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주석[칼빈] — 호세아 10장 · 이스라엘의 죄악

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1절 카드 ↗

Interpreters explain this verse in various ways. Those who think בוקק , bukok, here applied to the vine, means “empty,” are mistaken; for the Prophet means rather, that Israel was like a vine, which is robbed after the ingathering is come: for the word בקק , bekok, means properly to pillage, or to plunder. But the Prophet compares the gathering of grapes to robbing; and this view best suits the place. He says, then, that Israel is like a robbed vine; for it was stripped of its fruit; and then he adds, He will make fruit for himself The verb שוה , shue, means to equal; and many render it thus, — He will equalize fruit to himself, or, “fruit has been squalled to him.” But this rendering brings out no clear sense. I rather follow those who render it, “to lay up.” This verb means also sometimes “to lie;” at least some thus render the clause, “Fruit will lie to him:” and though, in the sense of lying, it has a different final letter, שוה , shue , it is yet said to be derived from this root, so that there is a change of א “ alef ” into ה “ he ”, as grammarians think: and yet it does not seem probable that שוא , shua means to lie. But they elicit this sense, “Israel is a plundered vine; therefore fruit will lie to him;” that is, it will bring no produce, for that will happen to it which is wont to be, when robbers have laid waste fields and vineyards. But as I have said already, some more correctly render it, “to lay up;” He will lay up fruit for himself Some, however, read the sentence as a question, — “Will Israel lay up fruit for himself?” Then the sense is, that Israel was so plundered, that no restitution could be hoped for. But these interpreters do not seem to understand the mind of the Prophet. I collect a different meaning from the words, and that is, that Israel would lay up fruit for himself after the robbing, and sacred history confirms this view: for this people, we know, had been in various ways chastised; so, however, that they gathered new strength. For the Lord intended only to admonish them gently, that they might be healed; but nothing, as it has before appeared, was effected by God’s moderation. The case, however, was so, that Israel produced new fruit, as a vine, after having been robbed one year, brings forth a new vintage; for one ingathering does not kill the vine. Thus also Israel did lay up fruit for himself; that is, after the Lord had collected there his vintage, he again favoured the people with his blessing, and, as it were, restored them anew; as vines in the spring throw out their branches, and then produce fruit. (61) But what did happen? According to the abundance of his fruit , he says, he multiplied his altars Here God complains, that Israel, after having been once gathered, went on in his own wickedness. Chastisements ought at least to have availed so much as to induce Israel to retake himself to the pure worship of God. But God not only reproves the people here for having been always obstinate but also for having, as it were designedly increased their vices. For it was like a horrible conspiracy against God for the people, as soon as they acquired new strength, to multiply altars to themselves, when yet the Lord had already shown, by clear evidences, that fictitious modes. of worship did not please him; nay, that they were to him the greatest abominations. We now apprehend the meaning of the Prophet. Then Israel, a robbed vine, multiplied altars for himself; that is, Israel has indeed been gathered but the Lord restored to him wealth and abundance of provisions, and whatever appertains to a safe and happy condition; has Israel become better through correction? Has he repented after the Lord has so mercifully withdrawn his hand? By no means, he says; but he has multiplied altars for himself, he has become worse than he was wont to be; and according to the goodness of his land, he has been doing good in statues Now this is a very useful doctrine; for we see how the Lord forbears in inflicting punishments — he does not execute them with the utmost rigour; for as soon as he lays on a few stripes, he withholds his hand. But how do they act who are thus moderately chastised? As soon as they can recruit their spirits, they are carried away by a more headstrong inclination, and grow insolent against God. We see this evil prevalent in the world even in our day, as it has been in all ages. We need not wonder, then, that the Prophet here expostulates with the people of Israel: but it is, at the same time, right for us to apply the doctrine for our own instruction. Though, then, the Lord should spare us, and, after having begun to chastise us, should soon show indulgence, and restore us as it were anew, let us beware lest a forgetfulness of our former sins should creep over us; but let his chastisements exert over us an influence, even after God has put a limit and an end to them. For the import of what the Prophet teaches is this, that men are not to forget the wrath of God, though he may not always, or continually, lay on stripes, but to consider that the Lord deals thus gently that they may have more time to repents and that a truce is granted them that they may more quietly reflect on their sins. But he says, According to the goodness of their land, they have been doing good in statues I have before stated, that some take this as meaning, that they made good statues, and consider “good” to be elegant. But I repeat the preposition ל “ lamed ” before altars. When the Prophet said that Israel multiplied altars to himself, the literal reading is, that he multiplied in altars, or as to altars; that is, he did much, or very liberally spent money on altars. So also here, it is proper to repeat, that they did good as to statues. But a concession is made in the verb הימיבו , eithibu; (62) ; for it is certain that they grievously sinned; they would not have provoked the wrath of God had they not dealt wickedly in altars and statues. But the Prophet speaks ironically of the p

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해석자들은 이 절을 다양한 방식으로 설명한다. '부콕'을 포도나무에 적용하여 "비어 있다"는 의미로 생각하는 자들은 틀렸다. 선지자는 오히려 이스라엘이 수확이 온 후 약탈당한 포도나무 같다는 것을 의미하기 때문이다. '베콕'이라는 단어는 약탈하다, 노략하다를 의미한다. 선지자는 포도 수확을 약탈에 비교한다.

"이스라엘은 약탈당한 포도나무이다. 그는 자신을 위해 열매를 쌓을 것이다." '슈에'라는 동사는 같게 하다를 의미하지만, "쌓아두다"를 의미하기도 한다. 나는 여기서 "쌓아두다"로 취하는 자들을 따른다. 어떤 이들은 이 문장을 질문으로 읽는다. "이스라엘이 자신을 위해 열매를 쌓을 것인가?" 그러면 이스라엘이 너무 약탈당하여 어떤 회복도 소망할 수 없다는 것이 의미가 된다. 그러나 이 해석자들은 선지자의 마음을 이해하지 못하는 것 같다.

나는 그 말들에서 다른 의미를 모은다. 즉, 이스라엘이 약탈당한 후 자신을 위해 열매를 쌓을 것이라는 것이다. 신성한 역사가 이 견해를 확인한다. 이 백성이 다양한 방식으로 징계받았으나, 그럼에도 새 힘을 얻었음을 우리는 안다. 주께서는 그들이 치유될 수 있도록 단지 부드럽게 훈계하려 하셨기 때문이다. 그러나 이미 나타난 것처럼, 하나님의 온화함으로는 아무것도 이루어지지 않았다. 어떤 경우였든, 이스라엘은 포도나무가 한 해 동안 약탈당한 후 새 수확을 맺듯이 새 열매를 맺었다. 하나 수확이 포도나무를 죽이지 않기 때문이다. 이스라엘이 자신을 위해 열매를 쌓았다고 말할 수 있다.

그러나 무슨 일이 일어났는가? "그의 열매가 많을수록"이라고 그는 말한다. "그는 자신을 위해 제단을 증가시켰다." 여기서 하나님은 이스라엘이 한 번 수확된 후에도 자신의 사악함 안에서 계속 나아갔다고 불평하신다. 징계는 적어도 이스라엘이 하나님의 순수한 예배로 돌아오도록 유도하는 만큼 유익했어야 하였다. 그러나 하나님은 백성이 새 힘을 얻자마자 마치 의도적으로 자신들의 악들을 증가시킨 것처럼 자신들을 위해 제단을 증가시켰다고 여기서 책망하신다.

이 교리는 매우 유익하다. 주께서 형벌을 가하실 때 최대한의 엄격함으로 집행하지 않으심을 보기 때문이다. 그분은 몇 가지 형벌을 가하자마자 손을 거두신다. 그러나 이렇게 완화하여 징계받은 자들은 어떻게 행동하는가? 정신을 회복하자마자 더 완고한 성향에 이끌려 하나님을 향해 오만해진다. 따라서 선지자가 이스라엘 백성을 여기서 책망하는 것은 이상하지 않다. 그러나 동시에 우리 자신의 교훈을 위해 그 교리를 적용하는 것이 옳다.

원주석

2절 카드 ↗

He says first that their heart was divided, that is, from God; for this, we know, is principally required, that people should faithfully cleave to their God. “And now Israel, what does thy God require of thee, but to cleave to him with the whole heart?” Since God then binds us to himself by a holy union, it is the summit of all wickedness, when our heart is divided from him, as it is when an unchaste and perfidious wife alienates her affection from her husband. For as long as the husband keeps the heart of his wife, as it were, tied to himself, conjugal fidelity and chastity continue; but when her heart is divided from her husband, it is all over, and she abandons herself to lewdness. So also the Prophet says here that the heart of the people was divided from God; for they did not devote themselves to God with a pure and sincere affection, as they ought to have done. “This people then have withdrawn their heart from me.” But he says, Now they shall be guilty; that is I will now show what they deserve, so that they shall not hereafter, as they are wont to do, sport with their cavils; for the verb אשם , ahsem, is not to be referred to the deeds but rather, as, they say, to its manifestation. Then he says that they shall be guilty, for they shall be convicted: as, to be justified means to be absolved, so also to be guilty means to be condemned. The meaning is, that as this people could not perceive the Lord’s wrath as long as their condition was easy to be borne, he would inflict such dreadful punishment as would convince them, so that they might no longer deceive and flatter themselves. They shall then be now condemned. How? For the Lord will overturn their altars. This may be referred to the minister of vengeance; but as no name is expressed, I prefer to understand God as being meant. God then shall overturn their altars and destroy, or reduce to nothing, their statues This was added, because ungodly men, we know, trust in their own devices, and can never be brought to serious fear, except when they understand that they have been deceived by the crafts of Satan, while they gave themselves up to superstitions and idolatry. Hence the Prophet declares that their altars shall be overturned, and their statues reduced to nothing, that hypocrites might lay aside the confidence by which they had hitherto grown proud against God. But a confirmation of this view follows — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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그는 먼저 그들의 마음이 분열되었다고 말한다. 즉, 하나님에게서. 이것이 주로 요구되는 것임을 우리는 안다 — 백성이 자신들의 하나님께 신실하게 의지해야 한다는 것. "이제 이스라엘아, 네 하나님이 네게 요구하는 것이 온 마음으로 그분께 의지하는 것 외에 무엇이냐?" 하나님이 거룩한 연합으로 우리를 자신에게 묶으시므로, 정숙하지 않고 배신하는 아내가 남편에게서 감정을 소외시키는 것처럼 우리 마음이 그분에게서 분열될 때, 그것은 모든 사악함의 최고이다.

"이 백성이 내게서 그들의 마음을 거두었다." 그러나 그는 말한다. "이제 그들이 죄있다고 여겨질 것이다." 그것은 이제 내가 그들이 받아야 마땅한 것을 보일 것이라는 것이다. 그 의미는, 이 백성이 그들의 상태를 견딜 수 있는 한 주의 진노를 인식할 수 없었으므로, 그분이 그들을 더 이상 자신들을 속이고 기쁘게 하지 못하도록 설득할 만큼 두려운 형벌을 가할 것이라는 것이다. 그러면 그들은 정죄될 것이다. 어떻게? "주께서 그들의 제단을 뒤엎으실 것이기 때문이다." 이것은 복수의 대리자에게 귀속될 수 있다. 그러나 이름이 표현되지 않았으므로, 나는 하나님이 의미되는 것으로 이해하는 쪽을 선호한다. 그러면 하나님이 그들의 제단을 뒤엎으시고, 그들의 석상들을 파괴하시거나 무로 돌리실 것이다.

원주석

3절 카드 ↗

He explains more at large what he had briefly referred to, when he said, that the condemnation, which would discover their wickedness, was now near at hand. He now adds, that even they themselves would, of their own accord, say, that they were deservedly punished in being deprived of a king; nay, that a king would avail them nothing, because they had not feared Jehovah. There is always to be understood a contrast between the perverse boasting of the people and the feeling of God’s wrath, of which the Prophet now speaks. For as long as God spared the Israelites, they abused his forbearance and his kindness. They did not then think that there was any thing to be reprehended in their life; nay, we know how petulantly they contended with the Prophets: as soon as a severe word came out of the mouth of any Prophet, great contentions arose. “What! dost thou treat thus the people of God, and the elect race of Abraham?” Since, then, they so obstinately spurned every instruction, the Prophet says here, “The time shall come, when they shall say that they have no king, because they did not fear the Lord.” The meaning is, that as they did not profit by the word of the Lord, another kind of teaching was soon to be adopted; for the Lord would really show his wrath, and even force them to confess against their will what they now excused: for this confession of sin would have never been expressed, had not the Lord dealt severely with them. They shall therefore say, — when? even when they shall be taken to another school; for the Lord will not henceforth remonstrate with them in words, but will so strike them with his hand, that they will understand that they have to do with him. But it must be observed, that the Prophet speaks not here of the repentance of the people, nor relates their words, but rather mentions the thing itself. Hypocrites either clamour against God when he visits their sins, or feignedly own that they are worthy of such punishments, and all the while the same perverseness remains within. But when the Prophet introduces them as speaking, he does not mean that they will say what he relates; but, as I have said already, he rather speaks of the thing itself. Hence They will say, that is, the event itself will declare, that they are deprived of a king, because they feared not Jehovah; yea, that though a king ruled over them, he would be useless. Though, then, the Israelites had never ceased to clamour against God, nor given over openly to vomit forth their blasphemies against him, yet this, which the Prophet says, would have been still true. How so? Because it was sufficient that they were in reality convicted, though God had not extorted from them this confession; yea, they were themselves made to feel that they were justly smitten by the hand of God, however they might obstinately deny this before men. The Prophet shows here also, that profane men, while any hope on earth is set before them, proudly despise the hand of God, and grow torpid in their own security, as in their own dregs. While Israel saw their king in the midst of them, they thought themselves safe from every harm, and boldly despised all threatening. This, then, is what the Prophet meant. Still further, when the Lord takes away every thing that dazzles the eyes of profane and wicked men, they then begin to own how foolishly they had flattered themselves, and how much they had been deceived by Satan. This is what is meant by Hosea, when he says, that the Israelites shall be constrained to know that they had no king, because they feared not God: but this repentance would be too late, for it would be without advantage. It now follows — return to ' Top of Page ' <a name="verse-4" class="com-number"

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선지자는 자신이 간략하게 언급한 것을, 즉 그들의 사악함을 발견할 정죄가 가까이 있다고 한 것을 더 자세히 설명한다. 그는 이제 덧붙인다. 즉, 심지어 그들 자신도 왕이 없어 마땅히 벌받았다고 자발적으로 말할 것이며, 나아가 왕이 그들에게 아무 소용이 없을 것이라는 것이다. 왜냐하면 그들이 여호와를 두려워하지 않았기 때문이다.

백성의 뻔뻔스러운 자랑과 선지자가 이제 말하는 하나님의 진노에 대한 감각 사이에는 항상 대비가 이해되어야 한다. 하나님이 이스라엘 자손들을 아끼시는 한, 그들은 그분의 인내와 친절을 남용하였다. 그들은 자신들의 삶에서 책망받을 것이 아무것도 없다고 생각하였다.

선지자는 여기서 말한다. "그때가 올 것이다. 그때 그들은 여호와를 두려워하지 않았기 때문에 그들에게 왕이 없다고 말할 것이다." 그 의미는, 그들이 주의 말씀으로 유익을 얻지 않았으므로 다른 종류의 교육이 곧 채택될 것이라는 것이다. 주께서 실제로 그분의 진노를 보이실 것이고, 심지어 그들이 지금 변명하는 것을 자신들의 의지에 반하여 고백하도록 강요할 것이다. 선지자가 백성의 회개에 대해 말하는 것이 아님을 주목해야 한다. 그는 사실 자체를 더 오히려 언급한다. 위선자들은 하나님이 그들의 죄들을 방문하실 때 그분을 향해 울부짖거나, 겉으로 그들이 그런 형벌을 받을 만하다고 인정한다. 그러나 그 사이 같은 완고함이 안에 남아 있다.

선지자가 그들이 말한다고 소개할 때, 그가 말하는 것을 그들이 말할 것이라는 뜻이 아니다. 오히려 사실 자체에 대해 말한다. 따라서 "그들이 말할 것이다"는 사건 자체가 선언할 것이라는 뜻이다. 즉, 그들에게 왕이 없는 것은 그들이 여호와를 두려워하지 않았기 때문이라고.

원주석

4절 카드 ↗

They have spoken words, they have uttered words . Some give this explanation, that they daringly followed their own counsels, as the despisers of God are wont to settle and determine what comes to their minds according to their own will; for they deign not to inquire of God what is right. Thus they take the meaning to be; but I view it to be different, that is, that they spoke words, or very freely testified, that they would be the best and the most faithful worshipers of God. Then it follows, By swearing falsely . Some refer this to covenants. I will explain the words one by one; for I shall hereafter speak of the real meaning of the Prophet. Then he says, that they swore falsely , that is, according to some because there was in them much levity and changeableness. And, indeed, I confess it to be true, that they procured for themselves grievous punishments by their perjuries; but the Prophet rather means those who swore falsely to the Lord. It then follows, By cutting a covenant, by making a covenant . Here again the Prophet no doubt reproves them for renewing their covenant with God perfidiously; for it was a mere dissimulation. But it follows, Judgement will germinate as wormwood Some render the word כראש , carash as gall; but the similitude is not suitable, since the Prophet speaks here of fields; for he adds, In the furrows of the field ; that is, judgement will germinate in the furrows as wormwood or some other bitter plant. I have thus briefly explained how some understand this verse, namely, that Israel was daring and haughty in their counsels, boldly determining whatever pleased them, as if it were not in the power of God to change what men resolve to do, — and then, that they implicated themselves in many compacts, that without any faith they violated them with this and that nation, and that at last they had nothing but bitterness. This is their exposition: but I rather think that the cause of God is here pleaded by the Prophet; that is, that the Israelites, as often as they promised some repentance, and gave some sign of it, only dissembled and lied to God. Hence he says They have spoken words , but they were only words; for they were never from a heart touched with any feeling as to God’s wrath, so as to abhor themselves for their vices. They therefore uttered words only. He afterwards expresses the same deceitfulness in other words: They have sworn falsely , he says, and made a covenant ; which means, that though they seemed to wish to return to God, it was yet a fallacious pretence; yea, a perjury. When they wished to prove themselves to be especially faithful, they then sinned more grievously by renewing their covenant. Judgement shall therefore germinate as wormwood in the furrows of the field . Judgement is here to be taken as rectitude, as though the Prophet had said, “When they exhibit some appearance of religion, and give a colour to their impieties, it seems indeed to be judgement, there seems to be some justice; but it will be at last wormwood, and will germinate in the furrows of the field.” Interpreters seem not to me to have understood the design of the Prophet. For why does he say, “in the furrows of the field,” rather than in the field? Even for this reason, because there is some preparation made, when the field is ploughed, for the good seed to grow. When therefore, noxious herbs grow on the furrows of the land, it is less to be endured than when they grow in dry and desert places; for this is what is wont naturally to happen. But when wormwood grows up instead of wheat in the furrows, that is, on lands well cultivated, it is a thing more strange and less to be endured. We now then apprehend what the Prophet meant. They indeed seemed at times to be touched with some feeling of piety, and promised much, and were very liberal in good words; they even swore, and seemed prepared to renew their covenant with God, — but what was all this? It was the same as if a husband man had prepared his field, and noxious herbs had grown up where he had bestowed much labour and toil. Such was their rectitude, — a disguised form or shadow of religion; it was nothing else, but like wormwood growing in well-cultivated land. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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"그들이 말들을 말하였다." 어떤 이들은 이것을 그들이 담대하게 하나님의 선지자들을 경멸하는 자들이 그들 자신의 의지에 따라 마음에 오는 것은 무엇이든 결정하는 것처럼 자신들의 의논을 따랐다는 설명을 한다. 그러나 나는 다른 견해를 취한다. 그들이 하나님의 가장 훌륭하고 가장 신실한 예배자들이 될 것이라고 매우 자유롭게 증언하였다는 것이다.

그런 다음 이어진다. "거짓으로 맹세하면서." 어떤 이들은 이것을 언약들에 귀속시킨다. "언약을 맺음으로써." 여기서도 선지자는 의심할 여지 없이 그들이 하나님과의 언약을 배신하여 갱신하였다고 꾸짖는다. 순전한 위장이었기 때문이다. 그러나 이어지는 것은, "심판이 쓴 쑥처럼 싹틀 것이다." 어떤 이들은 이 절을 이렇게 설명한다. 이스라엘이 자신들의 의논에 대담하고 거만하여, 마치 하나님이 사람들이 결정하는 것을 바꿀 능력이 없는 것처럼 원하는 것은 무엇이든 담대하게 결정하였다.

그러나 나는 하나님의 대의가 여기서 선지자에 의해 변호된다고 생각한다. 즉, 이스라엘이 어떤 회개를 약속하고 어떤 표징을 보일 때마다, 그들은 단지 위장하고 하나님께 거짓말하였다는 것이다. "그들이 말들을 말하였다." 그러나 그것들은 단지 말들이었다. 어떤 거짓됨도 없이 하나님의 진노에 대한 감각으로 감동받은 마음에서 나온 것이 아니었다. 따라서 그들은 말들만 내뱉었다. 그는 나중에 다른 말로 같은 기만을 표현한다. "그들이 거짓으로 맹세하고 언약을 맺었다." 이것은, 비록 그들이 하나님께 돌아오기를 원하는 것처럼 보일지라도, 그것은 기만적인 가장이었다는 것을 의미한다.

"심판이 따라서 들판의 이랑들에서 쑥처럼 싹틀 것이다." 심판은 여기서 공정함으로 취해져야 한다. 마치 선지자가 말하는 것 같다. "그들이 어떤 종교의 외관을 나타내고 자신들의 불경함에 색을 입힐 때, 그것이 심판인 것처럼 보인다. 어떤 의가 있는 것처럼. 그러나 그것이 마침내 쑥이 되어 들판의 이랑들에서 싹틀 것이다."

왜 선지자가 들판에서가 아니라 들판의 이랑들에서라고 말하는지 주목해야 한다. 밭이 갈릴 때 좋은 씨가 자라기 위한 어떤 준비가 이루어지기 때문이다. 따라서 해로운 풀들이 잘 경작된 땅의 이랑들 위에 자랄 때, 그것은 마른 황량한 장소에서 자라는 것보다 더 용납되기 어렵다. 그들이 때때로 어떤 경건의 느낌으로 감동받고 많은 것을 약속하며 선한 말들에 매우 관대하였다. 그러나 이것이 다 무엇이었는가? 농부가 밭을 준비하고 많은 수고와 노력을 기울인 곳에서 해로운 풀들이 자라는 것과 같았다.

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I shall first briefly touch on what I have mentioned in reading over the text; that is, that some interpreters expound this verse of the exile of the people. The word גור , gur, signifies to be banished: and it means also to fear; but the context, as we shall see, will not allow it to be taken here in the sense of being banished. Some render the other word שכן , shecan, to dwell, but they are mistaken. The Prophet simply means that the inhabitants of Samaria were now glorying in their calves, (for the calves we know, were in Dan and Bethel,) but that in a short time the Lord would strike them with terror, and the cause we shall see hereafter. I now come to show the real meaning of the prophet The inhabitants of Samaria, he says shall fear, because of the calves of Bethaven . The Prophet derides the folly of the people of Israel in worshipping calves, and in thinking that the whole hope of safety was included in them. How so? “They are constrained” he says, “to weep for the exile of their calf; so far is it from being able to bring them any aid, that the citizens of Samaria in vain deplore its captivity.” By way of contempt, he calls the calves, heifers. He might have used the masculine gender; but the whole of the verse glances at the madness of the people of Israel, because they were so grossly delirious in their superstitions, and yet were wholly insensible. Then the inhabitants of Samaria shall fear for the calves of Bethaven, because idolaters, when they see some danger to their idols, tremble, and would gladly bring aid; and this very fear betrays their stupidity and madness. For why do not the gods help themselves, instead of expecting help from mortals? We now understand the design of the Prophet. But he says, They will mourn over it The number is here changed. He had said, “because of the heifers;” and now he expresses the kind by putting down a relative of the masculine gender ו , vau (65) . He therefore returns to “calves,” and afterwards uses the singular number; for there was one only at Bethaven, the other was at Dan. But we have already shown why the Prophet called them heifers. Its people, he says, shall mourn for it, yea, even the priests also . Some think that כמרים , camerim , priests were called by this terms because they put on black vestments in celebrating their rites; for the word “ kemer ” means black; but this is a vain conjecture: and the Rabbis, as it often appears, are very bold in their figments; for they regard not what is true, but only make conjectures, and wish that whatever comes to their minds to be counted as oracular; nor do they regard history, but advance without reason what pleases them. Another explanation of the word may be adduced, and one in my judgement more probable; for the word signifies also to ring again or to resound; and the priests, we know, made, in performing their services, great noises and howling; as Elijah says ‘Cry aloud, for your Baal is perhaps asleep,’ ( 1 Kings 18:27 .) If their conjecture is allowable, I would rather say that they were called by this word on account of the noise they made. But I leave the thing undecided. It was, however, a name commonly in use, as it appears from other places. For by this name כמרים , camerim were those new priests called, whom Josiah took away, as it is related in 2 Kings 23:0 . But whether they had this name from their noises, or the black colour of their vestments, it is still certain that they were the priests of false gods. The Prophet now says, that the priests also shall mourn, for the verb אבל , abel, is to be repeated. He afterwards adds, יגילו על - כבודו , igilu ol-cabudu ; the relative, who, is wanting — who exult, but it is to be understood after כמרים , who exult for it. But why should they mourn? They shall mourn for its glory, because it had departed: they shall now begin to mourn, because the glory of the calf had passed away from it. Here the Prophet teaches that the glorying, by which hypocrites deceive themselves, will not be permanent; for the Lord will surely lead them, as we shall see, to sudden and unexpected shame. He then says that there would be mourning for the calves among the citizens of Samaria. They indeed thought that the kingdom was well fortified, for they had erected temples in their borders, to be, as it were, their fortresses. They hence imagined themselves to be safe from every incursion of enemies. The Prophet says, “Nay, they shall mourn for their calf.” How so? Truly its own people shall mourn for it. He goes farther, and calls all its worshipers, the people of the calf: and we know that the whole kingdom of Israel was implicated in that superstition. Yea, he says, even the priests, who exult for it, shall mourn. Why? Because its glory shall depart from it. It now follows — (65) This relative is either masculine or neuter: the Hebrews have only two genders, the masculine and feminine; and the neuter is expressed by the former. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

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먼저 어떤 해석자들이 이 절을 백성의 유배에 대해 설명한다고 내가 읽으면서 언급한 것을 간략하게 언급하겠다. '구르'라는 단어는 추방되다와 두려워하다를 의미한다. 그러나 문맥이 여기서 추방의 의미로 허용하지 않을 것이다. 선지자는 단순히 사마리아 거민들이 이제 자신들의 송아지들을 자랑하고 있으나, 짧은 시간 안에 주께서 그들을 공포로 치실 것임을 의미한다.

"사마리아 거민들이 벧아웬의 송아지들 때문에 두려워할 것이다." 선지자는 이스라엘 백성이 송아지들을 예배하고 그것들 안에 안전의 전체 소망이 포함된다고 생각하는 어리석음을 조롱한다. 경멸로 그는 송아지들을 암소들이라고 부른다. "사마리아 거민들이 벧아웬의 송아지들 때문에 두려워할 것이다." 우상숭배자들이 자신들의 우상들에게 어떤 위험이 닥치는 것을 볼 때 떨며 기꺼이 도움을 가져오려 하기 때문이다. 그리고 이 두려움 자체가 그들의 어리석음과 광기를 드러낸다. 왜 신들이 사람들에게서 도움을 기대하는 대신 스스로를 돕지 않는가?

"백성이 그것을 위해 슬퍼할 것이다. 나아가 제사장들도." 어떤 이들은 제사장들이 의식을 거행하는 데 검은 옷을 입었기 때문에 이 명칭으로 불렸다고 생각한다. 랍비들은 종종 매우 대담하게 꾸며낸다. 다른 설명이 제시될 수 있는데, 이 단어가 또한 다시 울리다 또는 큰 소리를 내다를 의미한다. 그들이 예배를 드릴 때 큰 소음과 울부짖음을 만들었다는 것을 우리는 안다. 엘리야가 말하는 것처럼, "크게 외치라. 아마 네 바알이 잠을 자기 때문이다"(왕상 18:27). 이것이 이 명칭의 기원이었다면, 나는 그들이 만드는 소음 때문에 이 단어로 불렸다고 차라리 말하겠다. 그러나 이것을 미결로 둔다. 어떤 경우든, 이들이 거짓 신들의 제사장들이었다는 것은 확실하다.

선지자는 제사장들도 슬퍼할 것이라고 말한다. 왜 그들이 슬퍼해야 하는가? 그것의 영광이 떠났기 때문에 그것 때문에 슬퍼할 것이다. 이제 그들은 송아지의 영광이 그것에서 떠났기 때문에 슬퍼하기 시작할 것이다. 여기서 선지자는 위선자들이 자신들을 속이는 자랑이 영구적이지 않다고 가르친다. 주께서 그들을 갑작스럽고 예기치 않은 수치로 이끄실 것이기 때문이다.

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Here the Prophet expresses more clearly the cause of mourning to the priests and to the whole people, The calf, he says, “shall be carried into Assyria, and carried as a present to king Jareb ”. It is probable, that when extreme danger came, the king of Israel was constrained either to cast the calf into a new form, or to break it in pieces, to redeem peace from the Assyrian king. As then the whole kingdom was reduced to great want, we may infer from this place that the calf or calves, were carried into Assyria for pacifying the king. Since then the Israelites saw that they were stripped of their protection, (for they were now without any hope of safety, as there was no God among them,) the Prophet mentioned above their grief: but he now shows that exile was nigh at hand, not only to the Israelites, but also to the calves which they worshipped and by whose aid they thought themselves to be secure and safe in their country. There is a particular emphasis in the particle גם , gam , as though the Prophet said, “Not only the Israelites shall migrate, but the very calf shall also be carried into Assyria.” Of the word “Jareb,” we have spoken in the commentary on Hosea 5:0 , it seems to have been the proper name of a man. Some conjecture it to be a city in Assyria, though not noticed by writers. Others think it to be the name of a neighbouring king to the Assyrian, but without reason, and they are refuted by this very passage; for the Prophet doubtless points out here the Assyrian king. He yet calls him Jareb; it may be that he was as yet a private man, or he may have so called him by way of reproach. This is however uncertain. Jerome renders the word, “avenger.” But it is sufficiently evident that it was a proper name, not of a city or place, but, as it has been said, of a man. And I am disposed to think, that he calls him king Jareb by way of contempt, for this contempt prevailed among the Israelites as long as they thought themselves strong enough to resist. But the Lord afterwards checked this pride: hence the Prophet says now in a cutting manner, “The calf shall be carried into Assyria to pacify king Jareb.” He afterwards adds, Ephraim shall receive shame, or reproach ; Israel shall be made ashamed of his counsel. He says the same thing in different ways and not without reason; for it was difficult at first to persuade the Israelites that what they thought to have been wisely contrived would turn out to their shame. The king Jeroboam the first, when he erected temples did indeed think it the best device to prevent the people, were they to repent, from submitting themselves again to the posterity of David. Hence he thought that the ten tribes were wholly torn away, when he set up that peculiar worship, which had nothing in common with that of the tribe of Judah. And doubtless had the ten tribes worshipped the true God at Jerusalem, this union might have been the means of again reuniting them into one body under one head. Hence the king Jeroboam thought that he had provided well for his kingdom, to render it permanent, by cutting off all communication between the two people: and there was none in Israel who did not approve of this counsel; for they took delight in their wealth, in the number of their men, and in other advantages. Since then the kingdom of Judah was much inferior, the Israelites were vastly pleased with themselves. This is the reason why the Prophet says, Ephraim shall receive shame; Israel shall be made ashamed of his counsel But this, as I have said, could not appear credible at first. For men promise to themselves the success they wish in their own craftiness: and hence it comes also, that they dare to attempt any thing they please without the aid of God. This is the reason why the Prophet repeats the same sentence, “Ephraim,” he says, “shall receive shame; Israel shall be made ashamed,” — for what? for their counsel. They think that their own counsel will be most useful to them; yea, they place their safety in their own craftiness. But the Lord will overrule for their shame whatever they have devised. It follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

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여기서 선지자는 제사장들과 온 백성이 슬퍼할 이유를 더 명확하게 표현한다. "송아지가 앗시리아로 옮겨갈 것이다. 야렙 왕에게 예물로 보내질 것이다." 극단적인 위험이 올 때, 이스라엘 왕이 화가 난 앗시리아 왕과의 화친을 구속하기 위해 어쩔 수 없이 송아지를 새 형태로 주조하거나 조각내거나 했을 것으로 추정된다. 따라서 온 왕국이 큰 결핍에 처하게 되었으므로, 이 구절에서 송아지 혹은 송아지들이 왕을 달래기 위해 앗시리아로 보내졌다고 추론할 수 있다.

이스라엘 자손들이 자신들의 보호가 없어진 것을 보았으므로, 선지자가 위에서 그들의 슬픔을 언급하였다. 그러나 이제 그는 유배가 이스라엘 자손들뿐만 아니라 그들이 예배하고 그 도움으로 자신들이 나라에서 안전하고 확실하다고 생각하였던 송아지들에게도 가까이 있음을 보인다. "에브라임이 수치를 받을 것이다. 이스라엘이 자신의 의논을 부끄럽게 여길 것이다." 선지자는 에브라임의 수치와 이스라엘이 의논을 부끄럽게 여기는 것에 관해 같은 것을 다르게 표현한다.

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The Prophet proceeds with the same subject, nor ought it to be deemed a useless prolixity. It would have indeed been sufficient by one word to threaten the Israelites, had they been pliable and obedient; but as they were stupid in their perverseness, it was necessary to stun their ears with continual threatening, that they might be at least less excusable before God. Hence the Prophet says now, that the king of Samaria shall be cut off like the foam: and he thus speaks of the king, because the Israelites thought their king, next to their idols, to be to them an invincible fortress. For thus ungodly men, as it has been mentioned before, always imagine their stronghold to be in the world and earthly things. Hence, the Lord denounces a just punishment, by saying that he would cut off the king; for the impious confidence, of which I have spoken, could not be otherwise corrected. Therefore “the king of Samaria shall be cut off” — in what manner? “Like a foam”. It is a most apt comparison; for the Prophet shows that the condition of the kingdom, which they imagined to be firm and perpetual, had nothing in it but an empty appearance, like the foam, which has nothing substantial. And further, he seems to me to point out another thing, that is, that the kingdom, though it showed itself to be above other kingdoms, was yet but an excrement. The foam floats above the waters of the sea, and by its height seems eminent; but what is the foam but the excrement of the water? for whatever is decayed in the waters passes into foam. So Israel thought, that as they were endued with power, and in every way excelled the tribe of Judah, they could ride, as it were, over their heads. The Prophet, on the contrary, says that they were foam, and also their king. “Your king,” he says, “though the king of Judah cannot be compared with him, is yet a foam. By his height he seems indeed wonderful, and hence has arisen your pride, for you are now become hardened against God; but the Lord will cut him off like a foam.” The Prophet then not only compares the king of Israel to a bubble or to foaming waters; but he says, that with respect to the king of Judah, he is an excrement. We now then understand the meaning of the Prophet. return to ' Top of Page ' <a name="verse-8" class="com-number"

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선지자는 같은 주제를 계속한다. 그것이 쓸모없이 장황하다고 여겨져서는 안 된다. 이스라엘이 유연하고 순종적이었다면, 한 마디 위협으로 충분하였을 것이다. 그러나 그들이 완고함 안에서 완고하므로, 그들의 귀를 계속된 위협으로 어이없게 할 필요가 있었다.

선지자는 이제 사마리아 왕이 거품처럼 끊어질 것이라고 말한다. 이스라엘 자손들이 우상들 다음으로 자신들의 왕이 그들에게 난공불락의 요새라고 생각하였기 때문에 왕에 대해 이렇게 말한다. 따라서 주께서 왕을 끊어버릴 것임을 선언함으로써 공정한 형벌을 선고하신다.

"사마리아 왕이 끊어질 것이다." 어떻게? "거품처럼." 그것은 매우 적절한 비유이다. 선지자는 굳고 영구하다고 상상된 왕국의 상태가 사실상 아무 실질이 없는 거품처럼 공허한 외관에 불과하다는 것을 보이기 때문이다. 나아가 그는 또 다른 것을 지적하는 것 같다. 즉, 왕국이 다른 왕국들 위에 자신을 드러낼지라도, 그것은 찌꺼기에 불과하다는 것이다. 거품은 바다 물 위에 떠다니며 높이로 탁월한 것처럼 보인다. 그러나 거품은 무엇인가? 물의 찌꺼기일 뿐이다. 마찬가지로 이스라엘은 유다 지파보다 권력이 있다고 생각하여 마치 그들의 머리 위를 타는 것처럼 생각하였다. 선지자는 반대로 그들이 거품이라고 말한다.

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We see how much the Prophet dwells on one thing: but, as I have already said, there was need of a strong hammer to beat this iron; for the hearts of the people were iron, or even steel. This hardness could not then be broken except with violence. This is the reason why the Prophet goes on with his threatening and places before their eyes in so many forms the vengeance of God; of which it would have been enough for him briefly to remind them, had they not been so perverse. And first he says, The high places of Aven have perished, or shall perish . He now calls Bethel Aven, as he called it before Bethaven. We have stated the reason for changing the name. Jeroboam might indeed have disguised the worship, which he had profanely introduced by this pretext, that God had appeared in that place to holy Jacob, and we know its name was given to it by God: but in the meantime, as the people had made a wrong use of the Patriarch’s example, the place was called Bethaven. Bethaven, we know, is the house of iniquity; as though the Prophet had said, “God dwells not in this place, as superstitious men imagine; but it has been corrupted by ungodly worshipers.” He therefore says, “The high places of Aven;” that is, of impiety. But it may be expedient to repeat here what we have before said, namely, that when men degenerate from the pure teaching of God, they in vain cover their profanations with empty names, as we see the Papists doing at this day; for they adorn that profanation, the Mass, with the title of Sacrament, as if it was something allied to it. They wish even their own Mass to be regarded as the Holy Supper, as if it were in their power to abolish what has been prescribed by the Son of God, and to substitute in its place their own inventions. Hence, how much soever the Papists may dignify their profanations with honourable names they effect nothing. How so? Because God loudly proclaims respecting Bethel that it is Bethaven; and the reason is well known, because Jeroboam erected temples, and appointed new sacrifices, without God’s command. Whenever, then, men depart from the word of the Lord, it will avail them nothing to disguise their own dreams; for the Lord approves of nothing but what he himself commands. Hence the high places of Aven have perished, or “shall perish.” He adds The sin of Israel This sentence, placed in apposition, belongs to the former. What is meant is, The sin of Israel shall perish. But, as it was said yesterday, the Israelites thought that they performed a service acceptable to God; and hence it was that they were so sedulously attentive to their holy rites; but God, on the contrary, pronounced them to be sin. How so? Because it is profanation and idolatry in men to leave off following God’s command, and to give way to their own fancies and inventions. We must then understand, that it is not in the power of men to form any modes of worship they please; nor is it in their power to decide on this or that worship, whether it be lawful or spurious; but nothing remains for us but to attend to what the Lord says. When, therefore, the Lord pronounces that to be profane which pleases us, we ought to acquiesce in his judgement; for it does not become us to dispute with him, and it would be vain to do so. The thorn and the thistle, he says, shall come up on their altars It may be asked, Ought the Prophet simply, by these tokens, to have reproved the superstition of the people, seeing that the same thing happened to the temple a short time after, though not built by the counsel of men, but by that of God? Since, then, the grass grew where the temple was, was not that worship, which we know was founded by God, exposed to ridicule? It is only the same that can be said of the calves. We grant that the calves were carried into Assyria, as a price from the wretched Israelites to pacify the king, who was angry with them. Was not the ark of the covenant taken also into captivity by enemies? Did not king Nebuchadnezzar take away the vessels of the temple? And was not pious Hezekiah constrained to strip the doors of the temple of their ornaments? Then this seems not to have been fitly spoken by the Prophet. The answer to all this may be readily given: The Israelites promised to themselves what they saw, and found afterwards to be vain as is the case with hypocrites, who securely despise all judgements and all punishments. How so? Because they thought their own perverted worship to be sufficient for their safety; though they were in their whole life abominable yet as some form of religion was observed by them, they thought that God was bound to be with them: such and so supine was the security of that people. Very different was the case with the tribe of Judah. For God, by his Prophets, proclaimed aloud, “Trust not in words of falsehood; for ye boast continually, The temple of the Lord, The temple of the Lord, ( Jeremiah 7:4 ,) but I no longer dwell in that temple:” and Ezekiel saw the glory of the Lord departing elsewhere, ( Ezekiel 10:4 .) What is said here could not then apply to the temple, nor to the true and lawful altar, nor to the true worshipers of God; but the Prophet justly reproaches the Israelites for expecting safety from their own altars, while yet they were provoking God’s wrath against themselves by such inventions. We ought, then to remember this difference between the tribe of Judah and the ten tribes. But he adds, — They shall say to the mountains, Cover us: and to the hills, Fall on us. By this form of speaking, the Prophet intended to express the dreadful vengeance of God; as if he had said, that the destruction, which was at hand, would be so grievous that it would be better to perish a hundred times than to remain in that state alive. For when men say to hills, Fall on us, and to mountains, Cover us, they doubtless desire a death too dreadful to be spoken of; but it is the same as if the Prophet had said, that life and light, and the sight of the sun and the common air

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선지자가 하나 같은 것에 얼마나 집중하는지 본다. 그러나 이미 말한 것처럼, 이 쇠를 두드리기 위해 강한 망치가 필요하였다. 백성의 마음이 쇠, 아니 강철이었기 때문이다. 이 완고함은 폭력 없이는 깰 수 없었다. 이것이 선지자가 위협을 계속하고 하나님의 복수를 그토록 많은 형태로 그들의 눈앞에 놓는 이유이다.

먼저 그는 말한다. "아웬의 산당들이 멸망하였다." 그는 이제 벧엘을 아웬이라고 부른다. 이전에 그것을 벧아웬이라고 불렀다. 이름 변경의 이유를 이미 말하였다. 여로보암이 거룩한 야곱에게 그곳에서 하나님이 나타나셨다는 구실로 자신이 불경하게 도입한 예배를 위장할 수 있었다. 그러나 그 사이 백성이 족장의 예를 잘못 사용하였으므로 그 장소는 벧아웬이라고 불렸다. 벧아웬은 불의의 집을 의미한다. 마치 선지자가 말하는 것 같다. "하나님이 미신적인 사람들이 상상하는 것처럼 이 장소에 거하지 않으신다. 그것은 불경한 예배자들에 의해 부패하였다."

"이스라엘의 죄." 이 문장은 이전의 것과 동격이다. 이스라엘의 죄가 멸망할 것이다. 이스라엘 자손들은 하나님이 기쁘게 받으시는 예배를 드린다고 생각하였다. 그러나 하나님은 반대로 그것을 죄라고 선언하신다. 왜? 사람들이 하나님의 명령을 따르는 것을 그치고 자신들의 공상과 발명들에 양보하는 것이 더럽힘과 우상숭배이기 때문이다.

"가시나무와 엉겅퀴가 그들의 제단들 위에 자라날 것이다." 동일한 일이 하나님의 성전에도 잠시 후 일어났지만, 비록 그것이 사람의 의논이 아니라 하나님의 의논으로 세워졌음에도 그럴 수 있느냐고 물을 수 있다. 그 답은 쉽게 주어질 수 있다. 이스라엘 자손들이 자신들에게 약속하였던 것이 헛된 것으로 나타났기 때문이다.

그는 덧붙인다. "그들이 산들에게 말할 것이다, 우리를 덮으라. 언덕들에게, 우리 위에 떨어지라." 선지자는 이 말하기 형식으로 가까이 있는 파멸이 너무 슬퍼서 살아있기보다 백 번 죽는 것이 낫다고 표현하려 하였다. 사람들이 언덕들에게 우리 위에 떨어지라고, 산들에게 우리를 덮으라고 말할 때, 그들은 의심할 여지 없이 말하기 너무 두려운 죽음을 원한다.

원주석

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He here reproaches Israel for having been long inured in their sins, and not for being lately corrupted. This is the substance. He had said in the last chapter that they were deep in their sins, as in the days of Gibeah: we then explained why the Prophet adduced the example of Gibeah, and that was, because the Gibeonites had fallen away from all fear of God, as if not a word about the law had ever been heard among them. We indeed know that they abandoned themselves to filthy and monstrous lusts, like the inhabitants of Sodom and Gomorra. Seeing, then, that so great obscenity prevailed openly and with impunity in Gibeah, rightly did the Prophet say that the Israelites were then lost and past hope, as the case was at that time. But now he regards another thing, even this, — that from that time they had not ceased to accumulate evils on evils, and thus to spin, as it were, a continuous rope of iniquity, as it is said in another place, — From the days then of Gibeah hast thou, Israeli sinned But this seems an unjust charge; for we know that the whole people united together against the tribe of Benjamin. Since, then, the Israelites revenged that wickedness which was committed in the city of Gibeah, why does the Prophet bring against them the crime of which they had been the avengers? But we know that it often happens, that they who execute the vengeance of God are in no respect better; and we had a remarkable example of this at the beginning in Jehu; for he had been God’s minister in punishing superstitions; yet God calls him a robber, and compares the vengeance he executed to robbery; ‘I will avenge,’ he says, ‘on the head of Jehu the blood of the house of Ahab, which he has shed.’ And yet we know that he was armed with the sword of God. This is indeed true; but he acted not with a sincere and upright heart, for he afterwards followed the same example. So now the Prophet says, that the Israelites had sinned even from that time; as though he said, “The Lord by the hand of your fathers took vengeance on the Gibeonites and on the whole tribe of Benjamin: but they were wholly like them. This corruption has from that time overwhelmed, like a deluge, the whole land of Israel. There is then no reason for you to boast that you have been better, inasmuch as it afterwards fully appeared what you were, for you imitated the Gibeonites.” We now then understand the design of the Prophet, and how justly he brings this charge against the Israelites, that they had sinned from the days of Gibeah. They indeed thought that crime was confined to a small corner of the land; but the Prophet says that the whole land was covered with it, and that they all exposed themselves to God’s judgement, and deserved the same punishment with the Gibeonites and their brethren, the whole tribe of Benjamin. ‘Thou, Israel, hast then sinned from the days of Gibeah:’ the Israelites said, that the Benjamites alone sinned; but that sin, he says was common. There they stood This clause is variously explained. Some think that the people are reproved for wishing to retreat after having twice fought without success. We hence see that their minds were soft and cowardly, since they so soon succumbed to their trial. They therefore think that this want of confidence is pointed out by the Prophet; ‘There they stood,’ he says, that is, retreated from the battle; for as they did not succeed as they wished, they thought that they had been deceived. Hence it is concluded, that they did not ascribe his just honour to God, and were on this account reprehensible. But others say, that God had then testified by a clear proof that the Israelites were equal in guilt to the Gibeonites; for how came it, they say, that when they engaged in battle, they were compelled twice to retreat? All Israel were armed against one tribe; how then was it that they did not immediately overcome? But the Benjamites, we know, were not at last conquered without a great loss. It is then certain that God plainly showed that the Israelites were unworthy of so honourable an office; for the Israelites wished to execute God’s judgement, when they were themselves equally wicked. The Lord then openly reminded them, that it was not for them to turn their zeal against others, when they were no less guilty themselves. It seems to others that their obstinacy is here pointed out: ‘There they stood;’ that is, from that time they have been perverse in their wickedness, and ‘the battle against the children of iniquity did not lay hold on them.’ This third exposition is what I mostly approve; that is, that the Israelites, when they became ungodly and wicked, though they professed great zeal and ardour against the tribe of Benjamin, did not yet cease from that time to conduct themselves perversely against God, so that they at last arrived at the highest pitch of impiety. But what follows, The battle in Gibea against the children of iniquity did not lay hold on them, may also be variously explained. Some say, that the Israelites ought not to have defended themselves with this shield, that God had so severely punished the Gibeonites and their kindred. “The Lord spared you once, but what then? He has deferred his vengeance for a long time; but will he on that account deal more mildly with you now? Nay, a heavier vengeance awaits you; for from that time he has not forced repentance out of you.” But others read the sentence as a question, “Has the battle in Gibeah against the children of iniquity laid hold on you?” But the simple sense of the words seems to me to be this, that the battle had not laid hold on the Israelites, because they had not been touched by that example. The judgements of God, we know, are set forth before our eyes, that each of us may apply them for our own benefit. The Prophet now reproves the neglect of the Israelites in this matter, because they disregarded the event as a thing of no moment. Hence the battle did not lay hold on them; that is, they did not perceive that they

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그는 여기서 이스라엘이 최근에 부패한 것이 아니라 오랫동안 죄에 익숙해져 왔다고 꾸짖는다. 그는 지난 장에서 기브아의 날들처럼 그들이 자신들의 죄에 깊이 잠겼다고 말하였다. 우리는 이미 선지자가 왜 기브아의 예를 인용하였는지 설명하였다. 기브온 사람들이 율법에 대한 말이 그들 사이에 들린 적이 없는 것처럼 하나님에 대한 모든 두려움에서 타락하였기 때문이다.

"이스라엘아, 네가 기브아의 날들로부터 죄를 지었다." 이것은 부당한 고발처럼 보인다. 우리는 온 백성이 베냐민 지파를 대적하여 합쳐졌음을 알기 때문이다. 이스라엘 자손들이 기브아 도시에서 저질러진 사악함에 복수하였으므로, 왜 선지자가 그들이 복수의 집행자들이었던 범죄를 그들에게 가져오는가? 그러나 복수를 집행하는 자들이 종종 조금도 낫지 않다는 것이 알려져 있다. 예후에서 그 주목할 만한 예를 처음에 보았다. 그는 미신들을 처벌하는 데 있어 하나님의 대리자였다. 그러나 하나님은 그를 강도라 부르시고 그가 집행한 복수를 강도에 비유하신다.

"거기서 그들이 서 있었다." 이 구절은 다양하게 설명된다. 어떤 이들은 이스라엘 자손들의 완고함이 여기서 지적된다고 생각한다. "거기서 그들이 서 있었다." 즉, 그때부터 그들은 사악함 안에서 완고하여, 불의의 자녀들을 대적하는 전쟁이 그들을 붙잡지 못하였다는 것이다. 이 세 번째 해석이 내가 가장 승인하는 것이다. 즉, 이스라엘 자손들이 불경하고 사악해졌을 때, 베냐민 지파를 대적하여 큰 열심과 열정을 보였음에도, 그때부터 하나님을 대적하여 완고하게 행동하기를 그치지 않았고, 마침내 불경함의 최고점에 이르렀다는 것이다.

선지자가 의미하는 것은 하나님의 심판들이 우리의 혜택을 위해 우리 눈앞에 제시된다는 것이다. 선지자는 이제 이스라엘의 이 무관심을 꾸짖는다. 그들이 그 사건을 아무런 의미도 없는 것처럼 무시하였기 때문이다. 따라서 전쟁이 그들을 붙잡지 못하였다. 즉, 그들이 그 예에서 적용 받아야 할 것을 인식하지 못하였다.

원주석

10절 카드 ↗

When God says that he desires to chastise the people, he intimates that this was his purpose, as when one greatly wishes for anything; and it may be an allowable change in the sentence, if the copulative was omitted, and it be rendered thus, — It is in my desire to chastise them But to depart from the words seems not to me necessary; I therefore take them apart as they stand, in this sense, — that God would follow his desire in chastising the people. The sentence seems indeed to be repugnant to many others, in which God declares his sorrow, when constrained to deal severely with his people, but the two statements are not discordant. Passions, we know, belong not to God; but in condescension to men’s capacities, he puts on this or that character. When he seems unwilling to indict punishment, he shows with how much love he regards his own people, or with what kind and tender affection he loves them. But yet, as he has to do with perverse and irreclaimable men, he says that he will take pleasure in their destruction; and for this reason also, it is said that God will take revenge. We now then understand the meaning of the Prophet: he intimates, that the purpose which God had formed of destroying the people of Israel could not now be revoked; for this punishment was to him his highest delight. He further says, I will chastise them, and assembled shall peoples be against them By these words God shows that all people are in his hand, that he can arm them whenever he pleases; and this truth is everywhere taught in the Scriptures. God then so holds all people under his command, that by a hiss or a nod he can, whenever it pleases him, stir them up to war. Hence, as heedless Israel laughed at God’s judgement, he now shows how effectual will be his revenge, for he will assemble all people for their destruction. And for the same purpose he adds, When they shall have bound themselves in two furrows By this clause the Prophet warns the Israelites, that nothing would avail them, though they fortified themselves against every danger, and though they gathered strength on every side; for all their efforts would not prevent God from executing his vengeance. When therefore they shall be bound in their two furrows, I will not on that account give over to assemble the people who shall dissipate all their fortresses. We now apprehend the design of the Prophet. He no doubt mentions two furrows, with reference to ploughing; for we shall see that the Prophet dwells on this metaphor. However much then the Israelites might join together and gather strength, it would yet be easy for God to gather people to destroy them. Some refer this sentence to the whole body of the people; for they think that the compact between the kingdom of Judah and Israel is here pointed out: but this is a mere conjecture, for history gives it no countenance. Others have found out another comment, that the Lord would punish them all together, since Judah had joined the people of Israel in worshipping the calves: so they think that the common superstition was the bond of alliance between the two kingdoms. There are others who think that the Prophet alludes to the two calves, one of which, as it is well known, was worshipped in Dan, and the other at Bethel. But all these interpretations are too refined and strained. The Prophet, I doubt not, does here simply mention the two furrows, because the people, (as godless men are wont to do,) relying on their own power, boldly and proudly despised all threatening. “Howsoever,” he says, “they may join themselves together in two furrows, they shall yet effect nothing by their pride to prevent me from executing my vengeance.” Let us proceed — return to ' Top of Page ' <a name="verse-11" class="com-number"

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하나님이 백성을 징계하기를 원하신다고 말씀하실 때, 이것이 그분의 목적이었음을 암시하신다. 마치 어떤 것을 매우 원할 때와 같이. 문장에서 접속사가 생략되고 이렇게 번역될 수도 있다. "내 욕망은 그들을 징계하는 것이다." 그러나 말들에서 벗어나는 것이 필요한 것 같지 않다. 그러므로 나는 하나님이 백성을 징계하는 데 자신의 욕망을 따를 것이라는 의미로 취한다.

이 문장은 실로 하나님이 백성에게 엄하게 대하도록 강요받을 때 슬픔을 선언하시는 다른 여러 곳과 모순되는 것처럼 보인다. 그러나 두 진술이 모순되지 않는다. 열정들이 하나님께 속하지 않는다는 것을 우리는 안다. 그러나 사람들의 능력에 양보하여, 그분은 이 또는 저 성격을 취하신다.

그분은 나아가 말씀하신다. "내가 그들을 징계하겠다. 백성들이 그들에 대항하여 모일 것이다." 이 말들로 하나님은 모든 백성들이 그분의 손 안에 있으며, 그분이 원하실 때마다 그들을 무장시킬 수 있음을 보이신다. 따라서 하나님이 이처럼 모든 백성들을 그분의 명령 아래 두시므로, 그분은 원하실 때마다 고개를 끄덕이거나 신호를 하여 그들을 전쟁으로 자극하실 수 있다. 따라서 무심한 이스라엘이 하나님의 심판을 비웃었으므로, 그분은 이제 그분의 복수가 어떻게 효과적일지를 보이신다.

원주석

11절 카드 ↗

Some read the two words, “taught,” and “loveth,” separately, מלמדה , melamde, and אהבתי , aebti ; for they think that at the beginning of the verse a reproach is conveyed, as though the Prophet had said, that Ephraim was wholly unteachable: though God had from childhood brought him up under his discipline, he yet now showed so great stubbornness, that he even ceased not to rebel against God, and went on obstinately in his own wickedness. “Ephraim then is like a trained heifer.” But this meaning seems too far fetched: I therefore connect the whole together in one context, and follow what has been more approved, Ephraim is a heifer trained to love, or, that she may love, threshing; that is, Ephraim has been accustomed to love threshing. There is here an implied comparison between ploughing and threshing. There is more labour and toil, we know, in ploughing than in threshing; for the oxen are coupled together, and then they are compelled to obey, and in vain do they draw here and there, when they are joined together. But when oxen thresh, they are loose, and the labour is less toilsome and heavy. The Prophet then means this, — that Ephraim pretended some obedience, and yet would not take the yoke, so as to be really and in everything submissive to God. Other nations did not understand what it was to obey God; but there was some appearance of religion in Israel; they indeed professed to worship the God of Israel, they had temples among them; but the Lord derides this hypocrisy, and says, — Ephraim is like a heifer, which will not submit her neck to the yoke, but will only, for recreation’s sake, pass through the threshing-floor and tread the corn, as hypocrites are wont to do; for they do not wholly repudiate every truth, but in part receive it; yet, when the Lord presses on them too much, they then fiercely resist, and show that they wish to do according to their own will. Almost the whole world exhibit, indeed, some appearance of obedience, I know not what; but they wish to make a compact with God, that he should not require more then what their pleasure may allow. When one is a slave to many vices, he desires a liberty for these to be allowed him; in other things, he will yield some obedience. We now understand the meaning of the Prophet, and see what he had in view. He then derides the hypocritical service which the Israelites rendered to God; for they were at the same time unwilling to bear the yoke, and were untameable. To the threshing they were not unwilling to come; for when God commanded anything that was easy, they either willingly performed it, or at least discharged their duty somehow in that particular; but they would not accustom themselves to plough. Since it was so, I have passed over, he says, upon her beautiful neck God shows why he treated Ephraim with severity; for he was made to submit, because he was so obstinate. ‘I have passed over upon the goodness of her neck;’ that is, “When I saw that she had a fat neck, and that she refused the yoke, I tried, by afflictions, whether such stubbornness could be subdued.” Some refer this to the teaching of the law, and say, that God had passed over upon the beautiful neck of Israel, because he had delivered his law in common to all the posterity of Abraham. But this is foreign to the context. I therefore doubt not but that the mind of the Prophet was this, — that God here declares, that it was not without reason that he had been so severe in endeavouring to tame Israel, for he saw that he could not be otherwise brought to obedience. “Since, then, Ephraim only loved the treading, I wished to correct this delusion, and ought not to have spared him. If he had been a wearied ox, or an old one broken down and emaciated, and of no strength, some consideration for him ought to have been had: but as Israel had a thick and fat neck, as he was strong enough to bear the yoke, and as he yet loved his own pleasures and refused the yoke, it was needful that he should be tamed by afflictions. I have therefore passed over upon the goodness, or the beauty , of the neck of Ephraim.” But as God effected nothing in mildly chastising Israel, he now subjoins, — I will make him to ride Some render it, “I will ride:” but as the verb is in Hiphel, (the causative mood,) it is necessary to explain it thus, that God will make Israel to ride. But what does this mean? They who render it, “I will ride,” saw that they departed from what grammar requires; but necessity forced them to this strained interpretation. Others will have על , ol , on, to be understood, “I will make to ride on Ephraim,” and they put in another word, “I will make the nations to ride on Ephraim.” But the sentence will accord best with the context, if we make no change in the words of the Prophet. Nay, they who adduce the comments I have mentioned, destroy the elegance of the expression and pervert the meaning. Thus, then, does God speak, — “Since Ephraim loves treading, and the moderate punishments by which I meant to subdue him avail nothing, I will hereafter deal with him in another way: I will make him,” he says, “to ride:” that is, “I will take him away, as it were, through the clouds.” The Prophet alludes to the lasciviousness and intemperance of Israel; for lust had so carried away that people, that they could not walk straight, or with a steady step, but staggered here and there; as also Jeremiah says, that they were untameable bullocks, ( Jeremiah 31:18 .) What does God declare? ‘I will make them to ride;’ that is, I will deal with this people according to their disposition. There is a similar passage in Job; (70) where the holy man complains that he was forcibly snatched away, that God made him to ride on the clouds. ‘God,’ he says, ‘made me to ride,’ (he uses there the same word.) What does it mean? Even that the Lord had forcibly carried him here and there. So also the Prophet says here, — “Israel is delicate, and, at the same time, I see so much voluptuousness in his nature, that

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bible-text/hos-10-11

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어떤 이들은 "가르침을 받다"와 "사랑하다"라는 두 단어를 따로 읽는다. 그들은 절의 처음에 꾸짖음이 담겨 있다고 생각한다. 마치 선지자가 에브라임이 전혀 가르침을 받지 못한다고 말하는 것처럼. 그러나 이 의미는 너무 억지스럽다. 따라서 나는 전체를 하나의 문맥으로 연결하고 더 승인받은 것을 따른다. "에브라임은 사랑하도록 훈련된 암소이다, 타작하기를." 즉, 에브라임은 타작하기를 사랑하도록 익숙해졌다. 여기서 쟁기질과 타작 사이의 암묵적인 비교가 있다. 쟁기질이 타작보다 더 많은 수고와 노력이 필요하다는 것을 우리는 안다. 소들이 함께 멍에를 메고, 복종하도록 강요받기 때문이다.

선지자는 의미한다 — 에브라임이 어떤 복종을 가장하였으나, 실제로 모든 것에서 하나님께 순종하도록 멍에를 취하려 하지 않았다. 이스라엘이 이스라엘 하나님을 예배한다고 공언하고, 그들 중에 성전이 있었다. 그러나 주께서 이 위선을 조롱하시며 말씀하신다. 에브라임이 목에 멍에를 주도록 복종하지 않으나, 오직 오락 삼아 타작마당을 지나며 곡식을 타작하고 싶어하는 암소 같다고. 이것이 위선자들이 하는 것처럼. 그들이 모든 진리를 완전히 거부하지 않고 부분적으로 받아들인다. 그러나 주께서 그들을 너무 압박하면, 그들은 격렬하게 저항하고 자신들의 의지대로 행동하고 싶어함을 보인다.

"내가 그녀의 아름다운 목 위로 지나갔다." 하나님은 왜 에브라임을 엄하게 대하셨는지를 보이신다. 그가 너무 완고하였기 때문에 복종하도록 만들어졌다는 것이다. "내가 그녀 목의 좋음 위로 지나갔다." 즉, "내가 그녀가 살찐 목을 갖고 있고 멍에를 거부하는 것을 보았을 때, 그러한 완고함이 고쳐질 수 있는지 시험해 보기 위해 고통으로 노력하였다." 그런 다음 그는 덧붙인다. "내가 그를 타게 하겠다." 어떤 이들은 "내가 타겠다"라고 번역하지만, 동사가 사역형이므로 하나님이 이스라엘이 타게 할 것이라고 설명하는 것이 필요하다.

원주석

12절 카드 ↗

He exhorts here the Israelites to repentance; though it seems not a simple and bare exhortation, but rather a protestation; as though the Lord had said, that he had hitherto laboured in vain as to the people of Israel, because they had ever continued obstinate. For it immediately follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/hos-10-12

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그는 여기서 이스라엘 자손들을 회개로 권면한다. 비록 이것이 단순하고 순수한 권면이 아니라 오히려 항의처럼 보인다. 마치 주께서 이스라엘 백성과 관련하여 지금까지 헛되이 수고하였다고 말씀하시는 것 같다. 그들이 항상 완고하게 남아 있었기 때문이다. 이어지는 것이 즉시 따른다.

원주석

13절 카드 ↗

The reason is here found, why I thought that the Prophet did not simply exhort the people, but rather charged them with obduracy for not growing better, though often admonished. He then relates how much God had previously done to restore the people to a sound mind; for it had been his constant teaching, Sow for yourselves righteousness, reap, in proportion, kindness, or according to the proportion of kindness ; plough a ploughing for yourselves; it is the time to seek the Lord Though then the people heard these words daily, and had their ears almost stunned by them, they did not yet change for the better, nor made themselves pliable; nay, as it were with a fixed purpose, they ploughed, he says, ungodliness, they reaped iniquity; they therefore did eat the fruit of falsehood, for they sustained just punishments, or satiated themselves with falsehood and treachery. We now apprehend the meaning of the Prophet: I will come to particulars. Sow for yourselves righteousness He shows that the salvation of this people had not been neglected by God; for he had tried whether they were healable. The remedy was, that the people were to know that God would be pacified towards them, if they devoted themselves to righteousness. The Lord offered his favour: “Return only to me; for as soon as the seed of righteousness shall be sown by you, the harvest shall be prepared, a reward shall be laid up for you; ye shall then reap fruit according to your kindness.” But if any one asks, whether it be in the power of men to sow righteousness, the answer is ready, and that is that the Prophet explains not here how far the ability of men extends, but requires what they ought to do. For whence is it that so many of God’s curses often overwhelm us, except that we sow seed similar to the produce? that is, God repays us what we have deserved. This then is what the Prophet shows, when he says, “Sow for yourselves righteousness:” he shows that it was their fault, if the Lord did not cherish them kindly and bountifully, and in a paternal manner; it was because their impiety suffered him not. And the Prophet only speaks of the duties of the second table, as also the Prophets do, when they exhort men to repentance: they often begin with the second table of the law, because the perverseness of men with regard to this is more palpable, and they can thereby be more easily convicted. But what he afterwards subjoins, נירו ניר , niru nir, plough the ploughing, is not, I confess, in its proper place; but there is in this nothing inconsistent: for after having exhorted them to plough, he now adds, that they were like uncultivated and desert fields, so that it was not right to sow the seed until they had been prepared. The Prophet then ought, according to the order of nature, to have begun with ploughing; but he simply said what he wished to convey, that the Israelites received not the fruit they desired, because they had only sown unrighteousness. If they now wished to be dealt with more kindly, he shows the remedy, which is to sow righteousness. If it was so, that they were already filled with wickedness, he shows that they were like a field overgrown with briers and thorns. When therefore a field has long remained uncultivated, thorns and thistles and other noxious herbs grow there, and a double ploughing will be necessary, and this double labour is called Novation; (71) and Jeremiah speaks of the same thing, when he shows that the people had grown hardened in their wickedness, and that they could not bear any fruit until the thorns were torn up by the roots, and until they had been well cleansed from the vices in which they had become fixed; and hence he says, — ‘Plough again your fallow-ground,’ ( Jeremiah 4:3 .) And it is the time for seeking Jehovah, until he come Here the Prophet offers a hope of pardon to the people, to encourage them to repent: for we know that when men are called back to God, they are torpid and even faint in their minds, until they are assured that God will be propitious to them; and this is what we have treated of more fully in another place. The Prophet now handles the same truth, that it is the time for seeking the Lord. He indeed uses the word עת , ot , which means a seasonable time. It is then the time for seeking the Lord; as though he said, “The way of salvation is not yet closed against you; for the Lord invites you to himself, and he is of his own self inclined to mercy.” This is one thing. We are, however, at the same time, taught that there ought to be no delay; for such tardiness will cost them dear, if they despise so kind an invitation of God, and go on in their own obstinacy. It is then the time for seeking Jehovah; as Isaiah also says ‘Seek the Lord while he may be found, call on him while he is nigh: Behold, now is the time of good-pleasure; behold, now is the day of salvation,’ ( Isaiah 55:6 .) (72) So also in this place, the Prophet testifies that God will be easily entreated, if Israel returned to the right way; but that, if they continued obstinately in their sins, this time would not be perpetual; for the door would be shut, and the people would cry in vain, after having neglected this seasonable invitation, and abused the patience of God. It is then the time, he says, for seeking the Lord, until he come This last clause is a confirmation of the former; for the Prophet here expressly declares that it would not be useless labour for Israel to begin to seek God — ‘He will come to you.’ He at the same time warns them not to be too hasty in their expectations; for though God may receive us into favour, he does not yet immediately deliver us from all punishments or evils. We must, then, patiently wait until the fruit of reconciliation appears. We hence see that both points are here wisely handled by the Prophet; for he would have Israel to hasten with deep concern, and not to delay long the time of repentance, and also to remain quiet, if God did not immediately show himself propitious, an

Pericope (part_of)

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bible-text/hos-10-13

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이것이 내가 선지자가 백성을 단순히 권면하는 것이 아니라 오히려 자주 훈계받았음에도 나아지지 않은 것에 대한 완고함으로 그들을 고발한다고 생각한 이유이다. 따라서 그는 이스라엘을 건전한 마음으로 회복시키기 위해 하나님이 이전에 얼마나 많이 행하셨는지를 전한다. 그분의 지속적인 가르침이 있었다. "의를 너희 자신을 위해 심으라. 인자함에 비례하여 거두라. 새 땅을 갈아라. 여호와를 구할 때이다."

그러므로 백성이 매일 이 말들을 들었고, 그것들로 귀가 거의 먹었음에도, 더 낫게 변하지 않았고, 유연하게 되지 않았다. 나아가 마치 정해진 목적으로, 그들이 불경함을 갈았다고 그는 말한다. 그들이 불의를 거두었다. 따라서 그들이 거짓의 열매를 먹었다. 즉, 공의로운 형벌을 받거나 거짓과 배신으로 자신들을 포식하였다.

"의를 너희 자신을 위해 심으라." 그는 이 백성의 구원이 하나님에 의해 무시되지 않았음을 보인다. 그분이 그들이 치유될 수 있는지 시험해 보셨기 때문이다. 그 치료는 백성이 하나님이 그들이 의에 헌신한다면 그들을 기쁘게 달래주실 것임을 알아야 한다는 것이었다.

"새 땅을 갈아라." 이것은 적절한 위치에 있지 않다고 나는 인정한다. 그러나 여기에 모순되는 것이 없다. 갈라고 권면한 후, 이제 그는 그들이 경작되지 않고 황폐한 들판 같아서 씨를 뿌리기 전에 준비되어야 한다고 덧붙인다. 따라서 선지자는 자연의 순서에 따라 갈기로 시작하였어야 하였다. 그러나 그는 단순히 전달하고 싶은 것을 말하였다.

"여호와를 구할 때이다, 그분이 오실 때까지." 선지자는 여기서 백성에게 회개를 장려하기 위해 용서의 소망을 제공한다. 우리는 사람들이 하나님께 불러진다는 것을 안다. 그들은 하나님이 그들에게 호의적일 것이라는 확신이 없이는 무감각하고 심지어 마음이 기절한다. 선지자는 이제 같은 진리를 다룬다. 즉, 여호와를 구할 때라고. 그는 계절적인 시간을 의미하는 단어를 사용한다. "여호와를 구할 때이다." 마치 그가 말하는 것 같다. "구원의 길이 아직 너희에게 닫히지 않았다. 주께서 자신에게 너희를 초대하시고, 그분 자신이 자비로 기울어져 있기 때문이다." 이것이 하나이다. 우리는 동시에 어떤 지체도 없어야 한다는 것을 배운다.

원주석

14절 카드 ↗

The Prophet here denounces punishment, having before exposed to view the sins of the people, and sufficiently proved them guilty, who by subterfuges avoided judgement. He now adds, that God would be a just avenger. A tumult then shall arise among thy people Thou hast hitherto satiated thyself with falsehood; for hope in thine own courage has inebriated thee, and also a false notion of wisdom; but the Lord will suddenly stir up tumults among thy people; that is, a tumult shall in one moment arise on every side. He intimates that its progress would not be slow, but that the tumult would be each as would confound things from one corner of the land to the other. A tumult then, or perdition, shall arise among thy people; for the word שאון , shaun, “ on” means perdition or destruction; but I prefer “tumult,” as the verb, קאם “ kam ” seems to require. “Every one of thy fortresses,” he says, “shall be demolished.” He shows that whatever strength the people had would be weak and wholly useless, when the Lord had begun to raise a tumult; for this tumult would reduce to ruin all their fortified cities. He then adds an instance, which some refer to Shalmanezar. He only mentions Shaman; and Shalmanezar is indeed a compound name; but it is not known whether the Prophet had put down here his name in its simple form, Shaman: and then he mentions Betharbel, a city, referred to in some parts of Scripture, which was, with respect to Judea, beyond Jordan. If we receive this opinion, it seems that the Prophet wished to revive the memory of a recent slaughter, “Ye know what lately happened to you when Shalmanezar marched with so much cruelty through your country, when he laid waste your villages and towns and cities, and ye especially know how fierce the battle was in Betharbel, when a carnage was made, when mothers were violently thrown on their children, when the enemy spared neither sex nor age, which in the worst wars is a most cruel thing.” Such, then, may have been the meaning of the Prophet. But others think that he relates a history, which is nowhere else to be told. However this may be, it appears that the Prophet spake of some slaughter which was in his day well known. Then the report of it was common enough, whether it was a slaughter made by Shalmanezar, or any other, of which there is no express mention found. We now see the meaning of the Prophet; but we cannot finish to-day. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/hos-10-14

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선지자는 여기서 백성의 죄들을 드러내고 그들이 심판을 피하는 도피처들로 유죄임을 충분히 증명한 후 형벌을 선고한다. "소란이 네 백성 중에 일어날 것이다." "네가 지금까지 거짓으로 포식하였다. 네 자신의 용기에 대한 소망이 너를 취하게 하고, 지혜에 대한 거짓 개념도. 그러나 주께서 갑자기 네 백성 중에 소란을 일으킬 것이다." 즉, 소란이 순간적으로 모든 방향에서 일어날 것이다. 그것의 진행이 느리지 않고, 소란이 땅 한 구석에서 다른 구석으로 혼란을 줄 것임을 암시한다. "네 모든 요새가 허물어질 것이다." 그는 주께서 소란을 일으키기 시작하실 때 백성이 가진 모든 힘이 약하고 완전히 쓸모없을 것임을 보인다.

그런 다음 그는 샬만이 하였던 것처럼 예를 든다. 어떤 이들은 이것을 살만에셀에게 귀속시킨다. 그는 단지 샬만을 언급하고, 살만에셀은 참으로 복합 이름이다. 그런 다음 그는 요단 너머의 성읍인 벧아르벨을 언급한다. 이 의견을 받아들이면, 선지자가 최근의 학살의 기억을 되살리려 하였던 것 같다. "살만에셀이 그런 잔인함으로 너희 나라를 행군하였을 때, 네 마을들과 읍들과 도시들을 황폐화시켰을 때 일어난 일을 너희는 안다. 특히 벧아르벨에서 전투가 얼마나 치열하였는지, 학살이 행해졌을 때, 어머니들이 폭력으로 자녀들 위에 던져졌을 때."

원주석

15절 카드 ↗

We explained yesterday Hosea 10:14 , in which the Prophet denounced the vengeance of God on his people, such as they had experienced either when the country was laid waste by the army of Shalmanezar, or when some other slaughter was made. From the words, we certainly learn that a battle had been fought in Arbel, which was a town, as we have said, beyond Jordan. But the Prophet shows also how much had been the atrocity of that battle, and how grievous and dreadful would be that slaughter which he now threatens to the people, by saying that even the mother had been violently thrown upon her children. And the Prophet also shows that God’s vengeance would be just, because the Israelites had provoked God by their superstitions. He then points out in the last verse the cause why the Lord would deal so severely with his people; and his manner of speaking ought to be observed. So, he says, shall Bethel do unto you He might have said, ‘So will God do unto you;’ but he more distinctly shows that the evil, or the cause of the evil, was in themselves; Bethel, he says, shall do this unto you. It is certain that the war did not arise from Bethel; but as they had corrupted the worship of God by worshipping the calf, the Prophet says, that the Assyrian was not, properly speaking, the author of this slaughter, but that it was to be imputed to that corruption which had arisen in Bethel. Bethel then shall do this unto you But he adds, Because of wickedness — of your wickedness Some give this explanation, “Because of the wickedness of wickedness,” by which is expressed something extreme, as the genitive case is often used by the Hebrews in the place of the superlative degree; but it may be viewed as a simple repetition, “This shall be for wickedness — your wickedness, and it shall be so, that ye may not be able to transfer the blame to any other cause; for ye are yourselves the authors of all the evils.” He says, in the last place, In a morning shall the king of Israel be utterly cut off, or, by perishing shall perish . The Prophet means by these words, that the Lord would so punish the people of Israel, that it would appear plain enough, that it was not done by man or by chance; for the Lord would suddenly overturn that kingdom which had been so well fortified, which flourished so much in wealth and power. Cut off then in a morning, or in one morning, shall be the king of Israel. Some read, “as the morning,” instead of, “in a morning,” כשחר , cashicher , בשחר , beshicher . ‘The king of Israel shall perish like the dawn;’ for the dawn, we know, immediately disappears when the sun rises: the sun brings with it the full day, and then the dawn immediately passes away. But the other is the more correct reading, as it has also been more commonly received, that is, “In a morning, or in one morning, shall the king of Israel perish;” as we say in French, Cela n’est que pour un desiuner For that proud people thought that no adversity could happen to them for many years, as they had a blind confidence in their own strength. The Prophet derides this madness, and says, that the slaughter would be sudden, that the king would in a moment be destroyed, though he thought himself well supplied with soldiers and all other defences. Now follows — return to ' Top of Page ' Hosea Hos 9 Hosea Hos Hosea Hos 11 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hosea 10". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ hosea-10.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{bord

Pericope (part_of)

절 (explains)

bible-text/hos-10-15

Source

선지자는 이스라엘에서 어떤 특별한 잔학함의 최근 사건을 인용하여 그것이 왜 이스라엘에게 그렇게 일어날 것인지를 마지막으로 선포한다.

"벧엘이 이것을 너희에게 이렇게 하겠다." 그는 "하나님이 이렇게 너희에게 하실 것이다"라고 말할 수 있었다. 그러나 그는 악의 원인이 그들 자신 안에 있다는 것을 더 분명하게 보인다. "벧엘이 이것을 너희에게 하겠다." 전쟁이 벧엘에서 생기지 않은 것은 확실하다. 그러나 그들이 송아지를 예배함으로써 하나님의 예배를 부패시켰으므로, 선지자는 앗시리아인이 이 학살의 저자가 아니라 벧엘에서 생긴 그 부패에 귀속되어야 한다고 말한다.

그는 덧붙인다. "악의 때문에 — 너희의 악의 때문에." 선지자는 이렇게 어떤 다른 원인으로도 그 비난을 돌릴 수 없음을 보여준다. 그들 자신이 모든 악들의 저자들이기 때문이다. 그는 마지막으로 말한다. "아침에 이스라엘 왕이 완전히 끊어질 것이다." 선지자는 이 말들로, 주께서 이 백성을 그 왕국이 인간에 의해서가 아니라 우연히 전복된 것이 아님이 충분히 명백하게 나타나도록 벌하실 것임을 의미한다. 주께서 그처럼 잘 요새화되고 부와 권력에서 그처럼 번성하였던 왕국을 갑자기 뒤엎으실 것이기 때문이다.

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