다고 보여준다. 틀림없이 하나님은 바다와 강들에 관심을 두신 것이 아니라, 그것들의 변화는 교회에 대한 하나님의 호의의 증거들이었다. 따라서 선지자는 하나님이 그분의 말들을 타시고, 그분의 수레들이 구원이었다고 덧붙인다.
이로부터 우리는 선지자의 의미를 알 수 있다—하나님이 홍해를 건조하고 요단의 흐름을 멈추셨을 때, 그것이 마치 바다나 강에 화를 내는 것처럼 그분의 능력을 내보이신 것이 아니라고. 하나님의 의도는 다른 것이었다. 그분은 자신의 말을 타고 계셨다—즉, 모든 원소들이 그분의 명령 아래 있음을 보이시고, 그것이 그분 백성의 구원을 위한 것임을 보이시려 하셨다. 그런 다음 하나님이 그분의 교회의 구속주가 되시기 위해 요단이 그 흐름을 돌리고 홍해가 비참한 포로들에게 통로를 내었다는 것이 뒤따른다.
원주석
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The Prophet explains the same thing more clearly in this verse—that the power of God was formerly manifested for no other reason but that the children of Abraham might be taught to expect from him a continued deliverance: for he says that the bow of God was made bare . By the bow, he means also the sword and other weapons; as though he had said, that God was then armed, as we have found declared before. God therefore was then furnished with weapons, and marched to the battle, having undertaken the cause of his chosen people, that he might defend them against the wicked. Since it was so, we hence see that these miracles were not to avail only for one period, but were intended perpetually to encourage the faithful to look ever for the aid of God, even in the midst of death; for he can find escapes, though they may not appear to us. We now see the import of the text; but he emphatically adds, The oaths of the tribes ; for hereby he more fully confirms that God had not then assisted the children of Abraham, so as to discard them afterwards; but that he had really proved how true he was in his promises; for by the oaths of (or to) the tribes he means the covenant that God had made not only with Abraham, but also with his posterity for ever. He puts oaths in the plural number, because God had not only once promised to be a God to Abraham and to his seed, but had often repeated the same promise, in order that faith might be rendered more certain, inasmuch as we have need of more than one thing to confirm us. For we see how our infirmity always vacillates, unless God supplies us with many props. As, then, God had often confirmed his servant Abraham, the Prophet speaks here of his oaths: but then as to the substance, the oath of God is the same; which was, that he had taken the race of Abraham under his protection, and promised that they should be to him a peculiar people, and, especially, that he had united the people under one head; for except Christ had been introduced, that covenant of God would not have been ratified nor valid. As, then, God had once included every thing when he said to Abraham, “I am God Almighty, and I shall be a God to you and to your children;” it is certain that nothing was added when God afterwards confirmed the faith of Abraham: but yet the Prophet does not without reason use the plural number; it was done, that the faithful might recomb with less fear on God’s promise, seeing, that it had been so often and by so many words confirmed. He calls them too the oaths to the tribes : for though God had spoken to Abraham and afterwards to Moses, yet the promise was deposited in the hands of Abraham, and of the patriarchs, and afterwards in those of Moses, that the people might understand that it belonged equally to them; for it would have been no great matter to promise what we read of to a few men only. But Abraham was as it were the depository; and it was a certain solemn stipulation made with his whole race. We hence see why the Prophet here mentions the tribes rather than Abraham, or the patriarchs or Moses. He had indeed a special regard to those of his own time, in order to confirm them, that they might not doubt but that God would extend to them also the same power. How so? Because God had formerly wrought in a wonderful manner for the deliverance of his people. Why? That he might prove himself to be true and faithful. In what respect? Because he had said, that he would be the protector of his people; and he did not adopt a few men only, but the whole race of Abraham. Since it was so, why should not his posterity hope for that which they knew was promised to their fathers? for the truth of God can never fail. Though many ages had passed away, the faith of his people ought to have remained certain, for God intended to show himself to be the same as he had been formerly known by their fathers. He afterwards adds אמר , amer , which means a word or speech; but it is to be taken here for a fixed and an irrevocable word. The word, אמר , amer , he says; that is, as they say, the word and the deed: for when we say, that words are given, we often understand that those who liberally promise are false men, and that we are only trifled with and disappointed when we place confidence in them. But the term, word, is sometimes taken in a good sense. “This is the word,” we often say, when we intend to remove every doubt. We now then perceive what the Prophet meant by adding אמר , amer , the word. “O Lord, thou hast not given mere words to a people; but what has proceeded from thy mouth has been found to be true and valid. Such, therefore, is and faithfulness in thy promises, that we ought not to entertain the least doubt as to the event. As soon as thou givest to us any hope, we ought to feel assured of its accomplishment, as though it were not a word but the exhibition of the thing itself.” In short, by this term the Prophet commends the faithfulness of God, lest we should harbour doubts as to his promises. (58) He then says, that by rivers had been cleft the earth . He refers, I doubt not, to the history we read in Numbers 14:0 ; for the Lord, when the people were nearly dead through thirst, drew forth water from the rock, and caused a river to flow wherever the people journeyed. As then he had cleft the earth to make a perpetual course for the stream, and thus supplied the people in dry places with abundance of water, the Prophet says here, that the earth had been cleft by rivers or streams. It was indeed but one river; but he amplifies, and justly so, that remarkable work of God. He afterwards adds— (58) This clause has been variously explained: the interpretation here given has been mostly adopted. In the Barberinean manuscript the whole of this prayer is given in many respects different from the present received text of the Septuagint, and this clause is thus found in it —ἐχορτασας βολιδας της φαρετρας ἀυτου. It is evident that this idea falls in more with the preceding clause t
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선지자는 이 절에서 같은 것을 더 명확히 설명한다. 하나님의 활이 드러났는데, 이것으로 그는 또한 칼과 다른 무기들을 뜻한다. 하나님이 그때 무장하고 행진하셔서 선택받은 백성의 대의를 맡아 그들을 악인들로부터 방어하셨다.
"지파들의 맹세들"—이것으로 그는 하나님이 아브라함뿐 아니라 그 후손들에게도 영원히 세우신 언약을 뜻한다. 그가 맹세들을 복수로 쓰는 것은 하나님이 아브라함과의 동일한 약속을 반복하여 확인하셨기 때문이다. 믿음을 더욱 확실하게 하기 위해 여러 증거가 필요하기 때문이다. 선지자는 여기서 아브라함이나 족장들이나 모세 대신 지파들을 언급한다. 그 이유는 그 약속이 소수의 사람들에게만 이루어진 것이 아니라, 모든 자손에게 이루어졌음을 보이기 위해서다. 아브라함은 마치 기탁자였고, 그것은 그의 온 후손과 맺어진 확고한 약정이었다.
그는 '아마르(amer)'라는 말을 덧붙이는데, 이것은 말 또는 연설을 뜻하지만, 여기서는 확고하고 돌이킬 수 없는 말로 받아들여야 한다. "주님, 당신은 백성에게 단순한 말을 주신 것이 아니다. 당신의 입에서 나온 것은 참되고 유효한 것으로 밝혀졌다. 우리는 당신의 약속이 이루어질 것이라는 것에 대해 조금도 의심할 필요가 없다."
"강들로 땅을 쪼개셨다"—이것은 백성이 목마름으로 거의 죽어갈 때 주님이 반석에서 물을 내어 어디서든 강이 흐르게 하신 역사를 가리킨다. 그래서 선지자는 강들이나 시냇물들로 땅이 쪼개졌다고 말한다.
원주석
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commentary-section/cal-hab-3-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Habakkuk proceeds with the history of the people’s redemption. We have said what his object was, even this that the people, though in an extreme state of calamity, might yet entertain hope of God’s favor; for he became not a Redeemer to the race of Abraham for one time, but that he might continue the same favor to them to the end. He says that mountains had seen and grieved . Some explain this allegorically of kings, and say, that they grieved when envy preyed on them: but this view is too strained. The Prophet, I have no doubt, means simply, that the mountains obeyed God, so as to open a way for his people. At the same time, the verb חול , chul , signifies not only to grieve, but also to bring forth, and then to fall and to abide in the same place. We might then with no less propriety read thus— see thee did the mountains, and were still , or fell down; that is, they were subservient to thy command, and did not intercept the way of thy people. I think the real meaning of the Prophet to be, that God had formerly imprinted on all the elements evident marks of his paternal favor, so that the posterity of Abraham might ever confide in him as their deliverer in all their distresses: and even the context requires this meaning; for he subjoins - The stream or the inundation of waters , etc . : and this second part cannot be explained allegorically. We then see, that the import of the words is—That God removed all obstacles, so that neither mountains, nor waters, nor sea, nor rivers, intercepted the passage of the people. He says now, that the inundation of waters had passed away. This applies both to Jordan and to the Red Sea; for God separated the Red Sea, so that the waters stood apart, contrary to the laws of nature, and the same thing happened to Jordan; for the flowing of the water was stayed, and a way was opened, so that the people passed over dryshod into the land of Canaan. Thus took place what is said by the Prophet, the stream of waters passed away . We indeed know that such is the abundance of waters in the sea and in the rivers, that they cannot be dried up: when therefore waters disappear, it is what is beyond the course of nature. The Prophet, therefore, records this miracle, that the faithful might know, that though the whole world were resisting, their salvation would still be certain; for the Lord can surmount whatever impediments there may be. He then ascribes life to waters; for he says, that the abyss gave its voice , and also, that the deep lifted up its hands ; or that the abyss with uplifted hands was ready to obey God. It is a striking personification; for though the abyss is void of intelligence, and it cannot speak, yet the Prophet says, that the abyss with its voice and uplifted hands testified its obedience, when God would have his people to pass through to the promised land. When anxious to testify our obedience, we do this both with our voice and in our gesture. When any one is willing to do what is commanded, he says, “Here I am,” or “I promise to do this.” As, then, servants respond to others, so the Prophet says, that a voice was uttered by the abyss. The abyss indeed uttered no voice; but the event itself surpassed all voices. Now when a whole people meet together, they raise their hands; for their consent cannot be understood except by the outstretching of the hands, and hence came the word hand-extending , χειροτονια. This similitude the Prophet now takes, and says, that the abyss raised up its hands; that is, shows its consent by this gesture. As when men declare by this sign that they will do what they are bidden; so also the abyss lifted up its hands. If we read, The deep raised up its hands, the sense will be the same. (59) Let us proceed - (59) Most critics have overlooked the peculiar construction of this verse; but it presents a striking instant of the order in which the Prophets often arrange their ideas. There are two things referred to—the mountains and the waters—and the first verb regards both; the nominative case being anticipated, and the first of the two last lines refers to the waters, and the last to the mountains. This is the literal version,— They saw thee, — in pain were the mountains, The flood of waters passed away, Utter did the deep its voice, The height its hands lifted up. To construe [ רום ] adverbially, “on high,” does not so well comport with the characters of the Hebrew language; and it evidently here refers to the “mountains,” as the “deep” refers to the water.— Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"
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하박국은 백성의 구속 역사를 계속한다. 선지자의 목적은 백성이 극도의 재난 상태에서도 하나님의 호의에 대한 희망을 품는 것이다. 그는 아브라함의 자손의 구속주가 한 번만이 아니라 끝까지 같은 호의를 계속하시기 위해 되셨기 때문이다.
"산들이 보고 흔들렸다"—선지자는 의심할 여지 없이 단순히 산들이 하나님께 순종하여 그분의 백성을 위한 길을 열었다는 것을 뜻한다. 선지자가 기록하는 진정한 의미는 하나님이 이전에 아브라함의 후손들이 항상 그분을 모든 역경 중에 자신들의 구원자로 신뢰할 수 있도록, 모든 원소들에 그분의 부성적 호의의 분명한 표시들을 새겨두셨다는 것이다.
"물의 범람이 지나갔다"—이것은 요단과 홍해 모두에 적용된다. 하나님이 홍해를 나누셔서 물이 자연 법칙에 반하여 따로 서 있었고, 요단에도 같은 일이 일어났다. 물의 흐름이 막히고 길이 열려 백성이 마른 발로 가나안 땅으로 건너갔다. "심연이 그 소리를 냈다"—심연이 지능이 없고 말할 수 없지만, 선지자는 심연이 하나님이 그분의 백성을 약속의 땅으로 건너가게 하시려 할 때 순종을 증언했다고 말한다. "심연이 높이 손을 들었다"는 것도 같은 의미다.
원주석
- 번역원본
commentary-section/cal-hab-3-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here the Prophet refers to another history; for we know that when Joshua fought, and when the day was not long enough to slay the enemies, the day was prolonged according to his prayer, ( Joshua 10:12 .) He seems indeed to have authoritatively commanded the sun to stay its course: but there is no doubt, but that having been answered as to his prayer, when he expressed this, he commanded the sun, as he did, through the secret impulse of the Holy Spirit: and we know that the sun would not have stopped in its course, except the moon also was stayed. There must indeed have been the same action as to these two luminaries. Hence Habakkuk says, that the sun and moon stood still in their habitation ; that is, that the sun then rested as it were in its dwelling. When it was hastening in its course, it then stood still for the benefit of God’s people. The sun then and the moon stood , —How? At the light of thy arrows shall they walk . Some refer this to the pillar of fire, as though the Prophet had said, that the Israelites walked by that light, by which God guided them: but I doubt not but that this is said of the sun. The whole sentence is thus connected—that the sun and moon walked, not as from the beginning, but at the light of God’s arrows; that is, when instead of God’s command, which the sun had received from the beginning as its direction, the sun had God’s arrows, which guided it, retarded its course, or restrained the velocity which it had before. There is then an implied contrast between the progress of the sun which it had by nature to that day, and that new direction, when the sun was retained, that it might give place to the arrows of God, and to the sword and the spear; for by the arrows and the spear he means nothing else but the weapons of the elect people; for we know, that when that people fought under the protection of God, they were armed as it were from above. As then it is said of Gideon, “The sword of God and of Gideon;” so also in this place the Prophet calls whatever armor the people of Israel had, the arrows of God and his spear; for that people could not move—no, not a finger’s breadth—without the command of God. The sun then was wont before to regard the ordinary command, of which we read in Genesis; but it was then directed for another purpose: for it had regard to the arrows of God flying on the earth as lightning; and it had regard to the arrows, as though it stood astonished and dared not to advance. Why? because it behoved it to submit to God while he was carrying on war. (60) We now then perceive how much kindness is included in these words. What, therefore, we have already referred to, ought to be borne in mind—that in this place there is no frigid narrative, but such things are brought before the faithful as avail to confirm their hope, that they may feel assured, that the power of God is sufficient for the purpose of delivering them; for it was for this end that he formerly wrought so many miracles. It follows— (60) There is much beauty and force in this explanation: and accordant with it is the version of Henderson . But that of Newcome is somewhat different— The sun and the moon stood still in their habitation: By their light thine arrows went abroad; By their brightness, the lightning of thy spear. To avoid the insertion of so many words in italics which are not in the original, I would render the verse thus— The sun! the moon! — it stood — she remained stationary, For light to thine arrows which went forth, For brightness to the flashing of thy spear. The genitive case is often to be rendered as a dative, as in Jeremiah 31:35 , [ לאור לילה ], “for the light of the night;” that is, “for light to the night.” There are twelve MSS. which have “and,” [ ו ], before “moon:” but it is not wanted, the verb “stood” being singular; and it is followed, as I conceive, by another verb in the singular number, and in the feminine gender, while “stood” is in the masculine, and refers to the moon, and the last refers to the sun; which is sometimes feminine, while moon is ever the masculine. The verb [ זבל ] is not properly to dwell, but to continue fixed, or to remain stationary. The order in our language would be this— The sun remained stationary, the moon stood. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"
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여기서 선지자는 또 다른 역사를 언급한다. 우리는 여호수아가 싸울 때 원수들을 죽이기에 날이 부족하여 그의 기도에 따라 날이 연장되었음을 안다(수 10:12). 그리고 해 뿐 아니라 달도 멈추었다. 따라서 하박국은 해와 달이 자신의 처소에 멈추었다고 말한다—해가 그 여정을 서두르다가 하나님의 백성을 위해 멈추었다는 것이다.
"해와 달이 멈추었다—어떻게? 빛을 내는 당신의 화살이 가는 곳에서." 나는 이것이 하나님의 화살들의 빛에서, 즉 처음부터 해의 방향으로 하나님의 명령을 받은 것 대신, 해가 그 이전에 가졌던 속도를 늦추거나 억제한 하나님의 화살들을 받게 되었을 때, 해와 달이 자연에 따라 처음부터 가졌던 것이 아니라 그 새로운 방향에 따라 나아갔다는 것을 뜻한다고 생각한다. 화살과 창으로 그는 선택받은 백성의 무기들을 뜻하는 것 외에 아무것도 뜻하지 않는다. 그것이 기드온에 대해 "하나님과 기드온의 검"이라고 말한 것처럼, 이 곳에서도 선지자는 이스라엘 백성이 가진 모든 무장을 하나님의 화살들과 그분의 창이라고 부른다.
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commentary-section/cal-hab-3-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet relates here the entrance of the people into the land of Canaan, that the faithful might know that their fathers would not have obtained so many victories had not God put forth the power and strength of his hand. Hence he says, that God himself had trampled on the land in anger . For how could the Israelites have dared to attack so many nations, who had lately come forth from so miserable a bondage? They had indeed been in the desert for forty years; but they were always trembling and fearful, and we also know that they were weak and feeble. How then was it, that they overcame most powerful kings? that they made war with nations accustomed to war? Doubtless God himself trod down the land in his wrath , and also threshed the nations : as it is said in Psalms 44:5 , “It was not by their own sword that they got the land of Canaan; neither their own power, nor their own hand saved them; but the Lord showed favor to them, and became their Deliverer.” Justly then does the Prophet ascribe this to God, that he himself walked over the land; for otherwise the Israelites would never have dared to move a foot. Doubtless, they could never have been settled in that land, had not God gone before them. Hence when God did tread on the land in his anger, then it became a quiet habitation to the children of Abraham; warlike nations were then easily and without much trouble conquered by the Israelites, though they were previously very weak. We now see, that the Prophet sets forth here before the eyes of the people their entrance into the land, that they might know that God did not in vain put to flight so many nations at one time; but that the land of Canaan might be the perpetual inheritance of his chosen people. The Prophet changes often the tenses of the verbs, inconsistently with the common usage of the Hebrew language; but it must be observed, that he so refers to those histories, as though God were continually carrying on his operations; and as though his presence was to be looked for in adversities, the same as what he had granted formerly to the fathers. Hence the change of tenses does not obscure the sense, but, on the contrary, shows to us the design of the Prophet, and helps us to understand the meaning. It follows at length - return to ' Top of Page ' <a name="verse-13" class="com-number"
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선지자는 여기서 가나안 땅으로의 백성의 입성을 기록한다. 신실한 자들이 하나님의 손이 내보이지 않았더라면 그들의 조상들이 그 많은 승리들을 얻지 못했을 것임을 알게 하기 위해서다. 따라서 그는 하나님 자신이 분노하며 땅을 밟으셨다고 말한다. 이스라엘인들이 어떻게 감히 그 많은 나라들을 공격했겠는가? 그들은 최근에 그토록 비참한 포로 생활에서 나온 자들이었다. 광야에서 40년을 보냈는데, 그들은 항상 두려워하고 겁이 많았으며, 약하고 허약했음도 안다. 그렇다면 어떻게 그들이 가장 강력한 왕들을 이기고, 전쟁에 익숙한 나라들과 싸웠겠는가? 의심할 여지 없이 하나님 자신이 진노하며 땅을 밟으시고, 또한 나라들을 타작하셨다.
따라서 시편 44:5에서 "그들이 자신의 칼로 가나안 땅을 얻지 않았고, 자신의 능력이나 자신의 손도 그들을 구원하지 않았지만, 주님께서 그들에게 호의를 보이시고 그들의 구원자가 되셨다"고 말하는 것처럼, 선지자는 당연히 이것을 하나님께 돌린다.
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The Prophet applies again to the present state of the people what he had before recorded—that God went forth with his Christ for the salvation of his people. Some consider that there is understood a particle of comparison, and repeat the verb twice, “As thou didst then go forth for the deliverance of thy people, so now wilt thou go forth for the deliverance of thy people with thy Christ.” But this repetition is strained. I therefore take the words of the Prophet simply as they are—that God went forth for the deliverance of his people. But when God’s people are spoken of, their gratuitous adoption must ever be remembered. How was it that the children of Abraham became the peculiar people of God? Did this proceed from any worthiness? Did it come to them naturally? None of these things can be alleged. Though then they differed in nothing from other nations, yet God was pleased to choose them to be a people to himself. By the title, the people of God, is therefore intimated their adoption. Now this adoption was not temporary or momentary, but was to continue to the end. Hence it was easy for the faithful to draw this conclusion—that they were to hope from God the same help as what he had formerly granted to the fathers. Thou wentest forth , he says, for the salvation, for the salvation of thy people . He repeats the word salvation, and not without reason; for he wished to call attention to this point, as when he had said before—that God had not in vain manifested, by so many miracles, his power, as though he were angry with the sea and with rivers, but had respect to the preservation of his people. Since then the salvation of the Church has ever been the design of God in working miracles, why should the faithful be now cast down, when for a time they were oppressed by adversities? for God ever remains the same: and why should they despond, especially since that ancient deliverance, and also those many deliverances, of which he had hitherto spoken, are so many evidences of his everlasting covenant. These indeed ought to be connected with the word of God; that is, with that promise, according to which he had received the children of Abraham into favor for the purpose of protecting them to the end. “For salvation, for salvation,” says the Prophet, and that of his elect people. He adds, with thy Christ . This clause still more confirms what Habakkuk had in view—that God had been from the beginning the deliverer of his people in the person of the Mediator. When God, therefore, delivered his people from the hand of Pharaoh, when he made a way for them to pass through the Red Sea, when he redeemed them by doing wonders, when he subdued before them the most powerful nations, when he changed the laws of nature in their behalf—all these things he did through the Mediator. For God could never have been propitious either to Abraham himself or to his posterity, had it not been for the intervention of a Mediator. Since then it has ever been the office of the Mediator to preserve in safety the Church of God, the Prophet takes it now for granted, that Christ was now manifested in much clearer light than formerly; for David was his lively image, as well as his successors. God then gave a living representation of his Christ when he erected a kingdom in the person of David; and he promised that this kingdom should endure as long as the sun and moon should shine in the heavens. Since, then, there were in the time of Habakkuk clearer prophecies than in past times respecting the eternity of this kingdom, ought not the people to have taken courage, and to have known of a certainty that God would be their Deliverer, when Christ should come? We now then apprehend the meaning of the Prophet. (61) But I cannot now go farther; I shall defer the subject until tomorrow. (61) However true is what is said here, it seems not to be the doctrine of this text. The version of Aquila and the Vulgate have been followed as to the second clause of the verse. The Septuagint read , του σωσαι τον χριστον σου— to save thy Christ;” or, according to Alex. cod., “thy Christs —τους χριστους σου; ” or, according to Barb. MS., “thine elect —τους εκλεκτους σου. ” Five Hebrew MSS. have [ משיחיד ], “thine anointed ones.” But if “people” in the preceding line; or it may refer to Joshua and his successors, the singular being used, as it is often done by the Prophets, in the collective sense. The particle [ את ] before it is not often used as a preposition; and the word [ ישע ] may better be taken here as a verb, according to the Septuagint , than as a noun, though as a verb it most commonly occurs in Hiphil : but see 1 Samuel 23:5 ; 2 Samuel 8:6 . The following would then be the version— Go forth didst thou to save thy people, To save thine anointed: Thou didst smite the head from the house of the wicked, Emptying out the foundation even to the neck. The reference in the two lines is evidently to the rooting out of the Canaanites, and not, as Newcome thinks, to the destruction of the firstborn in Egypt. The singular is poetically used for the plural: “head,” instead of heads, or chiefs, etc. The last line seems to be a proverbial saying, signifying an entire demolition, the very foundation being dug up, though so deep as to reach up to man’s neck. There is no MSS. nor version to countenance [ צור ], “rock,” which Houbigant and Newcome adopt.— Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
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선지자는 다시 그가 이전에 기록한 것을 백성의 현재 상태에 적용한다—하나님이 그분의 그리스도와 함께 그분의 백성의 구원을 위해 나오셨다고. 선지자는 단순히 선지자의 말을 있는 그대로 받아들인다—하나님이 그분의 백성의 구원을 위해 나오셨다고. 그러나 하나님의 백성이 언급될 때 그들의 무상한 선택이 항상 기억되어야 한다. 어떻게 아브라함의 자녀들이 하나님의 특별한 백성이 되었는가? 이것이 어떤 가치에서 나왔는가? 이런 것들 중 어느 것도 주장될 수 없다. 따라서 하나님의 백성이라는 칭호로 그들의 선택이 시사된다.
"당신이 구원, 구원을 위해 나오셨다"—그는 구원이라는 단어를 반복하며, 이유가 없지 않다. 하나님이 바다와 강에 화를 내는 것처럼 그 많은 기적들로 그분의 능력을 나타내신 것이 아니라, 그분의 백성의 보존을 고려하셨음을 강조하기 위해서다.
"당신의 그리스도와 함께"—이 절은 하박국이 마음에 두었던 것을 더욱 확증한다—하나님이 태초부터 중보자의 인격 안에서 그분의 백성의 구원자가 되셨다고. 하나님이 그분의 백성을 바라오의 손에서 구원하시고, 그들을 위해 홍해를 통과하는 길을 만드시고, 기적들로 그들을 구속하시고, 가장 강력한 나라들을 그들 앞에 복속시키시고, 그들을 위해 자연의 법칙들을 바꾸신 모든 것이 중보자를 통해 이루어진 것이다.
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At the beginning of this verse the Prophet pursues the same subject—that God had wounded all the enemies of his people; and he says that the head of villages or towns had been wounded, though some think that פרזים , perezim , mean rather the inhabitants of towns; for the Hebrews call fortified towns or villages פרזות , perezut , and the word is commonly found in the feminine gender; but as it is here a masculine noun, it is thought that it means the inhabitants. At the same time this does not much affect the subject; for the Prophet simply means, that not only things had been overthrown by God’s hand, but also all the provinces under their authority; as though he had said that God’s vengeance, when his purpose was to defend his people, advanced through all the villages and through every region, so that not a corner was safe. (62) But we must also notice what follows— with his rods . The Prophet means that the wicked had been smitten by their own sword. Though the word rods is put here, it is yet to be taken for all kinds of instruments or weapons; it is the same as though it was said that they had been wounded by their own hands. (63) We now perceive the import of this clause—that God not only put forth his strength when he purposed to crush the enemies of his people, but that he had also smitten them with infatuation and madness, so that they destroyed themselves by their own hands. And this was done, as in the case of the Midianites, who, either by turning their swords against one another, fell by mutual wounds, or by slaying themselves, perished by their own hands. ( Judges 7:2 .) We indeed often read of the wicked that they ensnared themselves, fell into the pit which they had made, and, in short, perished through their own artifices; and the Prophet says here that the enemies of the Church had fallen, through God’s singular kindness, though no one rose up against them; for they had transfixed or wounded themselves by their own staff. Some read—“Thou hast cursed his sceptres and the head of his villages;” but the interpretation which I have given is much more appropriate. He adds, that they came like a whirlwind . It is indeed a verb in the future tense; but the sentence must be thus rendered—“When they rushed as a whirlwind to cast me down, when their exultation was to devour the poor in their hiding-places.” It is indeed only a single verb, but it comes from סער , sor , which means a whirlwind, and we cannot render it otherwise than by a paraphrase. They rushed, he says, like a whirlwind. The Prophet here enlarges on the subject of God’s power, for he had checked the enemies of his people when they rushed on with so much impetuosity. Had their advance been slow God might have frustrated their attempts without a miracle, but as their own madness rendered them precipitate, and made them to be like a whirlwind, God’s power was more clearly known in restraining such violence. We now understand the import of what is here said; for the Prophet’s special object is not to complain of the violent and impetuous rage of enemies, but to exalt the power of God in checking the violent assaults of those enemies whom he saw raging against his people. He subjoins, their exultation was to devour the poor . He intimates that there was nothing in the world capable of resisting the wicked, had not God brought miraculous help from heaven; for when they came to devour the poor, they came not to wage war, but to devour the prey like wild beasts. Then he says, to devour the poor in secret . He means, that the people of God had no strength to resist, except help beyond all hope came from heaven. (64) The import of the whole is—that when the miserable Israelites were without any protection, and exposed to the rage and cruelty of their enemies, they had been miraculously helped; for the Lord destroyed their enemies by their own swords; and that when they came, as it were to enjoy a victory, to take the prey, they were laid prostrate by the hand of God: hence his power shone forth more brightly. It follows— (62) The Keri and many MSS. read [ פרזיו ], “his villages;” but there is no need of this change, for the singular is used throughout instead of the plural, until we come to the two following lines; and this proves that the singular is to be taken in a collective sense. Henderson renders it “captains,” contrary to the meaning of the word in other parts. It means an open unfortified village, as it were scattered, and without any boundaries.— Ed. (63) Newcome and some others, without any authority, read “thy rod;” but conjecture, without some solid reason, cannot be allowed.— Ed. (64) “To devour the poor in secret,” seems to have an allusion to the practice of wild beasts, who take their prey to their dens to devour it there. The poor her, as in many other places, mean the helpless, such as are destitute of aid or power to resist their enemies. The line may be thus rendered— Their joy was, as it were, to devour the helpless in secret. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"
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이 절의 시작에서 선지자는 같은 주제를 계속한다—하나님이 그분의 백성의 모든 원수들을 치셨다고. 그는 마을들이나 촌락들의 우두머리들이 쳤음을 말한다. 선지자는 단순히 하나님의 손으로 일들만이 아니라, 그들의 권세 아래 있는 모든 지역들도 뒤집어졌음을 뜻한다.
"자신의 몽둥이들로"—선지자는 악인들이 자신들의 칼에 의해 맞았다는 것을 뜻한다. 선지자는 하나님이 그분의 백성의 원수들을 짓누르려 하실 때 단지 그분의 힘을 내보이신 것이 아니라, 그들이 자신들의 손으로 스스로를 파멸시킬 수 있도록 그들에게 현혹과 광기를 불어넣으셨다고 말한다. 이것은 사사기 7:22에 기록된 미디안 사람들처럼, 그들이 서로의 칼을 돌려 서로의 상처로 쓰러졌거나 스스로를 죽임으로써 자신들의 손으로 멸망했을 때 이루어졌다.
"그들이 회오리바람처럼 왔다"—선지자는 여기서 하나님의 능력을 더욱 높인다. 하나님이 그처럼 격렬하게 달려든 그분의 백성의 원수들을 막으셨기 때문이다. 그들의 전진이 느렸더라면, 하나님이 기적 없이도 그들의 시도들을 좌절시키셨을 수도 있었다. 그러나 자신들의 광기가 그들을 서두르게 하고 회오리바람처럼 만들었으므로, 그처럼 격렬한 폭력을 막는 데서 하나님의 능력이 더욱 분명히 나타났다.
"그들의 기쁨은 은밀한 곳에서 가난한 자를 삼키는 것이었다"—선지자는 하나님이 기적적인 도움을 하늘에서 내리지 않았더라면 세상에서 악인들에게 저항할 수 있는 것이 없었음을 시사한다. 전체의 의미는 이것이다—비참한 이스라엘인들이 아무런 보호도 없이 원수들의 분노와 잔인함에 노출되었을 때, 그들은 기적적인 도움을 받았다. 주님이 그들의 원수들을 그들 자신의 칼로 멸하셨고, 그들이 마치 승리를 즐기러 온 것처럼 전리품을 취하러 왔을 때, 하나님의 손에 의해 엎드러졌다.
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commentary-section/cal-hab-3-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Some read, “Thou hast trodden thy horses in the sea;” but it is a solecism, that is quite evident. Others, “Thou hast trodden in the sea by thy horses.” But what need is there of seeking such strained explanations, since the verb דרך , darek , means to go or to march? The Prophet’s meaning is by no means doubtful—that God would make a way for himself in the sea, and on his own horses. How? even when great waters were gathered into a mass . The Prophet again refers to the history of the passage through the Red Sea; for it was a work of God, as it has been said, worthy of being remembered above all other works: it is therefore no wonder that the Prophet dwells so much in setting forth this great miracle. Thou then didst make a way for thy horses —where? in the sea ; which was contrary to nature. And then he adds, The heap of waters : for the waters had been gathered together, and a firm and thick mass appeared, which was not according to nature; for we know that water is a fluid, and that hardly a drop of water can stand without flowing. (65) How then was it that he stopped the course of Jordan, and that the Red Sea was divided? These were evidences of God’s incomprehensible power, and rightly ought these to have added courage to the faithful, knowing, as they ought to have done, that nothing could have opposed their salvation, which God was not able easily to remove, whenever it pleased him. It follows— (65) The word is [ חמר ], which many have rendered acervus —heap; but there is no clear instance in which it has such a meaning. It is without a preposition, and the Septuagint render it by a participle , ταρασσοντας, which agrees with “horses.” It is singular in Hebrew, and, if a participle, it agrees with the nominative case to the preceding verb, [ דרכת ], “thou didst guide” or direct. The two lines might then be rendered thus,— Thou didst guide through the sea thy horses, Disturbing mighty waters. Both Marckius and Henderson think that the passage through the Red Sea is not what is meant; but the subjugation of the Canaanites, conveyed in a language derived from that event.— Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"
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"바다에서 당신의 말들을 타셨다"—선지자가 홍해를 통과한 역사를 다시 언급하는 것은 의심할 여지가 없다. 그것은 다른 모든 일들보다 기억할 만한 하나님의 역사였다. 따라서 선지자가 이 위대한 기적을 설명하는 데 이처럼 집중하는 것은 놀랄 일이 아니다. "당신은 바다에서 당신의 말들을 위해 길을 만드셨다"—이것은 자연에 반하는 것이다. 그는 이어서 "물의 무리"를 덧붙인다. 물들이 모여져 단단하고 두꺼운 덩어리가 나타났는데, 이것은 자연에 반하는 것이다. 따라서 그분이 요단의 흐름을 막으시고 홍해를 나누셨다는 것이 하나님의 불가해한 능력의 증거들이다. 이것들은 마땅히 신실한 자들에게 용기를 더했어야 했다.
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Those interpreters are mistaken in my view, who connect the verb, “I have heard,” with the last verse, as though the Prophet had said, that he had conceived dread from those evidences of God’s power: for the Prophet had no occasion to fear in regarding God as armed with unexpected power for the salvation of his people; there was no reason for such a thing. Hence these things do not agree together. But he returns again to that dread which he had entertained on account of God’s voice in those terrific threatenings which we before referred to. We must always bear in mind the Prophet’s design—that his object was to humble the faithful, that they might suppliantly acknowledge to God their sins and solicit his forgiveness. His purpose also was to animate them with strong hope, that they might nevertheless look for deliverance. He had already said at the beginning, “Lord, I have heard thy voice; I feared.” He now repeats the same thing: for if he had spoken only of that terrific voice, the faithful might have been overwhelmed with despair; he therefore wished opportunely to prevent this evil, by interposing what might have comforted them. For this reason he recited these histories, by which God had proved that he was armed with invincible power to save his Church. Having done this, he applies his general doctrine to present circumstances, and says, “I have heard.” What had he heard? even those judgements with which God had determined to visit the contumacy of his people. Since, then, God had threatened his people with a horrible destruction, the Prophet says now, that he had heard and trembled, so that he had been confounded. He speaks in the singular number; but this was done, as we have said, because he represented the whole people, as was the case before (which escaped my notice) when he said, his enemies came like whirlwind to cast him down; for certainly he did not then speak of himself but of the ancient people. As, then, the Prophet here undertakes the cause of the whole Church, he speaks as though he were the collective body of the people: and so he says that he had heard; but the faithful speak here as with one mouth, that they had heard , and that their inside trembled Some read, “I was dismayed, or I feared, and my inside trembled at his voice.” He takes קול , kul , voice, not for report, but, as it has been said, for threatening. The faithful, then, declare here, that they dreaded the voice of God, before he had executed his judgements, or before he inflicted the punishment which he had threatened. He says, quiver did my lips . The verb צלל , tsalel , means sometimes to tingle, and so some render it here, “Tingle did my lips;” but this is not suitable, and more tolerable is the rendering of others, “Palpitate did my lips.” The Hebrews say that what is meant is that motion in the lips which fear or trembling produces. I therefore render the words, “quiver did my lips;” as when one says in our language, Mes levres ont barbate ; that is, when the whole body shakes with trembling, not only a noise is made by the clashing of the teeth, but an agitation is also observed in the lips. Enter , he says, did rottenness into my bones and within myself I made a noise , (it is the verb רגז , regaz , again,) or I trembled. No doubt the Prophet describes here the dread, which could not have been otherwise than produced by the dreadful vengeance of God. It hence follows that he does not treat here of those miracles which were, on the contrary, calculated to afford an occasion of rejoicing both to the Prophet and to the whole of the chosen people; but that the vengeance of God, such as had been predicted, is described here. He now adds, That I may rest in the day of affliction (66) There seems to be here an inconsistency—that the Prophet was affected with grief even to rottenness, that he trembled throughout his members with dread, and now that all this availed to produce rest. But we must inquire how rest is to be obtained through these trepidations, and dreads, and tremblings. We indeed know that the more hardened the wicked become against God, the more grievous ruin they ever procure for themselves. But there is no way of obtaining rest, except for a time we tremble within ourselves, that is, except God’s judgement awakens us, yea, and reduces us almost to nothing. Whosoever therefore securely slumbers, will be confounded in the day of affliction; but he who in time anticipates the wrath of God, and is touched with fear, as soon as he hears that God the judge is at hand, provides for himself the most secure rest in the day of affliction. We now then see, that the right way of seeking rest is set forth here by the Prophet, when he says, that he had been confounded, and that rottenness had entered into his bones that he could have no comfort, except he pined away as one half-dead: and the design of the Prophet, as I have already said, was to exhort the faithful to repentance. But we cannot truly and from the heart repent, until our sins become displeasing to us: and the hatred of sin proceeds from the fear of God, and that sorrow which Paul regards as the mother of repentance. ( 2 Corinthians 7:10 .) This exhortation is also very necessary for us in the present day. We see how inclined we are by nature to indifference; and when God brings before us our sins, and then sets before us his wrath, we are not moved; and when we entertain any fear, it soon vanishes. Let us, then, know that no rest can be to us in the day of distress, except we tremble within ourselves, except dread lays hold on all our faculties, and except all our soul becomes almost rotten. And hence it is said in Psalms 4:4 , “Tremble, and ye shall not sin.” And Paul also shows that the true and profitable way of being angry is, when one is angry with his sins ( Ephesians 4:26 ,) and when we tremble within ourselves. In the same manner does the Prophet describe the beginnings of repentance, when he says, that the faithful trembled in th
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"내가 들었고"라는 동사를 앞 절과 연결짓는 해석자들은 내 견해에서 틀렸다. 선지자는 하나님이 그분의 백성의 구원을 위해 예기치 못한 능력으로 무장하신 것에 두려움을 가질 이유가 없었다.
그러나 그는 이전에 언급한 두려운 위협들에서 하나님의 음성으로 인해 느꼈던 두려움으로 다시 돌아온다. 우리는 항상 선지자의 의도를 기억해야 한다—신실한 자들을 겸손하게 하여 죄를 인정하고 용서를 구하도록 하고, 동시에 그들을 강한 희망으로 활기차게 하여 구원을 기대하게 하려는 것이다.
"내가 들었다, 내 속이 떨렸다"—신실한 자들은 여기서 마치 한 입으로 말하듯이 자신들이 듣고 두려워했다고 선언한다. "내 입술이 떨렸다"—히브리어 '찰랄(tsalel)'은 때로 울린다는 뜻이다. 그러나 여기서 더 적절한 것은 "내 입술이 전율했다." "썩음이 내 뼈에 들어갔다"—선지자는 하나님의 두려운 심판에 의해 일어날 수밖에 없었던 두려움을 묘사한다.
"환난 날에 쉬게 하시기 위해"—여기에 모순이 있는 것처럼 보인다. 선지자가 썩음까지 슬픔에 빠지고, 두려움으로 온 몸이 떨렸는데, 이 모든 것이 쉼으로 이어진다고. 그러나 우리는 이 두려움과 떨림들을 통해 어떻게 쉼이 얻어지는지 물어야 한다. 악인들이 하나님께 더 완악해질수록, 그들은 항상 더 큰 파멸을 자신들에게 가져온다. 그러나 하나님의 심판이 우리를 일깨우고, 그분 앞에서 거의 무로 줄어들게 할 때까지 잠깐 속으로 떨지 않고는 쉼을 얻을 방법이 없다. 때에 맞춰 하나님의 진노를 예기하고, 하나님 재판관이 다가오신다는 소식을 들으면 두려움에 사로잡히는 자는 환난의 날에 가장 안전한 쉼을 마련한다.
바울이 행복한 슬픔이라고 부르는 것의 참된 시작이 여기서 보인다(고후 7:10). 우리 죄들로 인해 우리 자신에게 실망하기 전까지는, 진정으로 회개할 수 없다. 그리고 하나님 경외에서 오는 죄에 대한 혐오가 회개의 어머니다.
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The Prophet declares now at large what that rest would be of which he had spoken; it would be even this—that he would not cease to rejoice in God, even in the greatest afflictions. He indeed foresees how grievous the impending punishment would be, and he warns also and arouses the faithful, that they might perceive the approaching judgement of God. He says, Flourish shall not the fig, and no fruit shall be on the vines; fail shall the olive . First, the fig shall not flourish; then, the fields shall produce nothing; and lastly, the cattle and the sheep shall fail. Though the figs produce fruit without flowering, it is not yet an improper use of פרח , perech , which means strictly to bud. (67) He means that the desolation of the land was nigh at hand, and that the people would be reduced to extreme poverty. But it was an instance of rare virtue, to be able to rejoice in the Lord, when occasions of sorrow met him on every side. The Prophet then teaches us what advantage it is to the faithful seasonably to submit to God, and to entertain serious fear when he threatens them, and when he summons them to judgement; and he shows that though they might perish a hundred times, they would yet not perish, for the Lord would ever supply them with occasions of joy, and would also cherish this joy within, so as to enable them to rise above all their adversities. Though, then, the land was threatened with famine, and though no food would be supplied to them, they would yet be able always to rejoice in the God of their salvation; for they would know him to be their Father, though for a time he severely chastised them. This is a delineation of that rest of which he made mention before. The import of the whole is—“Though neither the figs, nor the vines, nor the olives, produce any fruit, and though the field be barren, though no food be given, yet I will rejoice in my God;” that is, our joy shall not depend on outward prosperity; for though the Lord may afflict us in an extreme degree, there will yet be always some consolation to sustain our minds, that they may not succumb under evils so grievous; for we are fully persuaded, that our salvation is in God’s hand, and that he is its faithful guardian. We shall, therefore, rest quietly, though heaven and earth were rolled together, and all places were full of confusion; yea, though God fulminated from heaven, we shall yet be in a tranquil state of mind, looking for his gratuitous salvation. We now perceive more clearly, that the sorrow produced by the sense of our guilt is recommended to us on account of its advantage; for nothing is worse than to provoke God’s wrath to destroy us; and nothing is better than to anticipate it, so that the Lord himself may comfort us. We shall not always escape, for he may apparently treat us with severity; but though we may not be exempt from punishment, yet while he intends to humble us, he will give us reasons to rejoice: and then in his own time he will mitigate his severity, and by the effects will show himself propitious to us. Nevertheless, during the time when want or famine, or any other affliction, is to be borne, he will render us joyful with this one consolation, for, relying on his promises, we shall look for him as the God of our salvation. Hence, on one side Habakkuk sets the desolation of the land; and on the other, the inward joy which the faithful never fail to possess, for they are upheld by the perpetual favor of God. And thus he warns, as I have said, the children of God, that they might be prepared to bear want and famine, and calmly to submit to God’s chastisements; for had he not exhorted them as he did, they might have failed a hundred times. We may hence gather a most useful doctrine,—That whenever signs of God’s wrath meet us in outward things, this remedy remains to us—to consider what God is to us inwardly; for the inward joy, which faith brings to us, can overcome all fears, terrors, sorrows and anxieties. But we must notice what follows, In the God of my salvation : for sorrow would soon absorb all our thoughts, except God were present as our preserver. But how does he appear as such to the faithful? even when they estimate not his love by external things, but strengthen themselves by embracing the promise of his mercy, and never doubt but that he will be propitious to them; for it is impossible but that he will remember mercy even while he is angry. It follows— (67) The verb means to break forth either in buds, or germs, or shoots, and so to germinate, or to blossom. It is rendered by the Septuagint καρποφορησει, shall bear fruit.— Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"
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선지자는 이제 넓게 자신이 이미 말한 쉼이 무엇인지 선언한다—그것은 가장 큰 고통 중에서도 하나님 안에서 기뻐하기를 멈추지 않는 것이었다. 그는 임박한 형벌이 얼마나 무거울지 예견하고, 또한 신실한 자들을 경고하고 깨워서 그들이 다가오는 하나님의 심판을 인식하도록 한다.
"무화과나무는 꽃 피지 않을 것이고, 포도나무에는 열매가 없고, 올리브 나무는 실패할 것이다"—먼저 무화과는 꽃 피지 않을 것이다. 그런 다음 들판은 아무것도 생산하지 않을 것이다. 마지막으로 양 떼와 소 떼가 없을 것이다. 선지자는 땅의 황폐가 가까웠고 백성이 극도의 빈곤으로 줄어들 것임을 뜻한다. 그러나 사방에서 슬픔의 기회들이 그를 만날 때에도 주님 안에서 기뻐할 수 있다는 것은 드문 덕이다.
따라서 선지자는 우리에게 가르친다—때에 맞춰 하나님께 복종하고, 하나님이 경고하실 때 진지한 두려움을 품고, 하나님이 그들을 심판으로 부르실 때의 유익이 무엇인지를. 그는 그들이 백 번이라도 멸망할 수 있지만, 멸망하지 않을 것임을 보여준다. 주님이 항상 기쁨의 기회들을 그들에게 공급하시고, 이 기쁨을 내면적으로 키워주심으로써 모든 역경들 위로 일어설 수 있게 하실 것이기 때문이다. 비록 땅이 기근으로 위협받고, 식량이 공급되지 않더라도, 그들은 항상 자신들의 구원의 하나님 안에서 기뻐할 수 있을 것이다. 그분이 잠깐 동안 엄격하게 징계하시더라도, 그분이 자신들의 아버지이심을 알 것이기 때문이다.
전체의 의미는 이것이다—"비록 무화과나 포도나 올리브가 열매를 맺지 못하고, 들판이 메마르고, 양식이 주어지지 않더라도, 나는 내 하나님 안에서 기뻐할 것이다." 우리의 기쁨은 외적인 번영에 달려있지 않을 것이다. 주님이 우리를 극도로 고통스럽게 하시더라도, 우리 마음이 그처럼 큰 악들 아래 굴복하지 않도록 우리를 지탱할 어떤 위로가 항상 있을 것이다.
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He confirms the same truth,—that he sought no strength but in God alone. But there is an implied contrast between God and those supports on which men usually lean. There is indeed no one, who is not of a cheerful mind, when he possesses all necessary things, when no danger, no fear is impending: we are then courageous when all things smile on us. But the Prophet, by calling God his strength, sets him in opposition to all other supports; for he wishes to encourage the faithful to persevere in their hope, however grievously God might afflict them. His meaning then is,—that even when evils impetuously rage against us, when we vacillate and are ready to fall every moment, God ought then to be our strength; for the aid which he has promised for our support is all-sufficient. We hence see that the Prophet entertained firm hope, and by his example animated the faithful, provided they had God propitious, however might all other things fail them. He will make , he says, my feet like those of hinds . I am inclined to refer this to their return to their own country, though some give this explanation,—“God will give the swiftest feet to his servants, so that they may pass over all obstacles to destroy their enemies;” but as they might think in their exile that their return was closed up against them, the Prophet introduces this most apt similitude, that God would give his people feet like those of hinds , so that they could climb the precipices of mountains, and dread no difficulties: He will then, he says, give me the feet of hinds, and make me to tread on my high places . Some think that this was said with regard to Judea, which is, as it is well known, mountainous; but I take the expression more simply in this way,—that God would make his faithful people to advance boldly and without fear along high places: for they who fear hide themselves and dare not to raise up the head, nor proceed openly along public roads; but the Prophet says, God will make me to tread on any high places He at last adds, To the leader on my beatings . The first word some are wont to render conqueror. This inscription, To the leader, למנצח , lamenatsech , frequently occurs in the Psalms. To the conqueror, is the version of some; but it means, I have no doubt, the leader of the singers. Interpreters think that God is signified here by this title, for he presides over all the songs of the godly: and it may not inaptly be applied to him as the leader of the singers, as though the Prophet had said,—“God will be a strength to me; though I am weak in myself, I shall yet be strong in him; and he will enable me to surmount all obstacles, and I shall proceed boldly, who am now like one half-dead; and he will thus become the occasion of my song, and be the leader of the singers engaged in celebrating his praises, when he shall deliver from death his people in so wonderful a manner.” We hence see that the connection is not unsuitable, when he says, that there would be strength for him in God; and particularly as giving of thanks belonged to the leader or the chief singer, in order that God’s aid might be celebrated, not only privately but at the accustomed sacrifices, as was usually the case under the law. Those who explain it as denoting the beginning of a song, are extremely frigid and jejune in what they advance; I shall therefore pass it by. He adds, on my beatings . This word, נגינות , neginoth , I have already explained in my work on the Psalms. Some think that it signifies a melody, others render it beatings ( pulsationes ) or notes ( modos ;) and others consider that musical instruments are meant. (68) I affirm nothing in a doubtful matter: and it is enough to bear in mind what we have said,—that the Prophet promises here to God a continual thanksgiving, when the faithful were redeemed, for not only each one would acknowledge that they had been saved by God’s hand, but all would assemble together in the Temple, and there testify their gratitude, and not only with their voices confess God as their Deliverer, but also with instruments of music, as we know it to have been the usual custom under the Law. (68) No satisfactory conjectures have been made by any as to the my added to this word. Hezekiah says at the end of his prayer, Isaiah 38:20 , [ ננגז ונגינותי ], “and my neginoth will we sing,” or play, etc. Our version makes this my to refer to the ode or song he made to be played on the neginoth, supposed to have been a stringed instrument. In this case, “my neginoth” means the song he made for the neginoth. Then we might render the words,— For the leader; my song on the stringed instruments. — Ed. return to ' Top of Page ' Habakkuk Hab 2 Habakkuk Hab Zephaniah Zep 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Habakkuk 3". 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그는 같은 진리를 확증한다—자신이 오직 하나님 안에서만 힘을 구하지 않는다고. 그러나 사람들이 보통 의지하는 지지물들과 하나님 사이에는 암묵적인 대조가 있다. 따라서 하나님의 진노가 우리에게 격렬하게 닥칠 때, 우리가 흔들리고 매 순간 넘어질 준비가 되어 있을 때, 하나님이 우리의 힘이 되어야 한다. 그분이 우리를 지지하겠다고 약속하신 도움이 모두 충분하기 때문이다.
"그분이 내 발을 암사슴의 발 같게 하실 것이다"—나는 이것을 자신들의 나라로의 귀환과 관련지으려 한다. 백성이 포로 생활에서 귀환이 그들에게 막혀 있다고 생각할 수도 있었기 때문이다. 선지자는 하나님이 그분의 백성에게 암사슴과 같은 발을 주실 것이라는 가장 적절한 비유를 도입한다. 산의 절벽들도 오를 수 있고 어떤 어려움도 두려워하지 않는 발. "그분이 나를 높은 곳들에서 걷게 하실 것이다"—하나님이 그분의 신실한 백성이 두려움 없이 담대하게 높은 곳들을 따라 나아갈 수 있게 하실 것이다.
마지막으로 그는 "지휘자에게, 내 현악기 소리에"를 덧붙인다. '지휘자'라는 첫 번째 단어는 시편에서 자주 나타난다. 나는 의심 없이 이것이 노래 인도자를 뜻한다고 본다. 해석자들은 하나님이 이 명칭으로 여기서 지칭된다고 생각하는데, 그분이 경건한 자들의 모든 노래를 주관하기 때문이다. 그리고 그것은 그분께 노래 인도자로서 부적절하게 적용되지 않을 수 있다—마치 선지자가 이렇게 말하는 것처럼: "하나님이 내게 힘이 되실 것이다. 비록 내가 스스로는 약하지만, 그분 안에서 강하게 될 것이다. 그분은 내가 모든 장애물을 극복하고 담대하게 나아가게 하실 것이다. 그분이 그처럼 놀라운 방식으로 그분의 백성을 사망에서 구출하실 때, 나를 노래의 기회로 삼으시고, 그분의 찬양들을 기념하는 노래 인도자들의 지휘자가 되실 것이다."
이로써 우리는 그가 하나님 안에서 자신을 위한 힘이 있을 것이라고 말하는 것과 결합이 부적절하지 않음을 본다. 특히 감사는 으뜸 가는 노래 인도자나 주요 가수에게 속했기 때문에, 하나님의 도움이 사적으로만 아니라 관습적인 제사에서도, 율법 아래의 관례였던 것처럼, 기념될 수 있었다.
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